at the same time, i notice, with a pleasure mingled with surprise and veneration, how much they detest the frightful maxims of those accursed and barbarous men, of whom history furnishes us with more than one example; who, in order to support the
in earnest, there is wonderful reason to keep such a clutter about the firmness of this fine piece, that suffers itself to be turned and twined by the motion and accidents of so light a wind.
'tis to much purpose we cry out "bihore,"-- a term used by the languedoc waggoners to hasten their horses --'tis a way to make us hoarse, but not to hasten the matter.
i know a person, naturally of a very great daring and enterprising courage, whose good fortune is continually marred by such persuasions, that he keep himself close surrounded by his friends, that he must not hearken to any reconciliation with his ancient
of the liberty of thought and discussion twenty eight
it would be possible to find in rousseau many more anticipations of the views of kant; but it is better here to confine comment to an important difference between them.
more then every sadler is bound to obey every rider. therefore as from subordination of an art, cannot be inferred the subjection of the professor; so from the subordination of a government, cannot be inferred the subjection of the governor.
liberty, to move in such manner, as without those externall impediments they would.
friendship requires that rare mean betwixt likeness and unlikeness that piques each with the presence of power and of consent in the other party.
one thousand six hundred thirteen, p. one hundred twenty two.
prop. thirty seven. that which is common to all (cf. lemma two., above), and which is equally in a part and in the whole, does not constitute the essence of any particular thing.
to be saved, is to be secured, either respectively, against speciall evills, or absolutely against all evill, comprehending want, sicknesse, and death it self.
it was also their custom to kiss the hands of great persons; the more to honour and caress them. and meeting with friends, they always kissed in salutation, as do the venetians:
but if that prove impossible afterwards, which before was thought possible, the covenant is valid, and bindeth, (though not to the thing it selfe,) yet to the value; or, if that also be impossible, to the unfeigned endeavour of performing as much as is
only, my brethren, see that ye scare the dogs away from him, the idle skulkers, and all the swarming vermin:-
the labours of reason can be established on a firm basis, than to support the ridiculous despotism of the schools, which raise a loud cry of danger to the public over the destruction of cobwebs, of which the public has never taken any notice, and the loss
so that by authority, is alwayes understood a right of doing any act: and done by authority, done by commission, or licence from him whose right it is.
wish to hurt all its members. we shall also see later on that it cannot hurt any in particular. the sovereign, merely by virtue of what it is, is is always what it should be.
that human life must be a kind of mistake is sufficiently clear from the fact that man is a compound of needs, which are difficult to satisfy; moreover, if they are satisfied, all he is granted is a state of painlessness, in which he can only give himself
but i have yet an other way of inquiring, whether any of those things (whose ideas i have within me) are really existent without me; and that is thus: as those ideas are only modes of thinking , i acknowledge no inequality between them, and they all
"malum consilium est, quod mutari non potest."
they are nothing more than principles of the determination of the existence of phenomena in time, according to the three modi of this determination; to wit, the relation to time itself as a quantity (the quantity of existence, that is, duration), the
'tis all the reason in the world to limit human wit within the strictest limits imaginable; in study, as in all the rest, we ought to have its steps and advances numbered and fixed, and that the limits of its inquisition be bounded by art.
nothing for purgatory, because to rise from death to life, is one thing; to rise from purgatory to life is another; and being a rising from life to life, from a life in torments to a life in joy.
"that which the laws compel us to do, we scarcely do with a will." --terence, adelph., iii. three, forty four.
lorraine, those of baden in switzerland, those of lucca in tuscany, and especially those of della villa, which i have the most and at various seasons frequented.
arms. however, several passages in the essays seem to indicate that he not only took service, but that he was actually in numerous campaigns with the catholic armies.
and this presumption of a future ratification, is sometimes necessary to the safety of a common-wealth; as in a sudden rebellion, any man that can suppresse it by his own power in the countrey where it begins, may lawfully doe it, and provide to have it
it now remains that i examine whether any corporeal beings do exist ; and already i know that (as they are the object of pure mathematicks ) they may (at least) exist , for i clearly and distinctly perceive them; and doubtless god is able to make ,
two hundred ninety six. alas! what are you, after all, my written and painted thoughts! not long ago you were so variegated, young and malicious, so full of thorns and secret spices, that you made me sneeze and laugh--and now?
when king pyrrhus invaded italy, having viewed and considered the order of the army the romans sent out to meet him; "i know not," said he, "what kind of barbarians" (for so the greeks called all other nations) "these may be; but the disposition of this
the battle of lepanto, arrested the greatness of the turk. there be many examples, where sea-fights have been final to the war; but this is when princes or states have set up their rest, upon the battles.
sometimes in the twilight i alternately lost and recovered sight of one sitting motionless under my window. when i opened my door in the evening, off they would go with a squeak and a bounce. near at hand they only excited my pity.
now, from the knowledge of this volubility of mine, i have accidentally begot in myself a certain constancy of opinions, and have not much altered those that were first and natural in me; for what appearance soever there may be in novelty, i do not easily
i resolved to commence, therefore, with the examination of the simplest objects, not anticipating, however, from this any other advantage than that to be found in accustoming my mind to the love and nourishment of truth, and to a distaste for all such
people entered into society being to be preserved one intire, free, independent society, to be governed by its own laws; this is lost, whenever they are given up into the power of another.
to this i answer, that first, where christ saith, "a spirit hath not flesh and bone," though hee shew that there be spirits, yet he denies not that they are bodies: and where st.
for they are poets by the free course which they allow to the informing soul, which through their eyes beholds again and blesses the things which it hath made. the soul is superior to its knowledge, wiser than any of its works.
"'versamur ibidem, atque insumus usque.'
volumnius speaking publicly in favour of the election of q. fabius and pub. decius, to the consular dignity: "these are men," said he, "born for war and great in execution; in the combat of the tongue altogether wanting; spirits truly consular.
the ostrich runneth faster than the fastest horse, but it also thrusteth its head heavily into the heavy earth: thus is it with the man who cannot yet fly.
good counsell comes not by lot, nor by inheritance; and therefore there is no more reason to expect good advice from the rich, or noble, in matter of state, than in delineating the dimensions of a fortresse; unlesse we shall think there needs no method in
but it is a miracle, that a dead man should come to life; because that has never been observed in any age or country. there must, therefore, be a uniform experience against every miraculous event, otherwise the event would not merit that appellation.
in the time wherein she was forced and compelled, to pass an infinite and perpetual sentence and condemnation, and to insist upon the consideration of so short a time, peradventure but an hour or two, or at the most but a century, which has no more
n.b. if we can be the adequate cause of any of these modifications, i then call the emotion an activity, otherwise i call it a passion, or state wherein the mind is passive.
(logic, metaphysics, and the theoretic principles of political economy and politics.) " three if mill then was an original thinker in logic, metaphysics, and the science of economy and politics, it is clear that he had not learnt these from her lips.
if one were to tell me that this was a bad government because it taxed certain foreign commodities brought to its ports, it is most probable that i should not make an ado about it, for i can do without them: all machines have their friction; and possibly
the answer of apollonius to vespasian, is full of excellent instruction. vespasian asked him, what was nero's overthrow?
it preaches, it would successfully relieve me. will you have an example?
and the breath of our nostrils, but if a stream of the same be directed on the body for a time, it causes cold, fever, and even death.
but, with its winding shore, the most natural and agreeable boundary to it. there is no rawness nor imperfection in its edge there, as where the axe has cleared a part, or a cultivated field abuts on it.
works; or by reasoning from the already received scripture, that they might see the truth of his doctrine in gods word.
which opinion coming to change, they were no more obliged to take any thing for the law of god, which he propounded to them in gods name. we are therefore to consider, what other ground there was, of their obligation to obey him.
do but take notice of the juggling in the ancient deifications.
small. i bargain thus with those who may contend with me when you see me moved first, let me alone, right or wrong; i'll do the same for you.
french, "the most precious jewel of all nations." but the truest translation is the first, because it is confirmed by st. paul himself (tit.
the last, that it is the canker and ruin of many men's estates; which, in process of time, breeds a public poverty.
--a poor simple boy of lacedaemon having stolen a fox (for they more fear the shame of stupidity in stealing than we do the punishment of the knavery), and having got it under his coat, rather endured the tearing out of his bowels than he would discover
among ourselves, this is an allegory; and the psychologist of morals reads the whole star-writing merely as an allegorical and symbolic language in which much may be unexpressed.
but as there is in phenomena something which is never cognized a priori, which on this account constitutes the proper difference between pure and empirical cognition, that is to say, sensation (as the matter of perception), it follows, that sensation is
reason, is by nature equal in all men; and that the diversity of our opinions, consequently, does not arise from some being endowed with a larger share of reason than others, but solely from this, that we conduct our thoughts along different ways, and do
"you will do your business with greater advantage of your horses' strength, if you send them unbridled upon the enemy, as it is recorded the roman horse to their great glory have often done; their bits being taken off, they charged through and again back
science of undoing and killing one another, and of ruining and destroying our own kind, has nothing in it so tempting as to make it be coveted by beasts who have it not.
"per qux luxuria divitiarum taedio ludit."
the difficulty therefore consisteth in this, that men when they are commanded in the name of god, know not in divers cases, whether the command be from god, or whether he that commandeth, doe but abuse gods name for some private ends of his own.
is chastity not folly? but the folly came unto us, and not we unto it.
again, a man will appear timid to me, if he fears an evil which i am accustomed to despise; and if i further take into consideration that his desire is restrained by the fear of an evil, which is not sufficient to restrain me, i shall say that he is
and i rather excuse a younger brother for exposing what his friends have left him to the courtesy of fortune, than him with whom the honour of his family is entrusted, who cannot be necessitous but by his own fault.
as to the rest, nothing vexes me so much in folly as that it is more satisfied with itself than any reason can reasonably be.
the fact, but only to those that are not able to pay the mony: except where the law is naturall, or part of religion; for in that case it is not an exemption from the law, but a transgression of it.
but since i had not as yet sufficient knowledge to enable me to treat of these in the same manner as of the rest, that is to say, by deducing effects from their causes, and by showing from what elements and in what manner nature must produce them, i
composition of the homogeneous and the consciousness of the synthetical unity of this manifold (homogeneous).
well then god constitutes every animal, one to be eaten, another to serve for agriculture, another to supply cheese, and another for some like use; for which purposes what need is there to understand appearances and to be able to distinguish them?
for fear-is an exception with us. courage, however, and adventure, and delight in the uncertain, in the unattempted-courage seemeth to me the entire primitive history of man.
its own imagination, or drawn by some attractive power of the cat.
thus, in so far as we perceive that a thing affects us with pleasure or pain, we call it good or evil; wherefore the knowledge of good and evil is nothing else but the idea of the pleasure or pain, which necessarily follows from that pleasurable or
after the song of the wanderer and shadow, the cave became all at once full of noise and laughter: and since the assembled guests all spake simultaneously, and even the ass, encouraged thereby, no longer remained silent, a little aversion and scorn for
if one of the two is, by those who are competently acquainted with both, placed so far above the other that they prefer it, even though knowing it to be attended with a greater amount of discontent, and would not resign it for any quantity of the other
upon it, i mean. in order to think, they must have the more direct and powerful incentive of other people's thoughts. these become their next theme, and therefore they always remain under their influence and are never, strictly speaking, original.
to whom does he prescribe that which he does not expect any one should perform? is he unjust in not doing what it is impossible for him to do? the laws which condemn us not to be able, condemn us for not being able.
--and the poets singularly dwell upon the horrors of this picture, as something worse than death:
another grand determining principle of the rules of conduct, both in act and forbearance, which have been enforced by law or opinion, has been the servility of mankind towards the supposed preferences or aversions of their temporal masters, or of their
but the analysis of the experiences in which they are met with is not deduction, but only an illustration of them, because from experience they could never derive the attribute of necessity.
but under such circumstances they become a necessity to the masculine sex; so that their position is openly recognised as a special means for protecting from seduction those other women favoured by fate either to have found husbands, or who hope to find
i believe that before they devote themselves exclusively to the one, they have already become incapable of the other.
particular practice generally to use cupping and scarification in the bath, so the italians have their 'doccie', which are certain little streams of this hot water brought through pipes, and with these bathe an hour in the morning, and as much in the
for his example is of such force, that even if the people were willing to permit him to release himself from the yoke of the law, he ought to be cautious in availing himself of so dangerous a prerogative, which others might soon claim to usurp in their
same time, in part, external. to the question how? we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.
opposite to curiosity is negligence the virtue of the soul does not consist in flying high their disguises and figures only serve to cosen fools their labour is not to delivery, but about conception their pictures are not here who were cast away their
or three or four dashes with a pen, so easy to be varied that i would fain know to whom is to be attributed the glory of so many victories, to guesquin, to glesquin, or to gueaquin?
who is ignorant of fabricius sentence against the physician of pyrrhus?
the first of these two rules seems more in harmony with the laws, and the second with practical affairs. in any case, it is the combination of them that gives the best proportions for determining the majority necessary.
and, if the whole society may vote what conduces to the momentary pleasure of all the members and at the same time to the lasting damage of the state as a whole, is it not still more likely that some of the members will try to secure their private
hence all commonwealths, with the form of government established, have rules also of appointing those who are to have any share in the public authority, and settled methods of conveying the right to them: for the anarchy is much alike, to have no form of
reasoning carried on throughout this enquiry, i shall here copy them from my memory as accurately as i can, in order to submit them to the judgement of the reader.
we do not promise in marriage to be continually twisted and linked together, like some little animals that we see, or, like the bewitched folks of karenty,-- karantia, a town in the isle of rugen. see saxo-grammaticus, hist. of denmark, book xiv.
his goodness seems better than our goodness, his nature finer, his temptations less. every thing that is his,-his name, his form, his dress, books and instruments,-fancy enhances. our own thought sounds new and larger from his mouth.
thousand others give them a new and contrary being in them.
but they are out in't; 'tis the best time to leave a man's house, when he has put it into a way of continuing without him, and settled such order as corresponds with its former government.
the said part, and, consequently, the mind also, will endeavour to preserve its condition. wherefore desire arising from a pleasure of the kind aforesaid has no utility in reference to a man as a whole.
what we have not seen, we are forced to receive from other hands whatever was not ordinary diet, was instead of a drug whimpering is offensive to the living and vain to the dead who does not boast of some rare recipe who ever saw one physician approve of
must they see their cities pillaged, and laid in ashes, their wives and children exposed to the tyrant's lust and fury, and themselves and families reduced by their king to ruin, and all the miseries of want and oppression, and yet sit still?
the invention of printing, though ingenious, compared with the invention of letters, is no great matter. but who was the first that found the use of letters, is not known.
public usage gives the law in these things.
their life, and not to receive it; and immediately with his own hand killed himself.
the body, bent and bowed, has less force to support a burden; and it is the same with the soul, and therefore it is, that we are to raise her up firm and erect against the power of this adversary.
should one wish love or hatred from him--i mean love and hatred as god, woman, and animal understand them--he will do what he can, and furnish what he can.
and which is judged possible for him that covenanteth, to performe.
notwithstanding, in case of such a manifest ignorance or cowardice as exceeds all ordinary example, 'tis but reason to take it for a sufficient proof of treachery and malice, and for such to be punished.
if virtue cannot shine bright, but by the conflict of contrary appetites, shall we then say that she cannot subsist without the assistance of vice, and that it is from her that she derives her reputation and honour?
i commend it not, no more than other forms that are contrary to common use: but i excuse it, and by circumstances both general and particular, alleviate its accusation.
"mortals, in vain you seek to know the uncertain hour of death, and by what channel it will come upon you."--propertius, ii. twenty seven, one. "'tis less painful to undergo sudden destruction; 'tis hard to bear that which you long fear."--incert. auct.
it is more probable, in almost every country of europe, that there will be frost sometime in january, than that the weather will continue open throughout that whole month; though this probability varies according to the different climates, and approaches
and many like examples there are; but few or none, where the fathers had good by such distrust; except it were, where the sons were up in open arms against them; as was selymus the first against bajazet; and the three sons of henry the second, king of
"should i place confidence in this monster? should i be ignorant of the dangers of that seeming placid sea, those now quiet waves?" --virgil, aeneid, five. eight hundred forty nine.
three. the individual parts composing the human body, and consequently the human body itself, are affected in a variety of ways by external bodies.
they had neither felt the oppression of tyrannical dominion, nor did the fashion of the age, nor their possessions, or way of living, (which afforded little matter for covetousness or ambition) give them any reason to apprehend or provide against it; and
the vows which he and his companions had made (with which he also acquainted them) in acknowledgment of so glorious a success, they might not draw down the indignation of the gods upon them; and so without more words went courageously to his death.
the "state of society," as envisaged in the social contract , is no longer in contradiction to the "state of nature" upheld in the emile , where indeed the social environment is of the greatest importance, and, though the pupil is screened from it, he is
if we are to speak of what is individually desirable, neither should the state be so small, nor a people so simple and upright, that the execution of the laws follows immediately from the public will, as it does in a good democracy.
because he conceives other things, which exclude the existence of the causes of his doubt. for, although we can never be absolutely certain of the issue of any particular event (two. xxxi.
period which to begin with, would be distinguished negatively as ultra-moral: nowadays when, at least among us immoralists, the suspicion arises that the decisive value of an action lies precisely in that which is not intentional, and that all its
talk of it by all means to your son or your servant, like that old fellow who, having no other auditor of his praises nor approver of his valour, boasted to his chambermaid, crying, "o perrete, what a brave, clever man hast thou for thy master!"
do you not see what feigned prices, are set upon little stones and rarities? and what works of ostentation are undertaken, because there might seem to be some use of great riches?
heavy upon his shoulders, as it does on mine, was resolved to please a poor young man, his faithful friend, who panted after riches, and made him a gift of all his, which were excessively great, and, moreover, of all he was in the daily way of getting by
but since this effect is not due to their own efficacy, but is attached to them by the mistaken opinion of mankind, they disappear straightway when they are set before those who do not esteem them dignities. thus the case stands with foreign peoples.
of late years, in the league against henry the third of france, and in many more occurrences. i think there be few princes that consider not this as injust, and inconvenient; but i wish they would all resolve to be kings, or subjects.
it is excellent, we must all allow; yet this government never of itself furthered any enterprise, but by the alacrity with which it got out of its way. it does not keep the country free. it does not settle the west. it does not educate.
governed. for it is evident, and has already been sufficiently in this treatise demonstrated, that the right of all soveraigns, is derived originally from the consent of every one of those that are to bee governed; whether they that choose him, doe it for
when i told him that i wrote considerably, he thought for a long time that it was merely the handwriting which i meant, for he could write a remarkably good hand himself.
"thou shalt put in the breastplate of judgment, the urim and the thummin:" which hee saith is interpreted by the septuagint, delosin kai aletheian, that is, evidence and truth: and thence concludeth, god had given evidence, and truth, (which is almost
we may, therefore, suitably to this experience, form another definition of cause, and call it, an object followed by another, and whose appearance always conveys the thought to that other.
-since ye have again become joyful! ye have, verily, all blossomed forth: it seemeth to me that for such flowers as you, new festivals are required.
rather to trust one servant, than a assembly either of their friends or servants.
what he adds, into the power and dominion of a foreign nation, signifies nothing, the fault and forfeiture lying in the loss of their liberty, which he ought to have preserved, and not in any distinction of the persons to whose dominion they were
some who had more wits than they knew what to do with; runaway slaves with plantation manners, who listened from time to time, like the fox in the fable, as if they heard the hounds a-baying on their track, and looked at me beseechingly, as much as to
the scriptures by the spirit of god in man, mean a mans spirit, enclined to godlinesse. and where it is said (exod. twenty eight.
whoever therefore, from thenceforth, by inheritance, purchase, permission, or otherways, enjoys any part of the land, so annexed to, and under the government of that commonwealth, must take it with the condition it is under; that is, of submitting to the
his father; you may call it injustice, or by what other name you will; yet it can never be against reason, seeing all the voluntary actions of men tend to the benefit of themselves; and those actions are most reasonable, that conduce most to their ends.
punishment hanging over us for our sins.
-for higher ones, stronger ones, triumphanter ones, merrier ones, for such as are built squarely in body and soul: laughing lions must come!
the nature that would eat rhubarb like buttered turnips, would frustrate the use and virtue of it; it must be something to trouble and disturb the stomach, that must purge and cure it; and here the common rule, that things are cured by their contraries,
the witches of my neighbourhood run the hazard of their lives upon the report of every new author who seeks to give body to their dreams.
derived--rules which our reason is afterwards obliged to establish on other foundations, when by its successive developments it has been led to suppress nature itself.
screech-owl or a cat-owl behind it, a flock of wild geese or a laughing loon on the pond, and a fox to bark in the night. not even a lark or an oriole, those mild plantation birds, ever visited my clearing.
ah! even in your ears, ye great souls, it whispereth its gloomy lies! ah! it findeth out the rich hearts which willingly lavish themselves!
by this also a man may understand, when it is, that men may be said to be conquered; and in what the nature of conquest, and the right of a conquerour consisteth: for this submission is it implyeth them all.
from whence may be inferred, that as the elect after the resurrection shall be restored to the estate, wherein adam was before he had sinned; so the reprobate shall be in the estate, that adam, and his posterity were in after the sin committed; saving
than my own natural complexion. i have no more made my book than my book has made me: 'tis a book consubstantial with the author, of a peculiar design, a parcel of my life, and whose business is not designed for others, as that of all other books is.
what right have i to write on prudence, whereof i have little, and that of the negative sort? my prudence consists in avoiding and going without, not in the inventing of means and methods, not in adroit steering, not in gentle repairing.
fear. these were his inspirations, and these are the effects he carries home to your heart and mind. in proportion to his force, the artist will find in his work an outlet for his proper character.
moreover, these parts cannot antecede this one all-embracing space, as the component parts from which the aggregate can be made up, but can be cogitated only as existing in it.
other words, exists after an antecedent time, in which it did not exist.
correct judgment, that is, to the acquisition of all the virtues with all else that is truly valuable and within our reach; and the assurance of such an acquisition cannot fail to render us contented.
and (mark one.fifteen.) our saviour preached, saying, "the time is fulfilled, and the kingdom of god is at hand, repent and beleeve the evangile," that is, the good news that the christ was come.
judgment had no other seat protagoras believed that "what seems true to every one, is true to every one." the epicureans lodged all judgment in the senses, and in the knowledge of things, and in pleasure.
heaven is jealous of the extent that we attribute to the right of human prudence above its own, and cuts it all the shorter by how much the more we amplify it.
what, then, is to be expected from them that would yet put into consideration the glory attending this refusal, wherein there may lurk worse ambition than even in the desire itself, and fruition of greatness?
there is no individual thing in nature, than which there is not another more powerful and strong. whatsoever thing be given, there is something stronger whereby it can be destroyed.
i believe this arises from the cruelties being used well or badly.
the courtesy that you can, and certainly ought to shew to your enemy, when you have reduced him to an ill condition and have a great advantage over him, i do not see how you can do it, where the interest of another is concerned, where you are only called
after having drawn the siege to a great length, by which octavius was grown more negligent and less attentive to his enterprise, they made choice of one day about noon, and having first placed the women and children upon the walls to make a show, sallied
as yet woman is not capable of friendship. but tell me, ye men, who of you are capable of friendship?
made; nor by any pretence of superiority plead exemption, thereby to license his own, or the miscarriages of any of his dependents.
"up with thee, fire-dog, out of thy depth!" cried i, "and confess how deep that depth is! whence cometh that which thou snortest up?
"it is an effeminate and flimsy opinion, nor more so in pain than in pleasure, in which, while we are at our ease, we cannot bear without a cry the sting of a bee. the whole business is to commend thyself."--cicero, tusc. quaes., ii. twenty two.
it is the motif that gives its peculiar character to the book, so that a book can be important whoever the author may have been; while with form the peculiar character of a book rests with the author of it.
hilary's relics, away with them: his authority is not sufficient to deprive us of the liberty of contradicting him; but generally and offhand to condemn all suchlike stories, seems to me a singular impudence. that great st.
dignity."--florus, i. twelve. --says another:
from the pain of compassion; or in hope of reward in heaven; this is not contract, but gift, freegift, grace: which words signifie one and the same thing.
in his good time to destroy all the machinations of men against the truth, wee are to attend his good pleasure, that suffereth many times the prosperity of his enemies, together with their ambition, to grow to such a height, as the violence thereof
"parem passis tristitiam facit, pati posse;"
there sleeps, during which time the whale never stirs; but so soon as ever it goes out he immediately follows it; and if by accident he loses the sight of his little guide, he goes wandering here and there, and strikes his sides against the rocks like a
the duke being now powerful and partly secured against present perils, being armed himself, and having in a great measure put down those neighbouring forces which might injure him, had now to get the respect of france, if he wished to proceed with his
and it is a very dangerous mistake to excuse these vile inclinations upon the tenderness of their age, and the triviality of the subject: first, it is nature that speaks, whose declaration is then more sincere, and inward thoughts more undisguised, as it
adherents. it was, therefore, necessary to disturb the existing condition and bring about disorders in the states of italy in order to obtain secure mastery over a part of them; this was easy, for he found the venetians, who, actuated by other motives,
socrates's condemnation of himself to be maintained in all honor in the prytaneum, during his life, and sir thomas more's playfulness at the scaffold, are of the same strain.
offer new wine, to bee put into new cask, that bothe may be preserved together.
to him homer was a great writer, though what his writing was about he did not know. a more simple and natural man it would be hard to find. vice and disease, which cast such a sombre moral hue over the world, seemed to have hardly any existence for him.
the heroic soul does not sell its justice and its nobleness. it does not ask to dine nicely and to sleep warm. the essence of greatness is the perception that virtue is enough. poverty is its ornament.
"impius haec tam culta novalia miles habebit!"
the body politic has the same motive powers; here too force and will are distinguished, will under the name of legislative power and force under that of executive power. without their concurrence, nothing is, or should be, done.
this policy is always more useful than remaining neutral. for if two neighbouring powers come to blows, they are either such that if one wins, you will have to fear the victor, or else not.
soveraign power: for every act done, is the act of him, without whose consent it is invalid.
for, in fine, whether awake or asleep, we ought never to allow ourselves to be persuaded of the truth of anything unless on the evidence of our reason.
we meet at the post-office, and at the sociable, and about the fireside every night; we live thick and are in each other's way, and stumble over one another, and i think that we thus lose some respect for one another.
of familiar spirits, or by superstitious divination of events past, from false causes, to foretell the like events in time to come: of which (as i have declared already in the twelve.
for if he who does not believe in a future state, necessarily lies, it follows that they who do believe are only prevented from lying, if prevented they are, by the fear of hell.
sect. one hundred eleven. but though the golden age (before vain ambition, and amor sceleratus habendi, evil concupiscence, had corrupted men's minds into a mistake of true power and honour) had more virtue, and consequently better governors, as well as
washed it. philip of macedon dreamed, he sealed up his wife's belly; whereby he did expound it, that his wife should be barren; but aristander the soothsayer, told him his wife was with child, because men do not use to seal vessels, that are empty.
and if our infancy is longer than theirs, our lives are longer in proportion; so that all things are in this respect fairly equal; though there are other rules to be considered regarding the duration of the first period of life, and the number of young,
there are honestly meant translations, which, as involuntary vulgarizations, are almost falsifications of the original, merely because its lively and merry tempo (which overleaps and obviates all dangers in word and expression) could not also be rendered.
for his own part solemnly swore he was a virgin at his marriage; and yet it was after a long practice of arms beyond the mountains, of which wars he left us a journal under his own hand, wherein he has given a precise account from point to point of all
he lets us understand that in italy they send up dishes without dressing, but in germany they were much better seasoned, and served with a variety of sauces and gravies. he remarked further, that the glasses were singularly small and the wines insipid.
explanation.--i say indefinite, because it cannot be determined through the existence itself of the existing thing, or by its efficient cause, which necessarily gives the existence of the thing, but does not take it away.
as i have heard some say, that justice is but a word, without substance; and that whatsoever a man can by force, or art, acquire to himselfe, (not onely in the condition of warre, but also in a common-wealth,) is his own, which i have already shewed to be
as i was paddling along the north shore one very calm october afternoon, for such days especially they settle on to the lakes, like the milkweed down, having looked in vain over the pond for a loon, suddenly one, sailing out from the shore toward the
from great inequality of fortunes and conditions, from the vast variety of passions and of talents, of useless and pernicious arts, of vain sciences, would arise a multitude of prejudices equally contrary to reason, happiness and virtue.
innocence is the child, and forgetfulness, a new beginning, a game, a self-rolling wheel, a first movement, a holy yea.
and to kill with torment, greater, than simply to kill.
who does not feel his faith in a resurrection and immortality strengthened by hearing of this?
but it behooves each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule and panniers who has a winged chariot instead.
i am less affected by their heroism who stood up for half an hour in the front line at buena vista, than by the steady and cheerful valor of the men who inhabit the snow-plough for their winter quarters; who have not merely the three-o'-clock in the
note.--in the same way it is proved, that there is in the mind no absolute faculty of understanding, desiring, loving, c.
hobbes had seen clearly the defects of all the modern definitions of natural right: but the consequences which he deduces from his own show that he understands it in an equally false sense.
yet how far indeed from thy country hast thou, not been banished, but rather hast strayed; or, if thou wilt have it banishment, hast banished thyself! for no one else could ever lawfully have had this power over thee.
for our private use (and frequently what has seemed to me true when i first conceived it, has appeared false when i have set about committing it to writing), as because i thus lost no opportunity of advancing the interests of the public, as far as in me
prop. thirty one. if we conceive that anyone loves, desires, or hates anything which we ourselves love, desire, or hate, we shall thereupon regard the thing in question with more steadfast love, c.
"if i see an exemplary and good man, i liken it to a two-headed boy, or a fish turned up by the plough, or a teeming mule." --juvenal, xiii. sixty four.
definition.--when any given bodies of the same or different magnitude are compelled by other bodies to remain in contact, or if they be moved at the same or different rates of speed, so that their mutual movements should preserve among themselves a
what a prodigious conscience must that be that can be at quiet within itself whilst it harbours under the same roof, with so agreeing and so calm a society, both the crime and the judge?
we possess is derived from him: whence it follows that our ideas or notions, which to the extent of their clearness and distinctness are real, and proceed from god, must to that extent be true.
with good consciences: we also still wear their pigtail.--ah! if you only knew how soon, so very soon--it will be different!
intelligent and prudent men to reflect a great deal before they make so great a sacrifice and consent to so unfair an arrangement.
dreaded; the other, the fact that they had no cardinals, who are the origin of the tumults among them.
it establisheth faith; it kindleth charity; the outward peace of the church, distilleth into peace of conscience; and it turneth the labors of writing, and reading of controversies, into treaties of mortification and devotion.
it has of its own wherewith to rouse its faculties: nature has given to it, as to all others, matter enough of its own to make advantage of, and subjects proper enough where it may either invent or judge.
there again is simple obedience. and st. paul, (tit. three. two) "warn them that they subject themselves to princes, and to those that are in authority, obey them." this obedience is also simple.
on the monday morning he had become so ill that he quite despaired of himself; and he said to me very pitifully: "brother, do not you feel pain for all the pain i am suffering?
simple contemplation thereof, that he has no power to think of anything else whereby he might avoid the evil.
he in whom the love of repose predominates will accept the first creed, the first philosophy, the first political party he meets,-most likely his father's. he gets rest, commodity, and reputation; but he shuts the door of truth.
the little progress which has been made in the decision of the controversy respecting the criterion of right and wrong.
and hatred are beyond the duty of justice beast of company, as the ancient said, but not of the herd books go side by side with me in my whole course books have many charming qualities to such as know how to choose but ill proves the honour and beauty of
so grossly, nor so ordinarily faulty, as the laws nothing tempts my tears but tears nothing that so poisons as flattery number of fools so much exceeds the wise o athenians, what this man says, i will do o my friends, there is no friend: aristotle o
but still am i far from them, and my sense speaketh not unto their sense. to men i am still something between a fool and a corpse.
prop. twenty three. every mode, which exists both necessarily and as infinite, must necessarily follow either from the absolute nature of some attribute of god, or from an attribute modified by a modification which exists necessarily, and as infinite.
renders itself despised; and what you lay out upon a servant for a theft is not felt, because it is the same he has seen you a hundred times employ against him for having ill washed a glass, or set a stool out of place.
now, in proportion as this is so much to be desired, so it is the more difficult of accomplishment, since you cannot have eyes to embrace a multitude so large and so widely extended, nor to see to the bottom of hearts, in order that you may discover
these were somewhat improved in a few cases, and appeared courageous among themselves, but when the foreigner came they showed their worthlessness.
perambulating refutations are ye, of belief itself, and a dislocation of all thought. untrustworthy ones: thus do i call you, ye real ones!
and though after death, there be no sense of the praise given us on earth, as being joyes, that are either swallowed up in the unspeakable joyes of heaven, or extinguished in the extreme torments of hell: yet is not such fame vain; because men have a
with upraised breast, and like those who draw in their breath: thus did he stand, the sublime one, and in silence:
note.--when, therefore, as we said in the note to three.
"democriti pecus edit agellos cultaque, dum peregre est animus sine corpore velox."
course another way for some time, which he steadily returned to again, as soon as the wind, weather, and other circumstances would let him?
but still this is mere possibility and hypothesis. we never can have reason to infer any attributes, or any principles of action in him, but so far as we know them to have been exerted and satisfied.
then are seen the cases, so frequent in this age of the world as almost to form the majority, in which the creed remains as it were outside the mind, encrusting and petrifying it against all other influences addressed to the higher parts of our nature;
reflections of the nature of those above may, indeed, establish the belief that to enjoy the present, and to make this the purpose of one's life, is the greatest wisdom ; since it is the present alone that is real, everything else being only the play of
neither was that notion necessarily disturbed by such temporary aberrations as those of the french revolution, the worst of which were the work of a usurping few, and which, in any case, belonged, not to the permanent working of popular institutions, but
"the things themselves force the words to express them." --cicero, de finib., iii. five.
nor enjoy anything with a good grace cannot stand the liberty of a friend's advice carnal appetites only supported by use and exercise cato said: so many servants, so many enemies ceremony forbids us to express by words things that are lawful certain
some perhaps will answer this question thus, i my self, who think am distinct from my thought , and my thought is different from me (tho' not seperated ) as dancing is distinguished from the dancer (as before is noted.) but if des-cartes will prove, that
but this is to be understood onely of those, that have not themselves contributed to the taking away of the power that protected them: for that was a crime from the beginning.
and therefore if a man should talk to me of a round quadrangle; or accidents of bread in cheese; or immaterial substances; or of a free subject; a free will; or any free, but free from being hindred by opposition, i should not say he were in an errour;
"he may employ his passion, who can make no use of his reason." --cicero, tusc. quaes., iv. twenty five.
sentiments, precepts, or reasonings. all polite letters are nothing but pictures of human life in various attitudes and situations; and inspire us with different sentiments, of praise or blame, admiration or ridicule, according to the qualities of the
and this i think to be the meaning of that distinction of the schooles, between meritum congrui, and meritum condigni.
it can only be said generally that the stronger the government the more often should the sovereign show itself.
but it shall accommodate and bend itself to you! so willeth your will. smooth shall it become and subject to the spirit, as its mirror and reflection.
"let us pluck life's sweets, 'tis for them we live: by and by we shall be ashes, a ghost, a mere subject of talk." --persius, sat., v. one hundred fifty one.
affection for him, but only because they were not contented with the state as it was, he will have great trouble and difficulty in maintaining their friendship, because it will be impossible for him to content them.
if we join the limitation of a judgement to the conception of the subject, then the judgement will possess unconditioned validity.
in philosophy, out of the moral part of it, they may select such instructions as will teach them to judge of our humours and conditions, to defend themselves from our treacheries, to regulate the ardour of their own desires, to manage their liberty, to
accordingly, thou mayst see the one fickle, shifting as the breeze, and ever self-deceived; the other sober-minded, alert, and wary, by reason of the very discipline of adversity.
-now doth it wish to die, to die of happiness. ye higher men, do ye not feel it? there welleth up mysteriously an odour,
--heraclitus resigned the royalty to his brother; and, to the ephesians, who reproached him that he spent his time in playing with children before the temple: "is it not better," said he, "to do so, than to sit at the helm of affairs in your company?"
in earnest, considering what is come to our knowledge from the course of this terrestrial polity, i have often wondered to see in so vast a distance of places and times such a concurrence of so great a number of popular and wild opinions, and of savage
their work witness that their hearts pant with self-love, and that even the disdainful severity wherewith they scourge them are but the dandlings and caressings of maternal love; as aristotle, whose valuing and undervaluing himself often spring from the
thou thyself, however,-warn thyself also against thy pity! for many are on their way to thee, many suffering, doubting, despairing, drowning, freezing ones-
"and many of them that sleep in the dust of the earth, shall awake; some to everlasting life; and some to shame, and everlasting contempt."
makes all give way to his own will and appetite.
one was seeking the pious man, a saint and an anchorite, who, alone in his forest, had not yet heard of what all the world knoweth at present."
"principis est virtus maxima nosse suos;"
in orations of prayse, and in invectives, the fancy is praedominant; because the designe is not truth, but to honour or dishonour; which is done by noble, or by vile comparisons.
ye say, ye believe in zarathustra? but of what account is zarathustra! ye are my believers: but of what account are all believers!
that does not plainly, and directly discharge them of their subjection.
enemy's artillery, his battalion routed, and himself taken prisoner, is not to be excused; and that he had much better have run the hazard of charging the enemy in flank, than staying for the advantage of falling in upon the rear, to suffer so great and
but he commends evenus for teaching virtue at such a "moderate" rate as five min. something of the "accustomed irony," which may perhaps be expected to sleep in the ear of the multitude, is lurking here.
leclerc maliciously suggests that this is a sly hit at montaigne's wife, the man of old being the person mentioned in plutarch's life of paulus emilius, c.
how much do i wish that, whilst i live, either some other or justus lipsius, the most learned man now living, of a most polite and judicious understanding, truly resembling my turnebus, had both the will and health, and leisure sufficient, carefully and
passion has already confounded his judgment; agitation has usurped the place of reason.
vere magnum habere fragilitatem hominis, securitatem dei. this would have done better in poesy, where transcendences are more allowed.
in truth, it is not want, but rather abundance, that creates avarice. i will deliver my own experience concerning this affair.
and this poison to find no more resistance in that great soul than in an infant of four years old; a poison sufficient to make all philosophy, if it were incarnate, become furious and mad; insomuch that cato, who ever disdained death and fortune, could
fifty seven. first , it seems to me that this theory of the universal energy and operation of the supreme being is too bold ever to carry conviction with it to a man, sufficiently apprized of the weakness of human reason, and the narrow limits to which it
beings, those enigmatical men, predestined for conquering and circumventing others, the finest examples of which are alcibiades and caesar (with whom i should like to associate the first of europeans according to my taste, the hohenstaufen, frederick the
"body am i, and soul"-so saith the child. and why should one not speak like children?
this low abject brood, that fix their seats in mediocrity, become your servile minds; but we advance such virtues only as admit excess, brave, bounteous acts, regal magnificence, all-seeing prudence, magnanimity that knows no bound, and that heroic virtue
one year. beyond which, to keep the lower classes satisfied, and without loss to the public, they have always enough means to give them work for one year in these employments which form the nerve and life of the town, and in the industries by which the
amongst our other controversies, that of 'fatum' has also crept in; and to tie things to come, and even our own wills, to a certain and inevitable necessity, we are yet upon this argument of time past: "since god foresees that all things shall so fall
therefore, when any thing therein written is too hard for our examination, wee are bidden to captivate our understanding to the words; and not to labour in sifting out a philosophicall truth by logick, of such mysteries as are not comprehensible, nor fall
endeavouring to avoid art and affectation i fall into the other inconvenience:
and posture of gladiators; having their weapons pointing, and their eyes fixed on one another; that is, their forts, garrisons, and guns upon the frontiers of their kingdomes; and continuall spyes upon their neighbours; which is a posture of war.
agreement had done him homage, and paid him tribute all this time.
secure enjoyment of their properties, and a greater security against any, that are not of it. this any number of men may do, because it injures not the freedom of the rest; they are left as they were in the liberty of the state of nature.
to present himself always well-tempered to the world; but that the principal thing was to make provision for within and for himself; and that it was not in my opinion very well to order his business outwardly well, and to grate himself within, which i was
they are quite willing to be your soldiers so long as you do not make war, but when war comes, it is either fly or be off.
-- these passages are, the basis of a small volume by the abbe mangin: "education de montaigne; ou, fifty'art d'enseigner le latin a l'instar des meres latines."
in answer to which let me consider (as i have said before) that 'tis manifest that whatever is in the effect, so much at least ought to be in the cause ; and therefore seeing i am a thing that thinks , and have in me an idea of god , it will confessedly
better to adore god so, in this form, than in no form at all! think over this saying, mine exalted friend: thou wilt readily divine that in such a saying there is wisdom.
affected the body; this the mind expresses by the name man, and this it predicates of an infinite number of particular individuals. for, as we have said, it is unable to imagine the definite number of individuals.
"often was juno, greatest of the heaven-dwellers, enraged by her husband's daily infidelities."--idem, ibid.
indeed, i do not think i am very far from the truth, for all my assumptions are based on postulates, which rest, almost without exception, on experience, that cannot be controverted by those who have shown, as we have, that the human body, as we feel it,
-all the swarming vermin of the "cultured," that-feast on the sweat of every hero!-
it had been enough to have said, i find it so in scripture, that is to say, in your laws, of which i am interpreter, as sent by christ.
yea, it findeth you out too, ye conquerors of the old god! weary ye became of the conflict, and now your weariness serveth the new idol!
well as in his adaptation and criticism of the polysynodie of the abbe de saint-pierre, a scheme of local government for france, born out of its due time.
if, in every nation, those to whom the sovereign commits the government of the people, were, from their position, its enemies, it would not be worth while to inquire what they ought to do to make the people happy.
ruin of the other. there have been great philosophers who have made nothing of this tie of nature, as aristippus for one, who being pressed home about the affection he owed to his children, as being come out of him, presently fell to spit, saying, that
"which more delight in the tasting than in being drunk." --cicero, tusc. quaes., v. five.
child and the man, who is a man in the strict sense of the word. consider how a young girl will toy day after day with a child, dance with it and sing to it; and then consider what a man, with the very best intentions in the world, could do in her place.
why is it more than probable, that all men must die; that lead cannot, of itself, remain suspended in the air; that fire consumes wood, and is extinguished by water; unless it be, that these events are found agreeable to the laws of nature, and there is
"it is stupid to do wrong"; while they accept "good" as identical with "useful and pleasant," without further thought.
his second companions, however-they will call themselves his believers,-will be a living host, with much love, much folly, much unbearded veneration.
the horses, dogs, oxen, sheep, birds, and most of the animals that live amongst us, know our voices, and suffer themselves to be governed by them: so did crassus's lamprey, and came when he called it; as also do the eels that are found in the lake
spius olim religio peperit scelerosa atque impia facta.
but remember, it will not keep quite till noon-day even in the coolest cellar, but drive out the stopples long ere that and follow westward the steps of aurora.
alas, only exhausted and departing storms and belated yellow sentiments! alas, only birds strayed and fatigued by flight, which now let themselves be captured with the hand--with our hand!
there was, in this same country, something like this in their gymnosophists; for not by constraint of others nor by the impetuosity of a sudden humour, but by the express profession of their order, their custom was, as soon as they arrived at a certain
when any one fears or wills , he has certainly the image of the thing fear'd , or action will'd , but what more a willing or fearing man has in his thoughts is not explain'd; and tho fear be a thought , yet i see not how it can be any other then the
array; 'tis a turn of fortune to make our enemy stumble, or to dazzle him with the light of the sun; 'tis a trick of science and art, and that may happen in a mean base fellow, to be a good fencer.
-there boometh the clock-bell, there thrilleth still the heart, there burroweth still the wood-worm, the heart-worm. ah! ah! the world is deep!
lovers are angry, reconciled, intreat, thank, appoint, and, in short, speak all things by their eyes:
but their fathers and brothers all appear in court (including "this" plato), to witness on his behalf; and if their relatives are corrupted, at least they are uncorrupted; "and they are my witnesses.
may be interpreted of the same; and then there will be no necessity of the fire of purgatory.
one we very often hear complaints of the shallowness of the present age, and of the decay of profound science.
"it is sweet, when the winds disturb the waters of the vast sea, to witness from land the peril of other persons."--lucretius, ii. i.
vacillation of the human mind concerning every thing, or ignorantly compelled by the volubility and incomprehensibility of all matter; which is the meaning of the maxim--"in a slippery and sliding place let us suspend our belief;" for, as euripides says,--
solution. but none of these will do; for first, tho it be true that my knowledge is capable of being increased , and that many things are in me potentially , which actually are not, yet none of these go to the making an idea of god , in which i conceive
and nothing or between a perfect being and no-being , that as i am created by the highest being , i have nothing in me by which i may be deceived or drawn into error ; but as i pertake in a manner of nothing , or of a no-being , that is, as i my self am
in solitude there groweth what any one bringeth into it-also the brute in one's nature. thus is solitude inadvisable unto many.
and how little this talent is given to all is manifest by the many french scribblers of this age: they are bold and proud enough not to follow the common road, but want of invention and discretion ruins them; there is nothing seen in their writings but a
two tacitus, histories , i. sixteen. "for the best, and also the shortest way of finding out what is good and what is bad is to consider what you would have wished to happen or not to happen, had another than you been emperor."
i leave that fantastic appetite to the emperor galba, who was only for old curried flesh: and to this poor wretch:
and yet we are not to imagine it so stupid an insensibility as to be totally without sense; for crantor had very good reason to controvert the insensibility of epicurus, if founded so deep that the very first attack and birth of evils were not to be
abstain from it), and partly out of cowardice. i content myself with enjoying the world without bustle; only-to live an excusable life, and such as may neither be a burden to myself nor to any other.
and the sweetness of his manners; even the very ashes of a rich matter have their value; and we are wont to have the bones and relics of worthy men in regard and reverence.
does not necessarily succeed evil; another evil may succeed greedy humour of new and unknown things he must fool it a little who would not be deemed wholly a fool i always find superfluity superfluous i am disgusted with the world i frequent i am hard to
seven. of the ends or resolutions of discourse
"the thing in itself," without any falsification taking place either on the part of the subject or the object.
if it be said, that every man there was born subject to his father, or the head of his family; that the subjection due from a child to a father took not away his freedom of uniting into what political society he thought fit, has been already proved.
had the curiosity, or the method to find out.
through bad female cooks--through the entire lack of reason in the kitchen--the development of mankind has been longest retarded and most interfered with: even today matters are very little better. a word to high school girls.
to bring us to so salutary a determination, nothing can be more serviceable, than to be once thoroughly convinced of the force of the pyrrhonian doubt, and of the impossibility, that anything, but the strong power of natural instinct, could free us from
over-studious, we impair our health and spoil our humour belief compared to the impression of a seal upon the soul believing heaven concerned at our ordinary actions best part of a captain to know how to make use of occasions best test of truth is the
john in his gospel saith was with god, is (in his one epistle, verse one.) called "the word of life;" and (verse two.) "the eternall life, which was with the father:" so that he can be in no other sense called the word, then in that, wherein he is called
disobedience to the lawes, were the lesse apt to mutiny against their governors.
who also aspired to the empire. and as he judged it dangerous to show himself hostile to both, he decided to attack nigrinus and deceive albinus, to whom he wrote that having been elected emperor by the senate he wished to share that dignity with him; he
maintain their ground when attacked by such powerful antagonists.
"we artificially augment the wretchedness of fortune." --properitius, lib. iii. seven, forty four.
when, however, he spied about and sought for the comforters of his lonesomeness, behold, there were kine there standing together on an eminence, whose proximity and smell had warmed his heart.
that these principles serve to connect ideas will not, i believe, be much doubted.
not injure him. and so also in common-wealths, private men may remit to one another their debts; but not robberies or other violences, whereby they are endammaged; because the detaining of debt, is an injury to themselves; but robbery and violence, are
there, by degrees, its soft ripples or its smooth reflecting surface was revealed, while the mists, like ghosts, were stealthily withdrawing in every direction into the woods, as at the breaking up of some nocturnal conventicle.
powers are accidents of a quality almost indifferent) i am apt to think that he had some further aim, and that his meaning was, that the very felicity of life itself, which depends upon the tranquillity and contentment of a well-descended spirit, and the
you ought to have had the express and universal consent of mankind, before appropriating more of the common subsistence than you needed for your own maintenance.
being no reason to incline us to such a preference, make answer, that this movement of the soul is extraordinary and irregular, entering into us by a foreign, accidental, and fortuitous impulse.
neither ought i to think that i have no true idea of infinity , or that i perceive it only by the negation of what is finite , as i conceive rest and darkness by the negation or absence of motion or light .
as also (one john four.two.) "hereby you shall know the spirit of god; every spirit that confesseth that jesus christ is come in the flesh, is of god;" by which is meant the spirit of unfained christianity, or submission to that main article of christian
"saepe etiam juno, maxima coelicolam, conjugis in culpa flagravit quotidiana."
i fall too without premeditation or design; the first word begets the second, and so to the end of the chapter. the letters of this age consist more in fine edges and prefaces than in matter.
and whence comes that, which we find by experience, that the heaviest and dullest men are most able; and the most to be desired in amorous performances; and that the love of a muleteer often renders itself more acceptable than that of a gentleman, if it
it is true that in government, it is good to use men of one rank equally: for to countenance some extraordinarily, is to make them insolent, and the rest discontent; because they may claim a due.
'tis against the form, but it is true withal, that i in my time have conducted this bargain as much as the nature of it would permit, as conscientiously and with as much colour of justice, as any other contract; and that i never pretended other affection
a president, where i was, boasted that he had amassed together two hundred and odd commonplaces in one of his judgments; in telling which, he deprived himself of the glory he had got by it: in my opinion, a pusillanimous and absurd vanity for such a
that the profit of one man is the damage of another
and it is not those who lead out of danger that please you best, but those who lead you away from all paths, the misleaders. but if such longing in you be actual, it seemeth to me nevertheless to be impossible.
study after midnight, dost thou think he has been tumbling over books to learn how to become a better man, wiser, and more content?
several colours; which men, if they once come to confer notes, and find out the cheat, what becomes of this fine art?
whoever only proposes to himself to remove that which offends him, falls short: for good does not necessarily succeed evil; another evil may succeed, and a worse, as it happened to caesar's murderers, who brought the republic to such a pass, that they had
does not appear in vain and useless, i nevertheless derive the highest satisfaction from the progress i conceive myself to have already made in the search after truth, and cannot help entertaining such expectations of the future as to believe that if,
that life may be fair to behold, its game must be well played; for that purpose, however, it needeth good actors.
they may exist, ought to be in a corporeal , extended , and not in an understanding substance , because extension , and not intellection or understanding is included in the clear and distinct conception of them.
pretence, to curtail and curb in this, which is the fundamental act of marriage, the authority of husbands over their wives, and to shew that their frowardness and malignity go beyond the nuptial bed, and spurn under foot even the graces and sweets of
i bear the infirmities i have the better, because they came not till i had reason to expect them, and because also they make me with greater pleasure remember that long felicity of my past life.
the greatest objection is, that of the practise; when men ask, where, and when, such power has by subjects been acknowledged. but one may ask them again, when, or where has there been a kingdome long free from sedition and civill warre.
gentlemen,--i trust that the journey of monsieur de cursol will be of advantage to the town.
we are often made to feel that there is another youth and age than that which is measured from the year of our natural birth. some thoughts always find us young, and keep us so. such a thought is the love of the universal and eternal beauty.
i.), which tends to the preservation of our nature, that is (by the hypothesis), which tends to the preservation of the thing itself; but this (three. vi.) is absurd; therefore, in so far as a thing is in harmony with our nature, it is necessarily good.
they believed that the existence of the world was divided into five ages, and in the life of five successive suns, of which four had already ended their time, and that this which gave them light was the fifth.
treacherous heart, my hand shall cast thee quick into my urn, ere thou transgress this knot of piety.
errors from misinterpreting the scriptures, concerning the kingdome of god
little distance, without losing sight of him; if he offered him any thing to eat he would not take it, but would wag his tail at all the passengers he met, and took whatever they gave him; and if the thief laid down to sleep, he likewise stayed upon the
which may be such that their result is not the same, if it is in the one of these modes at we must explain it, as it would be if it were to be explained in the other.
and this is the reason that children, the common people, women, and sick folks, are most apt to be led by the ears.
and again, after moses, aaron, joshua, and that generation which had seen the great works of god in israel, (judges two eleven) were dead; another generation arose, and served baal. so that miracles fayling, faith also failed.
so likewise if it be false, to say that vertue can be powred, or blown up and down; the words in-powred vertue, in-blown vertue, are as absurd and insignificant, as a round quadrangle.
your deliberations, which of right should be directed to questions of public good, and the interest of the commonwealth, are diverted to the disquisitions of speculative philosophy; and these magnificent, but perhaps fruitless enquiries, take place of
and thence while one side ground their knowledge upon the infallibility of the church, and the other side, on the testimony of the private spirit, neither side concludeth what it pretends.
to calumny of this sort, those who hold any unpopular opinion are peculiarly exposed, because they are in general few and uninfluential, and nobody but themselves feel much interest in seeing justice done them; but this weapon is, from the nature of the
require for their protection an external tyranny of authority, in order to acquire the period of thousands of years which is necessary to exhaust and unriddle them.
"all vices are less dangerous when open to be seen, and then most pernicious when they lurk under a dissembled good nature." --seneca, ep. fifty six
in like manner certain of the indians, in their battles with the spaniards, carried with them the bones of one of their captains, in consideration of the victories they had formerly obtained under his conduct.
this want, but should not have the confused sense of hunger or thirst ; i call them confused , for certainly the sense of thirst , hunger , pain , c.
for josephus numbers five books of moses, thirteen of prophets, that writ the history of their own times (which how it agrees with the prophets writings contained in the bible wee shall see hereafter), and four of hymnes and morall precepts. but st.
augustin speaks, have given nudity a wonderful power of temptation, who have made it a doubt, whether women at the day of judgment shall rise again in their own sex, and not rather in ours, for fear of tempting us again in that holy state.
the young suddenly disperse on your approach, at a signal from the mother, as if a whirlwind had swept them away, and they so exactly resemble the dried leaves and twigs that many a traveler has placed his foot in the midst of a brood, and heard the whir
the more we reflect on it, the more we shall find that this state was the least subject to revolutions, and altogether the very best man could experience; so that he can have departed from it only through some fatal accident, which, for the public good,
those who by heroic means such as these become princes, obtain their dominions with difficulty but retain them easily, and the difficulties which they have in acquiring their dominions arise in part from the new rules and regulations that they have to
they are bits for calves, with which neither the saints whom we hear speak so highly of themselves, nor the philosophers, nor the divines will be curbed; neither will i, who am as little the one as the other, if they do not write of it expressly, at all
to break out into tears and lamentations, yet he himself remained unmoved, without uttering a word, his eyes fixed upon the ground; and seeing, moreover, his son immediately after led to execution, still maintained the same countenance; till spying at
the motley-speckled fierce creatures, shouldest rove, sinful-sound and fine-coloured, with longing lips smacking, blessedly mocking, blessedly hellish, blessedly bloodthirsty, robbing, skulking, lying-roving:-
doing it in the honor of christ, of the virgin mary, and of the apostles, and other the pastors of the primitive church; as being easie, by giving them new names, to make that an image of the virgin mary, and of her sonne our saviour, which before perhaps
for as in agriculture, the husbandry that is to precede planting, as also planting itself, is certain, plain, and well known; but after that which is planted comes to life, there is a great deal more to be done, more art to be used, more care to be taken,
"take away certain rhythms and measures, and make the word which was first in order come later, putting that which should be last first, you will still find the scattered remains of the poet." --horace, sat., i. four, fifty eight.
reserved for this great battle. he arranged his battalions in a circular form, environing the portuguese army on every side, which round circle coming to close in and to draw up close together, not only hindered them in the conflict (which was very sharp
now, the incommodity of greatness that i have taken to remark in this place, upon some occasion that has lately put it into my head, is this: there is not, peradventure, anything more pleasant in the commerce of many than the trials that we make against
their resting on it from their labour, that that god was their king, which redeemed them from their servile, and painfull labour in egypt, and gave them a time, after they had rejoyced in god, to take joy also in themselves, by lawfull recreation.
i have heard, to the great shame of the age we live in, that in our very sight two most excellent men for learning died so poor that they had scarce bread to put in their mouths: lilius gregorius giraldus in italy and sebastianus castalio in germany: and
proof.--he who conceives, that another hates him, will (by the last proposition) hate his enemy in return, and (three. xxvi.) will endeavour to recall everything which can affect him painfully; he will moreover endeavour to do him an injury (three.
then look out for woodchucks, if it is an exposed place, for they will nibble off the earliest tender leaves almost clean as they go; and again, when the young tendrils make their appearance, they have notice of it, and will shear them off with both buds
commonly understood by proof. we are not, however, to infer that its acceptance or rejection must depend on blind impulse, or arbitrary choice.
aid of external empirical intuitions is under discussion, for the indication of the grounds of the possibility of such a cognition.
origen makes them eternally to go and come from a better to a worse estate.
and if the want of such instances be an argument to prove that government were not, nor could not be so begun, i suppose the contenders for paternal empire were better let it alone, than urge it against natural liberty: for if they can give so many
as a mere dream. thus, the relation of phenomena (as possible perceptions), according to which that which happens is, as to its existence, necessarily determined in time by something which antecedes, in conformity with a rule-in other words, the relation
one if the object is to give the state consistency, bring the two extremes as near to each other as possible; allow neither rich men nor beggars.
in like manner, the second state, as reality (in the phenomenon), differs from the first, in which the reality of the second did not exist, as b from zero.
the great will not condescend to take any thing seriously; all must be as gay as the song of a canary, though it were the building of cities or the eradication of old and foolish churches and nations which have cumbered the earth long thousands of years.
fortune does us neither good nor hurt; she only presents us the matter and the seed, which our soul, more powerful than she, turns and applies as she best pleases; the sole cause and sovereign mistress of her own happy or unhappy condition.
yet perhaps it so falls out that these very things which i suppose not to exist (because to me unknown ) are in reallity nothing different from that very self , which i know .
i am not so presumptuous even as to desire that my opinions should bias you--in a thing of so great importance: my fortune has not trained them up to so potent and elevated conclusions.
and since i cannot persuade her to love me more courageously, she makes me more solicitously love myself: for we must allow something to honest affections, and, sometimes, though occasions importune us to the contrary, we must call back life, even though
public duty. besides several other inconveniences that are inconsistent with the liberty every honest man ought to have, a man's judgment, being bribed and prepossessed by these particular obligations, is either blinded and less free to exercise its
the other species want a name in our language, and in most others; i suppose, because it was not requisite for any, but philosophical purposes, to rank them under a general term or appellation.
if my face did not answer for me, if men did not read in my eyes and in my voice the innocence of intention, i had not lived so long without quarrels and without giving offence, seeing the indiscreet whatever comes into my head, and to judge so rashly of
the fairies are not to be seized on; and brought to answer for the hurt they do. so also the ecclesiastiques vanish away from the tribunals of civill justice.
speak of is indivisible philosophy phusicians cure by by misery and pain prefer in bed, beauty before goodness pretending to find out the cause of every accident reputation: most useless, frivolous, and false coin that passes reserve a backshop, wholly
not to mention, that, if the external world be once called in question, we shall be at a loss to find arguments, by which we may prove the existence of that being or any of his attributes.
he also expects that, when he carries his goods to market, and offers them at a reasonable price, he shall find purchasers, and shall be able, by the money he acquires, to engage others to supply him with those commodities which are requisite for his
as to the confusion of children, besides that the gravest legislators ordain and affect it in their republics, it touches not the women, where this passion is, i know not how, much better seated:
the commands of civill soveraigns are on all sides granted to be laws: if any else can make a law besides himselfe, all common-wealth, and consequently all peace, and justice must cease; which is contrary to all laws, both divine and humane.
but base and crafty cowards, are like the arrow that flieth in the dark.
sixty four. "knowledge for its own sake"--that is the last snare laid by morality: we are thereby completely entangled in morals once more.
on the other side, if a king compell a man to it by the terrour of death, or other great corporall punishment, it is not idolatry: for the worship which the soveraign commandeth to bee done unto himself by the terrour of his laws, is not a sign that he
choose the good solitude, the free, wanton, lightsome solitude, which also gives you the right still to remain good in any sense whatsoever! how poisonous, how crafty, how bad, does every long war make one, which cannot be waged openly by means of force!
not only the will of the supreme being may create matter; but, for aught we know a priori , the will of any other being might create it, or any other cause, that the most whimsical imagination can assign.
they hound one another, and know not whither! they inflame one another, and know not why! they tinkle with their pinchbeck, they jingle with their gold.
these mediators and mixers we detest-the passing clouds: those half-and-half ones, that have neither learned to bless nor to curse from the heart.
respect so far the holy laws of this fellowship as not to prejudice its perfect flower by your impatience for its opening. we must be our own before we can be another's.
the result of these is weakness and human ignorance. this sect has had the most and the most noble followers.
it does not need plenty, and can very well abide its loss.
and 'tis a good way to retain and keep any thing safe in the soul to solicit her to lose it.
for as in naturall things, men of judgement require naturall signes, and arguments; so in supernaturall things, they require signes supernaturall, (which are miracles,) before they consent inwardly, and from their hearts.
princes succeed one another; and one judge passeth, another commeth; nay, heaven and earth shall passe; but not one title of the law of nature shall passe; for it is the eternall law of god.
nothing but so many modes (modi of time).
love is a sprightly, lively, and gay agitation; i was neither troubled nor afflicted with it, but heated, and moreover, disordered; a man must stop there; it hurts nobody but fools.
what hath happened unto me, mine animals?-said zarathustra. am i not transformed? hath not bliss come unto me like a whirlwind?
conducted by a man of letters in his study, regarding speculative matters that are of no practical moment, and followed by no consequences to himself, farther, perhaps, than that they foster his vanity the better the more remote they are from common
wherefore it must follow from, or be conditioned for, existence and action by god or one of his attributes, in so far as the latter are modified by some modification which is finite, and has a conditioned existence. this is our first point.
these two estates, which are naturally inseparable, are equally fatal to the common good; from the one come the friends of tyranny, and from the other tyrants.
therefore, repeating her attempt would have cut her own throat, had she not been prevented; but having, nevertheless, wounded herself to some show of danger, she voluntarily confessed that the soldier had not as yet importuned her otherwise; than by
and moreover, that we have learned from their own mouths the proof that, in several ages, was made by an emperor and empress of rome,-- proclus. --both famous for ability in that affair!
same; which is the office of a bishop. therefore this place maketh most strongly for the joining of the ecclesiasticall supremacy to the civill soveraignty, contrary to that which cardinall bellarmine alledgeth it for.
annihilate, at least to lessen it by patience; and though the body and the reason should mutiny, to maintain the soul, nevertheless, in good condition. were it not so, who had ever given reputation to virtue; valour, force, magnanimity, and resolution?
no valour can be more extreme in its kind than that of alexander: but it is of but one kind, nor full enough throughout, nor universal.
disbursements of the world; who, i wonder, sealed him this patent? let us see his commission for this great employment was it granted in favour of the wise only? few people will be concerned in it.
far too many live, and far too long hang they on their branches. would that a storm came and shook all this rottenness and worm-eatenness from the tree!
this vocal and auricular reproof wrought upon the conscience, and that right into the soul; this that follows, insinuated itself merely by the senses.
burning heart, how then thou thirstedest?- that i should banned be from all the trueness! mere fool! mere poet!
speak: these, however, i shall not mention, as being unable to add anything of moment to the common rules: and in this, wherein i take upon me to advise, he may follow it so far only as it shall appear advisable.
"quid brevi fortes jaculamur avo multa?"
but as wee have no imagination, whereof we have not formerly had sense, in whole, or in parts; so we have no transition from one imagination to another, whereof we never had the like before in our senses. the reason whereof is this.
prop. forty five. hatred can never be good.
these distant events. in a word, if we proceed not upon some fact, present to the memory or senses, our reasonings would be merely hypothetical; and however the particular links might be connected with each other, the whole chain of inferences would have
it would put nations on the alert. who would not be early to rise, and rise earlier and earlier every successive day of his life, till he became unspeakably healthy, wealthy, and wise?
for to say all the people of a common-wealth, have liberty in any case whatsoever; is to say, that in such case, there hath been no law made; or else having been made, is now abrogated.
the rumour of the two nantes galleys ready to descend on brouage is confirmed as certain; they carry two companies of foot. one thousand. de mercure is at nantes. the sieur de la courbe said to one thousand. the president nesmond that one thousand.
xi.), the body's power of activity is increased or aided in such a manner, that the several parts maintain their former proportion of motion and rest; therefore mirth is always good (four. xxxix.), and cannot be excessive. but melancholy (see its def.
he gazed into the cellar from all sides and points of view by turns, always lying down to it, as if there was some treasure, which he remembered, concealed between the stones, where there was absolutely nothing but a heap of bricks and ashes.
but things cannot be carried an in this manner: on the contrary, however small any state may be, civil societies are always too populous to be under the immediate government of all their members.
asleep with the delicacy of their preparations; they have made it slip and steal away in the height of their accustomed diversions amongst girls and good fellows; not a word of consolation, no mention of making a will, no ambitious affectation of
other actual, the social union would evaporate instantly, and the body politic would be dissolved.
in the absence of intuition, our thought of an object may still have true and useful consequences in regard to the exercise of reason by the subject.
god almighty first planted a garden. and indeed it is the purest of human pleasures.
earthly; we see that imagination and desire often heat and incite them before the body does; we see in both the one sex and the other, they have in the herd choice and particular election in their affections, and that they have amongst themselves a long
it was worth the while, if only to feel the wind blow on your cheek freely, and see the waves run, and remember the life of mariners.
believe me, my brethren! it was the body which despaired of the earth-it heard the bowels of existence speaking unto it.
by other sufficient sign, to be his subject. when it is that a man hath the liberty to submit, i have showed before in the end of the twenty one.
on the contrary, the abstruse philosophy, being founded on a turn of mind, which cannot enter into business and action, vanishes when the philosopher leaves the shade, and comes into open day; nor can its principles easily retain any influence over our
just as neglect of dress betrays contempt for the society in which a man moves, so does a hasty, careless, and bad style show shocking disrespect for the reader, who then rightly punishes it by not reading the book.
"conscia mens ut cuique sua est, ita concipit intra pectora pro facto spemque metumque suo."
erected a government amongst them, and a commodious and just society.
"the whole life of philosophers is the meditation of death." --cicero, tusc. quaes., ii. thirty.
to my very throat throbbeth my heart when i hear thee burrowing! thy muteness even is like to strangle me, thou abysmal mute one!
twelve."--note in 'essais', ed. paris, one thousand eight hundred fifty four, iv. three hundred eighty one. it does not appear to whom the letter was addressed.
and clearly apprehended. but the finer sentiments of the mind, the operations of the understanding, the various agitations of the passions, though really in themselves distinct, easily escape us, when surveyed by reflection; nor is it in our power to
croesus, marching his army through certain waste lands near sardis, met with an infinite number of serpents, which the horses devoured with great appetite, and which herodotus says was a prodigy of ominous portent to his affairs.
soveraign shall be silent therein. and therefore if the soveraign shall have a question of right grounded, not upon his present will, but upon the lawes formerly made; the length of time shal bring no prejudice to his right; but the question shal be
but it is pretended that some causes are necessary, some not necessary. here then is the advantage of definitions.
when he arrived at fourteen he was transferred into the hands of four, the wisest, the most just, the most temperate, and most valiant of the nation; of whom the first was to instruct him in religion, the second to be always upright and sincere, the third
this receives confirmation from the circumstance, that it is observed of animals destitute of lungs that they have also but one cavity in the heart, and that in children who cannot use them while in the womb, there is a hole through which the blood flows
of the academical or sceptical philosophy.
i think sometimes, why, this people mean well; they are only ignorant; they would do better if they knew how: why give your neighbors this pain to treat you as they are not inclined to?
appetites, war, lying, disloyalty, detraction, and curiosity.
croesus reproached him with his bounty, and cast up to how much his treasure would amount if he had been a little closer-handed.
besides this, unexampled wonders have been seen here performed by god, the sea has been opened, a cloud has shown you the road, the rock has given forth water, manna has rained, and everything has contributed to your greatness, the remainder must be done
regularly at half past seven, in one part of the summer, after the evening train had gone by, the whippoorwills chanted their vespers for half an hour, sitting on a stump by my door, or upon the ridge pole of the house.
if, moreover, it is not derived from any other proposition, unless from one equally involving the idea of necessity, it is absolutely priori.
and consequently, the books of the new testament, though most perfect rules of christian doctrine, could not be made laws by any other authority then that of kings, or soveraign assemblies.
this name of brother does indeed carry with it a fine and delectable sound, and for that reason, he and i called one another brothers but the complication of interests, the division of estates, and that the wealth of the one should be the property of the
whole country ought never to shut himself up but in case of such last extremity that the only place he has left is in concern, and that the only hope he has left is in the defence of that city; otherwise he ought to keep himself always at liberty, that he
in other words, god is a thinking thing. q.e.five hundred.
i have a thousand things to desire and to fear. to give them quite over, is very easy for me to do: but to look after them without trouble, is very hard.
twelve. six,seven,eight. to say god spake or appeared as he is in his own nature, is to deny his infinitenesse, invisibility, incomprehensibility.
better, verily, to live among anchorites and goatherds, than with our gilded, false, over-rouged populace-though it call itself 'good society.'
but this, though an important consideration in a practical point of view, merges in a more fundamental objection. undoubtedly the manner of asserting an opinion, even though it be a true one, may be very objectionable, and may justly incur severe censure.
a seer, a purposer, a creator, a future itself, and a bridge to the future-and alas! also as it were a cripple on this bridge: all that is zarathustra.
but no; they have myriads of facts just as good, would they only get a lamp to ransack their attics withal.
-a sun itself, and an inexorable sun-will, ready for annihilation in victory!
i did not wish to live what was not life, living is so dear; nor did i wish to practise resignation, unless it was quite necessary.
the simplest lines that can be drawn on a plane are the right line and circle, and the study of the properties of the point, the right line, and the circle, is the introduction to geometry, of which it forms an extensive and important department.
when the great man crieth-: immediately runneth the little man thither, and his tongue hangeth out of his mouth for very lusting. he, however, calleth it his "pity."
soveraigne power not hurtfull as the want of it, and the hurt proceeds for the greatest part from not submitting readily, to a lesse
engaging myself too far, i am not responsible for them, or obliged to keep close to my subject, without varying at my own liberty and pleasure, and giving up myself to doubt and uncertainty, and to my own governing method, ignorance.
the genius of the hour sets his ineffaceable seal on the work and gives it an inexpressible charm for the imagination.
proof.--when external bodies determine the fluid parts of the human body, so that they often impinge on the softer parts, they change the surface of the last named (post. v.); hence (ax. ii., after the coroll.
proof.--this proposition will be clear to everyone, who remembers that from the given definition of any thing the intellect infers several properties, which really necessarily follow therefrom (that is, from the actual essence of the thing defined); and
enlarge their possessions of land, or contest for wider extent of ground, are little more than generals of their armies; and though they command absolutely in war, yet at home and in time of peace they exercise very little dominion, and have but a very
his friends caused him many disappointments, which were the more bitter to him, inasmuch as he regarded friendship as such a sacred institution; and for the first time in his life he realised the whole horror of that loneliness to which, perhaps, all
gods ordinance: but it is certain, that king solomon (one kings two.twenty six.) deprived abiathar the high priest of his office, and placed zadok (verse thirty five.) in his room.
poets should be lawgivers; that is, the boldest lyric inspiration should not chide and insult, but should announce and lead the civil code and the day's work. but now the two things seem irreconcilably parted.
finally, when the state, on the eve of ruin, maintains only a vain, illusory and formal existence, when in every heart the social bond is broken, and the meanest interest brazenly lays hold of the sacred name of "public good," the general will becomes
nine) and this did moses himself write, and deliver to the priests and elders of israel, to be read every seventh year to all israel, at their assembling in the feast of tabernacles.
expressed in the last verse of the same chap.
"solum certum nihil esse certi, et homine nihil miserius ant superbius."
i am as much out of countenance to be denied as i am to deny; and it so much troubles me to be troublesome to others that on occasion when duty compels me to try the good-will of any one in a thing that is doubtful and that will be chargeable to him, i do
thus spake zarathustra. the hunchback, however, had listened to the conversation and had covered his face during the time; but when he heard zarathustra laugh, he looked up with curiosity, and said slowly:
for the desire of the true good is naturally implanted in the minds of men; only error leads them aside out of the way in pursuit of the false.
by this means it was, that julius caesar, who was set up by the people against the senate, having won to himselfe the affections of his army, made himselfe master, both of senate and people.
the day being come, she mounts on horseback, dressed as fine as at her wedding, and with a cheerful countenance says she is going to sleep with her spouse, holding a looking-glass in her left hand and an arrow in the other.
as an ill conscience fills us with fear, so a good one gives us greater confidence and assurance; and i can truly say that i have gone through several hazards with a more steady pace in consideration of the secret knowledge i had of my own will and the
but one who against the people's wishes becomes prince by favour of the nobles, should above all endeavour to gain the favour of the people; this will be easy to him if he protects them.
"either the scorching sun burns up your fields, or sudden rains or frosts destroy your harvests, or a violent wind carries away all before it."--lucretius, five. two hundred sixteen.
method; its aliment is admiration, the chase, ambiguity, which apollo sufficiently declared in always speaking to us in a double, obscure, and oblique sense: not feeding, but amusing and puzzling us.
but now this motion of flying is not thought , it remains therefore that in fear there is no other thought , but that which consists in the likeness of the thing. and the same may be said of will .
speaking is half his who speaks, and half his who hears; the latter ought to prepare himself to receive it, according to its bias; as with tennis-players, he who receives the ball, shifts and prepares, according as he sees him move who strikes the stroke,
this opinion put me in mind of the experience we have that there is no sense or aspect of any thing, whether bitter or sweet, straight or crooked, that the human mind does not find out in the writings it undertakes to tumble over.
but when philosophers, who pretend to neglect authority, and to cultivate reason, hold the same discourse, i pay them not, i own, the same obsequious submission and pious deference.
partis secund to one for the instruction of his son) in the aristotelian principles of philosophy, a whole course whereof he had run through at the age of seventeen in the schools of flexia , or la flesche a town in the province of anjou , famous for the
popular gifts, turn their attention to it-to secure to it, in a short time, the requisite elegance also.
with crooked glances-dost thou teach me crooked courses; on crooked courses learn my feet-crafty fancies!
reputation of their pastors, and afterward, the authority of those that made the old and new testament to be received for the rule of faith; which none could do but christian soveraignes; who are therefore the supreme pastors, and the onely persons, whom
sixteen.seventeen.) "these signs follow them that beleeve in my name; they shall cast out devills; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the
man was armed with a double-pointed pike-staff, such as is not described in the new-england farmer or the cultivator. i did not know whether they had come to sow a crop of winter rye, or some other kind of grain recently introduced from iceland.
that is to say, the parts of the progression exist only in time, and by means of the synthesis thereof, and are not given antecedently to it.
if you hesitate, therefore, a moment, or if, after reflection, you produce any intricate or profound argument, you, in a manner, give up the question, and confess that it is not reasoning which engages us to suppose the past resembling the future, and to
respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere. some think to bear it by speaking a great word, and being peremptory; and go on, and take by admittance, that which they cannot make good.
note.--in this last proof, i have purposely shown god's existence a posteriori, so that the proof might be more easily followed, not because, from the same premises, god's existence does not follow a priori.
therewith they adorne age, vertue, and conscience. oh foolish and base ornament!" florio, one thousand six hundred thirteen, p.
i love to let them step deeper into the mire; and so deep, that, if it be possible, they may at last discern their error.
one hundred twenty two. there is another sceptical topic of a like nature, derived from the most profound philosophy; which might merit our attention, were it requisite to dive so deep, in order to discover arguments and reasonings, which can so little
system. and these are the things which, when newly introduced, give reputation and grandeur to a new prince. this opportunity must not, therefore, be allowed to pass, for letting italy at length see her liberator.
it is only what is stupid and shallow that appeals to him. an old and excellent book is frequently shelved for new and bad ones; which, written for the sake of money, wear a pretentious air and are much eulogised by the authors' friends.
strong and tough masculine character of the great german philologists and historical critics (who, rightly estimated, were also all of them artists of destruction and dissolution), a new conception of the german spirit gradually established itself--in
the question still recurs, on what process of argument this inference is founded? where is the medium, the interposing ideas, which join propositions so very wide of each other?
than, the modification which we undergo.
voluptuousness: unto all hair-shirted despisers of the body, a sting and stake; and, cursed as "the world," by all backworldsmen: for it mocketh and befooleth all erring, misinferring teachers.
that ye might become weary of the words "reward," "retribution," "punishment," "righteous vengeance."-
thus speaketh all great love: it surpasseth even forgiveness and pity.
it. those who have a propensity to philosophy, will still continue their researches; because they reflect, that, besides the immediate pleasure, attending such an occupation, philosophical decisions are nothing but the reflections of common life,
i saw to what extent the people among whom i lived could be trusted as good neighbors and friends; that their friendship was for summer weather only; that they did not greatly purpose to do right; that they were a distinct race from me by their prejudices
for words are wise mens counters, they do but reckon by them: but they are the mony of fooles, that value them by the authority of an aristotle, a cicero, or a thomas, or any other doctor whatsoever, if but a man.
themselves into ridiculous disguises, and make a hundred grotesque faces to give us whereat to laugh.
a state of things in which a large portion of the most active and inquiring intellects find it advisable to keep the genuine principles and grounds of their convictions within their own breasts, and attempt, in what they address to the public, to fit as
magicians are no very good authority with me.
and how many stories have i scattered up and down in this book that one only touch upon, which, should any one more curiously search into, they would find matter enough to produce infinite essays.
pain, pleasure, love and hatred are the first things that a child is sensible of: if, when reason comes, they apply it to themselves, that is virtue.
one hundred ninety seven. the beast of prey and the man of prey (for instance, caesar borgia) are fundamentally misunderstood, "nature" is misunderstood, so long as one seeks a "morbidness" in the constitution of these healthiest of all tropical monsters
"ut missum sponsi furtivo munere malum procurrit casto virginis a gremio, quod miserae oblitae molli sub veste locatuat, dum adventu matris prosilit, excutitur, atque illud prono praeceps agitur decursu huic manat tristi conscius ore rubor."
then that they lose their keen eye and nose.
spe duobus regibus incessit magno discordia motu; continuoque animos vulgi et trepidantia bello gorda licet longe prsciscere.
of all impositions, that on land, or real taxation, has always been regarded as most advantageous in countries where more attention is paid to what the tax will produce, and to the certainty of recovering the product, than to securing the least discomfort
thou old clock-bell, thou sweet lyre! every pain hath torn thy heart, father-pain, fathers'-pain, forefathers'-pain; thy speech hath become ripe,-
declare what is justice, but never took care to do it. testimony of the truth from minds prepossessed by custom?
but what if i should advance farther, and assert, that if epicurus had been accused before the people, by any of the sycophants or informers of those days, he could easily have defended his cause, and proved his principles of philosophy to be as salutary
remark two. now with this view all empirical use of our faculty of cognition in the determination of time is in perfect accordance.
entire self-reliance belongs to the intellect. one soul is a counterpoise of all souls, as a capillary column of water is a balance for the sea. it must treat things and books and sovereign genius as itself also a sovereign.
it would then follow that the moral presupposition must give way to the speculative affirmation, the opposite of which involves an obvious contradiction, and that liberty and, with it, morality must yield to the mechanism of nature; for the negation of
the false paths the human race soon follows after any important progress has been made represent the epicycles in the ptolemaic system; after passing through any one of them the planet is just where it was before it entered it.
easy and the hard are all one; that all subjects equally, and nature in general, disclaim its authority and reject its mediation.
granted that this also is only interpretation--and you will be eager enough to make this objection?--well, so much the better.
simple numbers, or by virtue of the proof of the nineteenth proposition of the seventh book of euclid, namely, in virtue of the general property of proportionals.
the obligation of subjects to the soveraign is understood to last as long, and no longer, than the power lasteth, by which he is able to protect them.
in combination. whereas by supposing they have given up themselves to the absolute arbitrary power and will of a legislator, they have disarmed themselves, and armed him, to make a prey of them when he pleases; he being in a much worse condition, who is
my perception of its place lower down follows upon my perception of its place higher up the course of the river, and it is impossible that, in the apprehension of this phenomenon, the vessel should be perceived first below and afterwards higher up the
i did not fear the hen-harriers, for i kept no chickens; but one feared the men-harriers rather.
appearances have for some time indicated that all three impulses are well-nigh spent; and we can expect no fresh start, until we again assert our mental freedom.
and as to the same cato's calling, him one day drunkard, it fell out thus being both of them in the senate, at a time when catiline's conspiracy was in question of which was caesar was suspected, one came and brought him a letter sealed up.
and yet that is the case of bad officers, treasurers, ambassadors, generals, and other false and corrupt servants; which set a bias upon their bowl, of their own petty ends and envies, to the overthrow of their master's great and important affairs.
--if your physician does not think it good for you to sleep, to drink wine, or to eat such and such meats, never trouble yourself; i will find you another that shall not be of his opinion; the diversity of medical arguments and opinions embraces all sorts
they have learned from the sea also its vanity: is not the sea the peacock of peacocks?
the sabine appius claudius, when he had come to settle in rome, was loaded with honours and enrolled in a rural tribe, which subsequently took his family name.
for seeing every subject is author of the actions of his soveraigne; he punisheth another, for the actions committed by himselfe.
"when i was in sogd i saw a great building, like a palace, the gates of which were open and fixed back to the wall with large nails. i asked the reason, and was told that the house had not been shut, night or day, for a hundred years.
sensation; hence, while they are considering natural phenomena, they give no attention at all to the divine nature, and, when afterwards they apply their mind to the study of the divine nature, they are quite unable to bear in mind the first hypotheses,
of the resemblance of children to their fathers
but such questions as these, are more curious, than necessary for a christian mans salvation.
sawest thou ever thy friend asleep? wert thou not dismayed at thy friend looking so? o my friend, man is something that hath to be surpassed.
beware of sudden change, in any great point of diet, and, if necessity enforce it, fit the rest to it. for it is a secret both in nature and state, that it is safer to change many things, than one.
--the rules for dispensing this new order had need to be extremely clipt and bound under great restrictions, to give it authority; and this tumultuous season is incapable of such a curb: besides that, before this can be brought into repute, 'tis necessary
i have a great while preached to myself to stick close to my own concerns, and separate myself from the affairs of others; yet i am still turning my eyes aside.
again, i sometimes say to myself, when many millions of men, without heat, without ill-will, without personal feeling of any kind, demand of you a few shillings only, without the possibility, such is their constitution, of retracting or altering their
it may be in a great strait, and not know what to do: i cannot help that. it must help itself; do as i do. it is not worth the while to snivel about it. i am not responsible for the successful working of the machinery of society.
we often lament the loss of beasts we love, and so do they the loss of us:--
from this we see that there is not a single unique and absolute form of government, but as many governments differing in nature as there are states differing in size.
all my foregoing years." to death do i refer the assay of the fruit of all my studies: we shall then see whether my discourses came only from my mouth or from my heart. i have seen many by their death give a good or an ill repute to their whole life.
this conception of causality leads us to the conception of action; that of action, to the conception of force; and through it, to the conception of substance.
how handsome the great sweeping curves in the edge of the ice, answering somewhat to those of the shore, but more regular! it is unusually hard, owing to the recent severe but transient cold, and all watered or waved like a palace floor.
that ye might become weary of saying: "that an action is good is because it is unselfish."
"mugitus veluti cum prima in praelia taurus terrificos ciet, atque irasci in cornua tentat, arboris obnixus trunco, ventospue lacessit ictibus, et sparsa ad pugnum proludit arena."
force is a physical power, and i fail to see what moral effect it can have. to yield to force is an act of necessity, not of will--at the most, an act of prudence. in what sense can it be a duty?
what is that abridgment and selection we observe in all spiritual activity, but itself the creative impulse? for it is the inlet of that higher illumination which teaches to convey a larger sense by simpler symbols.
it is the music in our conscience, the dance in our spirit, to which puritan litanies, moral sermons, and goody-goodness won't chime.
judges ought to be more learned, than witty, more reverend, than plausible, and more advised, than confident. above all things, integrity is their portion and proper virtue. cursed (saith the law) is he that removeth the landmark.
i express this fancy as well as i can, by reason that many find it hard to conceive, and the authors themselves represent it a little variously and obscurely.
let us now consider the conversion it self, and see what there was therein, that could be cause of such an obligation.
but, withal, let my governor remember to what end his instructions are principally directed, and that he do not so much imprint in his pupil's memory the date of the ruin of carthage, as the manners of hannibal and scipio; nor so much where marcellus
i have also observed this in him, that of so many souls and so many effects, so many motives and so many counsels as he judges, he never attributes any one to virtue, religion, or conscience, as if all these were utterly extinct in the world: and of all
necessity for company and example. what they did for their husbands, cocceius nerva did for his country, with less utility though with equal affection: this great lawyer, flourishing in health, riches, reputation, and favour with the emperor, had no other
judgments which they still nourish and continue amongst themselves.
only, as it were the solder of another metal; and might by this means embody a great many true events of all sorts, disposing and diversifying them according as the beauty of the work should require, after the same manner, almost, as ovid has made up his
make use of particular weapons, and peculiarly designed for duel; and i have seen, when it has been disapproved, that a gentleman challenged to fight with rapier and poignard appeared in the array of a man-at-arms, and that another should take his cloak
horum unus est, si regnum disperdat, quemadmodum de nerone fertur, quod is nempe senatum populumque romanum, atque adeo urbem ipsam ferro flammaque vastare, ac novas sibi sedes quaerere decrevisset.
which appear vices result, if followed, in one's greater security and well being.
and also 'tis the general opinion of all, that a child should not be brought up in his mother's lap.
now there are some acts which we call corporeal , as magnitude , figure , motion , and what ever else cannot be thought on without local extension , and the substance wherein these reside we call body ; neither can it be imagin'd that 'tis one substance
who retired into caves on high mountains, the mouths of which they stopped so that the waters could not get in, having shut up, together with themselves, several sorts of animals; that when they perceived the rain to cease they sent out dogs, which
"'tis fine to die sword in hand." ("and he remembers that it is honourable to die in arms.")--aeneid, ii. three hundred seventeen.
reason here seems to be thrown into a kind of amazement and suspence, which, without the suggestions of any sceptic, gives her a diffidence of herself, and of the ground on which she treads.
him: and this is no more than his own conservation requireth, and is generally allowed.
the only excuse for such confusion lies in his view that when, in a city-state , all particular associations are avoided, votes guided by individual self-interest will always cancel one another, so that majority voting will always result in the general
trusting in itself, the capital enemy of discipline and truth. do but hear them domineer; the first fopperies they utter, 'tis in the style wherewith men establish religions and laws:
one morning, however, he awoke ere the rosy dawn, and having meditated long on his couch, at last spake thus to his heart:
and generally all crimes are the greater, by the scandall they give; that is to say, by becoming stumbling-blocks to the weak, that look not so much upon the way they go in, as upon the light that other men carry before them.
those parts. can any man think that god is served with such absurdities? and yet all this is necessary to beleeve, to those that will beleeve the existence of an incorporeall soule, separated from the body.
direction, without distraction. but then it must be a prudent king, such as is able to grind with a handmill; and those inward counsellors had need also be wise men, and especially true and trusty to the king's ends; as it was with king henry the seventh
united, to dispossesse, and deprive him, not only of the fruit of his labour, but also of his life, or liberty. and the invader again is in the like danger of another.
in case the soveraign cast off the government from himself and heyrs
but in this case the conception of the contingent is cogitated as involving not the category of modality (as that the non-existence of which can be conceived) but that of relation (as that which can exist only as the consequence of something else), and so
i quitted his side on friday, but on saturday i went to him, and found him very weak.
the "people" who exercise the power are not always the same people with those over whom it is exercised; and the "self-government" spoken of is not the government of each by himself, but of each by all the rest.
therefore did they judge, as we do, that the world was near its period, and looked upon the desolation we brought amongst them as a certain sign of it.
sire,--the letter which it pleased your majesty to write to me on the th of july, was not delivered to me till this morning, and found me laid up with a very violent tertian ague, a complaint very common in this part of the country during the last month.
occasion of deliberating ; or if he had only so firmly fix'd in my mind, that i should never forget, this, that i must never judge of a thing which i do not clearly and distinctly understand ; either of which things had god done, i easily perceive that i
just see these superfluous ones! wealth they acquire and become poorer thereby. power they seek for, and above all, the lever of power, much money-these impotent ones!
and certainly we render it timorous and servile, in not allowing it the liberty and privilege to do anything of itself. whoever asked his pupil what he thought of grammar and rhetoric, or of such and such a sentence of cicero?
and though men of the highest genius study this question as long as they please, i do not believe that they will be able to give any reason which can be sufficient to remove this doubt, unless they presuppose the existence of god.
one november afternoon, in the calm at the end of a rain storm of several days' duration, when the sky was still completely overcast and the air was full of mist, i observed that the pond was remarkably smooth, so that it was difficult to distinguish its
"christian sentiments" with "antique taste," or even with "modern parliamentarism" (the kind of reconciliation necessarily found even among philosophers in our very uncertain and consequently very conciliatory century).
is this the recompense of my obedience? yet thou hast enjoined by plato's mouth the maxim, "that states would be happy, either if philosophers ruled them, or if it should so befall that their rulers would turn philosophers."
how to divert the people and make sure of the great, he was able to sustain the war against them for many years; and if at length he lost his power over several cities, he was still able to keep his kingdom.
"through so many ungovernable seas."--catullus, iv. eighteen.
general logic, as we have seen, makes abstraction of all content of cognition, that is, of all relation of cognition to its object, and regards only the logical form in the relation of cognitions to each other, that is, the form of thought in general.
for the things which we formerly have spoken of, are but habilitations towards arms; and what is habilitation without intention and act?
the skeptic, in effect, that delicate creature, is far too easily frightened; his conscience is schooled so as to start at every nay, and even at that sharp, decided yea, and feels something like a bite thereby. yea!
again, to act virtuously is merely to act under the guidance of reason (four. xxiv.): now he, that acts under the guidance of reason, must necessarily know that he so acts (two. xliii.).
lay before him that bacchus and hercules were also in the register, he graciously thanked them.
with thee did i unlearn the belief in words and worths and in great names. when the devil casteth his skin, doth not his name also fall away? it is also skin. the devil himself is perhaps-skin.
upon him, with whom their own captains before could by no means prevail.
this humour is far differing from that of the younger scipio, who sharply reprehended his soldiers for having planted caltrops under water, in a ditch by which those of the town he held besieged might sally out upon him; saying, that those who assaulted
what was in the case of these remarkable persons a ravishment, has, in innumerable instances in common life, been exhibited in less striking manner. everywhere the history of religion betrays a tendency to enthusiasm.
eighteen.eighteen.) from amongst their brethren like unto thee, and will put my words into his mouth," and this similitude with moses, is also apparent in the actions of our saviour himself, whilest he was conversant on earth.
i will only add that shame, like compassion, though not a virtue, is yet good, in so far as it shows, that the feeler of shame is really imbued with the desire to live honourably; in the same way as suffering is good, as showing that the injured part is
and what plato says, "that there are few men so obstinate in their atheism whom a pressing danger will not reduce to an acknowledgment of the divine power," does not concern a true christian: 'tis for mortal and human religions to be received by human
of moral values, and saw, read, and interpreted these oppositions into the text and facts of the case? what? "miracle" only an error of interpretation? a lack of philology?
fifty nine. whoever has seen deeply into the world has doubtless divined what wisdom there is in the fact that men are superficial. it is their preservative instinct which teaches them to be flighty, lightsome, and false.
proof.--a man does not know himself except through the modifications of his body, and the ideas thereof (two. xix. and xxiii.). when, therefore, the mind is able to contemplate itself, it is thereby assumed to pass to a greater perfection, or (three. xi.
"satisfied," replied the other, "yes, doubtless, were their avarice never so great."
"petite hinc, juvenesque senesque, finem ammo certum, miserisque viatica canis."
a small company is more welcome to me than a bad one: but they must come and go at the right time. so doth it accord with good sleep.
if he knows it, he needs must fear to lose a happiness whose loss he believes to be possible. wherefore, a never-ceasing fear suffers him not to be happy. or does he count the possibility of this loss a trifling matter?
the same is the case of men, that rise after calamities and misfortunes. for they are as men fallen out with the times; and think other men's harms, a redemption of their own sufferings.
so also the name of the valley of achor, from the trouble that achan raised in the camp, (josh. seven. twenty six) the writer saith, "remaineth unto this day;" which must needs bee therefore long after the time of joshua.
anaximenes writing to pythagoras, "to what purpose," said he, "should i trouble myself in searching out the secrets of the stars, having death or slavery continually before my eyes?"
originally built. thus also, those ancient cities which, from being at first only villages, have become, in course of time, large towns, are usually but ill laid out compared with the regularity constructed towns which a professional architect has freely
therefore do i here wait, crafty and scornful upon high mountains, no impatient one, no patient one; rather one who hath even unlearnt patience,-because he no longer "suffereth."
for my part, one seldom find myself agitated with surprises; i always find myself in my place, as heavy and unwieldy bodies do; if i am not at home, i am always near at hand; my dissipations do not transport me very far; there is nothing strange or
proof.--a man, for instance peter, can be the cause of paul's feeling pain, because he (peter) possesses something similar to that which paul hates (three. xvi.), or because peter has sole possession of a thing which paul also loves (three. xxxii.
objects of charity are not guests. men who did not know when their visit had terminated, though i went about my business again, answering them from greater and greater remoteness. men of almost every degree of wit called on me in the migrating season.
the more cultivated, in their account of their own experience, cull out the pleasing, poetic circumstance,-the visit to rome, the man of genius they saw, the brilliant friend they know; still further on perhaps the gorgeous landscape, the mountain lights,
illusion is less valuable than "truth" such valuations, in spite of their regulative importance for us, might notwithstanding be only superficial valuations, special kinds of niaiserie , such as may be necessary for the maintenance of beings such as
fifty two.) "now we know thou hast a devill; abraham is dead, and the prophets are dead:" and again, because he said (john seven. twenty.) "they went about to kill him," the people answered, "thou hast a devill, who goeth about to kill thee?"
to everything cleanly am i well disposed; but i hate to see the grinning mouths and the thirst of the unclean.
but this it self moves not my opinion; for certainly tho i were asleep , if any thing appear'd evident to my understanding, 'twould be true .
twenty two. of systemes subject, politicall, and private
but now i extend my knowledge, and looking back on experience from which i had derived this conception of body, i find weight at all times connected with the above characteristics, and therefore i synthetically add to my conceptions this as a predicate,
verily, my folly hath grown big in the mountains! now do i hear six old fools' legs rattling behind one another!
that the work was theirs, its beauty and excellence sufficiently declare; terence himself confesses as much, and i should take it ill from any one that would dispossess me of that belief.
hence those pure synthetical judgements do relate, though but mediately, to possible experience, or rather to the possibility of experience, and upon that alone is founded the objective validity of their synthesis.
zendavestas and bibles, with homers and dantes and shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. by such a pile we may hope to scale heaven at last.
therefore am i forbearing to the vain, because they are the physicians of my melancholy, and keep me attached to man as to a drama.
to arrive at this position depends not entirely on worth or entirely on fortune, but rather on cunning assisted by fortune. one attains it by help of popular favour or by the favour of the aristocracy.
true, that i never was , whilst at present 'tis true that i am , or perhaps, that two and three added make more or less then five; for in these things i percieve a manifest repugnancy; and truely seeing i have no reason to think any god a deceiver , nor
so that it is evident, that whatsoever we believe, upon no other reason, than what is drawn from authority of men onely, and their writings; whether they be sent from god or not, is faith in men onely.
itself, an image which i should find some little difficulty in reviewing, and comparing with the conception. now this representation of a general procedure of the imagination to present its image to a conception, i call the schema of this conception.
for a mans conscience, and his judgement is the same thing; and as the judgement, so also the conscience may be erroneous.
assembly, that hath their lives and liberty in his power.
list taken of five-and-twenty masters of families who made themselves away in one week's time: an incident somewhat resembling that of the xanthians, who being besieged by brutus, fell--men, women, and children--into such a furious appetite of dying, that
my moderator is the authority of the divine will, that governs us without contradiction, and that is seated above these human and vain contestations.
it is surprising that they are caught here,-that in this deep and capacious spring, far beneath the rattling teams and chaises and tinkling sleighs that travel the walden road, this great gold and emerald fish swims.
he wears at home. whereas i cannot endure to go unbuttoned or untied; my neighbouring labourers would think themselves in chains, if they were so braced.
'tis a great foolery to teach our children:
for there be, that in their nature do not affect the good of others. the lighter sort of malignity, turneth but to a crassness, or frowardness, or aptness to oppose, or difficulties, or the like; but the deeper sort, to envy and mere mischief.
-- who having, in the sacrifice of iphigenia, to represent the sorrow of the assistants proportionably to the several degrees of interest every one had in the death of this fair innocent virgin, and having, in the other figures, laid out the utmost power
rock apart, amongst thorns and brambles, and made of it a hobgoblin to affright people.
every system of unegoistic morality which takes itself unconditionally and appeals to every one, not only sins against good taste, but is also an incentive to sins of omission, an additional seduction under the mask of philanthropy--and precisely a
stilpo, the philosopher, being asked, "whether the gods were delighted with our adorations and sacrifices?"--"you are indiscreet," answered he; "let us withdraw apart, if you would talk of such things."
so near neighbour to imperfection and cowardice, that i know not very well how to separate the confines and distinguish them: the very names of goodness and innocence are, for this reason, in some sort grown into contempt.
and, besides, a man borne along by this transitory felicity must either know or not know its unstability. if he knows not, how poor is a happiness which depends on the blindness of ignorance!
wherefore i call to my aid the sweet persuasiveness of rhetoric, who then only walketh in the right way when she forsakes not my instructions, and music, my handmaid, i bid to join with her singing, now in lighter, now in graver strain.
they do not do this, as some think, for nourishment, as the scythians anciently did, but as a representation of an extreme revenge; as will appear by this: that having observed the portuguese, who were in league with their enemies, to inflict another sort
but there be many other places that clearly prove the same. as first (one sam.
meanwhile do i talk to myself as one who hath time. no one telleth me anything new, so i tell myself mine own story.
but it was a liar with its pregnancy; and sooner will i believe in the man in the moon than in the woman.
prop. thirty. if anyone has done something which he conceives as affecting other men pleasurably, he will be affected by pleasure, accompanied by the idea of himself as cause; in other words, he will regard himself with pleasure.
but it must be remarked that the society thus formed, and the relations thus established among men, required of them qualities different from those which they possessed from their primitive constitution.
courtship, earnest solicitation, and presents; but that she was afraid that in the end he would have proceeded to violence, all which she delivered with such a countenance and accent, and withal embrued in her own blood, the highest testimony of her
for afterwards the emperors of rome received the same honor; as we read of caligula, that at his reception to the empire, he was carried from misenum to rome, in the midst of a throng of people, the wayes beset with altars, and beasts for sacrifice, and
weight), which, without diminution of the extensive quantity, can become less and less ad infinitum, before it passes into nothingness and disappears.
"thou art mistaken," said zarathustra sympathetically, and held him fast; "thou art mistaken. here thou art not at home, but in my domain, and therein shall no one receive any hurt.
leave, and to ask ourselves, firstly, whether we cannot rest perfectly contented with what it contains, or whether we must not of necessity be contented with it, if we can find nowhere else a solid foundation to build upon; and, secondly, by what title we
he that in obedience to this command of god, subdued, tilled and sowed any part of it, thereby annexed to it something that was his property, which another had no title to, nor could without injury take from him.
nature is always too strong for principle.
of the state; in which case the general will will be one thing, and the result of the public deliberation another.
clever are they-they have dexterous fingers: what doth my simplicity pretend to beside their multiplicity! all threading and knitting and weaving do their fingers understand: thus do they make the hose of the spirit!
folly to hazard that upon the uncertainty of augmenting it. for who ever thought he wanted sense?
if we hold upon god by the mediation of a lively faith; if we hold upon god by him, and not by us; if we had a divine basis and foundation, human occasions would not have the power to shake us as they do; our fortress would not surrender to so weak a
explained; but i have utterly forgotten it; and if i am a man of some reading, i am a man of no retention; so that one can promise no certainty, more than to make known to what point the knowledge i now have has risen.
i shall say that i know with certainty that he is not to put his hand into the fire and hold it there till it be consumed: and this event, i think i can foretell with the same assurance, as that, if he throw himself out at the window, and meet with no
when i approached him he would suspend his work, and with half-suppressed mirth lie along the trunk of a pine which he had felled, and, peeling off the inner bark, roll it up into a ball and chew it while he laughed and talked.
for nobility attempers sovereignty, and draws the eyes of the people, somewhat aside from the line royal. but for democracies, they need it not; and they are commonly more quiet, and less subject to sedition, than where there are stirps of nobles.
one hundred the distance from rome to pavia, the place of boethius' imprisonment, is four hundred fifty five roman miles.
such is the genesis of these general convictions of mankind, so far as they depend on rational grounds; and this public property not only remains undisturbed, but is even raised to greater importance, by the doctrine that the schools have no right to
but xanthus the lydian says that the passage of the hellespont by xerxes took place six thousand years after the time of zoroaster, six and that after him there was a regular succession of magi under the names of ostanes and astrampsychos and gobryas and
our skins are as sufficient to defend us from the injuries of the weather as theirs are; witness several nations that yet know not the use of clothes.
returns to the state of utter ignorance from which he started.
after a while, he seemed to gain more strength, and called for wine, which he relished, and declared it to be the finest drink possible. i, in order to change the current of his thoughts, put in, "surely not; water is the best."
however unwillingly a person who has a strong opinion may admit the possibility that his opinion may be false, he ought to be moved by the consideration that however true it may be, if it is not fully, frequently, and fearlessly discussed, it will be held
nay, even that school which is most accused of atheism doth most demonstrate religion; that is, the school of leucippus and democritus and epicurus.
while these things go up other things come down.
moreover, his aim is to find "a sure and legitimate rule of administration, taking men as they are and laws as they might be"; that is to say, his social contract is something which will be found at work in every legitimate society, but which will be in
but even this have ye heard from me, who is still the most reserved of men-and will be so!
they all reflect and absorb his rays alike, and the former make but a small part of the glorious picture which he beholds in his daily course. in his view the earth is all equally cultivated like a garden.
but there the glorious lord will be unto us a place of broad rivers, and streams; wherein shall goe no gally with oares; neither shall gallant ship passe thereby.
again, a man may be worthy of riches, office, and employment, that neverthelesse, can plead no right to have it before another; and therefore cannot be said to merit or deserve it.
yet when we write with ease and come out into the free air of thought, we seem to be assured that nothing is easier than to continue this communication at pleasure.
conceived that god granted us such command over human infirmities, and had found a difficulty in crediting the examples i had read in histories; but that with such evidence of the thing before my eyes, i gave praise to god that it had shown itself in one
but for this may some say, as also for administring to them the sacraments, the necessity shall be esteemed for a sufficient mission; which is true: but this is true also, that for whatsoever, a dispensation is due for the necessity, for the same there
lengthen the pleasures of life, and gently to bear the inconstancy of a lover, the rudeness of a husband; and the importunity of years, wrinkles, and the like. this is the utmost of what i would allow them in the sciences.
what books these are, is sufficiently known, without a catalogue of them here; and they are the same that are acknowledged by st.
employ me to lie, betray, and forswear myself, though not to assassinate or to poison, for some notable service, i should say, "if i have robbed or stolen anything from any man, send me rather to the galleys."
for absence is nothing, whereas the emotion of pain is an activity; wherefore this activity can only be the activity of transition from a greater to a less perfection--in other words, it is an activity whereby a man's power of action is lessened or
doubtless, there is a universal justice emanating from reason alone; but this justice, to be admitted among us, must be mutual.
i have broken off several treaties that would have been of advantage to me, by reason of the impertinent contestations of those with whom i treated.
as to that part which he thinks himself the best at, namely, his digressions and discourses, he has indeed some very good, and enriched with fine features; but he is too fond of them: for, to leave nothing unsaid, having a subject so full, ample, almost
-- when cicero was in the height and heat of an eloquent harangue, many were struck with admiration; but cato only laughed, saying, "we have a pleasant (mirth-making) consul."
occasionally we find certain solutions of problems which make strong beliefs for us; perhaps they are henceforth called "convictions."
we expected, than to find him really very strong, after having been made to believe that he was weak.
through whose death i have banished from my mind these studies, and all the delights of the mind. shall i address thee? i shall never hear thy voice. never shall i behold thee hereafter. o brother, dearer to me than life.
"plerumque gratae divitibus vices mundaeque parvo sub lare pauperum coenae, sine aulaeis et ostro, soliicitam explicuere frontem."
the murders in victories are commonly performed by the rascality and hangers-on of an army, and that which causes so many unheard of cruelties in domestic wars is, that this canaille makes war in imbruing itself up to the elbows in blood, and ripping up a
perspicuously, the pains left another, will be onely to consider, if he also find not the same in himselfe. for this kind of doctrine, admitteth no other demonstration.
besides, noble persons cannot go much higher; and he that standeth at a stay, when others rise, can hardly avoid motions of envy.
in petitioning or saluting any great man, they used to lay their hands upon his knees.
xiii.), by pain; consequently he is himself affected by pain accompanied by the idea of the hater of the beloved thing as cause; that is, he will hate him who hates anything which he himself loves (three. xiii. note). q.e.five hundred.
"thou old pope," said here zarathustra interposing, "hast thou seen that with thine eyes? it could well have happened in that way: in that way, and also otherwise. when gods die they always die many kinds of death.
rousseau has already given his reasons for objecting to a limited sovereignty (book one, chap, vi): it follows absolutely that we must take the best machinery we can find for the execution of the state's functions.
companions did the creating one once seek, and children of his hope: and lo, it turned out that he could not find them, except he himself should first create them.
and would ye hear this likewise? to him who seeketh to be just from the heart, even the lie becometh philanthropy.
learning is, indeed, a very great and a very material accomplishment; and those who despise it sufficiently discover their own want of understanding; but learning yet i do not prize it at the excessive rate that some others do, as herillus, the
i am naturally no enemy to a court, life; one have therein passed a part of my own, and am of a humour cheerfully to frequent great company, provided it be by intervals and at my own time: but this softness of judgment whereof i speak ties me perforce to
a third hand rather than a man's own, and by another man's liking than that of the party himself; and how much is all this opposite to the conventions of love?
absolute dominion over them. however, in my opinion, he accomplishes nothing beyond a display of the acuteness of his own great intellect, as i will show in the proper place.
fifty. to be fully acquainted, therefore, with the idea of power or necessary connexion, let us examine its impression; and in order to find the impression with greater certainty, let us search for it in all the sources, from which it may possibly be
secondly, it may enter into account, or be considered, for some accident or quality, which we conceive to be in it; as for being moved, for being so long, for being hot, c; and then, of the name of the thing it selfe, by a little change or wresting, wee
i have, as i have said elsewhere as to my own concern, simply and implicitly embraced this ancient rule, "that we cannot fail in following nature," and that the sovereign precept is to conform ourselves to her.
human understanding is marvellously enlightened by daily conversation with men, for we are, otherwise, compressed and heaped up in ourselves, and have our sight limited to the length of our own noses.
they might not surprise them; and to this purpose it is that a certain nation has introduced a custom, that the priest shall on the wedding-day open the way to the bride, to free the husband from the doubt and curiosity of examining in the first assault,
the time, owing partly to the sun on the roof, was forty two, or one degree colder than the water of one of the coldest wells in the village just drawn.
the first thing he calls to the consultation of his judgment is his own example; and as matters go with him, so they must of necessity do with all the world besides dangerous and intolerable folly!
or in other words; having found, in many instances, that any two kinds of objects--flame and heat, snow and cold--have always been conjoined together; if flame or snow be presented anew to the senses, the mind is carried by custom to expect heat or cold,
they told me that in a good day they could get out a thousand tons, which was the yield of about one acre.
and whether, peradventure, it be that the continual frequentation i have had with the humours of the ancients, and the idea of those great souls of past ages, put me out of taste both with others and myself, or that, in truth, the age we live in produces
but sometimes squaw walden had her revenge, and a hired man, walking behind his team, slipped through a crack in the ground down toward tartarus, and he who was so brave before suddenly became but the ninth part of a man, almost gave up his animal heat,
on. all such efforts whereby they try to postpone the nascetur ridiculus mus make it frequently difficult to understand what they really mean.
i was sometimes asked, what i should have thought myself fit for, had any one designed to make use of me, while i was of suitable years:
o blessed hour of the lightning! o mystery before noontide!-running fires will i one day make of them, and heralds with flaming tongues:-
understanding, than which nothing is more clearly perceived. for we cannot perceive anything without adding to our knowledge of the act of understanding.
they describe untranslatably montaigne's charge against nature, indicated in the previous passage.
it is so with the most part of this third sort of authors, as the ancients have observed in the writings of anaxagoras, democritus, parmenides, xenophanes, and others.
as he who should forget to live a virtuous and holy life, and should think he acquitted himself of his duty in instructing and training others up to it, would be a fool; even so he who abandons his own particular healthful and pleasant living to serve
if this subjective community is to rest upon an objective basis, or to be applied to substances as phenomena, the perception of one substance must render possible the perception of another, and conversely.
instead of blowing the child's nose, this is to take his nose off altogether. i think the remedy worse than the disease.
a thousand arguments could be advanced in favour of this principle. first, long distances make administration more difficult, just as a weight becomes heavier at the end of a longer lever.
such, i do not believe that i should have been able to succeed.
instructive thing, or as if tears, by washing our understandings, cleared them. for my part, one henceforth renounce all favourable testimonies men would give of me, not because i shall be worthy of them, but because i shall be dead.
he whom glazed windows have always guarded from the wind, whose feet are warmed by constantly renewed fomentations, whose dining-room is heated by hot air beneath the floor and spread through the walls, cannot meet the gentlest breeze without danger.
lived long without sleep. herodotus speaks of nations where the men sleep and wake by half-years, and they who write the life of the sage epimenides affirm that he slept seven-and-fifty years together.
labour, and sobriety, ought to have dried up all those superfluities. what seneca says will not be unfit for this place; which is, that the ancient romans kept their youth always standing, and taught them nothing that they were to learn sitting.
we lay these masculine substitutions too much to heart, proposing a ridiculous eternity to our names. we are, moreover, too superstitious in vain conjectures as to the future, that we derive from the words and actions of children.
totally corporeal and earthly. and the rudest nation this day in europe is that alone where it is in fashion. other vices discompose the understanding: this totally overthrows it and renders the body stupid:
the notary was called, and he dictated his will there and then with such speed that the man could scarcely keep up with him; and when he had done, he asked me to read it out, saying to me, "what a good thing it is to look after what are called our
generation, are made believe by the women, that their brothers and sisters are not born, but found in the garden.
this (as we have just shown) is the height of absurdity. wherefore, i may turn the argument against its employers, as follows:--all things depend on the power of god.
it is worthy the observing, that there is no passion in the mind of man, so weak, but it mates, and masters, the fear of death; and therefore, death is no such terrible enemy, when a man hath so many attendants about him, that can win the combat of him.
just as the preference in beauty that plato attributes to the spherical figure the epicureans gave rather to the pyramidal or square, and cannot swallow a god in the form of a bowl.
delicacy and choice should correct the indiscretion of my appetite, and sometimes soothe my stomach.
proceeds so far as to conceive so vivid and entire a cause of sorrow, by judgment that it does not suffer increase by its presence, when the eyes and ears have their share; parts that are not to be moved but by vain accidents.
now, if he be a man of parts and of right nature, royalty adds very little to his happiness;
i had many a genial thought by the cabin fire "as i sailed." i was never cast away nor distressed in any weather, though i encountered some severe storms. it is darker in the woods, even in common nights, than most suppose.
"lord remember me when thou commest into thy kingdome:" therefore, saith hee, there is remission of sins after this life. but the consequence is not good.
now we should proceed contrary to the reed, which, at its first springing, produces a long and straight shoot, but afterwards, as if tired and out of breath, it runs into thick and frequent joints and knots, as so many pauses which demonstrate that it has
i have said before, (in the second chapter,) that a man did excell all other animals in this faculty, that when he conceived any thing whatsoever, he was apt to enquire the consequences of it, and what effects he could do with it.
power of the pope (without the bounds of his own civill dominion) consisteth onely in the fear that seduced people stand in, of their excommunication; upon hearing of false miracles, false traditions, and false interpretations of the scripture.
two.nine.) sacerdotium regale, a regal priesthood; as also the institution it self, by which no man might enter into the sanctum sanctorum, that is to say, no man might enquire gods will immediately of god himselfe, but onely the high priest.
but finding himself deceived in his expectation, and that they were all resolved upon the voyage, he cut off two of the three ports he had promised them, to the end that the length and incommodity of the passage might reduce some, or that he might have
dreyfus-brisac's great edition of the contrat social is indispensable, and there is a good small edition with notes by one thousand. georges beaulavon. one thousand.
them. this were to put themselves into a worse condition than the state of nature, wherein they had a liberty to defend their right against the injuries of others, and were upon equal terms of force to maintain it, whether invaded by a single man, or many
proof.--if it could be divided, the parts into which it was divided would either retain the nature of absolutely infinite substance, or they would not. if the former, we should have several substances of the same nature, which (by prop. v.) is absurd.
as for example, i find in my self two divers ideas of the sun, one as received by my senses (and which cheifly i reckon among those i call adventitious) by which it appears to me very smal , another as taken from the arguments of astronomers (that is to
sect. fifteen. to those that say, there were never any men in the state of nature, i will not only oppose the authority of the judicious hooker, eccl. pol. lib. i. sect. ten, where he says,
on the way, having been for more than two hours given over for a dead man, i began to move and to fetch my breath; for so great abundance of blood was fallen into my stomach, that nature had need to rouse her forces to discharge it.
also, as god never sends evils, any more than goods, absolutely pure to men, my health continued at that time more than usually good; and, as i can do nothing without it, there are few things that i cannot do with it.
benefit of his rule. and as this part is worthy of note and of imitation by others, i will not omit mention of it.
and now only cometh unto him the great terror, the great outlook, the great sickness, the great nausea, the great sea-sickness.
how many talents have not been thrown away, and inclinations forced, by the unwise constraint of fathers? how many men, who would have distinguished themselves in a fitting estate, have died dishonoured and wretched in another for which they had no taste!
on the wills of each particular; such as is the power of a faction, or of divers factions leagued. therefore to have servants, is power; to have friends, is power: for they are strengths united.
in the science of transcendental sthetic accordingly, we shall first isolate sensibility or the sensuous faculty, by separating from it all that is annexed to its perceptions by the conceptions of understanding, so that nothing be left but empirical
by this, as it were, alienation of his kingdom, he himself loses the power he had in it before, without transferring any the least right to those on whom he would have bestowed it; and so by this act sets the people free, and leaves them at their own
to consult women in matters of difficulty, as the germans used to do in old times, is by no means a matter to be overlooked; for their way of grasping a thing is quite different from ours, chiefly because they like the shortest way to the point, and
there was no third way, he had made him so great. with tiberius caesar, sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends.
certain parts, in the same way that some sieves are observed to act, which, by being variously perforated, serve to separate different species of grain?
now it is no wonder they should so often contradict themselves, being so easy to be turned and swayed by very light occurrences.
demosthenes, "that the beginning oh all virtue is consultation and deliberation; the end and perfection, constancy." if we would resolve on any certain course by reason, we should pitch upon the best, but nobody has thought on't:
i have read in a hindoo book, that "there was a king's son, who, being expelled in infancy from his native city, was brought up by a forester, and, growing up to maturity in that state, imagined himself to belong to the barbarous race with which he lived.
thus a robust or delicate constitution, and the strength or weakness attaching to it, are more frequently the effects of a hardy or effeminate method of education than of the original endowment of the body.
when monsieur de bourbon took rome,-- in one thousand five hundred twenty seven --an ensign who was upon guard at borgo san pietro was seized with such a fright upon the first alarm, that he threw himself out at a breach with his colours upon his
"age, si hic non insanit satis sua sponte, instiga."
thou lonesome one, thou goest the way of the loving one: thou lovest thyself, and on that account despisest thou thyself, as only the loving ones despise.
any one, therefore, who wishes not to conquer, would do well to use these forces, which are much more dangerous than mercenaries, as with them ruin is complete, for they are all united, and owe obedience to others, whereas with mercenaries, when they have
they who first saw this will made themselves very merry at the contents: but the legatees, being made acquainted with it, accepted it with very great content; and one of them, charixenus, dying within five days after, and by that means the charge of both
this artificiall eternity, is that which men call the right of succession.
we set too much value upon ourselves we still carry our fetters along with us we take other men's knowledge and opinions upon trust weakness and instability of a private and particular fancy weigh, as wise: men should, the burden of obligation well, and
first forms; for at thirteen years old, that i came out of the college, i had run through my whole course (as they call it), and, in truth, without any manner of advantage, that i can honestly brag of, in all this time.
counted a deceiver , if these ideas came from any where, but from corporeal things . therefore we must conclude that there are corporeal beings .
how (one) a thing can exist only as a subject, and not as a mere determination of other things, that is, can be substance; or how (two), because something exists, some other thing must exist, consequently how a thing can be a cause; or how (three), when
sparrow-hawk, and not a goose or a peacock, though birds of a much larger size; that cautions them against the hostile quality the cat has against them, and makes them not to fear a dog; to arm themselves against the mewing, a kind of flattering voice, of
from such reasoning as this, succesfull wickednesse hath obtained the name of vertue; and some that in all other things have disallowed the violation of faith; yet have allowed it, when it is for the getting of a kingdome.
or is it this: to love those who despise us, and give one's hand to the phantom when it is going to frighten us?
the simple, who have nothing of their own to mix with it, and who only make it their business to collect all that comes to their knowledge, and faithfully to record all things, without choice or discrimination, leave to us the entire judgment of
i.) there is no substance save god, nor any modifications save those (prop. xv.) which are in god, and cannot without god either be or be conceived.
besides what isocrates says, that defect is nearer allied to moderation than excess: the other is a much more ruffling gamester; for whosoever shall take upon him to choose and alter, usurps the authority of judging, and should look well about him, and
people. for clergy signifies those, whose maintenance is that revenue, which god having reserved to himselfe during his reigne over the israelites, assigned to the tribe of levi (who were to be his publique ministers, and had no portion of land set them
for the experience of age, in things that fall within the compass of it, directeth them; but in new things, abuseth them.
the pleasant dialogue betwixt plato's legislator and his citizens will be an ornament to this place, "what," said they, feeling themselves about to die, "may we not dispose of our own to whom we please? god!
profane history; that all history is sacred; that the universe is represented in an atom, in a moment of time. he will weave no longer a spotted life of shreds and patches, but he will live with a divine unity.
for to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical
this accounts for that obviously characteristic want of clearly defined thought; in fact, they lack the die that stamps their thoughts, they have no clear thought of their own; in place of it we find an indefinite, obscure interweaving of words, current
having thus treated of general economy with reference to the government of persons, we must now consider it with reference to the administration of property.
the pains of childbearing, said by the physicians and by god himself to be great, and which we pass through with so many ceremonies--there are whole nations that make nothing of them.
"what praise is that which is to be got in the market-place (meat market)?" cicero, de fin., ii. fifteen.
themselves without me: my reason has uncertain and casual agitations and impulsions:
"putting faith in a treacherous person, opens the door to harm."--seneca, oedip., act iii., verse six hundred eighty six.
beleeve on him; and by consequence, a restitution of eternall life, to all the faithfull, and to them onely: yet the doctrine is now, and hath been a long time far otherwise; namely, that every man hath eternity of life by nature, in as much as his soul
it is as pleasant to distinguish the tables by the names of the guests as it was in the emperor geta to distinguish the several courses of his meat by the first letters of the meats themselves; so that those that began with b were served up together, as
there is somewhat not philosophical in heroism; there is somewhat not holy in it; it seems not to know that other souls are of one texture with it; it has pride; it is the extreme of individual nature. nevertheless we must profoundly revere it.
first therefore i have always thought that i have had an head , hands , feet , and other members , of which this body (which i have look'd upon as a part of me , or perhaps as my whole self ) consists; and i have also thought that this body of mine is
common power, to keep them in awe, and to direct their actions to the common benefit.
by which it appears, that upon a christian, that should become an apostate, in a place where the civill power did persecute, or not assist the church, the effect of excommunication had nothing in it, neither of dammage in this world, nor of terrour: not
amount of "truth" it could endure--or to speak more plainly, by the extent to which it required truth attenuated, veiled, sweetened, damped, and falsified.
they do not create words, but they enrich their own, and give them weight and signification by the uses they put them to, and teach them unwonted motions, but withal ingeniously and discreetly.
resistance to a lateral pressure. such events, as bear little analogy to the common course of nature, are also readily confessed to be known only by experience; nor does any man imagine that the explosion of gunpowder, or the attraction of a loadstone,
expect the one from the appearance of the other.
effect. for this reason i have hitherto chosen to go to those of the most pleasant situation, where there was the best conveniency of lodging, provision, and company, as the baths of bagneres in france, those of plombieres on the frontiers of germany and
i call all representations pure, in the transcendental meaning of the word, wherein nothing is met with that belongs to sensation.
this distinction, the full force of which can only be seen in connection with the general will, means roughly that a matter is general when it concerns the whole community equally, and makes no mention of any particular class; as soon as it refers to any
this easiness and mean facility of making all things bow under you, is an enemy to all sorts of pleasure: 'tis to slide, not to go; 'tis to sleep, and not to live.
in transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity, which is that measure god has set to the actions of men, for their mutual security; and so he becomes dangerous to mankind,
one was once employed in consoling a lady truly afflicted. most of their mournings are artificial and ceremonious:
this is the story that androdus told the emperor, which he also conveyed from hand to hand to the people; wherefore, at the general request, he was absolved from his sentence and set at liberty, and the lion was, by order of the people, presented to him.
what a reparation had it been to them, and what a general good to the whole world, had our first examples and deportments in those parts allured those people to the admiration and imitation of virtue, and had begotten betwixt them and us a fraternal
to eat little at night, to the end that the waters they are to drink the next morning may have a better operation upon an empty stomach; on the other hand, it is better to eat little at dinner, that it hinder not the operation of the waters, while it is
follow your genius closely enough, and it will not fail to show you a fresh prospect every hour. housework was a pleasant pastime.
so it is that, one thing with another, i fancy men as often commend as undervalue me beyond reason; as, methinks also, from my childhood, in rank and degree of honour, they have given me a place rather above than below my right.
but there is another sort of servants, which by a peculiar name we call slaves, who being captives taken in a just war, are by the right of nature subjected to the absolute dominion and arbitrary power of their masters.
and from this it is evident, that he that giveth counsell, pretendeth onely (whatsoever he intendeth) the good of him, to whom he giveth it.
books of the prophet samuel, or the prophet nathan, of the prophet ahijah; to the vision of jehdo, to the books of the prophet serveiah, and of the prophet addo.
for these are all unclean spirits; especially those, however, who have no peace or rest, unless they see the world from the backside-the backworldsmen!
which perhaps are not all the same as i comprehend them by my sense (for perception by sense is in many things very obscure and confused ) but those things at least, which i clearly and distinctly understand, that is to say, all those things which are
of the maintenance of our saviour, and his apostles, we read onely they had a purse, (which was carried by judas iscariot;) and, that of the apostles, such as were fisher-men, did sometimes use their trade; and that when our saviour sent the twelve
but should one command me to take charge of the courts of law and lawsuits, i should make answer, that i understood it not; or the place of a leader of pioneers, i would say, that i was called to a more honourable employment; so likewise, he that would
nor is he obliged because he is conquered; that is to say, beaten, and taken, or put to flight; but because he commeth in, and submitteth to the victor; nor is the victor obliged by an enemies rendring himselfe, (without promise of life,) to spare him for
together, uniting into society, the need of a general, whose conduct might defend them against their enemies in war, and the great confidence the innocence and sincerity of that poor but virtuous age, (such as are almost all those which begin governments,
of all knowledge a priori, is the sole object of our present essay.
i love a private life, because 'tis my own choice that i love it, not by any dissenting from or dislike of public life, which, peradventure, is as much according to my complexion.
without educing them from any other source than from certain germs of truths naturally existing in our minds in the second place, i examined what were the first and most ordinary effects that could be deduced from these causes; and it appears to me that,
also ye love the earth, and the earthly: i have divined you well!-but shame is in your love, and a bad conscience-ye are like the moon!
but yet he was reputed one of the wise men, that made answer to the question, when a man should marry,--a young man not yet, an elder man not at all.
as socrates said of his, it betrayed equal ugliness in his soul, had he not corrected it by education; but in saying so, i hold he was in jest, as his custom was; never so excellent a soul formed itself.
it spread, and became predominant, because the persecutions were only occasional, lasting but a short time, and separated by long intervals of almost undisturbed propagandism.
for if the sense of the assembly can be taken notice of, before the debate be ended, they should neither ask, nor take any further counsell; for the sense of the assembly, is the resolution of the debate, and end of all deliberation.
indignation. yet whatever mischief arises from their use, is greatest when they are employed against the comparatively defenceless; and whatever unfair advantage can be derived by any opinion from this mode of asserting it, accrues almost exclusively to
for moses used the same ceremony to his minister joshua, as wee read deuteronomy thirty four. ver. nine. "and joshua the son of nun was full of the spirit of wisdome; for moses had laid his hands upon him."
civil government , and in rousseau. the best-known instance of its actual use is by the pilgrim fathers on the mayflower in one thousand six hundred twenty, in whose declaration occurs the phrase, "we do solemnly and mutually, in the presence of god and
the hour when ye say: "what good is my justice! i do not see that i am fervour and fuel. the just, however, are fervour and fuel!"
"death to that degree so frightens some men, that causing them to hate both life and light, they kill themselves, miserably forgetting that this same fear is the fountain of their cares." --lucretius, iii. seventy nine.
one man complains, more than of death, that he is thereby prevented of a glorious victory; another, that he must die before he has married his daughter, or educated his children; a third seems only troubled that he must lose the society of his wife; a
and such an one there may be, who has no way offended the laws, who, nevertheless, would not deserve the character of a virtuous man, and whom philosophy would justly condemn to be whipped; so unequal and perplexed is this relation.
the fift place, is that of matth. five. twenty two. "whosoever is angry with his brother without a cause, shall be guilty in judgment. and whosoever shall say to his brother, racha, shall be guilty in the councel.
surely, as there are mountebanks for the natural body, so are there mountebanks for the politic body; men that undertake great cures, and perhaps have been lucky, in two or three experiments, but want the grounds of science, and therefore cannot hold out.
custome to reason, and from reason to custome, as it serves their turn; receding from custome when their interest requires it, and setting themselves against reason, as oft as reason is against them: which is the cause, that the doctrine of right and
subjected. the peoples right is equally invaded, and their liberty lost, whether they are made slaves to any of their own, or a foreign nation; and in this lies the injury, and against this only have they the right of defence.
a long table and a square table, or seats about the walls, seem things of form, but are things of substance; for at a long table a few at the upper end, in effect, sway all the business; but in the other form, there is more use of the counsellors'
again, it is every where said, "the lord spake unto moses," as in all other occasions of government; so also in the ordering of the ceremonies of religion, contained in the twenty five, twenty six, twenty seven, twenty eight, twenty nine, thirty, and
here that which lies in my successive apprehension is regarded as representation, whilst the phenomenon which is given me, notwithstanding that it is nothing more than a complex of these representations, is regarded as the object thereof, with which my
their close-stool into a chair of state, which was, that he would never permit any of his bedchamber, how familiar soever, to see him in that posture, and would steal aside to make water as religiously as a virgin, shy to discover to his physician or any
i have so lost them when i was half fit to keep them: they are sooner prevailed upon by courtesy than huffing. we must patiently suffer the laws of our condition; we are born to grow old, to grow weak, and to be sick, in despite of all medicine.
on the authority soveraign; and the interpreters can be none but those, which the soveraign, (to whom only the subject oweth obedience) shall appoint.
the lord had made him so, yet he supposed the lord cared as much for him as for another. "i have always been so," said he, "from my childhood; i never had much mind; i was not like other children; i am weak in the head. it was the lord's will, i suppose."
it is then certain that compassion is a natural feeling which, by moderating the violence of love of self in each individual, contributes to the preservation of the whole species.
relation to that which is properly permanent and radical. on this account, this category of substance stands under the title of relation, rather because it is the condition thereof than because it contains in itself any relation.
there is no description so difficult, nor doubtless of so great utility, as that of a man's self: and withal, a man must curl his hair and set out and adjust himself, to appear in public: now i am perpetually tricking myself out, for i am eternally upon
of the seeds of which qualities, whoever should divest man, would destroy the fundamental conditions of human life. likewise, in all governments there are necessary offices, not only abject, but vicious also.
fortune would have a hand in my promotion, by this particular circumstance which she put in of her own, not altogether vain; for alexander disdained the ambassadors of corinth, who came to offer him a burgess-ship of their city; but when they proceeded to
taste of the courage which goes so far as to let this be understood, perhaps to warn friend or foe, or in cheerful confidence and self-ridicule.
the epistles of the emperours were indeed laws. if therefore the epistle of s. paul were also a law, they were to obey two masters.
"paucos servitus, plures servitutem tenent."
excuse can i contrive? it is enough that they can, without our instruction, compose the graces of their eyes to gaiety, severity, sweetness, and season a denial with asperity, suspense, or favour: they need not another to interpret what we speak for their
and tho these and such like things may be very doubtful and uncertain , yet because god is not a deceiver , and because that (therefore) none of my opinions can be false unless god has given me some faculty or other to correct my error , hence 'tis that i
but besides intuition there is no other mode of cognition, except through conceptions; consequently, the cognition of every, at least of every human, understanding is a cognition through conceptions-not intuitive, but discursive.
of the former as the permanent. the same holds good of the notion of extinction, for this presupposes the empirical representation of a time, in which a phenomenon no longer exists.
the sea is permitted to invite with smooth and tranquil surface to-day, to-morrow to roughen with wave and storm. shall man's insatiate greed bind me to a constancy foreign to my character? this is my art, this the game i never cease to play.
assemblies. the variety of their objects gave rise to the various forms these took, according to the matters on which they had to pronounce.
let those who, of these late years, would erect for us such a contemplative and immaterial an exercise of religion, not wonder if there be some who think it had vanished and melted through their fingers had it not more upheld itself among us as a mark,
who dream all night and all day about nothing but their mistress, or some woman, considered as less mad, for they are made objects of ridicule.
this story of a famous and great philosopher very clearly represents to us that studious passion that puts us upon the pursuit of things, of the acquisition of which we despair.
for wheat, barley, and oats, they ask too much labor; but with pease and beans you may begin, both because they ask less labor, and because they serve for meat, as well as for bread. and of rice, likewise cometh a great increase, and it is a kind of meat.
having, as it were by composition, given time for the licence and pleasures of thy youth.
that we are to avoid pleasures, even at the expense of life
sect. thirty three. nor was this appropriation of any parcel of land, by improving it, any prejudice to any other man, since there was still enough, and as good left; and more than the yet unprovided could use.
was astonished that foundations, so strong and solid, should have had no loftier superstructure reared on them.
avoid it if i could. aristotle boasts somewhere in his writings that he affected it: a vicious affectation.
which most people first truly learn the meaning, when experience, generally of a painful kind, has made it a reality to them.
because the gods have given the vine, or wheat, we sacrifice to them; but because they have produced in the human mind that fruit by which they designed to show us the truth which relates to happiness, shall we not thank god for this?
race: the figure of siegfried, that very free man, who is probably far too free, too hard, too cheerful, too healthy, too anti-catholic for the taste of old and mellow civilized nations.
called out the soothsayer, "the cry concerneth thee, it calleth thee: come, come, come; it is time, it is the highest time!"-
verily, their spirit itself is the peacock of peacocks, and a sea of vanity!
things, and the only means of discovering the truth.
it is a treatise on the method to be followed, not a system of the science itself. but, at the same time, it marks out and defines both the external boundaries and the internal structure of this science.
others, that allow for a law of nature, the keeping of faith, do neverthelesse make exception of certain persons; as heretiques, and such as use not to performe their covenant to others: and this also is against reason.
if you hold a medium between affirmation and negation, by saying, that the justice of the gods, at present, exerts itself in part, but not in its full extent; i answer, that you have no reason to give it any particular extent, but only so far as you see
elevation of the human species as its opposite--we do not even say enough when we only say this much, and in any case we find ourselves here, both with our speech and our silence, at the other extreme of all modern ideology and gregarious desirability, as
we should impart our courage, and not our despair, our health and ease, and not our disease, and take care that this does not spread by contagion. from what southern plains comes up the voice of wailing?
the odour of dust-covered eternities did i breathe: sultry and dust-covered lay my soul. and who could have aired his soul there!
twisted about their brows, before they would so much as consent to a ransom.
"et quaerendum aliunde foret nervosius illud, quod posset zonam solvere virgineam:"
in which is contained also the ordering of religion; for there was no other word of god in that time, by which to regulate religion, but the law of moses, which was their civill law.
the people: for in cases where the prince hath a trust reposed in him, and is dispensed from the common ordinary rules of the law; there, if any men find themselves aggrieved, and think the prince acts contrary to, or beyond that trust, who so proper to
the joys of parents are secret; and so are their griefs and fears. they cannot utter the one; nor they will not utter the other. children sweeten labors; but they make misfortunes more bitter.
it is sufficient for our purpose, namely, to determine the strength of the emotions, and the mind's power over them, to have a general definition of each emotion.
in the mountains the shortest way is from peak to peak, but for that route thou must have long legs. proverbs should be peaks, and those spoken to should be big and tall.
who having a man brought before him that had learned to throw a grain of millet with such dexterity and assurance as never to miss the eye of a needle; and being afterwards entreated to give something for the reward of so rare a performance, he
the learned, to whom the authority appertains of judging books, know no other value but that of learning, and allow of no other proceeding of wit but that of erudition and art: if you have mistaken one of the scipios for another, what is all the rest you
princes give me a great deal if they take nothing from me; and do me good enough if they do me no harm; that's all one ask from them.
fathers: and this was the first yoke he inadvertently imposed on himself, and the first source of the evils he prepared for his descendants.
ten men's vanity, on the other hand, is often directed on non-material advantages, such as intellect, learning, courage, and the like.
heaven: where men carry burdens upon their heads, and women on their shoulders; where the women make water standing, and the men squatting: where they send their blood in token of friendship, and offer incense to the men they would honour, like gods:
"i am afraid, my masters, that if i entreat you not to put me to death, i shall confirm the charge of my accusers, which is, that i pretend to be wiser than others, as having some more secret knowledge of things that are above and below us.
he carrieth our burdens, he hath taken upon him the form of a servant, he is patient of heart and never saith nay; and he who loveth his god chastiseth him.
"thou knowest that, o zarathustra? that knoweth no one-"
how confidently did my dream contemplate this finite world, not new-fangledly, not old-fangledly, not timidly, not entreatingly:-
it is only by taking a closer look, and removing the dust and sand that surround the edifice, that we perceive the immovable basis on which it is raised, and learn to respect its foundations.
this process is not attended with the difficulty and insecurity to be found in the synthesis, to which our critique is entirely devoted, and partly because it would be inconsistent with the unity of our plan to burden this essay with the vindication of
"this therefore, with which you seek to draw the ear of jupiter, say to staius. 'o jupiter! o good jupiter!' let him cry. think you jupiter himself would not cry out upon it?"--persius, ii. twenty one.
i know of those whose serene and wise speculations on this theme would soon reveal the limits of his mind's range and hospitality.
and the science of them, is the true and onely moral philosophy. for morall philosophy is nothing else but the science of what is good, and evill, in the conversation, and society of mankind.
the soul, by reason of its anxiety and impotence, being unable to stand by itself, wanders up and down to seek out consolations, hopes, and foundations, and alien circumstances, to which she adheres and fixes; and how light or fantastic soever invention
i cannot often enough repeat how great an esteem i have for beauty, that potent and advantageous quality; he (la boetie) called it "a short tyranny," and plato, "the privilege of nature."
peter to make laws here, but to perswade men to expect his second comming with a stedfast faith; and in the mean time, if subjects, to obey their princes; and if princes, both to beleeve it themselves, and to do their best to make their subjects doe the
we easily enough confess in others an advantage of courage, strength, experience, activity, and beauty, but an advantage in judgment we yield to none; and the reasons that proceed simply from the natural conclusions of others, we think, if we had but
this kind, that i have a particular fancy for that subject. if i were a writer of books, i would compile a register, with a comment, of the various deaths of men: he who should teach men to die would at the same time teach them to live.
once gets in, beliefs not grounded on conviction are apt to give way before the slightest semblance of an argument.
hence it follows that the pure category is incompetent to establish a synthetical a priori principle, and that the principles of the pure understanding are only of empirical and never of transcendental use, and that beyond the sphere of possible
sect. fifty eight. the power, then, that parents have over their children, arises from that duty which is incumbent on them, to take care of their off-spring, during the imperfect state of childhood.
the ceremony of the interview of princes
unseasonable. by it they rather manifest that they never loved them till dead: their life is nothing but trouble; their death full of love and courtesy.
to be freed from ill is the greatest good that man can hope for or desire; as ennius says,--
anxiety for the future time, disposeth men to enquire into the causes of things: because the knowledge of them, maketh men the better able to order the present to their best advantage.
and, during the nine subsequent years, i did nothing but roam from one place to another, desirous of being a spectator rather than an actor in the plays exhibited on the theater of the world; and, as i made it my business in each matter to reflect
therefore the safest way is to beleeve, that by the descending of the dove upon the apostles; and by christs breathing on them, when hee gave them the holy ghost; and by the giving of it by imposition of hands, are understood the signes which god hath
principle, and the question, how it is possible, may be considered superfluous.
go! "but joys all want eternity-, "-want deep, profound eternity!"
contempt is still in his eye, and loathing hideth in his mouth. to be sure, he now resteth, but he hath not yet taken rest in the sunshine.
from what his insight and incisiveness--from what his "business"--has laid upon his conscience. the fear of his memory is peculiar to him.
simply, "that hee was king of the jews;" and notwithstanding their clamour, refused to alter it; saying, "what i have written, i have written."
"these were the manners first taught by nature." --virgil, georgics, ii. twenty.
a share in the spoil; and those animals showed as much dexterity and judgment in pursuing the victory and stopping the pursuit; in charging and retiring, as occasion required; and in distinguishing their friends from their enemies, as they did ardour and
jeremiah, abdias, nahum, and habakkuk prophecyed in the time of josiah.
where the general administration is established only to secure individual property, which is antecedent to it.
he would perhaps have placed alder branches over the narrow holes in the ice, which were four or five rods apart and an equal distance from the shore, and having fastened the end of the line to a stick to prevent its being pulled through, have passed the
compelled, therefore, by that necessity with which the conception of substance forces itself upon us, we must confess that it has its seat in our faculty of cognition a priori.
when i am angry, my anger is very sharp but withal very short, and as private as i can; i lose myself indeed in promptness and violence, but not in trouble; so that i throw out all sorts of injurious words at random, and without choice, and never consider
among the different classes of laws, the political, which determine the form of the government, are alone relevant to my subject.
and most sensible ideas, that can be the object of our enquiry.
coroll. two--secondly, it follows that god, and all the attributes of god, are unchangeable.
and when she died at avignon, though his friends may have regained an almost estranged companionship, mill was, personally, the poorer. into the sorrow of that bereavement we cannot enter: we have no right or power to draw the veil.
if any of their actions flew out of the handle, they were neither (according to my measure of friendship) friends to one another, nor to themselves.
i never had seen its institutions before. this is one of its peculiar institutions; for it is a shire town. i began to comprehend what its inhabitants were about.
concerning the place wherein men shall enjoy that eternall life, which christ hath obtained for them, the texts next before alledged seem to make it on earth.
debt,-reads all its primary lessons out of these books.
that woman should venture forward when the fear-inspiring quality in man--or more definitely, the man in man--is no longer either desired or fully developed, is reasonable enough and also intelligible enough; what is more difficult to understand is that
"for i myself remember that, in the days of the trojan war, i was euphorbus, son of pantheus."--ovid, met., xv. one hundred sixty; and see diogenes laertius, life of pythagoras.
do i counsel you to slay your instincts? i counsel you to innocence in your instincts.
every abridgment of a good book is a foolish abridgment fault not to discern how far a man's worth extends folly and absurdity are not to be cured by bare admonition folly satisfied with itself than any reason can reasonably be folly than to be moved and
understanding to be finite : and i have more reason to thank him for what he has bestowed upon me (tho he owed me nothing) then to think my self robbed by him of those things which he never gave me .
passion for power: the glowing scourge of the hardest of the heart-hard; the cruel torture reserved for the cruellest themselves; the gloomy flame of living pyres.
prop. seven. an emotion can only be controlled or destroyed by another emotion contrary thereto, and with more power for controlling emotion.
now the science of vertue and vice, is morall philosophie; and therfore the true doctrine of the lawes of nature, is the true morall philosophie.
(thus spake the soothsayer. when zarathustra's animals, however, heard these words, they ran away in terror. for they saw that all they had brought home during the day would not be enough to fill the one soothsayer.)
disengage him from the obligation he had passed to the other. in which case, methinks, death did not acquit the former of his promise, and that the second was discharged from it without dying.
there are many obvious distinctions of this kind, such as those between the will and understanding, the imagination and passions, which fall within the comprehension of every human creature; and the finer and more philosophical distinctions are no less
nor a signe of gratitude, but of fear: nor does it tend to the benefit, but to the dammage of the publique.
what is superfluous. on the other hand, one should never sacrifice clearness, to say nothing of grammar, for the sake of being brief.
afterwards, men made use of the same word metaphorically, for the knowledge of their own secret facts, and secret thoughts; and therefore it is rhetorically said that the conscience is a thousand witnesses.
one hundred. one am the better pleased with the method of reasoning here delivered, as i think it may serve to confound those dangerous friends or disguised enemies to the christian religion , who have undertaken to defend it by the principles of human
i accept kindly, and with gratitude, what nature has done for me; am well pleased with it, and proud of it. a man does wrong to that great and omnipotent giver to refuse, annul, or disfigure his gift: all goodness himself, he has made everything good:
but to the sheep i am no longer a scholar: so willeth my lot-blessings upon it!
surely the wickedness of falsehood, and breach of faith, cannot possibly be so highly expressed, as in that it shall be the last peal, to call the judgments of god upon the generations of men; it being foretold, that when christ cometh, he shall not find
he staid at paris three years, and then retired himself to a solitary village in holland called egmond , where he lived twenty five years, during which time he apply'd himself wholly to the restauration of true philosophy, wherein he gave the world such
lead men into mistakes, as this of paternal power probably has done, which seems so to place the power of parents over their children wholly in the father, as if the mother had no share in it; whereas, if we consult reason or revelation, we shall find,
"estne novis nuptis odio venus? anne parentum frustrantur falsis gaudia lachrymulis, ubertim thalami quasi intra limina fundunt? non, ita me divi, vera gemunt, juverint."
xxvii.); and is so in proportion to the extent to which it can render the body capable; contrariwise (two. xiv., four. xxvi. xxvii.), it is hurtful, if it renders the body in this respect less capable. q.e.five hundred.
except by experiencing it. but it is easy to perceive in every heart that is warmed by it, in all the actions it inspires, a glowing and sublime ardour which does not attend the purest virtue, when separated from it.
"'tis a certain kind of pleasure to weep." --ovid, trist., iv. three, twenty seven.
the romans exempted from war all such as were maimed in the thumbs, as having no more sufficient strength to hold their weapons.
'tis but reason they should get the pox, if they will know how to cure it; for my part, one should put myself into such hands; the others but guide us, like him who paints seas and rocks and ports sitting at table, and there makes the model of a ship
its course will it go upon my feet, mine old will; hard of heart is its nature and invulnerable.
he claps wings to the sides of all the solid old lumber of the world, and i am capable once more of choosing a straight path in theory and practice.
it may not, however, be improper to attempt a description of this sentiment; in hopes we may, by that means, arrive at some analogies, which may afford a more perfect explication of it.
two.four.) "for if god spared not the angels that sinned, but cast them down into hell."
"let us join," said he, "to guard the weak from oppression, to restrain the ambitious, and secure to every man the possession of what belongs to him: let us institute rules of justice and peace, to which all without exception may be obliged to conform;
necessities, and disregarded everything he did not think himself immediately concerned to notice, and that his understanding made no greater progress than his vanity.
they love the soil which makes their graves, but have no sympathy with the spirit which may still animate their clay. patriotism is a maggot in their heads.
he, however, who would be a firstling, let him take care lest he also become a lastling! and where the vices of your fathers are, there should ye not set up as saints!
by maxims from the current opinions of the herd, as "first servants of their people," or "instruments of the public weal".
from whence it followeth, that if a subject shall by fact, or word, wittingly, and deliberatly deny the authority of the representative of the common-wealth, (whatsoever penalty hath been formerly ordained for treason,) he may lawfully be made to suffer
now this is a process of the mind or thought, of which i would willingly know the foundation.
-until at last thou alone sattest thirsty amongst the drunken ones, and wailedst nightly: 'is taking not more blessed than giving? and stealing yet more blessed than taking?'-that was forsakenness!
"clare quum dixit, apollo! labra movet, metuens audiri: pulcra laverna, da mihi fallere, da justum sanctumque videri; noctem peccatis, et fraudibus objice nubem."
an atheist from the memory of his past life may collect that he is awake, but he cannot know, that this sign is sufficient to make him certain , that he is not deceived , unless he know that he is created by a god that will not deceive him.
and 'twas so the vulgar sort contemned them, as men ignorant of the most elementary and ordinary things; as presumptuous and insolent.
i have often thought with myself that i went on too far, and that in so long a voyage i should at last run myself into some disadvantage; i perceived, and have often enough declared, that it was time to depart, and that life should be cut off in the sound
in growing worse occupy our thoughts about the general, and about universal cause one may regret better times, but cannot fly from the present opposition and contradiction entertain and nourish them our qualities have no title but in comparison preferring
they meet with no difficulties on the way as they fly over them, but all their difficulties arise when they are established.
"if you seek to make these things certain by reason, you will do no more than if you should seek to be mad in your senses." --terence, eun., act i., sc. i, v. sixteen.
otherwise have been dependent on mere choice or chance.
here, too, as in the case of mathematics, we find evidence of a rapid intellectual revolution. in the remarks which follow i shall confine myself to the empirical side of natural science.
moreover, this being one of those "worn-out and exhausted lay fields which enjoy their sabbath," had perchance, as sir kenelm digby thinks likely, attracted "vital spirits" from the air. i harvested twelve bushels of beans.
myself. yet do i please myself with this, that my opinions have often the honour and good fortune to jump with theirs, and that i go in the same path, though at a very great distance, and can say, "ah, that is so."
submitted, what they are to do, that they may be received into the kingdom of god when it comes; and that the apostles, and other ministers of the gospel, are our schoolemasters, and not our commanders, and their precepts not laws, but wholesome counsells
gods are fond of ridicule: it seems that they cannot refrain from laughter even in holy matters.
not become their prey--and no faculty is more unintelligible to such men than just this historical sense, with its truckling, plebeian curiosity.
"nor delights in killing a bull unless he resists." --claudius, ep. ad hadrianum, v. thirty nine.
prejudice many times of those that have it.
when i called to see her in june, one thousand eight hundred forty two, she was gone a-hunting in the woods, as was her wont, (i am not sure whether it was a male or female, and so use the more common pronoun,) but her mistress told me that she came into
use also such persons as affect the business, wherein they are employed; for that quickeneth much; and such, as are fit for the matter; as bold men for expostulation, fair-spoken men for persuasion, crafty men for inquiry and observation, froward, and
for expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best, from those that are learned.
but it is too long a businesse, to reckon up the severall sorts of those men, which the greeks called thaumaturgi, that is to say, workers of things wonderfull; and yet these do all they do, by their own single dexterity.
physician, as a thing prejudicial to his health, "an emperor," said he, "must die standing." a fine saying, in my opinion, and worthy a great prince.
"i desire to be dissolved," we should say, "and to be with jesus christ" the force of plato's arguments concerning the immortality of the soul set some of his disciples to seek a premature grave, that they might the sooner enjoy the things he had made
"who makes himself too wise, becomes a fool."
such a one has been a miracle to the world, in whom neither his wife nor servant has ever seen anything so much as remarkable; few men have been admired by their own domestics; no one was ever a prophet, not merely in his own house, but in his own
heard what they said, it nothing moved him, and that he never thought of anything but how to disengage and revenge himself. he afterwards killed his man in that very duel. he who brought to fifty.
if this be their theory, they would not, perhaps, be daunted by the fact that we find an infinite number of phenomena, far surpassing our imagination, and very many others which confound its weakness. but enough has been said on this subject.
but 'tis folly to think of doing anything that way. they go, they come, they gallop and dance, and not a word of death.
prescribe water to a breton of threescore and ten; shut a seaman up in a stove; forbid a basque footman to walk: you will deprive them of motion, and in the end of air and light:
judge as the body of the people, (who, at first, lodged that trust in him) how far they meant it should extend?
for seeing all names are imposed to signifie our conceptions; and all our affections are but conceptions; when we conceive the same things differently, we can hardly avoyd different naming of them.
how temerariously have they bound god to destiny (a thing which, by my consent, none that bears the name of a christian shall ever do again)! and thales, plato, and pythagoras have enslaved him to necessity.
and besides, it is much more reasonable to believe the roman historians in such things than greeks and foreigners.
but if thou art content to supply thy wants so far as suffices nature, there is no need to resort to fortune's bounty. nature is content with few things, and with a very little of these.
nevertheless i compose myself to lose mine without regret; but withal as a thing that is perishable by its condition, not that it molests or annoys me.
prop. xiii.) to be absurd. moreover, anyone who reflects will see that all these absurdities (if absurdities they be, which i am not now discussing), from which it is sought to extract the conclusion that extended substance is finite, do not at all follow
if the people has no share in the government, the nobility is itself the people. a host of poor barnabotes never gets near any magistracy, and its nobility consists merely in the empty title of excellency, and in the right to sit in the great council.
thus, there are necessarily as many kinds of pleasure, pain, love, hatred, c., as there are kinds of objects whereby we are affected.
note.--between derision (which i have in coroll. i. stated to be bad) and laughter i recognize a great difference. for laughter, as also jocularity, is merely pleasure; therefore, so long as it be not excessive, it is in itself good (four. xli.).
(according to the literall sense,) to shew him one whole hemisphere.
"eheu! cicatricum, et sceleris pudet, fratrumque: quid nos dura refugimus aetas? quid intactum nefasti liquimus? unde manus inventus metu deorum continuit? quibus pepercit aris."
the birds with their plumage and their notes are in harmony with the flowers, but what youth or maiden conspires with the wild luxuriant beauty of nature? she flourishes most alone, far from the towns where they reside. talk of heaven! ye disgrace earth.
"quem si puellarum insereres choro, mille sagaces falleret hospites, discrimen obscurum, solutis crinibus ambiguoque vultu:"
we should, therefore, to make a right judgment of the oppositions of the senses, be first agreed with beasts, and secondly amongst ourselves; which we by no means are, but enter into dispute every time that one hears, sees, or tastes something otherwise
while we cannot give a satisfactory reason, why we believe, after a thousand experiments, that a stone will fall, or fire burn; can we ever satisfy ourselves concerning any determination, which we may form, with regard to the origin of worlds, and the
sextilius rufus, whom cicero accuses to have entered upon an inheritance contrary to his conscience, not only not against law, but even by the determination of the laws themselves; and one thousand.
but thus do i counsel you, my friends: distrust all in whom the impulse to punish is powerful!
i knew one, was wont to say in scorn, he must needs be a wise man, he speaks so much of himself: and there is but one case, wherein a man may commend himself with good grace; and that is in commending virtue in another; especially if it be such a virtue,
that god is the fountain and original of truth ; his sharp wit, like hannibals vinegar, hath eaten thro the mazing and overtowring hills of errors, a plain and pleasant way to the divine seat of knowledge.
; and by this means i shall never attain to the true and certain knowledge of any thing, but wandring and unstable opinions .
came into provence in the year one thousand five hundred thirty seven, 'tis said that antonio de leva, seeing the emperor positively resolved upon this expedition, and believing it would redound very much to his honour, did, nevertheless, very stiffly
we find in these accounts, however, many touches which are valuable as illustrating the manners of the place.
joyeuse, protector of the affairs of france, said to him pleasantly, 'there is nothing that your king hath not done, and does not do so still, to be a monk, nor anything that i have not done, not to be a monk.'"--coste.
if they have but two legs to run with, they have two arms to defend themselves with, and provide for their wants.
then did i love such oriental maidens and other blue kingdoms of heaven, over which hang no clouds and no thoughts.
his stead, and sometimes transferring it into the hands of the commonality: where men and women are both circumcised and also baptized: where the soldier, who in one or several engagements, has been so fortunate as to present seven of the enemies' heads
everything serves only to introduce new abuses, without correcting the old.
dependence, and obliged to take everything from those who engage to give them nothing in return.
because they abominated the drinking it when they were well; as a gentleman, a neighbour of mine, takes it as an excellent medicine in his fever, because naturally he mortally hates the taste of it.
the carthaginians punished the ill counsels of their captains, though they were rectified by a successful issue; and the roman people often denied a triumph for great and very advantageous victories because the conduct of their general was not answerable
for they that are discontented under monarchy, call it tyranny; and they that are displeased with aristocracy, called it oligarchy: so also, they which find themselves grieved under a democracy, call it anarchy, (which signifies want of government;) and
the world to ascribe them to him. therefore we are to interpret gods speaking to men immediately, for that way (whatsoever it be), by which god makes them understand his will: and the wayes whereby he doth this, are many; and to be sought onely in the
in other words, the objective relation of the successive phenomena remains quite undetermined by means of mere perception.
the men whose society and familiarity i covet are those they call sincere and able men; and the image of these makes me disrelish the rest. it is, if rightly taken, the rarest of our forms, and a form that we chiefly owe to nature.
tearing those humane passions from the mind, upon whose stocks fair blooming virtues flourish, degradeth nature, and benumbeth sense, and, gorgon-like, turns active men to stone.
but as for you, your happiness is complete, and you have nothing to do but enjoy it; you require nothing more to be made perfectly happy, than to know how to be satisfied with being so.
nor adhere (against the soveraign) to popular men
'tis to much purpose for us to hazard ourselves and to be obstinate: it seems as if blows avoided those who present themselves too briskly to them, and do not willingly fall upon those who too willingly seek them, and so defeat them of their design.
another that it seems impossible they should proceed from one and the same person. we find the younger marius one while a son of mars and another a son of venus. pope boniface eight.
only but for his glory and the service of others, to dismiss us when it shall best please him, and not for us to depart without his licence: that we are not born for ourselves only, but for our country also, the laws of which require an account from us
amid the rustling of leaves and the loud reproofs of the red-squirrels and the jays, whose half-consumed nuts i sometimes stole, for the burrs which they had selected were sure to contain sound ones. occasionally i climbed and shook the trees.
that which we carry to them, the same we bring back more fairly illustrated in the memory.
"no wickedness has reason."--livy, xxviii. twenty eight
i am a gascon, and yet there is no vice one so little understand as that; i hate it something more by disposition than i condemn it by reason; i do not so much as desire anything of another man's.
(a) space does not represent any property of objects as things in themselves, nor does it represent them in their relations to each other; in other words, space does not represent to us any determination of objects such as attaches to the objects
rather than love, than money, than fame, give me truth. i sat at a table where were rich food and wine in abundance, and obsequious attendance, but sincerity and truth were not; and i went away hungry from the inhospitable board.
the sect of the peripatetics, of all sects the most sociable, attribute to wisdom this sole care equally to provide for the good of these two associate parts: and the other sects, in not sufficiently applying themselves to the consideration of this
o world, thou wantest me? am i worldly for thee? am i spiritual for thee? am i divine for thee? but day and world, ye are too coarse,-
for the seventy interpreters that converted the bible into greek, were all of them hebrews; and we have extant the works of philo and josephus both jews, written by them eloquently in greek.
the other is alexander the great. for whoever will consider the age at which he began his enterprises, the small means by which he effected so glorious a design, the authority he obtained in such mere youth with the greatest and most experienced captains
"in the first rank marches turnus, brandishing his weapon, taller by a head than all the rest."--virgil, aeneid, vii. seven hundred eighty three.
in proportion as arts and industry flourish, the despised husbandman, burdened with the taxes necessary for the support of luxury, and condemned to pass his days between labour and hunger, forsakes his native field, to seek in towns the bread he ought to
he shall often throw himself even into excesses, if he will take my advice; otherwise the least debauch will destroy him, and render him troublesome and disagreeable in company.
break up for me, o my brethren, break up also that new table! the weary-o'-the-world put it up, and the preachers of death and the jailer: for lo, it is also a sermon for slavery:-
abuse of some other texts in defence of the power of the pope
what difficulties might not be supposed to stand in the way of the frequent assemblage of the vast population of this capital and its neighbourhood. yet few weeks passed without the roman people being in assembly, and even being so several times.
furthest, to be sure, have those kine carried it: they have devised ruminating and lying in the sun. they also abstain from all heavy thoughts which inflate the heart."
to move the affections, with their exordiums and perorations, to be taken away. 'tis an engine invented to manage and govern a disorderly and tumultuous rabble, and that never is made use of, but like physic to the sick, in a discomposed state.
comprehended under the object of pure mathematicks ; those things i say at least are true .
one of these articles regulates the choice and power of the magistrates appointed to watch over the execution of the rest. this power extends to everything which may maintain the constitution, without going so far as to alter it.
you are neither so wealthy as to be enervated by effeminacy, and thence to lose, in the pursuit of frivolous pleasures, the taste for real happiness and solid virtue; nor poor enough to require more assistance from abroad than your own industry is
ah! how ineptly cometh the word "virtue" out of their mouth! and when they say: "i am just," it always soundeth like: "i am just-revenged!"
"illud in his rebus non addunt: nec tibi earum jam desiderium rerum super insidet una."
a strong and healthy constitution is the first thing to look for; and it is better to count on the vigour which comes of good government than on the resources a great territory furnishes.
proof.--things, which are said to be in harmony naturally, are understood to agree in power (three. vii.), not in want of power or negation, and consequently not in passion (three. iii.
ye say it is the good cause which halloweth even war? i say unto you: it is the good war which halloweth every cause.
and what if this gracious favour -- his acquaintance with mademoiselle de gournay.
the subject, according to what it is, may make a man looked upon as learned and of good memory; but to judge in him the parts that are most his own and the most worthy, the vigour and beauty of his soul, one must first know what is his own and what is
to oppose them, he had recourse to stratagem.
sec. two hundred nineteen.there is one way more whereby such a government may be dissolved, and that is: when he who has the supreme executive power, neglects and abandons that charge, so that the laws already made can no longer be put in execution.
dost not see what infamy high position brings upon the bad? surely their unworthiness will be less conspicuous if their rank does not draw upon them the public notice!
theoxena, though highly courted to it, could not be persuaded to marry again: archo married poris, the greatest man among the aenians, and by him had a great many children, whom she, dying, left at a very tender age.
nature, invariably true and genuine, declares the whole striving of the will in its very essence to be of no avail. if it were of any value in itself, something unconditioned, its end would not be non-existence.
if i had any authority, i should soon produce in the heads of these carters an inseparable nexus idearum between cracking a whip and receiving a whipping.
for who would dare to contemn things so far fetched, and sought out at the hazard of so long and dangerous a voyage?
these strange examples will not appear so strange if we consider what we have ordinary experience of, how much custom stupefies our senses.
o my brethren, is not everything at present in flux? have not all railings and gangways fallen into the water? who would still hold on to "good" and "evil"?
would, and to execute it within such or such a time, which was limited, according to the degree of their indignation, to a shorter or a longer respite, that they might therein have better leisure to dispose their affairs, and sometimes depriving them of
the division by centuries was so favourable to the aristocracy that it is hard to see at first how the senate ever failed to carry the day in the comitia bearing their name, by which the consuls, the censors and the other curule magistrates were elected.
in the time of the new testament, there was no soveraign prophet, but our saviour; who was both god that spake, and the prophet to whom he spake.
"quum moriar, medium solvar et inter opus."
breast, eyes, genitals, roundness of form, the shoulders, or the throat? tantus est perturbato mentis, et sedibus suis pilso, furor, ut sic dii placentur, quemadmodum ne homines quidem soviunt.
but the most luxuriously housed has little to boast of in this respect, nor need we trouble ourselves to speculate how the human race may be at last destroyed. it would be easy to cut their threads any time with a little sharper blast from the north.
wherefore that this hindrance may be taken away, when i have time i ought to enquire, whether there be a god , and if there be one, whether he can be a deceiver , for whilst i am ignorant of this, i cannot possibly be fully certain of any other thing.
ah, ye men, within the stone slumbereth an image for me, the image of my visions! ah, that it should slumber in the hardest, ugliest stone!
and therefore when the pope challengeth supremacy in controversies of manners, hee teacheth men to disobey the civill soveraign; which is an erroneous doctrine, contrary to the many precepts of our saviour and his apostles, delivered to us in the
it has not even entered into the heads of most of our writers to doubt whether the state of nature ever existed; but it is clear from the holy scriptures that the first man, having received his understanding and commandments immediately from god, was not
much wisdom. some there are who through fear anticipate the hangman; and there was the man, whose eyes being unbound to have his pardon read to him, was found stark dead upon the scaffold, by the stroke of imagination.
witness the younger cato: when i see him die, and tearing out his own bowels, i am not satisfied simply to believe that he had then his soul totally exempt from all trouble and horror: i cannot think that he only maintained himself in the steadiness that
"how happy's he who hath due place assigned to his beasts and disafforested his mind! can use this horse, goat, wolf, and ev'ry beast, and is not ass himself to all the rest!
but we must trample under foot this foolish vanity, and briskly and boldly shake the ridiculous foundation upon which these false opinions are founded.
we must join in thought a certain predicate to a given conception, and this necessity cleaves already to the conception.
and only when he turneth away from himself will he o'erleap his own shadow-and verily! into his sun.
and nature (considered merely as nature in general) is dependent on them, as the original ground of her necessary conformability to law (as natura formaliter spectata).
thirty four. of one defect in our government.
man was born. whether that artificer of things, the origin of a better world, made him from the divine seed; or the earth, being recent and lately sundered from the high ether, retained some seeds of cognate heaven."
why is not the jugular vein as much at our disposal as the median vein? for a desperate disease a desperate cure.
he who, by reason of his folly, knows not how to return benefits, is not ungrateful, much less he who is not gained over by the gifts of a courtesan to serve her lust, or by a thief to conceal his thefts, or by any similar persons.
be honourable, useful, or pleasant. as to the cause of emulation, cf. three. xxvii. and note. the reason why this emotion is generally coupled with envy may be seen from three. xxxii. and note.
i advise them then, and us men too, to abstinence; but if the age we live in will not endure it, at least modesty and discretion.
as this is growing wearisome, i would now recommend for a change something else for a pleasure--namely, the unconscious astuteness with which good, fat, honest mediocrity always behaves towards loftier spirits and the tasks they have to perform, the
his servant finding himself overladen upon the way, with the money he carried after him, he ordered him to pour out and throw away that which troubled him.
let him step to the music which he hears, however measured or far away. it is not important that he should mature as soon as an apple-tree or an oak. shall he turn his spring into summer?
there are often good reasons for not holding him to the responsibility; but these reasons must arise from the special expediencies of the case: either because it is a kind of case in which he is on the whole likely to act better, when left to his own
and yet i fancy, there is a certain way of making it familiar to us, and in some sort of making trial what it is.
and all other sorts of old-fashioned floods of sentiment.
so that it is manifest, that hell fire, which is here expressed by metaphor, from the reall fire of sodome, signifieth not any certain kind, or place of torment; but is to be taken indefinitely, for destruction, as it is in the twenty.
when, as was commonly the case, i had none to commune with, i used to raise the echoes by striking with a paddle on the side of my boat, filling the surrounding woods with circling and dilating sound, stirring them up as the keeper of a menagerie his wild
it is a proved fact that the wheat of barbary, in other respects inferior to that of france, yields much more flour, and that the wheat of france in turn yields more than that of northern countries; from which it may be inferred that a like gradation in
equality of bores, that it stay little. and for fine devices, of arching water without spilling, and making it rise in several forms (of feathers, drinking glasses, canopies, and the like), they be pretty things to look on, but nothing to health and
without troubling himself about his reader, he writes as if he were holding a monologue; whereas it should be a dialogue, and, moreover, a dialogue in which he must express himself all the more clearly as the questions of the reader cannot be heard.
the cause, therefore, does not produce the change all at once or in one moment, but in a time, so that, as the time gradually increases from the commencing instant, a, to its completion at b, in like manner also, the quantity of the reality (b - a) is
and thrasea, her son-in-law, beseeching her not to throw away herself, and saying to her, "what! if i should run the same fortune that caecina has done, would you that your daughter, my wife, should do the same?"--"would i?"
essential and solid good, that i stand indebted for to her liberality.
or, to express it more politely and hypocritically, in short, more pleasantly--one is much more of an artist than one is aware of.--in an animated conversation, i often see the face of the person with whom i am speaking so clearly and sharply defined
religion; and may make such laws, as themselves shall judge fittest, for the government of their own subjects, both as they are the common-wealth, and as they are the church: for both state, and church are the same men.
this is not knowing the truth. truth, thus held, is but one superstition the more, accidentally clinging to the words which enunciate a truth.
this all but universal illusion is one of the examples of the magical influence of custom, which is not only, as the proverb says, a second nature, but is continually mistaken for the first.
the italians have a story of the duke of florence's fool, whom his master asking how, being so thinly clad, he was able to support the cold, when he himself, warmly wrapped up as he was, was hardly able to do it?
by these common and natural springs, by these ordinary and popular fancies, without being moved or put out, he set up not only the most regular, but the most high and vigorous beliefs, actions, and manners that ever were.
the same events follow from the same causes.
therefore, let princes, or states, choose such servants, as have not this mark; except they mean their service should be made but the accessory. that which maketh the effect more pernicious, is that all proportion is lost.
endowed us to the service of our faith: it is not to be doubted but that it is the most noble use we can put them to; and that there is not a design in a christian man more noble than to make it the aim and end of all his studies to extend and amplify the
imagination, but continually in my mouth.
when he thus sat, however, with a stick in his hand, tracing the shadow of his figure on the earth, and reflecting-verily! not upon himself and his shadow,-all at once he startled and shrank back: for he saw another shadow beside his own.
on the contrary, he lay quietly with closed eyes like a person sleeping, although he did not sleep; for he communed just then with his soul.
right to any thing, otherwise, than as he himself is the subject of god, and bound thereby to observe the laws of nature.
proceed against him by violence, whether they intend his death or not.
indispensable to us, that without a recognition of logical fictions, without a comparison of reality with the purely imagined world of the absolute and immutable, without a constant counterfeiting of the world by means of numbers, man could not live--that
and could you not return again, from this inferred cause, to infer new additions to the effect, and conclude, that the building would soon be finished, and receive all the further improvements, which art could bestow upon it?
to this i answer, that both these assertions are false.
'tis a proud and uncompassionate order: our fears, our despair displease and stop it from, instead of inviting it to, our relief; it owes its course to the disease, as well as to health; and will not suffer itself to be corrupted in favour of the one to
fifty deities were, in time past, assigned to this office; and there have been nations where, to assuage the lust of those who came to their devotion, they kept men and women in their temples for the worshippers to lie with; and it was an act of ceremony
the kingdome of god was yet to come, in a new world; so that there could be no authority to compell in any church, till the common-wealth had embraced the christian faith; and consequently no diversity of authority, though there were diversity of
this faculty is therefore the specific quality of the so-called mother wit, the want of which no scholastic discipline can compensate.
in like manner, the ninth place, one tim. five. nineteen. "against an elder receive not an accusation, but before two or three witnesses," is a wise precept, but not a law.
"th' illiterate ploughman is as fit for venus' service as the wit:"
was danger was the proper office to forbear doing is often as generous as to do to forbid us anything is to make us have a mind to't to fret and vex at folly, as i do, is folly itself to give a currency to his little pittance of learning to go a mile out
eight. from this, that the law is a command, and a command consisteth in declaration, or manifestation of the will of him that commandeth, by voyce, writing, or some other sufficient argument of the same, we may understand, that the command of the
i am more solicitous to improve my health, when i am well, than to restore it when i am sick; prosperities are the same discipline and instruction to me that adversities and rods are to others.
let us look at the nineteenth century with respect to these hasty preferences and changes in its masquerades of style, and also with respect to its moments of desperation on account of "nothing suiting" us.
let it suffice, that no estate expect to be great, that is not awake upon any just occasion of arming.
us beforehand, and there entertain them, as if they would not otherwise sufficiently press upon our senses.
the former is created either by the populace or the nobility depending on the relative opportunities of the two parties; for when the nobility see that they are unable to resist the people they unite in creating one of their number prince, so as to be
therefore prisoners of warre, if trusted with the payment of their ransome, are obliged to pay it; and if a weaker prince, make a disadvantageous peace with a stronger, for feare; he is bound to keep it; unlesse (as hath been sayd before) there ariseth
i have been pleased, in places where i have been, to see men in devotion vow ignorance as well as chastity, poverty, and penitence: 'tis also a gelding of our unruly appetites, to blunt this cupidity that spurs us on to the study of books, and to deprive
sword, and then remove to some other place.
he therefore concluded, like a just reasoner, that such an evidence carried falsehood upon the very face of it, and that a miracle, supported by any human testimony, was more properly a subject of derision than of argument.
bereave matter of all its intelligible qualities, both primary and secondary, you in a manner annihilate it, and leave only a certain unknown, inexplicable something , as the cause of our perceptions; a notion so imperfect, that no sceptic will think it
the power of the father doth not reach at all to the property of the child, which is only in his own disposing.
said he at last, "i knew long ago that the devil would trip me up. now he draggeth me to hell: wilt thou prevent him?"
the duties to which you have received so legitimate a call. and so you will act in a manner very agreeable to me, while the contrary will displease me greatly. praying god, one thousand. de montaigne, to have you in his holy keeping.
my hand pulled at the serpent, and pulled:-in vain! i failed to pull the serpent out of his throat. then there cried out of me: "bite! bite!
month's provision), they know how to feed upon the blood of their horses as well as the muscovite and tartar, and salt it for their use.
the gentleman's names of those days, don grumedan, quedregan, agesilan, which, but to hear named he conceived to denote other kind of men than pierre, guillot, and michel.
they are but one appetite, and we only need to see a person do any one of these things to know how great a sensualist he is. the impure can neither stand nor sit with purity.
every man has naturally a right to everything he needs; but the positive act which makes him proprietor of one thing excludes him from everything else. having his share, he ought to keep to it, and can have no further right against the community.
it cannot be experience, because the principle adduced annexes the two representations, cause and effect, to the representation existence, not only with universality, which experience cannot give, but also with the expression of necessity, therefore
her business is not to find a man's eyes, but to guide, govern, and direct them, provided he have sound feet and straight legs to go upon.
out of which we may conclude, that whosoever in a christian common-wealth holdeth the place of moses, is the sole messenger of god, and interpreter of his commandements.
in the way of occult, terrible, and benevolent beings might look pale and dwarfed. the image of such leaders hovers before our eyes:--is it lawful for me to say it aloud, ye free spirits?
reason directs that we should always go the same way, but not always at the same pace.
ingenuity in attempting to reconcile the promptings of his conscience and reason with orthodoxy, which yet he does not, perhaps, to the end succeed in doing.
--the women who paint, pounce, and plaster up their ruins, filling up their wrinkles and deformities, are less to blame, because it is no great matter whether we see them in their natural complexions; whereas these make it their business to deceive not
i am taught also by nature , that there are many other bodies without and about my body , some whereof are to be desired , others are to be avoided .
amestris, the mother of xerxes, being grown old, caused at once fourteen young men, of the best families of persia, to be buried alive, according to the religion of the country, to gratify some infernal deity.
me that way. i should willingly follow the example of the philosopher bion: antigonus being about to reproach him with the meanness of his birth, he presently cut him short with this declaration: "i am," said he, "the son of a slave, a butcher, and
but i pass by everything which derives its possibility from reality in experience, and i purpose treating here merely of the possibility of things by means of a priori conceptions.
one observes, however, the style in the latin writings of men who think for themselves , those who have not deigned to imitate, as, for instance, scotus erigena, petrarch, bacon, descartes, spinoza, etc.
oh, how much does health seem the more pleasant to me, after a sickness so near and so contiguous, that i can distinguish them in the presence of one another, in their greatest show; when they appear in emulation, as if to make head against and dispute it
the brahmins, for instance, understood this fact.
all justice comes from god, who is its sole source; but if we knew how to receive so high an inspiration, we should need neither government nor laws.
yet far and wide, from east to west, his sway the nations own; and scorching south and icy north obey his will alone.
therefore the sabbath (gods day) is a holy day; the temple, (gods house) a holy house; sacrifices, tithes, and offerings (gods tribute) holy duties; priests, prophets, and anointed kings, under christ (gods ministers) holy men; the coelestiall ministring
it is true there be some affairs, which require extreme secrecy, which will hardly go beyond one or two persons, besides the king: neither are those counsels unprosperous; for, besides the secrecy, they commonly go on constantly, in one spirit of
"enemy" shall ye say but not "villain," "invalid" shall ye say but not "wretch," "fool" shall ye say but not "sinner."
is scarcely noticed or acknowledged. it is in the koran, not the new testament, that we read the maxim--"a ruler who appoints any man to an office, when there is in his dominions another man better qualified for it, sins against god and against the
these propositions in any respect the same. you say that the one proposition is an inference from the other. but you must confess that the inference is not intuitive; neither is it demonstrative: of what nature is it, then?
former fashion as uneasy and intolerable.
depopulation, by grouping in a few localities the few inhabitants there are. two if a nation dwells on an extensive and convenient coast-line, let it cover the sea with ships and foster commerce and navigation.
--they took their time to do it when he was assisting at a sacrifice, and thrusting into the crowd, as they were making signs to one another, that now was a fit time to do their business, in steps a third, who, with a sword takes one of them full drive
make use of that time for the calling his army together.
matter to get children it is not a book to read, 'tis a book to study and learn it is not for outward show that the soul is to play its part it's madness to nourish infirmity jealousy: no remedy but flight or patience judge by justice, and choose men by
xxix. coroll.); i have settled to call such perceptions by the name of knowledge from the mere suggestions of experience. four
in our own times, during the reign of alexander six., oliverotto du fermo had been left a young boy under the care of his maternal uncle, giovanni fogliani, who brought him up, and sent him in early youth to fight under paolo vitelli, in order that he
they have most mind to. it is true, that if the affection or aptness of the children be extraordinary, then it is good not to cross it; but generally the precept is good, optimum elige, suave et facile illud faciet consuetudo.
it was i that taught thales, the most eminent of your sages, that to live and to die were indifferent; which made him, very wisely, answer him, 'why then he did not die?' 'because,' said he, 'it is indifferent.'-- diogenes laertius, i. thirty five.
there were, indeed, writers of his time who laughed at the contract, but they were not writers who constructed a general system of political philosophy.
this soul loses the use of the sovereign stoical good, so constant and so firm. our fine human wisdom must here yield, and give up her arms.
those people, who find sebond's arguments too weak, that are ignorant of nothing, that govern the world, that know all,--
the second place is that of matth. sixteen. "thou art peter, and upon this rocke i will build my church, and the gates of hell shall not prevail against it."
sophocles . why should i grieve or vex for being sent to them i ever loved best? now i'll kneel, but with my back toward thee; 'tis the last duty this trunk can do the gods.
now all union of representations requires unity of consciousness in the synthesis of them.
never observed any great stability in my soul to resist passions nothing tempts my tears but tears omit, as incredible, such things as they do not understand on all occasions to contradict and oppose only desire to become more wise, not more learned or
besides, why is it necessary that the correspondence of manners, parts, and inclinations, which begets the true and perfect friendships, should always meet in these relations?
we read (acts fourteen.twenty three.) that "they ordained elders in every church;" which at first sight may be taken for an argument, that they themselves chose, and gave them their authority: but if we consider the originall text, it will be manifest,
less than any rectilineal angle, that as you may increase the diameter of the circle in infinitum , this angle of contact becomes still less, even in infinitum , and that the angle of contact between other curves and their tangents may be infinitely less
'tis a pleasant imagination to fancy a mind exactly balanced betwixt two equal desires: for, doubtless, it can never pitch upon either, forasmuch as the choice and application would manifest an inequality of esteem; and were we set betwixt the bottle and
the legislative power, the sovereign, is concerned only with what is general, the executive only with what is particular.
quos, quoniam coli nondum dignamur honore, quas dedimus certe terras habitare sinanras:
in a man can so thoroughly tinct and imbue the soul that they should become ordinary, and, as it were, natural in him.
the former directly answers to the essence of peter's own body, and only implies existence so long as peter exists; the latter indicates rather the disposition of paul's body than the nature of peter, and, therefore, while this disposition of paul's body
the latter case, it is true, requires a much more cautious exercise of compulsion than the former. to make any one answerable for doing evil to others, is the rule; to make him answerable for not preventing evil, is, comparatively speaking, the exception.
these are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding.
what then am i to understand by the question: "how can the manifold be connected in the phenomenon itself-not considered as a thing in itself, but merely as a phenomenon?"
and such is the philosophy of all men that resolve of their conclusions, before they know their premises; pretending to comprehend, that which is incomprehensible; and of attributes of honour to make attributes of nature; as this distinction was made to
they that served at the altar lived on what was offered. in what court should they sue for it, who had no tribunalls? or if they had arbitrators amongst themselves, who should execute their judgments, when they had no power to arme their officers?
phantasticall and false doctrines; and by such reputation (as is the nature of ambition,) to govern them for their private benefit.
if we do not betimes begin to see to ourselves, when shall we have provided for so many wounds and evils wherewith we abound?
nine. after we have acquired a confidence in human testimony, books and conversation enlarge much more the sphere of one man's experience and thought than those of another.
before hee suffered death; that is, during that time hee conversed bodily on the earth.
seems to be,) the enemy, and his kingdome must be on earth also. for so also was it, in the time before the jews had deposed god.
"mensque pati durum sustinet aegra nihil."
the third and last is, that it is a vanity to conceive, that there would be ordinary borrowing without profit; and it is impossible to conceive, the number of inconveniences that will ensue, if borrowing be cramped.
"he hath born our griefs, (ver.four.) and carried our sorrows;" and again, (ver. six.) "the lord hath laid upon him the iniquities of us all:" and so he is the scape goat. "he was cut off from the land of the living (ver.
'tis true that i look upon his obstinate poverty, as it is set out by his best friends, as a little too scrupulous and nice; and this is the only feature, though high in itself and well worthy of admiration, that i find so rugged as not to desire to
and i see no reason why it should not be the desire, and consequently the endeavour of every true english man, to make his language as universal as is now the french , into which the best books in all sorts of learning, both poetry and prose, are daily
the wren serves for a sentinel over this great animal; and if the ichneumon, his mortal enemy, approach to fight him, this little bird, for fear lest he should surprise him asleep, both with his voice and bill rouses him and gives him notice of his
and therefore christian kings are still the supreme pastors of their people, and have power to ordain what pastors they please, to teach the church, that is, to teach the people committed to their charge.
of several books the sentences that best please me curiosity and of that eager passion for news curiosity of knowing things has been given to man for a scourge "custom," replied plato, "is no little thing" customs and laws make justice dangerous man you
certain degree of bitterness, the most upright administration will find it impossible to restore confidence. in such a case, voluntary contributions bring in nothing, and forced contributions are illegitimate.
of systemes subordinate, some are politicall, and some private. politicall (otherwise called bodies politique, and persons in law,) are those, which are made by authority from the soveraign power of the common-wealth.
dash one another in the teeth withal, upon their dissensions in their sects and opinions.
to speak now in a sad and serious manner: there is not, in all the politics, a place less handled and more worthy to be handled, than this of fame.
( i two i ). an assembly of hereditary nobility.
for me to serve, being so near the reach of liberty speak less of one's self than what one really is is folly taught to consider sleep as a resemblance of death the action is commendable, not the man the most voluntary death is the finest the vice
when i say the relation increases, i mean that it grows more unequal. thus the greater it is in the geometrical sense, the less relation there is in the ordinary sense of the word.
it would indeed have needed more knowledge and experience than they could have, and more pains and inquiry than they would have bestowed, to carry these distinctions to their proper length.
two hundred seventy two. signs of nobility: never to think of lowering our duties to the rank of duties for everybody; to be unwilling to renounce or to share our responsibilities; to count our prerogatives, and the exercise of them, among our duties.
"nec mihi deficiat calor hic, hiemantibus annis!"
"for one's neighbour," is the virtue only of the petty people: there it is said "like and like," and "hand washeth hand":-they have neither the right nor the power for your self-seeking!
when any opinion leads to absurdities, it is certainly false; but it is not certain that an opinion is false, because it is of dangerous consequence.
for as that stone which by the asperity, and irregularity of figure, takes more room from others, than it selfe fills; and for the hardnesse, cannot be easily made plain, and thereby hindereth the building, is by the builders cast away as unprofitable,
one hundred forty five. comparing man and woman generally, one may say that woman would not have the genius for adornment, if she had not the instinct for the secondary role.
and as miracles, without preaching that doctrine which god hath established; so preaching the true doctrine, without the doing of miracles, is an unsufficient argument of immediate revelation.
and, in truth, for the most part, they appear to be deprived even of common sense; for you see the husbandman and the cobbler go simply and fairly about their business, speaking only of what they know and understand; whereas these fellows, to make parade
it appears to be reason, when a man talks of retiring from the world, that he should look quite out of for himself.
from this custom resulted a further advantage.
"quoties nos descendentis arenae vidimus in partes, ruptaque voragine terrae emersisse feras, et eisdem saepe latebris aurea cum croceo creverunt arbuta libro!....
twenty two. let me be pardoned, as an old philologist who cannot desist from the mischief of putting his finger on bad modes of interpretation, but "nature's conformity to law," of which you physicists talk so proudly, as though--why, it exists only owing
the change from storm and winter to serene and mild weather, from dark and sluggish hours to bright and elastic ones, is a memorable crisis which all things proclaim. it is seemingly instantaneous at last.
desire of praise, disposeth to laudable actions, such as please them whose judgement they value; for of these men whom we contemn, we contemn also the praises. desire of fame after death does the same.
one of my people inquired of the foremost of these masters of arts, who that gentleman was that came after him; he, having not seen the train that followed after, and thinking his companion was meant, pleasantly answered, "he is not a gentleman; he is a
possible for it to escape, and the sportsman has now nothing to do but to aim and fire--that is to say, put his thoughts on paper. this is the kind of sport which yields something.
as i do not offend the law against thieves when i embezzle my own money and cut my own purse; nor that against incendiaries when i burn my own wood; so am i not under the lash of those made against murderers for having deprived myself of my own life.
they who know of no purer sources of truth, who have traced up its stream no higher, stand, and wisely stand, by the bible and the constitution, and drink at it there with reverence and humanity; but they who behold where it comes trickling into this lake
one hundred fifty two. "where there is the tree of knowledge, there is always paradise": so say the most ancient and the most modern serpents.
thus, it would often be expedient, for the purpose of getting over some momentary embarrassment, or attaining some object immediately useful to ourselves or others, to tell a lie.
at length, he composed himself a little to rest, which strengthened our hopes; so much so, indeed, that i left the room, and went to rejoice thereupon with mademoiselle de la boetie.
secondly, that all other bishops, in what common-wealth soever, have not their right, neither immediately from god, nor mediately from their civill soveraigns, but from the pope, is a doctrine, by which there comes to be in every christian common-wealth
we learn by testimony very worthy of belief, that king st.
there is a more cunning and worse trick, albeit a profitable one.
institute. not but what there still remains an infinity of details of administration and economy, which are left to the wisdom of the government: but there are two infallible rules for its good conduct on these occasions; one is, that the spirit of the
this remarkable man, whose system of thought will long remain one of the landmarks in the history of philosophical speculation, does, in the treatise in question, lay down an universal first principle as the origin and ground of moral obligation; it is
purges and dissipates those whimsies, which are waking dreams, and worse than dreams.
if i would have spoken by learning, i had spoken sooner; i had written of the time nearer to my studies, when i had more wit and better memory, and should sooner have trusted to the vigour of that age than of this, would i have made a business of writing.
we divide the quarry, as well as the pains and labour of the chase, with our hawks and hounds. and about amphipolis, in thrace, the hawkers and wild falcons equally divide the prey in the half.
for as much therefore, as he that redeemeth, hath no title to the thing redeemed, before the redemption, and ransome paid; and this ransome was the death of the redeemer; it is manifest, that our saviour (as man) was not king of those that he redeemed,
of the other. these two circumstances form the whole of that necessity, which we ascribe to matter. beyond the constant conjunction of similar objects, and the consequent inference from one to the other, we have no notion of any necessity or connexion.
i meet this american government, or its representative, the state government, directly, and face to face, once a year, no more, in the person of its tax-gatherer; this is the only mode in which a man situated as i am necessarily meets it; and it then says
when the state is instituted, residence constitutes consent; to dwell within its territory is to submit to the sovereign. one
and though amongst the antient romans, men were not forbidden to deny, that which in the poets is written of the paines, and pleasures after this life; which divers of great authority, and gravity in that state have in their harangues openly derided; yet
intercourse, as this naturally is, to supply it with a due and fruitful heat, a man must do it but seldom and at appreciable intervals:
and though he hire such friends with mony, (unlesse there be an expresse law against it,) yet it is not injustice.
changeable is she, and wayward; often have i seen her bite her lip, and pass the comb against the grain of her hair.
eloquence, when at its highest pitch, leaves little room for reason or reflection; but addressing itself entirely to the fancy or the affections, captivates the willing hearers, and subdues their understanding. happily, this pitch it seldom attains.
now, if thou wilt call to mind from what country thou art sprung, it is not ruled, as once was the athenian polity, by the sovereignty of the multitude, but "one is its ruler, one its king," who takes delight in the number of his citizens, not in their
confounded, and the prince and the sovereign, being the same person, form, so to speak, no more than a government without government.
the generality of readers, for having found a like robe, very mistakingly imagine they have the same body and inside too, whereas force and sinews are never to be borrowed; the gloss, and outward ornament, that is, words and elocution, may.
and while zarathustra thus spake, he laughed at himself with melancholy and bitterness. what! zarathustra, said he, wilt thou even sing consolation to the sea?
now, of all the benefits that virtue confers upon us, the contempt of death is one of the greatest, as the means that accommodates human life with a soft and easy tranquillity, and gives us a pure and pleasant taste of living, without which all other
since the account of their year takes beginning from that day: the third day after its creation the ancient gods died, and the new ones were since born daily.
the continual effort to raise himself above himself, to work a pitch above his last height, betrays itself in a man's relations. we thirst for approbation, yet cannot forgive the approver.
the german does not read aloud, he does not read for the ear, but only with his eyes; he has put his ears away in the drawer for the time.
"rhamnusian virgin, let nothing ever so greatly please me which is taken without justice from the unwilling owners" --catullus, lxviii. seventy seven.
in the fourth book, to prove the pope to be the supreme judg in all questions of faith and manners, (which is as much as to be the absolute monarch of all christians in the world,) be bringeth three propositions: the first, that his judgments are
finally, as far as the literature treated of in this chapter is concerned, one have only one work to recommend, but it is an excellent one: i mean a poetical epistle in terzo rimo by the famous painter bronzino, entitled " de' romori: a messer luca
think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to-day the new centre. besides, your bravest sentiment is familiar to the humblest men.
seeing then in every christian common-wealth, the civill soveraign is the supreme pastor, to whose charge the whole flock of his subjects is committed, and consequently that it is by his authority, that all other pastors are made, and have power to teach,
humanly speaking, in default of natural sanctions, the laws of justice are ineffective among men: they merely make for the good of the wicked and the undoing of the just, when the just man observes them towards everybody and nobody observes them towards
leave it to girls and boys to regard a friend as property, and to suck a short and all-confounding pleasure, instead of the noblest benefit.
king alfonso,-- alfonso eleven., king of leon and castile, died one thousand three hundred fifty.
after the foundation of rome, the new-born republic, that is, the army of its founder, composed of albans, sabines and foreigners, was divided into three classes, which, from this division, took the name of tribes .
i do not so much as understand the names of the chief instruments of husbandry, nor the most ordinary elements of agriculture, which the very children know: much less the mechanic arts, traffic, merchandise, the variety and nature of fruits, wines, and
what if his deformity served afterwards to make others guilty of the sin of hatred or contempt; or of envy at the glory of so rare a recommendation; or of calumny, interpreting this humour a mad ambition!
i am of crantor's opinion, that we are neither obstinately and deafly to oppose evils, nor succumb to them from want of courage; but that we are naturally to give way to them, according to their condition and our own.
good clockworks are they: only be careful to wind them up properly! then do they indicate the hour without mistake, and make a modest noise thereby.
sect. one hundred forty one. fourthly, the legislative cannot transfer the power of making laws to any other hands: for it being but a delegated power from the people, they who have it cannot pass it over to others.
retires, weary of and disgusted with the common way of living, ought to model this new one he enters into by the rules of reason, and to institute and establish it by premeditation and reflection.
for the faculty of sensibility not only does not present us with an indistinct and confused cognition of objects as things in themselves, but, in fact, gives us no knowledge of these at all.
after the conclusion of mass, he took the sacrament; when the priest was about to depart, he said to him: "spiritual father, i implore you humbly, as well as those over whom you are set, to pray to the almighty on my behalf; that, if it be decreed in
it seems to be found first, rather vaguely, in richard hooker's ecclesiastical polity , from which locke largely borrowed: and it reappears, in varying forms, in milton's tenure of kings and magistrates , in hobbes's leviathan , in locke's treatises on
two.) as jehosaphat was reproved by the prophet jehu, for aiding the king of israel against the syrians; and hezekiah, by isaiah, for shewing his treasures to the ambassadors of babylon.
"qui sibi amicus est, scito hunc amicum omnibus esse."
this is my morning, my day beginneth: arise now, arise, thou great noontide!"-
now, what are they? men at all? or small movable forts and magazines, at the service of some unscrupulous man in power?
words, i cognize an object to which i must assign a certain determinate position in time, which cannot be altered, because of the preceding state in the object.
the spear which i hurl at mine enemies! how grateful am i to mine enemies that i may at last hurl it!
one hundred ninety one. the old theological problem of "faith" and "knowledge," or more plainly, of instinct and reason--the question whether, in respect to the valuation of things, instinct deserves more authority than rationality, which wants to
peter preached on the day of pentecost, next after the ascension of our saviour, asked him, and the rest of the apostles, saying, (act. two.thirty seven.) "men and brethren what shall we doe?" to whom st.
supposed to have seen, at evening, one or other of them, not both together.
i conclude, therefore, that a prince need trouble little about conspiracies when the people are well disposed, but when they are hostile and hold him in hatred, then he must fear everything and everybody.
it is usual for men, in such difficulties, to have recourse to some invisible intelligent principle thirteen as the immediate cause of that event which surprises them, and which, they think, cannot be accounted for from the common powers of nature.
and so any fact in our life, or any record of our fancies or reflections, disentangled from the web of our unconsciousness, becomes an object impersonal and immortal. it is the past restored, but embalmed.
and as to the drinking of them, fortune has in the first place rendered them not at all unacceptable to my taste; and secondly, they are natural and simple, which at least carry no danger with them, though they may do us no good, of which the infinite
but these general objects of every good legislative system need modifying in every country in accordance with the local situation and the temper of the inhabitants; and these circumstances should determine, in each case, the particular system of
the art, i see the boundless opulence of the pencil, the indifferency in which the artist stands free to choose out of the possible forms. if he can draw every thing, why draw any thing?
has required two generations to overtake him one way or other, to divine long afterwards some of the riddles that perplexed and enraptured him--this strange epicurean and man of interrogation, the last great psychologist of france).--there is yet a third
that says, "the court understands nothing of the matter" defence allures attempt, and defiance provokes an enemy defend most the defects with which we are most tainted defer my revenge to another and better time deformity of the first cruelty makes me
decrees? to this may be answered, that the apostles, and elders of that councell, were obliged even by their entrance into it, to teach the doctrine therein concluded, and decreed to be taught, so far forth, as no precedent law, to which they were obliged
so, for example, when i imagine a triangle, i do not only understand that it is a figure comprehended by three lines , but i also behold with the eye of my mind those three lines as it were before me , and this is that which i call imagination .
to conclude, 'tis a scurvy custom and of very ill consequence that we have in our kingdom of france to call every one by the name of his manor or seigneury; 'tis the thing in the world that the most prejudices and confounds families and descents.
in france, representative government was practically non-existent; in geneva, it was only partially necessary; in england, it was a mockery, used to support a corrupt oligarchy against a debased monarchy.
"'tis to live twice to be able to enjoy one's former life again." --martial, x. twenty three, seven.
proof.--in so far as a thing is in harmony with our nature, it cannot be bad for it. it will therefore necessarily be either good or indifferent. if it be assumed that it be neither good nor bad, nothing will follow from its nature (four. def.
because there is no comparison whatever between an armed man and a disarmed one; it is not reasonable to suppose that one who is armed will obey willingly one who is unarmed; or that any unarmed man will remain safe among armed servants.
right to do so will not easily engage them in a contest, wherein they are sure to perish; it being as impossible for one, or a few oppressed men to disturb the government, where the body of the people do not think themselves concerned in it, as for a
also amongst men, till there were constituted great common-wealths, it was thought no dishonour to be a pyrate, or a high-way theefe; but rather a lawfull trade, not onely amongst the greeks, but also amongst all other nations; as is manifest by the
the practical objection to animal food in my case was its uncleanness; and, besides, when i had caught and cleaned and cooked and eaten my fish, they seemed not to have fed me essentially.
for my part, one circulate in myself. this capacity of trying the truth, whatever it be, in myself, and this free humour of not over easily subjecting my belief, i owe principally to myself; for the strongest and most general imaginations i have are those
right to make use of it for the good of the society, in many cases, where the municipal law has given no direction, till the legislative can conveniently be assembled to provide for it.
recourse to such pursuits as are honorable, i was nevertheless prosecuting my design, and making greater progress in the knowledge of truth, than i might, perhaps, have made had i been engaged in the perusal of books merely, or in holding converse with
torments that any one could contrive against him: during which time many other prisoners were kept fasting; in the end, he living and looking on, they made his beloved brother lucat, for whom alone he entreated, taking on himself the blame of all their
will be so generally acknowledged, at the next return of peace; and so continue, till their miseries are forgotten; and no longer, except the vulgar be better taught than they have hetherto been.
furthermore, the bigger the state grows, the more its real force increases, though not in direct proportion to its growth; but, the state remaining the same, the number of magistrates may increase to any extent, without the government gaining any greater
it would vex you that a man should apply himself to you amongst your servants to inquire where monsieur is, and that you should only have the remainder of the compliment of the hat that is made to your barber or your secretary; as it happened to poor
ghosts. the angels which jacob saw on the ladder of heaven (gen.
i was as near being resolved into the essence of things as ever i was in my life. i fear my thoughts will not come back to me. if it would do any good, i would whistle for them. when they make us an offer, is it wise to say, we will think of it?
for to enact that none but princes shall eat turbot, shall wear velvet or gold lace, and interdict these things to the people, what is it but to bring them into a greater esteem, and to set every one more agog to eat and wear them?
wherefore, at this last, all the other actions of our life ought to be tried and sifted: 'tis the master-day, 'tis the day that is judge of all the rest, "'tis the day," says one of the ancients,-- seneca, ep., one hundred two -- "that must be judge of
he did not reflect that he made no real progress by all his efforts; for he met with no resistance which might serve him for a support, as it were, whereon to rest, and on which he might apply his powers, in order to let the intellect acquire momentum for
in that place, in which he last resided and dyed: and we find not, that ever any bishop of rome appointed his successor.
is thought. but it is evident from what has been said on sthetic that the first condition, under which alone objects can be intuited, must in fact exist, as a formal basis for them, a priori in the mind.
--a man illustrious in war and peace, as because it has taken its second shape from a personage whom i know to have been held by you in affectionate regard during his life.
"men having a natural desire to nourish reports." --livy, xxviii. twenty four.
of the product? it would not be worth the enclosing, and we should see him give up again to the wild common of nature, whatever was more than would supply the conveniencies of life to be had there for him and his family.
and we read also of the like ceremony of consecration of temples amongst the heathen, as that the priest laid his hands on some post of the temple, all the while he was uttering the words of consecration.
i love and honour knowledge as much as they that have it, and in its true use 'tis the most noble and the greatest acquisition of men; but in such as i speak of (and the number of them is infinite), who build their fundamental sufficiency and value upon
sect. one hundred thirty seven. absolute arbitrary power, or governing without settled standing laws, can neither of them consist with the ends of society and government, which men would not quit the freedom of the state of nature for, and tie themselves
the son of a king with no more ceremony than he would throw that of a porter."
stupidity and ignorance: so hard is it to imagine that a man can know without abhorring it. malice sucks up the greatest part of its own venom, and poisons itself.
this is the last term of inequality, the extreme points that closes the circle, and meets that from which we set out.
for my part, one return my thanks to those good-natured men who are pleased to take my weak endeavours in good part; the faults of the workmanship are nowhere so apparent as in a matter which of itself has no recommendation.
who neither feel nor judge, and let most of their natural faculties lie idle; i will take man in his highest ground.
parum mihi placeant e littero quo ad virtutem doctoribus nihil pro-fuerunt. "that learning is in small repute with me which nothing profited the teachers themselves to virtue."
-his great affliction: that, however, is at present called disgust. who hath not at present his heart, his mouth and his eyes full of disgust? thou also! thou also! but behold these kine!"-
for there was never proud man thought so absurdly well of himself, as the lover doth of the person loved; and therefore it was well said, that it is impossible to love, and to be wise.
we teach blackbirds, ravens, pies, and parrots, to speak: and the facility wherewith we see they lend us their voices, and render both them and their breath so supple and pliant, to be formed and confined within a certain number of letters and syllables,
two hundred twenty three. the hybrid european--a tolerably ugly plebeian, taken all in all--absolutely requires a costume: he needs history as a storeroom of costumes.
i thought i passed a compliment upon a lord, as free from those excesses as any man in france, by asking him before a great deal of very good company, how many times in his life he had been drunk in germany, in the time of his being there about his
the traveller who visits the vatican, and passes from chamber to chamber through galleries of statues, vases, sarcophagi and candelabra, through all forms of beauty cut in the richest materials, is in danger of forgetting the simplicity of the principles
for i who, for want of memory, am at every turn at a loss to, pick them out of their national livery, am yet wise enough to know, by the measure of my own abilities, that my soil is incapable of producing any of those rich flowers that i there find
presently found herself eased of her pain.
he devolves upon his own world the responsibility of being in the right against the dissentient worlds of other people; and it never troubles him that mere accident has decided which of these numerous worlds is the object of his reliance, and that the
prop. thirty five. in so far only as men live in obedience to reason, do they always necessarily agree in nature.
but those which perfume the air most delightfully, not passed by as the rest, but being trodden upon and crushed, are three; that is, burnet, wildthyme, and watermints.
a civil war has this with it worse than other wars have, to make us stand sentinels in our own houses.
and in truth, to see our kings sit all alone at table, environed with so many people prating about them, and so many strangers staring upon them, as they always are, i have often been moved rather to pity than to envy their condition.
depart, however, from this town,-or to-morrow i shall jump over thee, a living man over a dead one." and when he had said this, the buffoon vanished; zarathustra, however, went on through the dark streets.
worthy to enter the lists with him. touching repentance and the acknowledgment of faults, 'tis reported of an elephant that, having in the impetuosity of his rage killed his keeper, he fell into so extreme a sorrow that he would never after eat, but
the gods are made to be angry, to fear, to run away, to be jealous, to grieve, to be transported with passions, to honour them with the virtues that, amongst us, are built upon these imperfections.
i will soon make warm legs to thee, thou evil magician: i know well how-to make it hot for such as thou!"
'tis a degree of constancy to which i have experimented, that i can arrive, like those who plunge into dangers, as into the sea, with their eyes shut.
no great unquietnesse, in one, or two men; yet we may be well assured, that their singular passions, are parts of the seditious roaring of a troubled nation.
but the body politic or the sovereign, drawing its being wholly from the sanctity of the contract, can never bind itself, even to an outsider, to do anything derogatory to the original act, for instance, to alienate any part of itself, or to submit to
disasters. superstition, without a veil, is a deformed thing; for, as it addeth deformity to an ape, to be so like a man, so the similitude of superstition to religion, makes it the more deformed.
not only from the danger of impairing my health (and yet i could not be so careful but that i had two light mischances), but moreover upon the account of contempt, i have seldom given myself up to common and mercenary embraces: i would heighten the
from all which 'tis plainly proved that not one of these things which thou reckonest in the number of thy possessions is really thine.
in the th chapter one have set down for one of the causes of the dissolutions of common-wealths, their imperfect generation, consisting in the want of an absolute and arbitrary legislative power; for want whereof, the civill soveraign is fain to handle
but it mought be applied likewise to pluto, taking him for the devil. for when riches come from the devil (as by fraud and oppression, and unjust means), they come upon speed. the ways to enrich are many, and most of them foul.
the conversational manner, the seeming want of arrangement, the ironical simplicity, are found to result in a perfect work of art, which is the portrait of socrates.
the easiness then of his death and the facility of dying he had acquired by the vigour of his soul; shall we say that it ought to abate anything of the lustre of his virtue?
but the conquered, or their children, have no court, no arbitrator on earth to appeal to.
as, in sense, that which is really within us, is (as i have sayd before) onely motion, caused by the action of externall objects, but in apparence; to the sight, light and colour; to the eare, sound; to the nostrill, odour, c: so, when the action of the
the latines called accounts of mony rationes, and accounting, ratiocinatio: and that which we in bills or books of account call items, they called nomina; that is, names: and thence it seems to proceed, that they extended the word ratio, to the faculty of
to this warre of every man against every man, this also is consequent; that nothing can be unjust. the notions of right and wrong, justice and injustice have there no place. where there is no common power, there is no law: where no law, no injustice.
as first, when they one succeed another, they are diversly called from the opinion men have of the likelihood of attaining what they desire. secondly, from the object loved or hated. thirdly, from the consideration of many of them together.
as he made no compromise with time, time kept out of his way, and only sighed at a distance because he could not overcome him.
another kind of sound and sense. nor do i hate any person; and i am so slow to offend, that i cannot do it, even upon the account of reason itself; and when occasion has required me to sentence criminals, i have rather chosen to fail in point of justice
whosoever denyed that article, he was a false prophet, whatsoever miracles he might seem to work; and he that taught it was a true prophet. for st. john (one epist, four.
i content myself with a death involved within itself, quiet, solitary, and all my own, suitable to my retired and private life; quite contrary to the roman superstition, where a man was looked upon as unhappy who died without speaking, and who had not his
the spurious prudence, making the senses final, is the god of sots and cowards, and is the subject of all comedy. it is nature's joke, and therefore literature's.
i have already shewn in the twenty chapter of this discourse, that to honor, is to value highly the power of any person: and that such value is measured, by our comparing him with others.
and though soveraignty, in the intention of them that make it, be immortall; yet is it in its own nature, not only subject to violent death, by forreign war; but also through the ignorance, and passions of men, it hath in it, from the very institution,
dionysius, the tyrant, offered plato a robe of the persian fashion, long, damasked, and perfumed; plato refused it, saying, "that being born a man, he would not willingly dress himself in women's clothes;" but aristippus accepted it with this answer,
thus to die is best; the next best, however, is to die in battle, and sacrifice a great soul.
as the doctrine of purgatory, and exorcismes, and invocation of saints
there be now, for martial encouragement, some degrees and orders of chivalry; which nevertheless are conferred promiscuously, upon soldiers and no soldiers; and some remembrance perhaps, upon the scutcheon; and some hospitals for maimed soldiers; and such
they were, moreover, in a very great debate about my life; and, in truth, there were various circumstances that clearly showed the danger i was in:
answer to the argument from the cherubins, and brazen serpent
like those who stand in the street and gape at the passers-by: thus do they also wait, and gape at the thoughts which others have thought.
whatever my own practice may be, i have no doubt that it is a part of the destiny of the human race, in its gradual improvement, to leave off eating animals, as surely as the savage tribes have left off eating each other when they came in contact with the
and again there are those who regard it as virtue to say: "virtue is necessary"; but after all they believe only that policemen are necessary.
the liberty, then, and frolic forwardness of these ancient wits produced in philosophy and human sciences several sects of different opinions, every one undertaking to judge and make choice of what he would stick to and maintain.
i had rather believe all the fables in the legend, and the talmud, and the alcoran, than that this universal frame is without a mind. and therefore, god never wrought miracle, to convince atheism, because his ordinary works convince it.
what is called eloquence in the forum is commonly found to be rhetoric in the study.
let us always have this saying of plato in our mouths: "do not i think things unsound, because i am not sound in myself? am i not myself in fault?
and though we say in common discourse, a man had a will once to do a thing, that neverthelesse he forbore to do; yet that is properly but an inclination, which makes no action voluntary; because the action depends not of it, but of the last inclination,
affection or envy, when speaking of others: his discourses and exhortations rather accompanied with zeal and truth, than with any exquisite sufficiency; and, throughout, authority and gravity, which bespeak him a man of good extraction, and brought up in
but did our saviour, who for calling for, might have had twelve legions of immortall, invulnerable angels to assist him, want forces to depose caesar, or at least pilate, that unjustly, without finding fault in him, delivered him to the jews to bee
but men sometimes covet death out of hope of a greater good. "i desire," says st. paul, "to be with christ," and "who shall rid me of these bands?"
one day, in particular, an inoffensive, simple-minded pauper, whom with others i had often seen used as fencing stuff, standing or sitting on a bushel in the fields to keep cattle and himself from straying, visited me, and expressed a wish to live as i
but philosophers, observing that, almost in every part of nature, there is contained a vast variety of springs and principles, which are hid, by reason of their minuteness or remoteness, find, that it is at least possible the contrariety of events may not
teachers of jurisprudence, when speaking of rights and claims, distinguish in a cause the question of right (quid juris) from the question of fact (quid facti), and while they demand proof of both, they give to the proof of the former, which goes to
thou seekest for great men, thou strange fool? who taught that to thee? is to-day the time for it? oh, thou bad seeker, why dost thou-tempt me?"-
this right to all things; and be contented with so much liberty against other men, as he would allow other men against himselfe." for as long as every man holdeth this right, of doing any thing he liketh; so long are all men in the condition of warre.
an ancient father says "that a dog we know is better company than a man whose language we do not understand."
put the case that nature sets thee on and impels thee to this glorious school, into which thou wouldst never have entered of thy own free will. if thou tellest me that it is a dangerous and mortal disease, what others are not so?
prop. thirty nine. he who hates anyone will endeavour to do him an injury, unless he fears that a greater injury will thereby accrue to himself; on the other hand, he who loves anyone will, by the same law, seek to benefit him.
i am a thinking thing , that is to say, doubting , affirming , denying , understanding few things, ignorant of many things, willing , nilling , imagining also, and sensitive .
friends, ye are there! woe me,--yet i am not he whom ye seek? ye stare and stop--better your wrath could speak! i am not i? hand, gait, face, changed? and what i am, to you my friends, now am i not?
it is a proverb that 'courtesy costs nothing'; but calculation might come to value love for its profit. love is fabled to be blind, but kindness is necessary to perception; love is not a hood, but an eye-water.
first, therefore, let nations that pretend to greatness have this; that they be sensible of wrongs, either upon borderers, merchants, or politic ministers; and that they sit not too long upon a provocation.
ignorance of the penalty, where the law is declared, excuseth no man: for in breaking the law, which without a fear of penalty to follow, were not a law, but vain words, he undergoeth the penalty, though he know not what it is; because, whosoever
a weak contest of art against nature. 'tis great folly to lengthen and anticipate human incommodities, as every one does; i had rather be a less while old than be old before i am really so.' i seize on even the least occasions of pleasure i can meet.
"the heir's tears behind the mask are smiles." --publius syrus, apud gellium, xvii. fourteen.
possibly have resulted from it. the degree and direction of every motion is, by the laws of nature, prescribed with such exactness that a living creature may as soon arise from the shock of two bodies as motion in any other degree or direction than what
no fixed relation can be stated between the extent of the territory and the population that are adequate one to the other, both because of the differences in the quality of land, in its fertility, in the nature of its products, and in the influence of
it is to be observed. thus king louis lost lombardy through not observing any of those conditions which have been observed by others who have taken provinces and wished to retain them. nor is this any miracle, but very reasonable and natural.
"what he often sees he does not admire, though he be ignorant how it comes to pass. when a thing happens he never saw before, he thinks that it is a portent."--cicero, de divin., ii. twenty two.
these effects follow as necessarily from the said emotion, as it follows from the nature of a triangle, that the three angles are equal to two right angles.
the town, with just one exception, was fishing. commonly they did not think that they were lucky, or well paid for their time, unless they got a long string of fish, though they had the opportunity of seeing the pond all the while.
pleased to compensate the sufferings wherewith his justice at his good pleasure chastises us. it reflects how great a benefit it is to be so protected, that which way soever it turns its eye the heavens are calm around it.
so excessively dear to me, and who loved me so entirely, and that his example would help me to act in a similar manner when my turn came.
solon being asked whether he had established the best laws he could for the athenians; "yes," said he, "of those they would have received."
but it is a safer conclusion to say, this agreeth not well with me, therefore, i will not continue it; than this, i find no offence of this, therefore one may use it.
so it appeareth plainly, to my understanding, both from reason, and scripture, that the soveraign power, whether placed in one man, as in monarchy, or in one assembly of men, as in popular, and aristocraticall common-wealths, is as great, as possibly men
they who in my time have attempted to correct the manners of the world by new opinions, reform seeming vices; but the essential vices they leave as they were, if indeed they do not augment them, and augmentation is therein to be feared; we defer all other
addressed to him by charles at the time he was admitted to the order of st. michael, which was, as he informs us himself, the highest honour of the french noblesse.
a ruddy and lusty old dame, who delights in all weathers and seasons, and is likely to outlive all her children yet.
gladly, forsooth, would i conduct thee thither myself, thou venerable one; for i love all pious men. but now a cry of distress calleth me hastily away from thee.
augustine makes out a great proof upon his adversaries. 'tis a conflict that is more decided by strength of memory than by the force of reason.
in england, from the peculiar circumstances of our political history, though the yoke of opinion is perhaps heavier, that of law is lighter, than in most other countries of europe; and there is considerable jealousy of direct interference, by the
nature it selfe cannot erre: and as men abound in copiousnesse of language; so they become more wise, or more mad than ordinary.
then will we make thee a present of the superman!" and all the people exulted and smacked their lips. zarathustra, however, turned sad, and said to his heart:
or ill for him. and physic itself professes always to have experience for the test of its operations: so plato had reason to say that, to be a right physician, it would be necessary that he who would become such, should first himself have passed through
and in both these controversies, there may arise a controversie between the party judged, and the judge; which because they be both subjects to the soveraign, ought in equity to be judged by men agreed on by consent of both; for no man can be judge in his
from whence we may inferre, that the scriptures of the old testament, which we have at this day, were not canonicall, nor a law unto the jews, till the renovation of their covenant with god at their return from the captivity, and restauration of their
and they who wonder, exclaim, and keep such a clutter to find out the causes of this frailty of theirs, as unnatural and not to be believed, how comes it to pass they do not discern how often they are themselves guilty of the same, without any
pain; and instead of opposing the useful to the agreeable or the ornamental, have always declared that the useful means these, among other things.
for what other cause can there bee assigned, why in christian common-wealths all men either beleeve, or at least professe the scripture to bee the word of god, and in other common-wealths scarce any; but that in christian common-wealths they are taught it
after many delays from demands and counter-demands by each side as to the details of the fire, both parties found that they had important business to transact in another county--both just barely escaped assassination at the hands of the disappointed
no priestly dogmas , invented on purpose to tame and subdue the rebellious reason of mankind, ever shocked common sense more than the doctrine of the infinitive divisibility of extension, with its consequences; as they are pompously displayed by all
and the same authority condemns, as hurtful, those indiscreet and impudent motions which the women have added of their own invention, to whom it proposes the more temperate and modest pattern and practice of the beasts of their own sex:--
for, as we said just now, that which hath no true comeliness of its own now receives, now loses, lustre at the caprice of those who have to do with it.
campe of israel for a certain time; after which time being judged by the priest to be clean, hee was admitted into the campe after a solemne washing.
when zarathustra had spoken these words, he paused, like one who had not said his last word; and long did he balance the staff doubtfully in his hand. at last he spake thus-and his voice had changed:
"mortals, amongst themselves, live by turns, and, like the runners in the games, give up the lamp, when they have won the race, to the next comer.--" lucretius, ii. seventy five, seventy eight.
and this hypocrisy found i worst amongst them, that even those who command feign the virtues of those who serve.
the authenticall interpretation of law is not that of writers
now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility.
but so willeth it my creating will, my fate. or, to tell you it more candidly: just such a fate-willeth my will.
the skill of making, and maintaining common-wealths, consisteth in certain rules, as doth arithmetique and geometry; not (as tennis-play) on practise onely: which rules, neither poor men have the leisure, nor men that have had the leisure, have hitherto
through want of enterprise and faith men are where they are, buying and selling, and spending their lives like serfs.
and since some think that a prince who gains the reputation of being prudent is so considered, not by his nature but by the good councillors he has about him, they are undoubtedly deceived.
fame, concord battle ground; but i was so low in the woods that the opposite shore, half a mile off, like the rest, covered with wood, was my most distant horizon.
another generall error, is from the misinterpretation of the words eternall life, everlasting death, and the second death.
before he had found a stock in all respects suitable the city of kouroo was a hoary ruin, and he sat on one of its mounds to peel the stick.
prop. fifty. anything whatever can be, accidentally, a cause of hope or fear.
these two engagements are fortuitous, and depending upon others; the one is troublesome by its rarity, the other withers with age, so that they could never have been sufficient for the business of my life.
immediately to discover the essence of external bodies , of which they make known nothing but very obscurely and confusedly .
come to where he was still at work, sporting on this bank, and with excess of energy strewing his fresh designs about.
much more carefully than his eyes. whilst he hugs himself with the pitiful frugality of a niggard table, everything goes to rack and ruin in every corner of his house, in play, drink, all sorts of profusion, making sport in their junkets with his vain
a prophecy of the discovery of america. the daughter of polycrates, dreamed that jupiter bathed her father, and apollo anointed him; and it came to pass, that he was crucified in an open place, where the sun made his body run with sweat, and the rain
but in the first place, there never existed a society, however corrupt some may have become, where no difference was made between the good and the bad; and with regard to morality, where no measures can be prescribed by law exact enough to serve as a
necessary in the order of time. in other words, whatever follows or happens, must follow in conformity with a universal rule upon that which was contained in the foregoing state.
would be time to take up his thoughts about things that are in the clouds when he had provided for those that were under his feet.
of the old bird as she flew off, and her anxious calls and mewing, or seen her trail her wings to attract his attention, without suspecting their neighborhood.
them, to repair the damages he has sustained by the war, and the defence of his own right; which how far it reaches to the possessions of the conquered, we shall see by and by.
question remains; saving that they had obliged themselves, presently after the propounding of them, to obey moses, in these words (exod. twenty.nineteen.) "speak them thou to us, and we will hear thee; but let not god speak to us, lest we die."
he had, amongst other things, to counterfeit himself for some time dead, by reason of a certain drug he was supposed to eat after he had swallowed a piece of bread, which passed for the drug, he began after awhile to tremble and stagger, as if he was
i was actually afraid that i might by that time be doing what is called a good business.
the very seat of reason, infecting and corrupting it, so that he judges according to his fear, and conforms his behaviour to it. in this verse you may see the true state of the wise stoic learnedly and plainly expressed:--
only the real statesman can rise, in imposing taxes, above the mere financial object: he alone can transform heavy burdens into useful regulations, and make the people even doubtful whether such establishments were not calculated rather for the good of
i give great rein to my desires and propensities; i do not love to cure one disease by another; i hate remedies that are more troublesome than the disease itself.
"ah! can any man conceive in his mind or realise what is dearer than he is to himself?"--terence, adelph., i. i, thirteen.
hulda, the prophetesse; which is another mark of the supremacy in religion. lastly, wee read (one chro.
always had a masterly aptitude for converting even the portentous crises of its spirit into something charming and seductive, now manifests emphatically its intellectual ascendancy over europe, by being the school and exhibition of all the charms of
their common defence against an enemy, as when they agree amongst themselves to appoint a man, or an assembly of men to protect them; or whether they doe it, to save their lives, by submission to a conquering enemy.
i had great assurance of countenance, and flexibility of voice and gesture, in applying myself to any part one undertook to act: for before--
the constitution of the legislative is the first and fundamental act of society, whereby provision is made for the continuation of their union, under the direction of persons, and bonds of laws, made by persons authorized thereunto, by the consent and
there needs no art to help a fall; the end finds itself of itself at the conclusion of every affair. my world is at an end, my form expired; i am totally of the past, and am bound to authorise it, and to conform my outgoing to it.
it will be sufficient to observe that our assurance in any argument of this kind is derived from no other principle than our observation of the veracity of human testimony, and of the usual conformity of facts to the reports of witnesses.
"namque unam dicere causam non satis est, verum plures, unde una tamen sit."
thus they constantly consider families as living together under one roof, and the individuals of each as observing among themselves a union as intimate and permanent as that which exists among us, where so many common interests unite them: whereas, in
that we laugh and cry for the same thing
whereby he may be brought into contempt with his people, and their obedience (in which the safety of the common-wealth consisteth) slackened. which doctrine the third commandement by resemblance pointeth to.
"nec fas esse ulla me voluptate hic frui decrevi, tantisper dum ille abest meus particeps."
that way at all. i can the more freely dispose of my fortune the more it is mine, and of myself the more i am my own.
and i know not whether i have not in my time seen some air of like devotion. what was the meaning of that ridiculous piece of the chaussuye of our forefathers, and that is still worn by our swiss?
we call the difficulty of our humours and the disrelish of present things wisdom; but, in truth, we do not so much forsake vices as we change them, and in my opinion, for worse.
two hundred twenty. now that the praise of the "disinterested person" is so popular one must--probably not without some danger--get an idea of what people actually take an interest in, and what are the things generally which fundamentally and profoundly
aristotle says that the cuttle-fish casts a gut out of her throat as long as a line, which she extends and draws back at pleasure; and as she perceives some little fish approach her she lets it nibble upon the end of this gut, lying herself concealed in
more than of the other, from the title of conquest, as being a conquered nation, is an act of ignorance of the rights of soveraignty.
'tis not, perhaps, without reason, that we attribute facility of belief and easiness of persuasion to simplicity and ignorance: for i fancy i have heard belief compared to the impression of a seal upon the soul, which by how much softer and of less
accordingly, conceptions of objects in general must lie as a priori conditions at the foundation of all empirical cognition; and consequently, the objective validity of the categories, as a priori conceptions, will rest upon this, that experience (as far
fourthly, for that which may concern the sovereign and estate.
now, such a theory of life excites in many minds, and among them in some of the most estimable in feeling and purpose, inveterate dislike.
if our politicians were less blinded by their ambition, they would see how impossible it is for any establishment whatever to act in the spirit of its institution, unless it is guided in accordance with the law of duty; they would feel that the greatest
"what happeneth unto me?" thought zarathustra in his astonished heart, and slowly seated himself on the big stone which lay close to the exit from his cave.
let it alone. 'tis a dangerous weapon, that will hinder and wound its master, if put into an awkward and unskilful hand:
liberty to laugh at it--we shall do well to continue henceforth to honour its appearance and good name, and not barter away too cheaply our old reputation as a people of depth for prussian "smartness," and berlin wit and sand.
for what else is her meaning when she instructs us to divert our thoughts from the ills that press upon us, and entertain them with the meditation of pleasures past and gone; to comfort ourselves in present afflictions with the remembrance of fled
"tanta vis admonitionis inest in locis....et id quidem in hac urbe infinitum; quacumque enim ingredimur, in aliquam historiam vestigium ponimus."
for by giving such reputation to the swiss, france has disheartened all her own troops, the infantry having been abolished and the men-at-arms being obliged to foreigners for assistance; for being accustomed to fight with swiss troops, they think they
and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, by which we learn the reality of his existence.
it follows, therefore, that the difference between fiction and belief lies in some sentiment or feeling, which is annexed to the latter, not to the former, and which depends not on the will, nor can be commanded at pleasure.
but a man may here again ask, when the prophet hath foretold a thing, how shal we know whether it will come to passe or not?
-the bad game of drifting clouds, of damp melancholy, of curtained heavens, of stolen suns, of howling autumn-winds,
surely there is no better way, to stop the rising of new sects and schisms, than to reform abuses; to compound the smaller differences; to proceed mildly, and not with sanguinary persecutions; and rather to take off the principal authors by winning and
the only way whereby any one divests himself of his natural liberty, and puts on the bonds of civil society, is by agreeing with other men to join and unite into a community for their comfortable, safe, and peaceable living one amongst another, in a
their reasons, and as the pitiful eyes of a beast killed for our service; without my weighing or penetrating meanwhile into the true and solid essence of my subject:
ed, coke makes it (sir edward coke, upon littleton lib.two.
this emperor was arbiter of the whole world at nineteen, and yet would have a man to be thirty before he could be fit to determine a dispute about a gutter.
i should then be unable to assert, with regard to one and the same being, e.g., the human soul, that its will is free , and yet, at the same time, subject to natural necessity, that is, not free , without falling into a palpable contradiction, for in both
body in general, and its extension, also the shape of things extended, with the quantity or bigness of them; their number also, and place wherein they are, the time in which they continue, and the like, and therefore from hence we make no bad conclusion,
dupin), one thousand eight hundred eighty four; lettres inedites (correspondence with mme. roy de latour), published by h. de rothschild, with preface by fifty.
and then fresh sparks went up above the wood, as if the roof fell in, and we all shouted "concord to the rescue!"
"do you, if you please, esteem these feasts: we do not like the ambulatory suppers."--martial, vii. forty eight, four.
it is superfluous to add that the primitive classes and the most general notions must necessarily have escaped their notice also.
there can therefore be no contradiction between the laws of god, and the laws of a christian common-wealth.
the like, or more, was between septimius severus and plautianus.
for many noble ones are needed, and many kinds of noble ones, for a new nobility! or, as i once said in parable: "that is just divinity, that there are gods, but no god!"
he wore a flat gray cloth cap, a dingy wool-colored greatcoat, and cowhide boots.
my adopted daughter; and certainly beloved by me more than paternally, and enveloped in my retirement and solitude as one of the best parts of my own being: i have no longer regard to anything in this world but her.
were there no lying upon the hard ground, no enduring, armed at all points, the meridional heats, no feeding upon the flesh of horses and asses, no seeing a man's self hacked and hewed to pieces, no suffering a bullet to be pulled out from amongst the
may i not confidently instance in those of hannibal and his great rival scipio?
all effects follow not with like certainty from their supposed causes.
represented in three different times and occasions.
the circumstance that plato was to be one of his sureties for the payment of the fine which he proposed has the appearance of truth.
my hand-is a fool's hand: woe unto all tables and walls, and whatever hath room for fool's sketching, fool's scrawling!
and because that i perceive very different colours , sounds , smells , tasts , heat , hardness , and the like, from thence i rightly conclude that there are correspondent differences in bodies , from which these different perceptions of sense proceed, tho
but they have, as i said, failed in that they have not added to this fine beginning the making their meetings and consultations more religious and secret, where no profane person should have admission, no more than in the secret ceremonies of aesculapius;
"inde tragus, celeresque pili, mirandaque matri barba meae."
i cannot take my hand from the paper before i have added a word concerning the assurance they give us of the certainty of their drugs, from the experiments they have made.
thus, for instance, in the human body, when the usual symptoms of health or sickness disappoint our expectation; when medicines operate not with their wonted powers; when irregular events follow from any particular cause; the philosopher and physician are
we have no need to exaggerate their inanity; they themselves will make us sufficiently sensible of it, thanks to our sick wet-blanket mind, that puts us out of taste with them as with itself; it treats both itself and all it receives, one while better,
obedience is never pure nor calm in him who reasons and disputes obliged to his age for having weaned him from pleasure observed the laws of marriage, than i either promised or expect obstinacy and contention are common qualities obstinacy is the sister
the choice of his detestable hero, csar borgia, clearly enough shows his hidden aim; and the contradiction between the teaching of the prince and that of the discourses on livy and the history of florence shows that this profound political thinker has so
if people must be talking of me, i would have it to be justly and truly; i would come again, with all my heart, from the other world to give any one the lie who should report me other than i was, though he did it to honour me.
provided that, though false, they might make good their ground against those that would oppose them. unicuique ista pro ingenio finguntur, non ex scienti vi. "these things every one fancies according to his wit, and not by any power of knowledge."
there is a superstition in avoiding superstition, when men think to do best, if they go furthest from the superstition, formerly received; therefore care would be had that (as it fareth in ill purgings) the good be not taken away with the bad; which
"velut aegri somnia, vanae finguntur species."
counsell, is where a man saith, "doe" or "doe not this," and deduceth his own reasons from the benefit that arriveth by it to him to whom he saith it.
one this should of course be understood as applying to a free state; for elsewhere family, goods, lack of a refuge, necessity, or violence may detain a man in a country against his will; and then his dwelling there no longer by itself implies his consent
what goods of thine have i taken from thee? choose an thou wilt a judge, and let us dispute before him concerning the rightful ownership of wealth and rank.
didst earn the fame of eloquence and ability; when in the circus, seated between the two consuls, thou didst glut the multitude thronging around with the triumphal largesses for which they looked--methinks thou didst cozen fortune while she caressed thee,
a mode of explanation possible, and that it is erroneous to regard the real in a phenomenon as equal quoad its degree, and different only quoad its aggregation and extensive quantity, and this, too, on the pretended authority of an a priori principle of
"nullae sunt inimicitiae, nisi amoris, acerbae."
cautions against the imposture of miracles
by which it appears they have a sort of prognostic which we have not; or that they have some virtue in judging of their whelps other and more certain than we have.
with one stroke the bond and constraint of the old discipline severs: it is no longer regarded as necessary, as a condition of existence--if it would continue, it can only do so as a form of luxury, as an archaizing taste.
remedy is denied by a manifest perverting of justice, and a barefaced wresting of the laws to protect or indemnify the violence or injuries of some men, or party of men, there it is hard to imagine any thing but a state of war: for wherever violence is
that we must avoid being despised and hated
the one wants crimes punished, the other wants them prevented; the one wants the state to be feared by its neighbours, the other prefers that it should be ignored; the one is content if money circulates, the other demands that the people shall have bread.
itself-abstraction being made of its empirical quality.
i know it well: thou wouldst fain be rid of me! rather wouldst thou run into the forest and lay snares for evil beasts!
"scilicet ultima semper exspectanda dies homini est; dicique beatus ante obitum nemo supremaque funera debet."
in the mean while there came along a single red ant on the hill-side of this valley, evidently full of excitement, who either had despatched his foe, or had not yet taken part in the battle; probably the latter, for he had lost none of his limbs; whose
he who makes himself lamented without reason is a man not to be lamented when there shall be real cause: to be always complaining is the way never to be lamented; by making himself always in so pitiful a taking, he is never commiserated by any.
of jacob for ever; and of his kingdome there shall be no end."
than in weighing the reasons on both sides of the question; and those who have been long good advocates are not afterwards on that account the better judges.
be no generall rule of good, and evill actions. but in a common-wealth this measure is false: not the appetite of private men, but the law, which is the will and appetite of the state is the measure.
nor is there anything more remarkable in socrates than that, old as he was, he found time to make himself taught dancing and playing upon instruments, and thought it time well spent.
violation of the weak, unfair to the necessary consequences of all former society); but equally at one in their religion of sympathy, in their compassion for all that feels, lives, and suffers (down to the very animals, up even to "god"--the extravagance
with you"; and, maintaining this doctrine of the stoic sect, "that virtue was sufficient to make a life completely happy, having no need of any other thing whatever"; except of the force of socrates, added he.
so, as it was said; for the tales i borrow i charge upon the consciences of those from whom i have them.
cowardly; and in like manner will everyone pass judgment.
arrowheads which i turned up in hoeing, that an extinct nation had anciently dwelt here and planted corn and beans ere white men came to clear the land, and so, to some extent, had exhausted the soil for this very crop.
i would endeavour by pleasant conversation to create in my children a warm and unfeigned friendship and good-will towards me, which in well-descended natures is not hard to do; for if they be furious brutes, of which this age of ours produces thousands,
if, however, by the words thirteen dollars i understand so many coins (be their value in silver what it may), it would be quite erroneous to use the expression a quantity of dollars; on the contrary, i must call them aggregate, that is, a number of coins.
it would have been easy for montaigne to play, as we call it, a great part in politics, and create for himself a lofty position but his motto was, 'otio et libertati'; and he returned quietly home to compose a chapter for his next edition on
with regard to energies, which are exerted, without our annexing to them any idea of communicated motion, we consider only the constant experienced conjunction of the events; and as we feel a customary connexion between the ideas, we transfer that feeling
samnites. antiochus, shewing hannibal the army he had raised, wonderfully splendid and rich in all sorts of equipage, asked him if the romans would be satisfied with that army?
opened its seams so that they had to be calked with much dulness thereafter to stop the consequent leak;-but i had enough of that kind of oakum already picked.
princes are like to heavenly bodies, which cause good or evil times; and which have much veneration, but no rest.
"consider this chastisement: 'tis very easy in comparison of others, and inflicted with a paternal tenderness: do but observe how late it comes; it only seizes on and incommodes that part of thy life which is, one way and another, sterile and lost;
the one thing which we seek with insatiable desire is to forget ourselves, to be surprised out of our propriety, to lose our sempiternal memory and to do something without knowing how or why; in short to draw a new circle.
even in actions wholly my own and free, if i once say a thing, i conceive that i have bound myself, and that delivering it to the knowledge of another, i have positively enjoined it my own performance.
proceed from me in the same manner . but as one represents one thing , an other , an other thing , 'tis evident there is a great difference between them.
that is, my mind ( which only at present i take for my self ) inhabits . wherefore i cannot now question that i am sprung from them.
i am not obliged not to utter absurdities, provided i am not deceived in them and know them to be such: and to trip knowingly, is so ordinary with me, that i seldom do it otherwise, and rarely trip by chance.
where the punishment is annexed to the law, a greater hurt is not punishment, but hostility
we are not to pray that all things may go as we would have them, but as most concurrent with prudence.
at last it either prevails, and becomes the general opinion, or its progress stops; it keeps possession of the ground it has gained, but ceases to spread further.
too blest the former age, their life who in the fields contented led, and still, by luxury unspoiled, on frugal acorns sparely fed.
besides, individuals only allow themselves to be oppressed so far as they are hurried on by blind ambition, and, looking rather below than above them, come to love authority more than independence, and submit to slavery, that they may in turn enslave
whoever has reflected on this matter must be of the opinion of bodin, who looks upon the public demesne as the most reputable and certain means of providing for the needs of the state.
and when i consider the nature of god , it seems impossible that he should give me any faculty which is not perfect in its kind , or which should want any of its due perfections ; for if by how much the more skilful the workman is, by so much the
verily, i say unto you: good and evil which would be everlasting-it doth not exist! of its own accord must it ever surpass itself anew.
and though thou wert of the race of the hot-tempered, or of the voluptuous, or of the fanatical, or the vindictive;
one hundred seventy one. pity has an almost ludicrous effect on a man of knowledge, like tender hands on a cyclops.
in falling asleep, however, zarathustra spake thus to his heart:
but the other passion of ambition, with which he was infinitely smitten, arising in him to contend with the former, it was boon compelled to give way.
and resembling those fabulous accounts, which every nation gives of its origin. upon reading this book, we find it full of prodigies and miracles.
"they prayed me," says he, "to pay no attention to the censure passed on my book, in which other french persons had apprised them that there were many foolish things; adding, that they honoured my affectionate intention towards the church, and my
for , he adds, this would be to sell his own life, of which he is not master .
those teachers of submission! wherever there is aught puny, or sickly, or scabby, there do they creep like lice; and only my disgust preventeth me from cracking them.
science. we do not enlarge but disfigure the sciences when we lose sight of their respective limits and allow them to run into one another.
to all this add the multiplicity of unhealthy trades, which shorten men's lives or destroy their bodies, such as working in the mines, and the preparing of metals and minerals, particularly lead, copper, mercury, cobalt, and arsenic: add those other
it: it is therefore an analytical judgement. on the other hand, when i say, "all bodies are heavy," the predicate is something totally different from that which i think in the mere conception of a body.
where solitude endeth, there beginneth the market-place; and where the market-place beginneth, there beginneth also the noise of the great actors, and the buzzing of the poison-flies.
pectore si fratris gladium juguloque parentis condere me jubeas, gravidque in viscera partu conjugis, invita peragam tamen omnia dextra. lucan. i, three hundred seventy six.
it was well said, if it is to be understood: "speak according to the affair you are speaking about to your auditor," for if it mean, "'tis sufficient that he hear you, or govern yourself by him," i do not find it to be reason.
but when you disarm them, you commence to offend them and show that you distrust them either through cowardice or lack of confidence, and both of these opinions generate hatred against you.
forasmuch as, beside this grandeur and beauty of his, 'tis the only piece of this machine that we discover at the remotest distance from us; and by that means so little known that they were pardonable for entering into so great admiration and reverence of
reconciled with your relatives; do not act apart, but unite.
they sought authority, and riches, and trusted to their own subtilty for a kingdome of this world, these supernaturall gifts of god were again taken from them.
nevertheless, if the state cannot be reduced to the right limits, there remains still one resource; this is, to allow no capital, to make the seat of government move from town to town, and to assemble by turn in each the provincial estates of the country.
"cato giving laws to all the rest."--aeneid, viii. six hundred seventy.
but, before i begin to prove my propositions in detailed geometrical fashion, it is advisable to sketch them briefly in advance, so that everyone may more readily grasp my meaning.
and could not believe that in so great a stupefaction of the members and so great a defection of the senses, the soul could maintain any force within to take cognisance of herself, and that, therefore, they had no tormenting reflections to make them
but this is to bee understood of the jews that were yet unconverted.
there is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. therefore why should i be angry with a man, for loving himself better than me?
not care how they were done by, who loved their enemies after a new fashion, and came very near freely forgiving them all they did.
however, for my purpose, it is enough to have enumerated the most important; to reckon up the rest which i have omitted would be more curious than profitable.
unspoken and unrealised hath my highest hope remained! and there have perished for me all the visions and consolations of my youth!
when however the trodden one had heard the name of zarathustra he was transformed. "what happeneth unto me!" he exclaimed, "who preoccupieth me so much in this life as this one man, namely zarathustra, and that one animal that liveth on blood, the leech?
added, that they look upon the ministers of such horrid crimes as upon men who reproach them with them, and think by their deaths to erase the memory and testimony of such proceedings.
i no more like a web where the knots and seams are to be seen, than a fine figure, so delicate, that a man may tell all the bones and veins:
men think that it is essential that the nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain.
teach us, as our parents in their houses, and our pastors in the churches: which also is made more manifest by experience.
"old and young die in mixed heaps. cruel proserpine forbears none."--horace, od., i. twenty eight, nineteen.
to lesser numbers, and of such persons as are most versed, and in whose fidelity they have most confidence.
"exploitation" does not belong to a depraved, or imperfect and primitive society it belongs to the nature of the living being as a primary organic function, it is a consequence of the intrinsic will to power, which is precisely the will to life--granting
i certainly think that it is better to be impetuous than cautious, for fortune is a woman, and it is necessary, if you wish to master her, to conquer her by force; and it can be seen that she lets herself be overcome by these rather than by those who
philosophy has obliged me in determining that so brave an action had been indecently placed in any other life than that of cato; and that it only appertained to his to end so; notwithstanding, and according to reason, he commanded his son and the senators
as for example, after the death of eleazar and joshua, the next generation which had not seen the wonders of god, but were left to their own weak reason, not knowing themselves obliged by the covenant of a sacerdotall kingdome, regarded no more the
virtue, the source equally of the lofty inspiration of plato and the judicious utilitarianism of aristotle, " i maestri di color che sanno ," the two headsprings of ethical as of all other philosophy.
by and by we fall out of that rapture, bethink us where we have been, what we have seen, and repeat as truly as we can what we have beheld.
and (as some men would persuade us) sacredness of customs, which the negligent, and unforeseeing innocence of the first ages began, had brought in successors of another stamp, the people finding their properties not secure under the government, as then it
and therefore eloquent speakers are enclined to ambition; for eloquence seemeth wisdome, both to themselves and others
but i have perswaded my self that there is nothing in the world, no heaven, no earth, no souls, no bodies; and then why not, that i my self am not ? yet surely if i could perswade my self any thing, i was .
and now to-night my flute has waked the echoes over that very water.
"quae nequeunt secum ferre aut abducere, perdunt; et cremat insontes turba scelesta casas . . . muris nulla fides, squalent populatibus agri."
overcome by external causes repugnant to their nature.
in our times we have seen nothing great done except by those who have been esteemed niggardly; the others have all been ruined.
some perhaps among the persians and chinese as judicious as among ourselves, expediency seemed to dictate that i should regulate my practice conformably to the opinions of those with whom i should have to live; and it appeared to me that, in order to
and to prophecy to the people, that is, (as i have said before,) to speak unto them in the name of god; so our saviour also ordained seventy disciples, to preach his kingdome, and salvation to all nations.
why do the physicians possess, before hand, their patients' credulity with so many false promises of cure, if not to the end, that the effect of imagination may supply the imposture of their decoctions?
such as will not conclude it in themselves, by so vain an example as mine, or their own, let them believe it from socrates, the master of masters; for the philosopher antisthenes said to his disciples, "let us go and hear socrates; there i will be a pupil
the distinction between urban and rural tribes had one effect which is worth mention, both because it is without parallel elsewhere, and because to it rome owed the preservation of her morality and the enlargement of her empire.
under such an administration, venality sooner or later spreads through every part, and peace so enjoyed under a king is worse than the disorders of an interregnum.
that philosophers might easily do this, even now, on many subjects; that the received code of ethics is by no means of divine right; and that mankind have still much to learn as to the effects of actions on the general happiness, i admit, or rather,
now, as the categories have their origin in the understanding alone, independently of sensibility, i must in my deduction make abstraction of the mode in which the manifold of an empirical intuition is given, in order to fix my attention exclusively on
the public of that benefit which could be had only from their mature deliberation.
i am glad to know that it takes a gang of men for every five miles to keep the sleepers down and level in their beds as it is, for this is a sign that they may sometime get up again.
others (of which constitution i am) do indeed feel the weight of vice, but they counterbalance it with pleasure, or some other occasion; and suffer and lend themselves to it for a certain price, but viciously and basely.
one must not avoid one's tests, although they constitute perhaps the most dangerous game one can play, and are in the end tests made only before ourselves and before no other judge.
i have chosen a time when my life, which i am to give an account of, lies wholly before me; what remains has more to do with death; and of my death itself, should i find it a prating death, as others do, i would willingly give an account at my departure.
that he which is made soveraigne maketh no covenant with his subjects beforehand, is manifest; because either he must make it with the whole multitude, as one party to the covenant; or he must make a severall covenant with every man.
propagate themselves. one must appeal to immense opposing forces, in order to thwart this natural, all-too-natural progressus in simile, the evolution of man to the similar, the ordinary, the average, the gregarious--to the ignoble--!
the former, as the source of all our synthetical conjunction, applies, under the name of the categories, to the manifold of intuition in general, prior to all sensuous intuition of objects.
but that is not it i intend to speak of here; my designe being not to shew what is law here, and there; but what is law; as plato, aristotle, cicero, and divers others have done, without taking upon them the profession of the study of the law.
find him sterile, running over those brave deaths as if he feared to trouble us with their multitude and length. this form of history is by much the most useful; public movements depend most upon the conduct of fortune, private ones upon our own.
this by like reason will encourage, and edge, industrious and profitable improvements; because many will rather venture in that kind, than take five in the hundred, especially having been used to greater profit.
coroll.), the disposition or emotion of the body is identical, whether the image be of a thing past, future, or present. thus the emotion of pleasure or pain is the same, whether the image be of a thing past or future. q.e.five hundred.
and certainly it is little better, when atheists, and profane persons, do hear of so many discordant, and contrary opinions in religion; it doth avert them from the church, and maketh them, to sit down in the chair of the scorners.
"two of the warriors, of whom i sing, had on their backs their cuirass and on their heads their casque, and never had night or day once laid them by, whilst here they were; those arms, by long practice, were grown as light to bear as a garment" --ariosto,
counterfeiting in those days, the tailor took measure of it in war not to drive an enemy to despair inclination to love one another at the first sight inclination to variety and novelty common to us both incline the history to their own fancy
the general principle of all three analogies rests on the necessary unity of apperception in relation to all possible empirical consciousness (perception) at every time, consequently, as this unity lies a priori at the foundation of all mental operations,
the last place is that of heb. thirteen.seventeen.
the circle of the green earth he must measure with his shoes to find the man who can yield him truth. he shall then know that there is somewhat more blessed and great in hearing than in speaking. happy is the hearing man; unhappy the speaking man.
emmanuel, the successor of john, being come to the crown, first set them at liberty, and afterwards altering his mind, ordered them to depart his country, assigning three ports for their passage.
pecuniary punishment, is that which consisteth not only in the deprivation of a summe of mony, but also of lands, or any other goods which are usually bought and sold for mony.
"no evil is without its compensation."--seneca, ep., sixty nine.
beyond flint's pond, where the trees, covered with hoary blue berries, spiring higher and higher, are fit to stand before valhalla, and the creeping juniper covers the ground with wreaths full of fruit; or to swamps where the usnea lichen hangs in
education of ours has taught us definitions, divisions, and partitions of virtue, as so many surnames and branches of a genealogy, without any further care of establishing any familiarity or intimacy betwixt her and us.
with fifty patches painted on faces and limbs-so sat ye there to mine astonishment, ye present-day men!
deck itself out as something superior--there is a regular cult of suffering.
i did nor for a moment feel confined, and the walls seemed a great waste of stone and mortar. i felt as if i alone of all my townsmen had paid my tax. they plainly did not know how to treat me, but behaved like persons who are underbred.
to monsieur dupuy,-- this is probably the claude dupuy, born at paris in one thousand five hundred forty five, and one of the fourteen judges sent into guienne after the treaty of fleix in one thousand five hundred eighty.
whose want he so keenly feels; and thus it is that he becomes the founder of a family.
why should we attribute to i know not what natural and servile inclination the works that excel all we can do by nature and art?
the children, bringing with them into the world the excellent constitution of their parents, and fortifying it by the very exercises which first produced it, would thus acquire all the vigour of which the human frame is capable.
"as if he could understand the measure of any other thing, that knows not his own."
can, smother grief a man's accusations of himself are always believed a parrot would say as much as that a person's look is but a feeble warranty a well-bred man is a compound man a well-governed stomach is a great part of liberty a word ill taken
refined immorality) distress and aversion in a still strong and manly conscience--still more so, a doctrine of the derivation of all good impulses from bad ones.
note); it follows that the emotions which arise from similar images of things are not so constant, but are generally disturbed by the images of other things, until men become assured of the issue.
whereby it is manifest, that the jewes had the same opinions concerning phantasmes, namely, that they were not phantasmes that is, idols of the braine, but things reall, and independent on the fancy.
it is rather our judgement which forms the proper test as to the correctness of the principles.
it is surprising how many great men and women a small house will contain. i have had twenty-five or thirty souls, with their bodies, at once under my roof, and yet we often parted without being aware that we had come very near to one another.
encroachments which prejudice or hinder the public good.
and this ought to be the work of the schooles; but they rather nourish such doctrine.
the more numerous the magistrates, therefore, the weaker the government. this principle being fundamental, we must do our best to make it clear.
here am i still like a cock in a strange farm-yard, at which even the hens peck: but on that account i am not unfriendly to the hens.
said he with modest voice, "good songs want to re-echo well; after good songs one should be long silent.
and the small end firmly fastened in the sandy bottom. it was about a foot in diameter at the big end, and he had expected to get a good saw-log, but it was so rotten as to be fit only for fuel, if for that. he had some of it in his shed then.
the day dieth out, unto all things cometh now the evening, also unto the best things; hear now, and see, ye higher men, what devil-man or woman-this spirit of evening-melancholy is!"
such an exuberance of animal spirits had he that he sometimes tumbled down and rolled on the ground with laughter at any thing which made him think and tickled him. looking round upon the trees he would exclaim,-"by george!
for gratitude is a duty which ought to be paid, but not a right to be exacted: instead of saying that civil society is derived from paternal authority, we ought to say rather that the latter derives its principal force from the former.
and because such limitation is not alwaies easie, or perhaps possible to be described in writing; the ordinary lawes, common to all subjects, must determine, that the representative may lawfully do, in all cases, where the letters themselves are silent.
but as we have both pure and empirical intuitions (as transcendental sthetic proves), in like manner a distinction might be drawn between pure and empirical thought (of objects).
nor is it enough that he should hear the arguments of adversaries from his own teachers, presented as they state them, and accompanied by what they offer as refutations.
mere relations. (the feelings of pain and pleasure, and the will, which are not cognitions, are excepted.) the relations, to wit, of place in an intuition (extension), change of place (motion), and laws according to which this change is determined (moving
according to the natural order, on the other hand, these different wills become more active in proportion as they are concentrated.
innocent against the torture. but when all is done, 'tis, in plain truth, a trial full of uncertainty and danger what would not a man say, what would not a man do, to avoid so intolerable torments?
are imperceptible to us, and of which our understanding cannot discover the means and causes; by this so honest and conscientious declaration we hope to obtain that people shall also believe us as to those that we say we do understand.
respect and modesty in presence of sleep! that is the first thing! and to go out of the way of all who sleep badly and keep awake at night!
destroyed himself before he was aware, not dreaming of death or any danger in the experiment.
my longing for that laughter gnaweth at me: oh, how can i still endure to live! and how could i endure to die at present!-
and there was anciently at rome, the consular place, as they called it, which was the most honourable at the table, as being a place of most liberty, and of more convenient access to those who came in to speak to the person seated there; by which it
let no one marvel if in speaking of new dominions both as to prince and state, i bring forward very exalted instances, for as men walk almost always in the paths trodden by others, proceeding in their actions by imitation, and not being always able to
doing, or omitting divers things, which neverthelesse, to do, or omit, is contrary to the lawes; and that which is so done, or omitted, is not to be excused by this fear; but is a crime.
for in their seats of justice they represent the person of the soveraign; and their sentence, is his sentence; for (as hath been before declared) all judicature is essentially annexed to the soveraignty; and therefore all other judges are but ministers of
accordingly, permanence is a necessary condition under which alone phenomena, as things or objects, are determinable in a possible experience.
sometimes she is pleased to emulate our miracles we are told, that king clovis besieging angouleme, the walls fell down of themselves by divine favour and bouchet has it from some author, that king robert having sat down before a city, and being stolen
socrates demon might, perhaps, be no other but a certain impulsion of the will, which obtruded itself upon him without the advice or consent of his judgment; and in a soul so enlightened as his was, and so prepared by a continual exercise of wisdom-and
before me by others i am very willing to quit the government of my house i bequeath to areteus the maintenance of my mother i can more hardly believe a man's constancy than any virtue i cannot well refuse to play with my dog i content myself with enjoying
of their evidence. the school disputations of the middle ages had a somewhat similar object.
seventeen.fifteen.) "where is the word of the lord," is put for, "where is the evill he threatened:" and (ezek.
more insupportable than the hurt itself.
"te tenet, absentes alios suspirat amores."
michel, who gives us the minutest account of his earliest years, charmingly narrates how they used to awake him by the sound of some agreeable music, and how he learned latin, without suffering the rod or shedding a tear, before beginning french, thanks
transcriber's note: these errata have been corrected, along with some obvious typos. the spelling in this book is not only of its time, but also wildly variable, and has been left well alone. upright text within italic passages is marked like this .
might hope to draw from the continual privations good laws impose.
if we are in possession of the original and primitive, the deduced and subsidiary conceptions can easily be added, and the genealogical tree of the understanding completely delineated.
whereas the passions which wholly reside in the soul, as ambition, avarice, and the rest, find the reason much more to do, because it cannot there be helped but by its own means; neither are those appetites capable of satiety, but grow sharper and
-that i saw and scented in every one, what was enough of spirit for him, and what was too much!
hence plato looked upon it as a very necessary precaution to place at the head of all edicts a preamble, setting forth their justice and utility.
we see how much he was mistaken, for we have more laws in france than all the rest of the world put together, and more than would be necessary for the government of all the worlds of epicurus:
with arms, another with feet, and each with nothing besides.
just as it is an absurd and exploded theory that all men are originally equal, so it is an ancient and false doctrine to protest that a man has an individual liberty to live and think as he chooses in any spirit of antagonism to that larger body of which
disproportion being more than between five and five hundred; though, at the same time, half a year's product is more worth than the inheritance, where there being more land than the inhabitants possess and make use of, any one has liberty to make use of
lustily as ever; the same thought is welling up to its surface that was then; it is the same liquid joy and happiness to itself and its maker, ay, and it may be to me. it is the work of a brave man surely, in whom there was no guile!
as he was maintained by force alone, it is force alone that overthrows him.
this variety of terms, which may seem so unphilosophical, is intended only to express that act of the mind, which renders realities, or what is taken for such, more present to us than fictions, causes them to weigh more in the thought, and gives them a
woe, woe for him, whoe'er it was, who first gold's hidden store revealed, and--perilous treasure-trove--dug out the gems that fain would be concealed!
"hunc ego diti sacrum jussa fero, teque isto corpore solvo."
"behold, i am disease," saith the evil deed: that is its honourableness.
reason; and am more ready to turn up my eyes to heaven to return thanks, than to crave.
if it be justice to render to every one their due, the beasts that serve, love, and defend their benefactors, and that pursue and fall upon strangers and those who offend them, do in this represent a certain air of our justice; as also in observing a very
were whispered about, which never want appearance in so confused a mixture, no more than envious or idle heads.
digest. this fruit, therefore, is not only without comparison, much more fair and beautiful; but will also be much more early ripe.
the goodness and capacity of the governor ought absolutely to discharge us of all care of the government: philosophical inquisitions and contemplations serve for no other use but to increase our curiosity.
and therefore as it is absurd, to think that a soveraign assembly, inviting the people of their dominion, to send up their deputies, with power to make known their advise, or desires, should therefore hold such deputies, rather than themselves, for the
i hate the prostitution of the name of friendship to signify modish and worldly alliances.
corollary.--the image of something past or future, that is, of a thing which we regard as in relation to time past or time future, to the exclusion of time present, is, when other conditions are equal, weaker than the image of something present;
so far from men fighting for the gods, the gods, as in homer, fought for men; each asked his god for victory, and repayed him with new altars.
the motions of factions under kings ought to be, like the motions (as the astronomers speak) of the inferior orbs, which may have their proper motions, but yet still are quietly carried, by the higher motion of primum mobile.
but before pronouncing what christian morality is or is not, it would be desirable to decide what is meant by christian morality.
and that we see descend from fathers to their children not only bodily marks, but moreover a resemblance of humours, complexions, and inclinations of the soul:--
propoundeth; so may also the differences between apt, and inept counsellours be derived from the same.
afterwards when i wished to descend to the more particular, so many diverse objects presented themselves to me, that i believed it to be impossible for the human mind to distinguish the forms or species of bodies that are upon the earth, from an infinity
"as being always quiet by nature, so also now by age." --cicero, de petit. consul., c. two.
thirdly, whereas there is no other felicity of beasts, but the enjoying of their quotidian food, ease, and lusts; as having little, or no foresight of the time to come, for want of observation, and memory of the order, consequence, and dependance of the
some have such a vast appetite for the former commodity, that is, the news, and such sound digestive organs, that they can sit forever in public avenues without stirring, and let it simmer and whisper through them like the etesian winds, or as if inhaling
in short, every nation has many customs and usages that are not only unknown to other nations, but savage and miraculous in their sight.
has the restoration of the arts and sciences had a purifying effect upon morals?
places, bear so great a proportion to the common people, as if need were, there might be raised out of them alone, an army, sufficient for any warre the church militant should imploy them in, against their owne, or other princes.
whatsoever is done to a man, conformable to his own will signified to the doer, is no injury to him.
moralists have hitherto been accustomed, when they considered the vast multitude and diversity of those actions that excite our approbation or dislike, to search for some common principle, on which this variety of sentiments might depend.
i love him whose soul is deep even in the wounding, and may succumb through a small matter: thus goeth he willingly over the bridge.
we see merchants, country justices, and artisans go cheek by jowl with the best gentry in valour and military knowledge: they perform honourable actions, both in public engagements and private quarrels; they fight duels, they defend towns in our present
whence, instead of many useful things by which they might profit, they bring home hardly anything, besides a puerile air and a ridiculous manner, acquired among loose women, but an admiration for i know not what so-called grandeur, and paltry recompenses
nor could any better or more prudent measure have been adopted, nor better precaution for the safety of the king and the kingdom.
tyrants, the enemies of the very people it was their duty to make happy, maintained regular troops, apparently to withstand the foreigner, but really to enslave their countrymen.
as, then, our opponents maintain that this idea, common or universal to all volitions, is a faculty, it is little to be wondered at that they assert, that such a faculty extends itself into the infinite, beyond the limits of the understanding: for what is
mechanics and tradesmen who come in person to the forest on no other errand, are sure to attend the wood auction, and even pay a high price for the privilege of gleaning after the woodchopper.
the halleschen , afterwards called the deutschen jahrbucher , furnishes almost throughout excellent examples of this style of writing.
that of feeling, others that of touch and taste. democritus said, that the gods and brutes had the sensitive faculties more perfect than man. but betwixt the effects of their senses and ours the difference is extreme.
they are commonly for mistresses, healths, place, and words. and let a man beware, how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels.
prop. twenty nine. the idea of the idea of each modification of the human body does not involve an adequate knowledge of the human mind.
but these rare souls set opinion, success, and life at so cheap a rate that they will not soothe their enemies by petitions, or the show of sorrow, but wear their own habitual greatness.
the social contract itself. this does not mean that the body politic cannot enter into undertakings with others, provided the contract is not infringed by them; for in relation to what is external to it, it becomes a simple being, an individual.
increasing, though i felt none on my cheek, and i anticipated a thorough soaking.
thou goest straight and crooked ways; it concerneth thee little what seemeth straight or crooked unto us men. beyond good and evil is thy domain. it is thine innocence not to know what innocence is.
often arisen on this very point. phenomena are not things in themselves. empirical intuition is possible only through pure intuition (of space and time); consequently, what geometry affirms of the latter, is indisputably valid of the former.
shall we not dare to say of a thief that he has a handsome leg? if a woman be a strumpet, must it needs follow that she has a foul smell?
the will of those that have the soveraign authority.
numberless instances might be given of this, but i will content myself with one which took place within the memory of our fathers.
society over the individual. a question seldom stated, and hardly ever discussed, in general terms, but which profoundly influences the practical controversies of the age by its latent presence, and is likely soon to make itself recognised as the vital
and, moreover, to see a wretched heap of rubbish, as pieces of tile and pottery, grow (as it had ages since) to a height equal to that of mount gurson,-- in perigord.
and as the gentiles did vulgarly conceive the imagery of the brain, for things really subsistent without them, and not dependent on the fancy; and out of them framed their opinions of daemons, good and evill; which because they seemed to subsist really,
a fifth law of nature, is compleasance; that is to say, "that every man strive to accommodate himselfe to the rest."
i, whose aim it was principally to gull the company who had their eyes fixed upon me, took it into my head only to palliate the disease. and indeed i have found by experience that i have an unlucky hand in persuading.
and now ye upbraid me for teaching that there is no reward-giver, nor paymaster? and verily, i do not even teach that virtue is its own reward.
"what country is bound in frost, what land is friable with heat, what wind serves fairest for italy."--propertius, iv. three, thirty nine.
"vi morbi saepe coactus ante oculos aliquis nostros, ut fulminis ictu, concidit, et spumas agit; ingemit, et tremit artus; desipit, extentat nervos, torquetur, anhelat, inconstanter, et in jactando membra fatigat;"
thou lovest me not nearly so much as thou sayest; i know thou thinkest of soon leaving me.
not infrequently deceived in the same manner when awake; as when persons in the jaundice see all objects yellow, or when the stars or bodies at a great distance appear to us much smaller than they are.
he was the first to point out the necessity of establishing fixed principles, of clearly defining our conceptions, and of subjecting our demonstrations to the most severe scrutiny, instead of rashly jumping at conclusions.
it was he who, in the delian battle, raised and saved xenophon when fallen from his horse; and who, amongst all the people of athens, enraged as he was at so unworthy a spectacle, first presented himself to rescue theramenes, whom the thirty tyrants were
it would then never acquire a thousand whims and prejudices which must be eradicated by the greater part of subsequent experience and education.
judgment upon the bare report of other men, without ever setting them to work upon their own force, had the inventions and opinions of others been ever been present with me by the benefit of memory.
and if there is in them no beauty to be desired, why shouldst thou either grieve for their loss or find joy in their continued possession? while if they are beautiful in their own nature, what is that to thee?
-and how that monster crept into my throat and choked me! but i bit off its head and spat it away from me.
it may be questioned whether any one who has remained equally susceptible to both classes of pleasures, ever knowingly and calmly preferred the lower; though many, in all ages, have broken down in an ineffectual attempt to combine both.
how differing are the fancies of men; the neorites, a nation subjected by alexander, threw the bodies of their dead into the deepest and less frequented part of their woods, on purpose to have them there eaten; the only sepulture reputed happy amongst
"nihil est turpius, quam cognitioni et perceptions assertionem approbationemque praecurrere."
but since that time other reasons have occurred to me, by which i have been led to change my opinion, and to think that i ought indeed to go on committing to writing all the results which i deemed of any moment, as soon as i should have tested their
for on the contrary, seeing this notion is most clear and distinct , and contains in it self more objective reality then any other idea , none can be more true in it self, nor in which less suspition of falshood can be found.
victory, with greater clemency than their own protectors, and that, as distinguished from a passing and usurped repute, you could have shown them to be really your own, by the exercise of a protection truly paternal and royal.
counsel, then is the virtue of a judge seen, to make inequality equal; that he may plant his judgment as upon an even ground.
i covet not so much to have them magnanimous, magnificent, and pompous, as i do to have them sweet, facile, and ready:
they may believe me: could anything have tempted my youth, the ambition of the danger and difficulties in the late commotions had not been the least motives.
in that thou camest unto me beautiful, veiled in thy beauty, in that thou spakest unto me mutely, obvious in thy wisdom:
that hurt me; for we have many motions in us that do not proceed from our direction;
it seemed to me that i never had heard the town-clock strike before, nor the evening sounds of the village; for we slept with the windows open, which were inside the grating.
rouze themselves, and endeavour to put the rule into such hands which may secure to them the ends for which government was at first erected; and without which, ancient names, and specious forms, are so far from being better, that they are much worse, than
best pleased, when things go backward; which is the worst property in a servant of a prince, or state.
as that at present i am in this place, that i am sitting by a fire, that i have a winter gown on me, that i feel this paper with my hands; but how can it be denied that these hands or this body is mine?
yea, this ego, with its contradiction and perplexity, speaketh most uprightly of its being-this creating, willing, evaluing ego, which is the measure and value of things.
twenty six. hence we may discover the reason why no philosopher, who is rational and modest, has ever pretended to assign the ultimate cause of any natural operation, or to show distinctly the action of that power, which produces any single effect in the
"otherwise"), nor does it address itself to the individual (what does nature care for the individual!), but to nations, races, ages, and ranks; above all, however, to the animal "man" generally, to mankind.
therefore moses, and the high priests, and the pious kings, who enquired of god on all extraordinary occasions, how they were to carry themselves, or what event they were to have, were all soveraign prophets.
the sciences, which treat of general facts, are politics, natural philosophy, physic, chemistry, c. where the qualities, causes and effects of a whole species of objects are enquired into.
seventy eight. he who despises himself, nevertheless esteems himself thereby, as a despiser.
this precept, however, give i unto thee, in parting, thou fool: where one can no longer love, there should one-pass by!-
are merely secondary, and exist not in the objects themselves, but are perceptions of the mind, without any external archetype or model, which they represent.
but in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, and lordship in its own wilderness.
and ask counsel of mine animals, mine eagle and my serpent: they shall help thee to seek. my cave however is large.
in the same place. it is only in time that it is possible to meet with two contradictorily opposed determinations in one thing, that is, after each other.
perhaps we can push our enquiries no farther, or pretend to give the cause of this cause; but must rest contented with it as the ultimate principle, which we can assign, of all our conclusions from experience.
endeavouring to be brief, i become obscure." --hor., art. poet., twenty five.
but as every fact hath its roots in the soul, and if the soul were changed, would cease to be, or would become some other thing,-the proper administration of outward things will always rest on a just apprehension of their cause and origin; that is, the
i went a-chestnutting there in the fall, on windy days, when the nuts were dropping into the water and were washed to my feet; and one day, as i crept along its sedgy shore, the fresh spray blowing in my face, i came upon the mouldering wreck of a boat,
if the soveraign banish his subject; during the banishment, he is not subject. but he that is sent on a message, or hath leave to travell, is still subject; but it is, by contract between soveraigns, not by vertue of the covenant of subjection.
suetonius (vita, c. thirty two), only intended to authorise this singular privilege by an edict. --who gave liberty to let fly in all places, had, at the same time, given us power to do it.
theoxena, proud of having so gloriously provided for the safety of her children, clasping her arms with great affection about her husband's neck.
i do not know if all matter will be found to be made of one element, as oxygen or hydrogen, at last, but the world of manners and actions is wrought of one stuff, and begin where we will we are pretty sure in a short space to be mumbling our ten
the essence and union of the society consisting in having one will, the legislative, when once established by the majority, has the declaring, and as it were keeping of that will.
let our pretenders to taste admire elsewhere the grandeur of palaces, the beauty of equipages, sumptuous furniture, the pomp of public entertainments, and all the refinements of luxury and effeminacy.
it costs an unreasonable woman no more to pass over one reason than another; they cherish themselves most where they are most wrong.
reckoned amongst those who have the greatest patience.
and all my wandering and mountain-climbing: a necessity was it merely, and a makeshift of the unhandy one:-to fly only, wanteth mine entire will, to fly into thee!
"dost ask where thou shalt lie after death? where things not born lie, that never being had." seneca, tyoa. choro ii. thirty.
ninety one. the plain consequence is (and it is a general maxim worthy of our attention), 'that no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous, than the fact, which it
to be conspicuous, that is to say, to be known, for wealth, office, great actions, or any eminent good, is honourable; as a signe of the power for which he is conspicuous. on the contrary, obscurity, is dishonourable.
besides, this ought to be our comfort, that naturally, if the pain be violent, 'tis but short; and if long, nothing violent:
where extraordinary understanding, though but in making garments, as being the gift of god, is called the spirit of god. the same is found again, exod. thirty one.three,four,five,six. and thirty five.thirty one. and isaiah eleven.two,three.
yet i think no man believes, that want of government, is any new kind of government: nor by the same reason ought they to believe, that the government is of one kind, when they like it, and another, when they mislike it, or are oppressed by the governours.
among the kingdoms that are well ordered and governed in our time is france, and there we find numberless good institutions on which depend the liberty and security of the king; of these the chief is the parliament and its authority, because he who
i do not like this relative and mendicant understanding; for though we could become learned by other men's learning, a man can never be wise but by his own wisdom:
three.sixteen.) "all scripture is given by inspiration from god," speaking there of the scripture of the old testament, it is an easie metaphor, to signifie, that god enclined the spirit or mind of those writers, to write that which should be usefull, in
whether the governor of a place besieged ought himself to go out to parley. six. that the hour of parley is dangerous. seven. that the intention is judge of our actions. eight. of idleness. nine. of liars. ten. of quick or slow speech. eleven.
why do precisely these objects which we behold make a world? why has man just these species of animals for his neighbors; as if nothing but a mouse could have filled this crevice? i suspect that pilpay co.
thus told zarathustra. his disciples, however, hardly listened to him: so great was their eagerness to tell him about the sailors, the rabbits, and the flying man.
this, according to bellarmines exposition, is, that christ gave here to simon peter two priviledges: one, that neither his faith should fail, neither he, nor any of his successors should ever define any point concerning faith, or manners erroneously, or
reason to applaud than to blame myself for so doing, having ever found her more discreet about, and a greater friend to, my affairs than i am myself.
who can compute what the world loses in the multitude of promising intellects combined with timid characters, who dare not follow out any bold, vigorous, independent train of thought, lest it should land them in something which would admit of being
approbation of those actions we produce in public.-- plutarch, whether the saying, conceal thy life, is well said.
there is nowadays, throughout almost the whole of europe, a sickly irritability and sensitiveness towards pain, and also a repulsive irrestrainableness in complaining, an effeminizing, which, with the aid of religion and philosophical nonsense, seeks to
it follows that these principles can have nothing else for their aim than the conditions of the empirical cognition in the unity of synthesis of phenomena.
part, to juggle for company, and prate of frivolous subjects and tales that i believe not a word of; besides that, in truth, 'tis a little rude and quarrelsome flatly to deny a stated fact; and few people but will affirm, especially in things hard to be
instruments and playthings are sense and spirit: behind them there is still the self. the self seeketh with the eyes of the senses, it hearkeneth also with the ears of the spirit.
i have found a much shorter and more easy way, by the advice of the good friends i had in my younger days, to free myself from any such ambition, and to sit still:
prop. twenty six. a thing which is conditioned to act in a particular manner, has necessarily been thus conditioned by god; and that which has not been conditioned by god cannot condition itself to act.
i do not wish to flatter my townsmen, nor to be flattered by them, for that will not advance either of us. we need to be provoked,-goaded like oxen, as we are, into a trot.
but that i may not admit of any thing in this very matter, which i cannot distinctly perceive, it behoves me here to determine more accurately what i mean when i say, that i am taught a thing by nature .
martin, a young man, three-and-twenty years old, who had already given sufficient testimony of his valour, playing a match at tennis, received a blow of a ball a little above his right ear, which, as it gave no manner of sign of wound or contusion, he
buried before us sparing and an husband of his knowledge the conduct of our lives is the true mirror of our doctrine the most manifest sign of wisdom is a continual cheerfulness their labour is not to delivery, but about conception there is nothing like
for the gravity of the former, is like the steddinesse of a ship laden with merchandise; but of the later, like the steddinesse of a ship ballasted with sand, and other trash.
but if i renounce my will and act for the soul, setting that up as umpire between us two, out of his young eyes looks the same soul; he reveres and loves with me.
they are qualities, that relate to men in society, not in solitude.
vi.); so, therefore, can desire, which arises from the same emotion, overcome all other desires, and become excessive, as we showed in the last proposition concerning stimulation.
physicians say that the thumbs are the master fingers of the hand, and that their latin etymology is derived from "pollere." the greeks called them 'avtixeip', as who should say, another hand.
"let him who will be pious retire from the court." --lucan, viii. four hundred ninety three
the englishman depends on his own judgment both in what he writes and what he does, but this applies less to the german than to any other nation.
unfortunate. there are defeats more triumphant than victories.
author of the sole immortal work of mortals; a divine work, according to socrates; and love, the desire of immortality, and himself an immortal demon.
that in the state of nature every one has the executive power of the law of nature, i doubt not but it will be objected, that it is unreasonable for men to be judges in their own cases, that self-love will make men partial to themselves and their friends:
on the other hand, the categories of the understanding do not represent the conditions under which objects are given to us in intuition; objects can consequently appear to us without necessarily connecting themselves with these, and consequently without
the englishman, more gloomy, sensual, headstrong, and brutal than the german--is for that very reason, as the baser of the two, also the most pious: he has all the more need of christianity.
mercy-seate, which is over the arke of the testimony, from between the cherubins he spake unto him."
they could not be invented by me. and 'tis nothing to the purpose for me to say, that perhaps this idea of a triangle came to me by the organs of sense , because i have sometimes seen bodies of a triangular shape ; for i can think of innumerable other
and i was satisfied that they were profitable inconveniences; forasmuch as, first, ill scholars are to be admonished with the rod, when reason will not do, as a crooked piece of wood is by fire and straining reduced to straightness.
sometimes miracles were supposed; but this method, while it might impose on the people, could not impose on those who governed.
'tis past the time for me to become other than what i am; and as i should complain of any great good hap that should now befall me, that it came not in time to be enjoyed:
for, in this case, the existence of the supposed thing is connected with our perception in a possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perceptions from a thing which we do really
let our dissolute youth seek elsewhere light pleasures and long repentances.
must have the sanction and consent of the governed. it can have no pure right over my person and property but what i concede to it.
the fundamental and universal reasons are of very obscure and difficult research, and our masters either lightly pass them over, or not daring so much as to touch them, precipitate themselves into the liberty and protection of custom, there puffing
is incomprehensible; but what best expresseth our desire to honour him.
'tis for us to dote and trifle away the time, and for young men to stand upon their reputation and nice punctilios; they are going towards the world and the world's opinion; we are retiring from it:
the trump of war was heard not yet, nor soiled the fields by bloodshed's stain; for why should war's fierce madness arm when strife brought wound, but brought not gain?
from him; because using force, where he has no right, to get me into his power, let his pretence be what it will, i have no reason to suppose, that he, who would take away my liberty, would not, when he had me in his power, take away every thing else.
there shall be seen upon a day, between the baugh and the may, the black fleet of norway. when that that is come and gone, england build houses of lime and stone, for after wars shall you have none.
twenty.twenty eight.) our saviour telleth his disciples, that sought priority of place, their office was to minister, even as the son of man came, not to be ministred unto, but to minister.
the one considers man chiefly as born for action; and as influenced in his measures by taste and sentiment; pursuing one object, and avoiding another, according to the value which these objects seem to possess, and according to the light in which they
one proposes that it be called "god's drop."
i had got a couple of old fire-dogs to keep the wood from the hearth, and it did me good to see the soot form on the back of the chimney which i had built, and i poked the fire with more right and more satisfaction than usual.
let them wander and scrutinize the outlandish australians. i have more of god, they more of the road.
now, without a serious study of man, his natural faculties and their successive development, we shall never be able to make these necessary distinctions, or to separate, in the actual constitution of things, that which is the effect of the divine will,
of yore we had sauntered and talked, and effectually put the world behind us; for he was pledged to no institution in it, freeborn, ingenuus .
and who is ordained by the soveraign pastor in a christian common-wealth, that is not ordained by the authority of the soveraign thereof?
from whence may be concluded this first point, that they to whom god hath not spoken immediately, are to receive the positive commandements of god, from their soveraign; as the family and seed of abraham did from abraham their father, and lord, and civill
"death is less to be feared than nothing, if there could be anything less than nothing.
conservation, the right of protecting himselfe by his private strength, which is the condition of warre; and contrary to the end for which every common-wealth is instituted.
and because they are essentiall and inseparable rights, it follows necessarily, that in whatsoever, words any of them seem to be granted away, yet if the soveraign power it selfe be not in direct termes renounced, and the name of soveraign no more given
accountable to some other power in the commonwealth.
custom is that principle, by which this correspondence has been effected; so necessary to the subsistence of our species, and the regulation of our conduct, in every circumstance and occurrence of human life.
one felt it, and still remark it almost daily in my walks, for by it hangs the history of a family.
when night hath past, the bright dawn comes in car of rosy hue; so drive the false bliss from thy mind, and thou shall see the true.
note.--hence it follows, that the emotions of the animals which are called irrational (for after learning the origin of mind we cannot doubt that brutes feel) only differ from man's emotions, to the extent that brute nature differs from human nature.
this is especially noticeable in the unceasing crack of the whip which comes from an empty vehicle as it is being driven at its slowest rate to pick up a fare. the slightest touch with the whip would be more effective.
prop. fifty four. the mind endeavours to conceive only such things as assert its power of activity.
before any use is made of this fund, it should be assigned or accepted by an assembly of the people, or of the estates of the country, which should determine its future use.
precisely the same is the case with every, even the smallest, portion of time.
zeno used to say that he had two sorts of disciples, one that he called cy-----ous, curious to learn things, and these were his favourites; the other, aoy---ous, that cared for nothing but words.
this robe, moreover, had been torn by the hands of violent persons, who had each snatched away what he could clutch. b her right hand held a note-book; in her left she bore a staff.
i asked him once if he was not sometimes tired at night, after working all day; and he answered, with a sincere and serious look, "gorrappit, i never was tired in my life."
a prince is further esteemed when he is a true friend or a true enemy, when, that is, he declares himself without reserve in favour of some one against another.
you see, then, it is only you that trouble yourself; you will everywhere follow yourself, and everywhere complain; for there is no satisfaction here below, but either for brutish or for divine souls.
romans, be yourselves the authors of the laws which are to make you happy."
no society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified.
these muscles," says he, "this flesh and these veins, are your own: poor silly souls as you are, you little think that the substance of your ancestors' limbs is here yet; notice what you eat, and you will find in it the taste of your own flesh:" in which
i am of a quite contrary humour; i look to myself, and commonly covet with no great ardour what one do desire, and desire little; and i employ and busy myself at the same rate, rarely and temperately.
it is more true to say, as aristotle said long ago, that man is naturally a political animal, that he lived under strict social laws as a mere item, almost a nonentity, as compared with the order, society, or community to which he belonged, and that such
it was a strange fancy to think to gratify the divine bounty with our afflictions; like the lacedemonians, who regaled their diana with the tormenting of young boys, whom they caused to be whipped for her sake, very often to death.
the third argument is this; "it is not lawfull for christians to tolerate an infidel, or haereticall king, in case he endeavour to draw them to his haeresie, or infidelity.
for the savage people in many places of america, except the government of small families, the concord whereof dependeth on naturall lust, have no government at all; and live at this day in that brutish manner, as i said before.
"quaeris, quo jaceas, post obitum, loco? quo non nata jacent."
might it not be venus herself, who so cunningly enhanced the price of her merchandise, by making the laws her bawds; knowing how insipid a delight it would be that was not heightened by fancy and hardness to achieve?
i have heard what you said when you were consoling others: then i should have seen whether you could have consoled yourself, whether you could have forbidden yourself to grieve.
farces and tumbling tricks are pleasant to the spectators, but a wearisome toil to those by whom they are performed.
next, they say, that men can do without happiness; that all noble human beings have felt this, and could not have become noble but by learning the lesson of entsagen, or renunciation; which lesson, thoroughly learnt and submitted to, they affirm to be the
the most morbid and dangerous kind of music (our latest german music), and she is daily being made more hysterical and more incapable of fulfilling her first and last function, that of bearing robust children.
thus, though she lived contrary to her own design, it was very honourably, and befitting her own virtue, her pale complexion ever after manifesting how much life had run from her veins.
pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category
objections and answers. p. one hundred fifty five.
"nemo satis credit tantum delinquere, quantum permittas."
if the world find fault that i speak too much of myself, i find fault that they do not so much as think of themselves. but is it reason that, being so particular in my way of living, i should pretend to recommend myself to the public knowledge?
phenomena is always produced successively in the mind."
interrupt or change it, with a magisterial authority; to protect himself from the oppositions of others by a nod, a smile, or silence, in the presence of an assembly that trembles with reverence and respect.
such a one was that which brought so wonderful a desolation upon carthage, where nothing was to be heard but affrighted voices and outcries; where the inhabitants were seen to sally out of their houses as to an alarm, and there to charge, wound, and kill
like a cripple become deaf, and blind, and dumb-thus have i lived long; that i might not live with the power-rabble, the scribe-rabble, and the pleasure-rabble.
thus one is considered liberal, another miserly; one a free giver, another rapacious; one cruel, another merciful; one a breaker of his word, another faithful; one effeminate and pusillanimous, another fierce and high-spirited; one humane, another proud;
not easily discoverable by human sagacity and enquiry.
possessions: for men being all the workmanship of one omnipotent, and infinitely wise maker; all the servants of one sovereign master, sent into the world by his order, and about his business; they are his property, whose workmanship they are, made to
me; taking this occasion of their ill-usage, for an acquaintance and discharge of so much of my debt.
my house had in the mean while been shingled down to the ground on every side.
can we believe that epicurus who, as he says himself, dying of the intolerable pain of the stone, had all his consolation in the beauty of the doctrine he left behind him, could have received the same satisfaction from many children, though never so
but if he would know what the great god speaketh, he must 'go into his closet and shut the door,' as jesus said. god will not make himself manifest to cowards.
in nature, all is useful, all is beautiful. it is therefore beautiful because it is alive, moving, reproductive; it is therefore useful because it is symmetrical and fair.
for a long time past, the chief mischief of the legal penalties is that they strengthen the social stigma.
so, when the sound ceases to vibrate upon the air, the heart's indwelling sorrow is felt with renewed bitterness.'
how much the mind is usually affected thereby every one will be able to perceive in himself.
the universal degeneracy of mankind to the level of the "man of the future"--as idealized by the socialistic fools and shallow-pates--this degeneracy and dwarfing of man to an absolutely gregarious animal (or as they call it, to a man of "free society"),
our saviour then forgave him; and at his comming againe in glory, will remember to raise him againe to life eternall.
country, says the experience of histories: -- no man is a hero to his valet-de-chambre, said marshal catinat --'tis the same in things of nought, and in this low example the image of a greater is to be seen.
laws. for in that case, being subjected to the duties of the state of civil society, without enjoying even the common privileges of the state of nature, and without being able to use their strength in their own defence, they would be in the worst,
if this argument be good; i ask, how came so many lawful monarchies into the world?
no people could live without first valuing; if a people will maintain itself, however, it must not value as its neighbour valueth.
the causes why men beleeve any christian doctrine, are various; for faith is the gift of god; and he worketh it in each severall man, by such wayes, as it seemeth good unto himself.
my intention here is by no means to maintain that this is really the case with the difference of matters, in regard to their specific gravity; i wish only to prove, from a principle of the pure understanding, that the nature of our perceptions makes such
a single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool. it is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a servant, five times worse than a wife.
such a purpose; those that observe their similitudes, in case they be such as are but rarely observed by others, are sayd to have a good wit; by which, in this occasion, is meant a good fancy.
we all stand waiting, empty,-knowing, possibly, that we can be full, surrounded by mighty symbols which are not symbols to us, but prose and trivial toys.
princes, and all children and servants to obey they parents, and masters, in all things. and for their faith, it is internall, and invisible; they have the licence that naaman had, and need not put themselves into danger for it.
and he took no further notice of anything, but sat there motionless, without repelling the animals further. then flew the doves to and fro, and perched on his shoulder, and caressed his white hair, and did not tire of their tenderness and joyousness.
captive, and committing the visiting and keeping her to another, who could not have so much liberty as himself. and the holy ghost in like manner:
paul at ephesus; where demetrius, and a great number of other men, brought two of pauls companions before the magistrate, saying with one voyce, "great is diana of the ephesians;" which was their way of demanding justice against them for teaching the
to these uses, there are also foure correspondent abuses.
thus the intellect and the will stand in the same relation to this or that idea, or this or that volition, as "lapidity" to this or that stone, or as "man" to peter and paul.
that the square of the hypothenuse is equal to the square of the two sides , is a proposition which expresses a relation between these figures. that three times five is equal to the half of thirty , expresses a relation between these numbers.
five the subjects then owe the sovereign an account of their opinions only to such an extent as they matter to the community. now, it matters very much to the community that each citizen should have a religion.
"well," said the prince, "i will now let you see, how much more charitable the religion is that i maintain, than that which you profess: yours has counselled you to kill me, without hearing me speak, and without ever having given you any cause of offence;
by the term desire, then, i here mean all man's endeavours, impulses, appetites, and volitions, which vary according to each man's disposition, and are, therefore, not seldom opposed one to another, according as a man is drawn in different directions, and
mawkish and over-mellow becometh the fruit in their hands: unsteady, and withered at the top, doth their look make the fruit-tree.
few phenomena gave me more delight than to observe the forms which thawing sand and clay assume in flowing down the sides of a deep cut on the railroad through which i passed on my way to the village, a phenomenon not very common on so large a scale,
tell me, mine animals: these higher men, all of them-do they perhaps not smell well? o pure odours around me! now only do i know and feel how i love you, mine animals."
"cujus in indomito constantior inguine nervus, quam nova collibus arbor inhaeret."
our belief has other foundation enough, without going about to authorise it by events: for the people being accustomed to such plausible arguments as these and so proper to their taste, it is to be feared, lest when they fail of success they should also
o sancte apollo, qui umbilicum certum terrarum obtines!
party to ask, what the matter is of the change? as nehemias did; and i had not before that time, been sad before the king.
( i three i ). that if his heirs had, there being no law of nature nor positive law of god that determines which is the right heir in all cases that may arise, the right of succession, and consequently of bearing rule, could not have been certainly
but when there was not room enough in the same place, for their herds to feed together, they by consent, as abraham and lot did, gen. xiii. five. separated and inlarged their pasture, where it best liked them.
moreover i discover that the nature of my body is such, that no part of it can be moved by an other remote part thereof, but it may also be moved in the same manner by some of the interjacent parts, tho the more remote part lay still and acted not; as for
this formerly was the most useless part of the house. one there pass away both most of the days of my life and most of the hours of those days. in the night i am never there.
i am hard to be got out, but being once upon the road, i hold out as well as the best. i take as much pains in little as in great attempts, and am as solicitous to equip myself for a short journey, if but to visit a neighbour, as for the longest voyage.
they all speak of me when they sit around their fire in the evening-they speak of me, but no one thinketh-of me!
themselves can very well be considered a priori, in relation to the law of causality and the conditions of time. thirty two
o my soul, i taught thee so to persuade that thou persuadest even the grounds themselves to thee: like the sun, which persuadeth even the sea to its height.
one thing is more necessary than the other, so sayest thou thyself: well, one thing is now more necessary unto me than all others.
the very anatomy of philosophy, by which the most abstruse parts of our human nature penetrate.
do ye know the terror of him who falleth asleep?-
care melancholy: are there not some constitutions that feed upon it? most cruel people, and upon frivolous occasions, apt to cry.
several further considerations of which the whole relation is made up.
let us for a moment then take ourselves as being on this side of the vast space which must lie between a pure state of nature and that in which languages had become necessary, and, admitting their necessity, let us inquire how they could first be
and so it is when i have read a few pages of an author, i know about how far he can help me.
"why for so short a life tease ourselves with so many projects?" --hor., od., ii. sixteen, seventeen.
do not they very well see that there is neither merchant nor soldier who will not leave his business to run after this sport, or the porter or cobbler, toiled and tired out as they are with labour and hunger?
let no one, therefore, rank other common friendships with such a one as this.
proof.--the human body (by post. iii. and vi.) is affected in very many ways by external bodies, and is capable in very many ways of affecting external bodies. but (two.
living touchstone, undistinguished, undiscovered, and tentative, perhaps voluntarily veiled and disguised.
le beau pledeur , a book of entries containing declarations, informations, and other select and approved pleadings; with special verdicts and demurrers in most actions real, personal, and mixt, which have been argued and adjudged in the courts of
we spend more on almost any article of bodily aliment or ailment than on our mental aliment. it is time that we had uncommon schools, that we did not leave off our education when we begin to be men and women.
and who, i ask, can know that he understands anything, unless he do first understand it? in other words, who can know that he is sure of a thing, unless he be first sure of that thing?
now the categories are nothing else than these functions of judgement so far as the manifold in a given intuition is determined in relation to them ( nine).
b) consequences from the motion of speciall kinds, and figures of body,
in vespasian's time, there went a prophecy in the east, that those that should come forth of judea, should reign over the world: which though it may be was meant of our savior; yet tacitus expounds it of vespasian.
but how it comes to pass i know not, and yet it is certainly so, there is as much vanity and weakness of judgment in those who profess the greatest abilities, who take upon them learned callings and bookish employments as in any other sort of men
to which i answer, that the last of these powers, is no more than the power, or rather command to teach. for the first, which is to chase away wolves, that is, haeretiques, the place hee quoteth is (matth.
arts of persuasion, to insinuate it into our minds help: no other effect than that of lengthening my suffering judgment of great things is many times formed from lesser thing option now of continuing in life or of completing the voyage two principal
further (by the same post.) the human body can be affected sometimes in one way, sometimes in another; consequently (by the same axiom) it may be differently affected at different times by one and the same object. q.e.five hundred.
that the book of joshua was also written long after the time of joshua, may be gathered out of many places of the book it self. joshua had set up twelve stones in the middest of jordan, for a monument of their passage; (josh four.
but i conceive god to be actually so infinite , that nothing can be added to his perfections .
the definition of a triangle alone gives you a true idea of it: the moment you imagine a triangle in your mind, it is some particular triangle and not another, and you cannot avoid giving it sensible lines and a coloured area.
xxiv. an acute-angled triangle is one that has its three angles acute, as f.
at the same time, there is still much room for improvement in the exposition of the doctrines contained in this work.
scarce sensible, in respect of the miseries, and horrible calamities, that accompany a civill warre; or that dissolute condition of masterlesse men, without subjection to lawes, and a coercive power to tye their hands from rapine, and revenge: nor
thus the class that had the smallest number of members had the largest number of centuries, and the whole of the last class only counted as a single subdivision, although it alone included more than half the inhabitants of rome.
"be of good cheer," replied zarathustra, "as i am. abide by thy customs, thou excellent one: grind thy corn, drink thy water, praise thy cooking,-if only it make thee glad!
since therefore all rome's most illustrious citizens lived in the fields and tilled the earth, men grew used to seeking there alone the mainstays of the republic.
ah, whose eye hath not bedimmed in this intoxicated twilight! ah, whose foot hath not faltered and forgotten in victory-how to stand!-
the honour of combat consists in the jealousy of courage, and not of skill; and therefore i have known a friend of mine, famed as a great master in this exercise, in his quarrels make choice of such arms as might deprive him of this advantage and that
i came next to speak of the earth in particular, and to show how, even though i had expressly supposed that god had given no weight to the matter of which it is composed, this should not prevent all its parts from tending exactly to its center; how with
now, if you come to explain anything to them, and to confirm them, they catch at it, and presently rob you of the advantage of your interpretation; "it was what i was about to say; it was just my idea; if i did not express it so, it was for want of
myself to enounce a mere opinion , and that the reader must therefore be at liberty to hold a different opinion .
if the opinion is right, they are deprived of the opportunity of exchanging error for truth: if wrong, they lose, what is almost as great a benefit, the clearer perception and livelier impression of truth, produced by its collision with error.
but i fear that he was not the wiser for all i told him, for every time i attempted to answer his questions he interrupted me by asking, "what do you do here?" he had lost a dog, but found a man.
ten.) god divided the land of canaan amongst the israelite, by the "lots that joshua did cast before the lord in shiloh." in the same manner it seemeth to be, that god discovered (joshua seven.sixteen., c.) the crime of achan.
we should see the rights of citizens, and the freedom of nations slowly extinguished, and the complaints, protests and appeals of the weak treated as seditious murmurings.
with unrelaxed nerves, with morning vigor, sail by it, looking another way, tied to the mast like ulysses. if the engine whistles, let it whistle till it is hoarse for its pains. if the bell rings, why should we run?
leasure is the mother of philosophy; and common-wealth, the mother of peace, and leasure: where first were great and flourishing cities, there was first the study of philosophy.
deum namque ire per omnes terrasque, tractusque maris, columque profundum; hinc pecudes, armenta, viros, genus omne ferarum, quemque sibi tenues nascentem arcessere vitas: scilicet hue reddi deinde, ac resoluta referri omnia; nec morti esse locum:
there is a kind of followers likewise, which are dangerous, being indeed espials; which inquire the secrets of the house, and bear tales of them, to others. yet such men, many times, are in great favor; for they are officious, and commonly exchange tales.
wee see done, be a miracle; whether the miracle we hear, or read of, were a reall work, and not the act of a tongue, or pen; but in plain terms, whether the report be true, or a lye.
to understand therefore what is a miracle, we must first understand what works they are, which men wonder at, and call admirable.
hark! hark! how it groaneth with evil recollections! or evil expectations?
but how such a proposition, which appears so greatly to extend our knowledge of nature, is possible completely a priori, is indeed a question which deserves investigation, although the first view seems to demonstrate the truth and reality of the
neither are the artist's copies from experience ever mere copies, but always touched and softened by tints from this ideal domain.
it would be a kind of treason to proceed after this manner in our own domestic affairs, wherein a man must of necessity be of the one side or the other; though for a man who has no office or express command to call him out, to sit still i hold it more
never subscribes, which never gives, which seldom lends, and asks but one question of any project,-will it bake bread? this is a disease like a thickening of the skin until the vital organs are destroyed.
the other considers the pure understanding itself, its possibility and its powers of cognition-that is, from a subjective point of view; and, although this exposition is of great importance, it does not belong essentially to the main purpose of the work,
if the way be foul on my right hand, i turn on my left; if i find myself unfit to ride, i stay where i am; and, so doing, in earnest i see nothing that is not as pleasant and commodious as my own house.
relating to claudius the marriage of messalina and silius.
one may look at every system of morals in this light: it is "nature" therein which teaches to hate the laisser-aller, the too great freedom, and implants the need for limited horizons, for immediate duties--it teaches the narrowing of perspectives, and
we may, perhaps, find that it is with difficulty we are induced to fix such narrow limits to human understanding: but we can afterwards find no difficulty when we come to apply this doctrine to the actions of the will.
the mohammedans will not suffer their children to be instructed in it, as being useless, and the athenians, perceiving of how pernicious consequence the practice of it was, it being in their city of universal esteem, ordered the principal part, which is
ten. and of choosing all counsellours, and ministers, both of peace, and warre:
i have not, as socrates did, corrected my natural composition by the force of reason, and have not in the least disturbed my inclination by art; i have let myself go as i came: i contend not; my two principal parts live, of their own accord, in peace and
do but think how long thou hast done the same things, eat, drink, and sleep, drink, sleep, and eat: we incessantly wheel in the same circle. not only ill and insupportable accidents, but even the satiety of living, inclines a man to desire to die."
subjection of such accidents; the slaver of a contemptible cur shed upon the hand of socrates, to shake all his wisdom and all his great and regulated imaginations, and so to annihilate them, ad that there remained no trace of his former knowledge,--
"primus clamor atque impetus rem decernit."
the choosing one of two goods; and therefore i see no reason why one should ever trust them in any other thing.
as to the rest, he had no need of steel nor of blood: he resolved to go out of this life and not to run out of it; not to escape from death, but to essay it.
that we are nothing but phenomena as opposed to the thing-in-itself is confirmed, exemplified, and made clear by the fact that the conditio sine qua non of our existence is a continual flowing off and flowing to of matter which, as nourishment, is a
you will tell me that he was a braggadocio; i believe so too: and 'tis no great miracle in men of his profession.
opinions and fancies are also other than they were before."
for this word counsell, consilium, corrupted from considium, is a large signification, and comprehendeth all assemblies of men that sit together, not onely to deliberate what is to be done hereafter, but also to judge of facts past, and of law for the
which by the vivacity of his understanding he can presently do, he quietly awaits what may follow."
largely persists. a conception so vital cannot have been barren.
the reason therefore why christian kings use not to baptize, is evident, and the same, for which at this day there are few baptized by bishops, and by the pope fewer.
the end of this commerce is simply privacy, frequentation and conference, the exercise of souls, without other fruit.
inanimate, lead thereto by the consideration of the loadstone; but of that which appertains to us, and that we ought the best to know:--
they may be men of a certain experience and discrimination, and have no doubt invented ingenious and even useful systems, for which we sincerely thank them; but all their wit and usefulness lie within certain not very wide limits.
their train of clouds stretching far behind and rising higher and higher, going to heaven while the cars are going to boston, conceals the sun for a minute and casts my distant field into the shade, a celestial train beside which the petty train of cars
cut short inconveniences death has us every moment by the throat death is a part of you denying all solicitation, both of hand and mind did my discourses came only from my mouth or from my heart die well--that is, patiently and tranquilly.
where is innocence? where there is will to procreation. and he who seeketh to create beyond himself, hath for me the purest will.
men" and marvelous animals, for the sake of whom one blesses and honours the fatherland, the earth, the dignity of mankind, and one's own self, to whom one points the young, and in view of whom one educates them.
resurrection of jesus the messiah; which none can be but those that conversed with him on earth, and saw him after he was risen: for a witnesse must have seen what he testifieth, or else his testimony is not good.
for awhile he has forgotten himself; he will easily recover his memory, if only he first recognises me. and that he may do so, let me now wipe his eyes that are clouded with a mist of mortal things.'
if every one would pry into the effects and circumstances of the passions that sway him, as i have done into those which i am most subject to, he would see them coming, and would a little break their impetuosity and career; they do not always seize us on
xvi.) this necessity of things is the very necessity of the eternal nature of god; therefore, it is in the nature of reason to regard things under this form of eternity. we may add that the bases of reason are the notions (two.
two. space then is a necessary representation a priori, which serves for the foundation of all external intuitions.
it is wrong therefore to wish to make political institutions so strong as to render it impossible to suspend their operation. even sparta allowed its laws to lapse.
but i have some other appearances that make me strangely suspect all this merchandise.
there is but one law which, from its nature, needs unanimous consent. this is the social compact; for civil association is the most voluntary of all acts.
they want more, they learn to make claims, the tribute of respect is at last felt to be well-nigh galling; rivalry for rights, indeed actual strife itself, would be preferred: in a word, woman is losing modesty.
and sells men, women, and children, like cattle at the door of its senate-house. i had gone down to the woods for other purposes.
teacher. "i have formerly seen," says arrian, "an elephant having a cymbal hung at each leg, and another fastened to his trunk, at the sound of which all the others danced round about him, rising and bending at certain cadences, as they were guided by the
to those do i say it to the face, although it sound unpleasantly: the world resembleth man, in that it hath a backside,-so much is true!
is not to be sought, is not to be found, and perhaps, also, is not to be lost.--the noble soul has reverence for itself.--
now, to employ a conception, the function of judgement is required, by which an object is subsumed under the conception, consequently the at least formal condition, under which something can be given in intuition.
opinion tearing a body limb from limb by racks and torments the consequence of common examples there are defeats more triumphant than victories they can neither lend nor give anything to one another they have yet touched nothing of that which is mine they
any other) i say 'tis reasonable, that it should make known to the mind the pain of the foot , rather than of any other part .
they are ready to take it upon them, and straight begin to examine if there be life, if there be motion, if man be any other than an ox;-- "if montaigne has copied all this from plato's theatetes, p.one hundred twenty seven, f.
proof.--the first part of this proposition is proved like the foregoing one. the second part is proved from the mere definition of the emotion in question (def. of the emotions, xxvii.).
now, in every cognition of an object, there is unity of conception, which may be called qualitative unity, so far as by this term we understand only the unity in our connection of the manifold; for example, unity of the theme in a play, an oration, or a
elevated aim than, all that the understanding can achieve within the sphere of sensuous phenomena.
if the mind could perceive nothing else but the winged horse, it would regard the same as present to itself: it would have no reasons for doubting its existence, nor any faculty of dissent, unless the imagination of a winged horse be joined to an idea
for men being generally possessed before the time of our saviour, by contagion of the daemonology of the greeks, of an opinion, that the souls of men were substances distinct from their bodies, and therefore that when the body was dead, the soule of every
behold a sudden and unexpected alteration; i saw the chief return to me with gentler language, making search amongst the troopers for my scattered property, and causing as much as could be recovered to be restored to me, even to my money-box; but the best
for as to those who, through curiosity or a desire of learning, of their own accord, perhaps, offer him their services, besides that in general their promises exceed their performance, and that they sketch out fine designs of which not one is ever
shuffled by another. resemblance does not so much make one as difference makes another. nature has obliged herself to make nothing other that was not unlike.
the limits set him by naturall law) as entire, as in the condition of meer nature, and of warre of every one against his neighbour.
as for those which cardinall bellarmine hath alledged, for the present kingdome of god administred by the pope, (than which there are none that make a better show of proof,) i have already answered them; and made it evident, that the kingdome of god,
intelligence, become every one equal by convention and legal right. one
beforehand, and are pleased with beholding their own dead countenance in marble. happy are they who can gratify their senses by insensibility, and live by their death!"
( human laws are measures in respect of men whose actions they must direct, howbeit such measures they are as have also their higher rules to be measured by, which rules are two, the law of god, and the law of nature; so that laws human must be made
now that which is inevitable in the work has a higher charm than individual talent can ever give, inasmuch as the artist's pen or chisel seems to have been held and guided by a gigantic hand to inscribe a line in the history of the human race.
always inscrutable; neither is it his "works."
my looking-glass does not frighten me; for even in my youth it has befallen me more than once to have a scurvy complexion and of ill augury, without any great consequence, so that the physicians, not finding any cause within answerable to that outward
where now firm open fields stretch from the village to the woods, it then ran through a maple swamp on a foundation of logs, the remnants of which, doubtless, still underlie the present dusty highway, from the stratton, now the alms house, farm, to
the egyptian ladies, in their bacchanalia, each carried one finely-carved of wood about their necks, as large and heavy as she could so carry it; besides which, the statue of their god presented one, which in greatness surpassed all the rest of his
all the inconveniences in the world are not considerable enough that a man should die to evade them; and, besides, there being so many, so sudden and unexpected changes in human things, it is hard rightly to judge when we are at the end of our hope:
again, it may be said that there are three kinds of authors. in the first place, there are those who write without thinking. they write from memory, from reminiscences, or even direct from other people's books. this class is the most numerous.
they who engage in this contract, with a design to carry themselves in it with hatred and contempt, do an unjust and inconvenient thing; and the fine rule that i hear pass from hand to hand amongst the women, as a sacred oracle:
pray first deify some one amongst yourselves, and when i shall see what advantage he has by it, i will thank you for your offer." man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.
therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity; and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner,
that which is remarked for rare in perseus, king of macedon, "that his mind, fixing itself to no one condition, wandered in all sorts of living, and represented manners so wild and erratic that it was neither known to himself or any other what kind of man
oh, how could i not be ardent for eternity and for the marriage-ring of rings-the ring of the return?
i see also that, the principle being granted, there may be disputes on its application; it may be said that there are cold countries that are very fertile, and tropical countries that are very unproductive.
if we strip this being, thus constituted, of all the supernatural gifts he may have received, and all the artificial faculties he can have acquired only by a long process; if we consider him, in a word, just as he must have come from the hands of nature,
incomparable mood in which he created zarathustra:-
on a question which is the best worth having of two pleasures, or which of two modes of existence is the most grateful to the feelings, apart from its moral attributes and from its consequences, the judgment of those who are qualified by knowledge of
we can here see a little better how the use of speech became established, and insensibly improved in each family, and we may form a conjecture also concerning the manner in which various causes may have extended and accelerated the progress of language,
thus spake the peaceful one, and puffed himself and perspired with his words: so that the kine wondered anew. zarathustra, however, kept looking into his face with a smile, all the time the man talked so severely-and shook silently his head.
governments show thus how successfully men can be imposed on, even impose on themselves, for their own advantage.
adverse accidents, equable, uniform, and constant, of which ours is no more than one little ray.
the form of speech whereby men signifie their opinion of the goodnesse of anything is praise. that whereby they signifie the power and greatness of anything is magnifying.
for as, in common life, we reason every moment concerning fact and existence, and cannot possibly subsist, without continually employing this species of argument, any popular objections, derived from thence, must be insufficient to destroy that evidence.
these alone in danger's hour faithful found, have dared attend on the footsteps of the exile to his lonely journey's end. these that were the pride and pleasure of my youth and high estate still remain the only solace of the old man's mournful fate. old?
the year following he was present at rouen to witness the declaration of the majority of charles nine. we do not know in what manner he was engaged on these occasions.
we have already traced to their sources the conceptions of space and time, by means of a transcendental deduction, and we have explained and determined their objective validity a priori.
neither is there anything of which i am so inquisitive, and delight to inform myself, as the manner of men's deaths, their words, looks, and bearing; nor any places in history i am so intent upon; and it is manifest enough, by my crowding in examples of
to be sure we have harvested: but why have all our fruits become rotten and brown? what was it fell last night from the evil moon?
having nothing to check their career, they might through weapons and men open the way to his foot, who by that means gave them a bloody defeat. the same command was given by quintus fulvius flaccus against the celtiberians:
rousseau bases his political doctrine throughout on his view of human freedom; it is because man is a free agent capable of being determined by a universal law prescribed by himself that the state is in like manner capable of realising the general will,
an poterunt oculos aures reprehendere? an aures tactus an hunc porro tactum sapor argnet oris? an confutabunt nares, oculive revincent?
i have often purposely put him upon arguments quite wide of his profession, wherein i found he had so clear an insight, so quick an apprehension, so solid a judgment, that a man would have thought he had never practised any other thing but arms, and been
the temperature of the pond water which had stood in the room where i sat from five o'clock in the afternoon till noon the next day, the sixth of march, one thousand eight hundred forty six, the thermometer having been up to sixty five or seventy some of
soveraignty; and which is the principall point, the lawfulnesse of his act depended wholly upon a subsequent ratification by moses, whereof he had no cause to doubt.
i follow the common phrase that distinguishes betwixt profitable and honest things, so as to call some natural actions, that are not only profitable but necessary, dishonest and foul.
in such a case, the state being altered in substance, all reformation becomes impossible. a people that would never misuse governmental powers would never misuse independence; a people that would always govern well would not need to be governed.
--miscarried in it, he is not, nevertheless, to be blamed for his good intention; neither does any one know if he had proceeded otherwise, whether by that means he had avoided the end his destiny had appointed for him; and he had, moreover, lost the glory
fourthly, servants owe him their services in exchange for the provision he makes for them, though they may break off the bargain as soon as it ceases to suit them.
delight with which the individual soul always mingles with the universal soul.
themselves away, and by a yet much more rigorous example, precipitating out of love and compassion their young children into wells and pits, to avoid the severity of this law.
wherein the remedy is, that a man should have, as consalvo was wont to say, telam honoris crassiorem.
which bring them either praise or blame.
memory. do we expect that at every musket-shot we receive, and at every hazard we run, there must be a register ready to record it?
affairs, and his health; and certainly despising his own life, which was in great danger of being lost, by being engaged in long and painful journeys on their behalf.
a poignard is surer for striking home; but by reason that more motion and force of hand is required than with a pistol, the blow is more subject to be put by or hindered.
expected. 'tis in vain to kick, when a man has once put on his fetters: a man must prudently manage his liberty; but having once submitted to obligation, he must confine himself within the laws of common duty, at least, do what he can towards it.
battery; the love of novelty, the constraint of princes, the success of one party, and the rash and fortuitous change of our opinions, would not have the power to stagger and alter our belief: we should not then leave it to the mercy of every new
the same is also true, of the accusation of those, by whose condemnation a man falls into misery; as of a father, wife, or benefactor.
derived from our death and vices. a physician takes no pleasure in the health even of his friends, says the ancient greek comic writer, nor a soldier in the peace of his country, and so of the rest.
dreams reasons often anticipate the effect refusin to justify, excuse, or explain myself remotest witness knows more about it than those who were nearest restoring what has been lent us, wit usury and accession richer than we think we are; but we are
here was no procession; the king stood still in his first place; no exorcised water; no asperges me, nor other impertinent application of words spoken upon another occasion; but a decent, and rationall speech, and such as in making to god a present of his
night, day, studies, talents, kingdoms, religion, are all contained in this form full of soul, in this soul which is all form. the lovers delight in endearments, in avowals of love, in comparisons of their regards.
methought my life but just hung upon my, lips: and i shut my eyes, to help, methought, to thrust it out, and took a pleasure in languishing and letting myself go.
commonwealths and other governments, as they thought fit.
judgments equal their depth and weight; he is a philosopher who teaches us virtue. let us see whether we cannot defend him from this reproach of falsity and prevarication.
if this same man comes to die, his empire, after him, remains scattered and without unity, as an oak falls and dissolves into a heap of ashes when the fire has consumed it.
somebody may dispatch me after the massacre of so many others, that thou mayest boast to have killed a much more valiant man than thyself."
cleansed by the elemental light and wind, steeped in the sea of beautiful forms which the field offers us, we may chance to cast a right glance back upon biography.
do you think they can relish it? and that the fatal end of their journey being continually before their eyes, would not alter and deprave their palate from tasting these regalios?
something under to stop the wheel, and keep it where it is, i would do it with all my heart:
other things that people hide only to show them change is to be feared change of fashions change only gives form to injustice and tyranny cherish themselves most where they are most wrong chess: this idle and childish game chiefly knew himself to be
there are other artificial ones which i meddle not with, as salutations and congees, by which men acquire, for the most part unjustly, the reputation of being humble and courteous: one may be humble out of pride.
"let the language that is dedicated to truth be plain and unaffected.--seneca, ep. forty.
he made himself several good laws, and repealed a great part of the subsidies and taxes levied by his predecessors.
whom i thank when in my bliss? god!--and my good tailoress!
it belongs to the overshadowing and uglifying of europe, which has been on the increase for a century (the first symptoms of which are already specified documentarily in a thoughtful letter of galiani to madame d'epinay)--if it is not really the cause
showed us the like example in our civil wars; for the french of his army provided money out of their own purses to pay the foreigners that were with him.
indifferent countenance, and suffer him to govern himself, and to complain according to his own method.
proof.--there is in the mind no absolute faculty of positive or negative volition, but only particular volitions, namely, this or that affirmation, and this or that negation.
neither give thou aesop's cock a gem, who would be better pleased, and happier, if he had had a barley-corn.
for their warre in afrique, another scipio; and others have done in divers other occasions since.
i think you unhappy because you never have been unhappy: you have passed through your life without meeting an antagonist: no one will know your powers, not even you yourself.
allowed other likewise to call them in the same manner; using the word which is received between private men.
proof.--the being of substance involves necessary existence (part i., prop. vii.). if, therefore, the being of substance appertains to the essence of man, substance being granted, man would necessarily be granted also (two. def.
the constitution of man is the work of nature; that of the state the work of art. it is not in men's power to prolong their own lives; but it is for them to prolong as much as possible the life of the state, by giving it the best possible constitution.
note.--i said that paul may hate peter, because he conceives that peter possesses something which he (paul) also loves; from this it seems, at first sight, to follow, that these two men, through both loving the same thing, and, consequently, through
and what need is there to say that happiness is not haunted by care and gloom, nor exposed to trouble and vexation, since that is a condition we ask of the very least of things, from the possession and enjoyment of which we expect delight?
in a learned man. presupposing always, to begin with, that the term "philosopher" be not confined to the philosopher who writes books, or even introduces his philosophy into books!--stendhal furnishes a last feature of the portrait of the free-spirited
for though they obtain a victory by their unanimous endeavour against a forraign enemy; yet afterwards, when either they have no common enemy, or he that by one part is held for an enemy, is by another part held for a friend, they must needs by the
by transferring; when he intendeth the benefit thereof to some certain person, or persons.
i had not else so long insisted upon these examples: for i believe whoever shall strictly observe what we ordinarily see in those animals we have amongst us may there find as wonderful effects as those we seek in remote countries and ages.
and whatsoever lawes bind in foro interno, may be broken, not onely by a fact contrary to the law but also by a fact according to it, in case a man think it contrary.
for the use and ornament of those who have any place in the government of the world.
situate it in a temperature of air fit to make men prudent, as the egyptian priests told solon: athenis tenue colum; ex quo etiam acutiores putantur attici; crassum thebis; itaque pingues thebani, et valentes: "the air of athens is subtle and thin; whence
"'tis the common vice of nature, that we at once repose most confidence, and receive the greatest apprehensions, from things unseen, concealed, and unknown."--de bello civil, xi. four.
in this practice and negotiation of science we have taken the saying of pythagoras, "that every expert person ought to be believed in his own art" for current pay.
thus spake the shadow, and zarathustra's countenance lengthened at his words. "thou art my shadow!" said he at last sadly.
"duris ut ilex tonsa bipennibus nigrae feraci frondis in algido, per damma, percmdes, ab ipso ducit opes, animumque ferro."
and because such felicity in others, is not sensible but by comparison with their own actuall miseries; it followeth that they are to suffer such bodily paines, and calamities, as are incident to those, who not onely live under evill and cruell
as to what remains, who can be fit to judge of and to determine those differences?
all nature is your congratulation, and you have cause momentarily to bless yourself. the greatest gains and values are farthest from being appreciated. we easily come to doubt if they exist. we soon forget them. they are the highest reality.
to drink, that it will lie down quiet and forgotten, in its old corner.--one ought to learn anew about cruelty, and open one's eyes; one ought at last to learn impatience, in order that such immodest gross errors--as, for instance, have been fostered by
"incertam frustra, mortales, funeris horam, quaeritis et qua sit mors aditura via.... poena minor certam subito perferre ruinam; quod timeas, gravius sustinuisse diu."
nothing therefore can be drawn from these, or any other places of scripture, to prove the decrees of the pope, where he has not also the civill soveraignty, to be laws.
to proportion and mix them together, to beget a just and perfect symmetry; wherein if there be the least error, if amongst so many springs there be but any one out of order, 'tis enough to destroy us.
and perfect generation they are to be husbanded with another kind of seed: even so it is with minds, which if not applied to some certain study that may fix and restrain them, run into a thousand extravagances, eternally roving here and there in the vague
now the most supreme point of its perfection is this: for, generally, all those that pleasure, profit, public or private interest create and nourish, are so much the less beautiful and generous, and so much the less friendships, by how much they mix
ah, if i were on my guard against man, how could man be an anchor to my ball! too easily would i be pulled upwards and away!
manner imagine , or behold as present those thousand sides , as i do the three sides of a triangle .
upon them is infinitely greater. (a fuller explanation of this matter may be found in vol. ii., ch. forty four, in my chief work, die welt als wille und vorstellung .)
of which examples the first reserve nothing for the tomb but the reputation they have acquired by their former achievements, but these attribute to them a certain present and active power.
in this posture; there must be blood taken, and the heat abated, lest it turn against yourself.
i gently turn aside, and avert my eyes from the stormy and cloudy sky i have before me, which, thanks be to god, i regard without fear, but not without meditation and study, and amuse myself in the remembrance of my better years:
so the people of the jewes were stirred up to reject god, and to call upon the prophet samuel, for a king after the manner of the nations; so also the lesser cities of greece, were continually disturbed, with seditions of the aristocraticall, and
abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by nature.
the things which they practise are said not yet to be known. here is one fishing for pickerel with grown perch for bait. you look into his pail with wonder as into a summer pond, as if he kept summer locked up at home, or knew where she had retreated.
'tis what the italians say, when they would reproach the rashness and foolhardiness of young people, calling them bisognosi d'onore, "necessitous of honour," and that being in so great a want and dearth of reputation, they have reason to seek it at what
at the same time many assert, that that, without which a thing cannot be nor be conceived, belongs to the essence of that thing; wherefore they believe that either the nature of god appertains to the essence of created things, or else that created things
and even thou, discerning one, art only a path and footstep of my will: verily, my will to power walketh even on the feet of thy will to truth!
but in after-times, that liberty of forcible entry, was taken away by a statute made (by the king) in parliament. and is some places of the world, men have the liberty of many wives: in other places, such liberty is not allowed.
mathematics fulfils this requirement by the construction of the figure, which is a phenomenon evident to the senses.
you out among you seven men of honest report, full of the holy ghost, and of wisdome, whom we may appoint over this businesse."
their idea of freedom, therefore, is simply their ignorance of any cause for their actions. as for their saying that human actions depend on the will, this is a mere phrase without any idea to correspond thereto.
justice of men, and justice of actions what
but without deviating from the ordinary sense of the words, it will be proper to suspend the judgment we might be led to form on such a state, and be on our guard against our prejudices, till we have weighed the matter in the scales of impartiality, and
i am zarathustra who once said: 'what doth it now matter about kings!' forgive me; i rejoiced when ye said to each other: 'what doth it matter about us kings!'
rejected thee, but they have rejected me, that i should not reign over them."
the same omniscience flows into the intellect, and makes what we call genius. much of the wisdom of the world is not wisdom, and the most illuminated class of men are no doubt superior to literary fame, and are not writers.
xxi.) that man is infinite, which (by the first part of this proof) is absurd. it is, therefore, impossible, that man should not undergo any changes save those whereof he is the adequate cause. q.e.five hundred.
by this you may see that this little part of physic to which one have only submitted, though the least depending upon art of all others, has yet a great share of the confusion and uncertainty everywhere else manifest in the profession.
in ninety-nine cases out of a hundred they arise from vagueness of thought, which, in its turn, is almost always fundamentally discordant, inconsistent, and therefore wrong.
sour apples are there, no doubt, whose lot is to wait until the last day of autumn: and at the same time they become ripe, yellow, and shrivelled.
this disposition would in time have tarnished the fame and glory of scipio had he persevered in it under the empire, but living under the rule of the senate this harmful quality was not only concealed but became a glory to him.
i must also confess that, though all the learned, for several ages, should have employed themselves in fruitless search upon any subject, it may still, perhaps, be rash to conclude positively that the subject must, therefore, pass all human comprehension.
him. the martyrdom of the philosopher, his "sacrifice for the sake of truth," forces into the light whatever of the agitator and actor lurks in him; and if one has hitherto contemplated him only with artistic curiosity, with regard to many a philosopher
but it is naughty, like a young child; and if i hold not its mouth, it screameth too loudly.
sect. eighty. and herein i think lies the chief, if not the only reason, why the male and female in mankind are tied to a longer conjunction than other creatures, viz.
god grants me cold according to my cloth, and passions proportionable to the means i have to withstand them: nature having laid me open on the one side, has covered me on the other; having disarmed me of strength, she has armed me with insensibility and
and first, seeing to speake against the holy ghost, as being the third person of the trinity, is to speake against the church, in which the holy ghost resideth; it seemeth the comparison is made, betweene the easinesse of our saviour, in bearing with
trick up themselves with a false and borrowed beauty; so does science (and even our law itself has, they say, legitimate fictions, whereon it builds the truth of its justice); she gives us in presupposition, and for current pay, things which she herself
it would be better, before examining the act by which a people gives itself to a king, to examine that by which it has become a people; for this act, being necessarily prior to the other, is the true foundation of society.
explanation--envy is generally opposed to sympathy, which, by doing some violence to the meaning of the word, may therefore be thus defined:
others have gone down from the village with a "fifty-six" and a wagon load of inch rope, but yet have failed to find any bottom; for while the "fifty-six" was resting by the way, they were paying out the rope in the vain attempt to fathom their truly
but the gains of bargains, are of a more doubtful nature; when men shall wait upon others' necessity, broke by servants and instruments to draw them on, put off others cunningly, that would be better chapmen, and the like practices, which are crafty and
many seeds of a naturall mortality, by intestine discord.
i mean, i repeat, the faculty, whereby the mind affirms or denies what is true or false, not the desire, wherewith the mind wishes for or turns away from any given thing.
but, in order to cognize something in space (for example, a line), i must draw it, and thus produce synthetically a determined conjunction of the given manifold, so that the unity of this act is at the same time the unity of consciousness (in the
the word of god, is then also to be taken for the dictates of reason, and equity, when the same is said in the scriptures to bee written in mans heart; as psalm thirty six.thirty one. jerem. thirty one.thirty three. deut.thirty.eleven, fourteen.
on their great grave-highway did i seat myself, and even beside the carrion and vultures-and i laughed at all their bygone and its mellow decaying glory.
it was owing to his strong regard for his wife and uncle that he studiously disguised from them his own conviction as to the certainty of his end, and he prayed me to do the same.
but with us 't is quite contrary; every particular action requires a particular judgment.
that we had better have none at all than to have them in so prodigious a number as we have.
"atque idem fugientem baud est dignatus oroden sternere, nec jacta caecum dare cuspide vulnus obvius, adversoque occurrit, seque viro vir contulit, haud furto melior, sed fortibus armis."
finding myself of no use to this age, one throw myself back upon that other, and am so enamoured of it, that the free, just, and flourishing state of that ancient rome (for i neither love it in its birth nor its old age) interests and impassionates me;
marches before and conceals her train. books are pleasant, but if, by being over-studious, we impair our health and spoil our goodhumour, the best pieces we have, let us give it over; i, for my part, am one of those who think, that no fruit derived from
at six years of age young montaigne went to the college of guienne at bordeaux, where he had as preceptors the most eminent scholars of the sixteenth century, nicolas grouchy, guerente, muret, and buchanan.
sect. eighty five. master and servant are names as old as history, but given to those of far different condition; for a freeman makes himself a servant to another, by selling him, for a certain time, the service he undertakes to do, in exchange for wages
i find, in the first place, this example ill chosen, forasmuch as it is very hard to limit the power of the faculties of--the soul, whereas we have better authority to limit and know the force of the bodily limbs; and therefore, if i had been he, i should
there is greater temerity required in this age of ours, which our young men excuse under the name of heat; but should women examine it more strictly, they would find that it rather proceeds from contempt.
of man there is little here: therefore do their women masculinise themselves. for only he who is man enough, will-save the woman in woman.
and seeing dreames are caused by the distemper of some of the inward parts of the body; divers distempers must needs cause different dreams.
augustus confiscated the estate of a roman knight who had maliciously cut off the thumbs of two young children he had, to excuse them from going into the armies; and, before him, the senate, in the time of the italic war, had condemned caius vatienus to
so of the public too. we are all lumps, and of so various and inform a contexture, that every piece plays, every moment, its own game, and there is as much difference betwixt us and ourselves as betwixt us and others:
they are not green like the pines, nor gray like the stones, nor blue like the sky; but they have, to my eyes, if possible, yet rarer colors, like flowers and precious stones, as if they were the pearls, the animalized nuclei or crystals of the walden
in your heaven and blending its light with all your day.
and here it is constantly supposed that there is a connexion between the present fact and that which is inferred from it. were there nothing to bind them together, the inference would be entirely precarious.
as i drew near my own house, where the alarm of my fall was already got before me, and my family were come out to meet me, with the hubbub usual in such cases, not only did i make some little answer to some questions which were asked me; but they moreover
what logic, what process of argument secures you against this supposition? my practice, you say, refutes my doubts. but you mistake the purport of my question.
doubtless she advised him well, rather to look to himself than to gaze at heaven; for, as democritus says, by the mouth of cicero,--
"as wax doth softer in the sun become, and, tempered 'twixt the finger and the thumb, will varions forms, and several shapes admit, till for the present use 'tis rendered fit;"
but a pyrrhonian cannot expect, that his philosophy will have any constant influence on the mind: or if it had, that its influence would be beneficial to society.
by the term analytic of conceptions, i do not understand the analysis of these, or the usual process in philosophical investigations of dissecting the conceptions which present themselves, according to their content, and so making them clear; but i mean
they multiplied the inflections of the voice, and added gestures, which are in their own nature more expressive, and depend less for their meaning on a prior determination.
to his other means; and in some sort recompensed, for his discovery. to be ignorant of the value of a suit, is simplicity; as well as to be ignorant of the right thereof, is want of conscience.
more ignorant sort, (that is to say, the most part, or generality of the people,) thinking the gods for whose representation they were made, were really included, and as it were housed within them, might so much the more stand in feare of them: and
it is manifest that by it we lose both the true end of revenge and the care of our reputation; we are afraid, if he lives he will do us another injury as great as the first; 'tis not out of animosity to him, but care of thyself, that thou gettest rid of
bitterness is in the cup even of the best love: thus doth it cause longing for the superman; thus doth it cause thirst in thee, the creating one!
there are two general courses by which government degenerates: i.e. when it undergoes contraction, or when the state is dissolved.
all this i have said to prove the resemblance there is in human things, and to bring us back and join us to the crowd. we are neither above nor below the rest all that is under heaven, says the sage, runs one law and one fortune:
this may seem to be harsh and stubborn and unconcilliatory; but it is to treat with the utmost kindness and consideration the only spirit that can appreciate or deserves it. so is all change for the better, like birth and death which convulse the body.
the former breathes only peace and liberty; he desires only to live and be free from labour; even the ataraxia of the stoic falls far short of his profound indifference to every other object.
obliged onely by their undertaking, and bound therefore to no more than that they have undertaken: so that both they that teach the word of god, and they that administer the secular affairs of the church, are both ministers, but they are ministers of
first, that the pastors, and teachers of the church, are entitled thereby, as gods publique ministers, to a right of governing the church; and consequently (because the church, and common-wealth are the same persons) to be rectors, and governours of the
sect. eight. and thus, in the state of nature, one man comes by a power over another; but yet no absolute or arbitrary power, to use a criminal, when he has got him in his hands, according to the passionate heats, or boundless extravagancy of his own
made a fair partition of mankind between them; the former claiming all the learned and wise, the latter possessing all the vulgar and illiterate.
"of the holy spirit",) may be understood, for zeal to doe the work for which hee was sent by god the father: but to interpret it of a ghost, is to say, that god himselfe (for so our saviour was,) was filled with god; which is very unproper, and
therefore a wise prince will seek means by which his subjects will always and in every possible condition of things have need of his government, and then they will always be faithful to him.
thus spake zarathustra to his heart and ran away. but the one behind followed after him, so that immediately there were three runners, one after the other-namely, foremost the voluntary beggar, then zarathustra, and thirdly, and hindmost, his shadow.
utter inability, which we then lay under, of foretelling what would arise from them.
family pay him, as their master's son, and the knowledge he has of the estate and greatness he is heir to, are, in my opinion, no small inconveniences in these tender years.
i would much rather have gone along with those who adored the serpent, the dog, or the ox; forasmuch as their nature and being is less known to us, and that we have more room to imagine what we please of those beasts, and to attribute to them
corrupt judgment, consider the thing which they love other and more perfect than it is.
-even if it should happen to be a rhyme not suited for every one's ears. i unlearned long ago to have consideration for long ears. well then! well now!
yet he has not, by all his experience, acquired any idea or knowledge of the secret power by which the one object produces the other; nor is it, by any process of reasoning, he is engaged to draw this inference.
by trusting it to the end, it shall ripen into truth and you shall know why you believe.
but still, a priori, he could not know even this much. for, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience.
this would render their possession more secure and durable, it is what the turk has done in greece; in spite of all the other measures taken by him to hold that state, it would not have been possible to retain it had he not gone to live there.
against the duty of a soveraign to relinquish any essentiall right of soveraignty or not to see the people taught the grounds of them
sect. one hundred fifty six. the power of assembling and dismissing the legislative, placed in the executive, gives not the executive a superiority over it, but is a fiduciary trust placed in him, for the safety of the people, in a case where the
that, however, is-mediocrity, though it be called moderation.-
these words, "go into the village over against you, and you shall find an asse tyed, and her colt; loose her, and bring her to me," are a command: for the reason of their fact is drawn from the will of their master: but these words, "repent, and be
this idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of
incomparable force and beauty; that poesy has its ravishing graces and delights; that in the mathematics there are many refined discoveries eminently suited to gratify the inquisitive, as well as further all the arts an lessen the labour of man; that
posidonius, cleanthes, and galen, that it was heat or a hot complexion--
ready must thou be to burn thyself in thine own flame; how couldst thou become new if thou have not first become ashes!
affirm that we do not move, that we do not speak, and that there is neither weight nor heat, with the same force of argument that we affirm the most likely things.
first, there is the action of the complete body upon itself, the relation of the whole to the whole, of the sovereign to the state; and this relation, as we shall see, is made up of the relations of the intermediate terms.
an idol, or meer figment of the brain, may be personated; as were the gods of the heathen; which by such officers as the state appointed, were personated, and held possessions, and other goods, and rights, which men from time to time dedicated, and
oh! your poverty, ye men, and your sordidness of soul! as much as ye give to your friend, will i give even to my foe, and will not have become poorer thereby.
"nemo enim resistit sibi, cum caeperit impelli,"
for being slaves, which can never come near the real greatness of liberty.
there hostility so admirable as the christian.
i am in conflict with the worst, the most sudden, the most painful, the most mortal, and the most irremediable of all diseases; i have already had the trial of five or six very long and very painful fits; and yet i either flatter myself, or there is even
xxi.), but also for a thing which we have hitherto regarded without emotion, provided that we deem that it resembles ourselves (as i will show presently).
i once had a sparrow alight upon my shoulder for a moment while i was hoeing in a village garden, and i felt that i was more distinguished by that circumstance than i should have been by any epaulet i could have worn.
though i have been brought up, as much as was possible, to liberty and independence, yet so it is that, growing old, and having by indifference more settled upon certain forms (my age is now past instruction, and has henceforward nothing to do but to keep
"lead us not into temptation."--st. matthew, vi. thirteen.
before him i may think aloud. i am arrived at last in the presence of a man so real and equal that i may drop even those undermost garments of dissimulation, courtesy, and second thought, which men never put off, and may deal with him with the simplicity
my wisdom may have been just the same in both ages, but it was more active, and of better grace whilst young and sprightly, than now it is when broken, peevish, and uneasy. i repudiate, then, these casual and painful reformations.
definition four. by an adequate idea, i mean an idea which, in so far as it is considered in itself, without relation to the object, has all the properties or intrinsic marks of a true idea.
the reparation of a denial, is sometimes equal to the first grant; if a man show himself neither dejected nor discontented.
nothing potentially , for tis a certain argument of imperfection that a thing may be encreased gradually .
thirdly, because the cities of sodom, and gomorrah, by the extraordinary wrath of god, were consumed for their wickednesse with fire and brimstone, and together with them the countrey about made a stinking bituminous lake; the place of the damned is
ready to greet with,-"welcome, englishmen! welcome, englishmen!" for i had had communication with that race.
we should beware, therefore, of confounding the savage man with the men we have daily before our eyes. nature treats all the animals left to her care with a predilection that seems to show how jealous she is of that right.
but precisely to the hero is beauty the hardest thing of all. unattainable is beauty by all ardent wills.
it has constantly been observed that in those countries where legal punishments are most severe, they are also most frequent; so that the cruelty of such punishments is a proof only of the multitude of criminals, and, punishing everything with equal
in that place where he speaks of his, passage over the rhine to germany, he says that, thinking it unworthy of the honour of the roman people to waft over his army in vessels, he built a bridge that they might pass over dry-foot.
in the civill state, needed nothing but the authority of their princes, to deny them any further obedience. for, from the time that the bishop of rome had gotten to be acknowledged for bishop universall, by pretence of succession to st.
the teachers of the gospel; to embrace which gospel, (that is to say, to promise obedience to gods government) is, to bee in the kingdome of grace, because god hath gratis given to such the power to bee the subjects (that is, children) of god hereafter,
then, however, became the dead wilderness vocal: for from the ground a noise welled up, gurgling and rattling, as water gurgleth and rattleth at night through stopped-up water-pipes; and at last it turned into human voice and human speech:-it sounded thus:
"forsooth incontinency is necessary for continency's sake; a conflagration is extinguished by fire."
and when they are even the last men, and more beast than man, then riseth and riseth the populace in honour, and at last saith even the populace-virtue: 'lo, i alone am virtue!'"-
have no more the courage or the power so much as to lift up our eyes. we see her, at every turn, forcing and violating the rules of nature:
themselves, and would remain, even though all subjective conditions of the intuition were abstracted.
the high part he had undertaken; whereas, coming to discover his danger nearer hand, and his nose happening to bleed, he again changed that demiss and fawning countenance he had at first put on, into another of fear and amazement, filling his voice with
proof.--falsity consists solely in the privation of knowledge which inadequate ideas involve (two. xxxv.), nor have they any positive quality on account of which they are called false (two.
of which words, some are the names of the things conceived; as the names of all sorts of bodies, that work upon the senses, and leave an impression in the imagination: others are the names of the imaginations themselves; that is to say, of those ideas, or
for this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone,
(see also book one, chap, iv, init.) his attack is really concerned also with the theory of hobbes, which in some respects resembles, as we shall see, this first view; but, in form at least, it is directed against this form of contract.
it is by the loftiest and strongest instincts, when they break out passionately and carry the individual far above and beyond the average, and the low level of the gregarious conscience, that the self-reliance of the community is destroyed, its belief in
nevertheless, it awakens a deeper impression than the contortions of ten crucified martyrs. for beside all the resistless beauty of form, it possesses in the highest degree the property of the perpendicularity of all the figures."
and so the apostles were the first christian bishops, instituted by christ himselfe: in which sense the apostleship of judas is called (acts one.twenty.) his bishoprick.
one can only be silent and sit peacefully when one hath arrow and bow; otherwise one prateth and quarrelleth. let your peace be a victory!
pleasantly, and in my opinion justly, ordered a certain number of bushels of the same grain to be delivered to him, that he might not want wherewith to exercise so famous an art.
people both in peace and war. at this rate, agriculture was an honour to cyrus, and eloquence and the knowledge of letters to charlemagne.
in earnest, one read this author with more reverence and respect than is usually allowed to human writings; one while considering him in his person, by his actions and miraculous greatness, and another in the purity and inimitable polish of his language,
here the mind wills a certain event: immediately another event, unknown to ourselves, and totally different from the one intended, is produced: this event produces another, equally unknown: till at last, through a long succession, the desired event is
every man beholds his human condition with a degree of melancholy. as a ship aground is battered by the waves, so man, imprisoned in mortal life, lies open to the mercy of coming events.
"obstupui, steteruntque comae et vox faucibus haesit."
the first pure cognition of understanding, then, upon which is founded all its other exercise, and which is at the same time perfectly independent of all conditions of mere sensuous intuition, is the principle of the original synthetical unity of
signifieth as much, as "books written, or placed after his naturall philosophy:" but the schools take them for books of supernaturall philosophy: for the word metaphysiques will bear both these senses.
presented with the ridiculous spectacle of one (as the ancients said) "milking the he-goat, and the other holding a sieve."
it should be seen from the foregoing that what makes the will general is less the number of voters than the common interest uniting them; for under this system, each necessarily submits to the conditions he imposes on others; and this admirable agreement
and accordingly we find existing in the mind a priori, the pure form of sensuous intuitions in general, in which all the manifold content of the phenomenal world is arranged and viewed under certain relations.
art of prose-writing have been confounded: one, whose words drop down hesitatingly and coldly, as from the roof of a damp cave--he counts on their dull sound and echo; and another who manipulates his language like a flexible sword, and from his arm down
it, to the winds, to trust to the inconstant favour of princes and of fortune?
time, have so imprinted in her memory the meaning, usage, and all the consequence of the sound of these wicked syllables, as this good old woman did by reprimand and interdiction.
soul. these judgements, therefore, infinite in respect of their logical extent, are, in respect of the content of their cognition, merely limitative; and are consequently entitled to a place in our transcendental table of all the momenta of thought in
that space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things,
the latter perhaps wounds his vanity; but the former wounds his heart, his sympathy, which always says: "ah, why would you also have as hard a time of it as i have?"
prop. twenty five. we endeavour to affirm, concerning ourselves, and concerning what we love, everything that we can conceive to affect pleasurably ourselves, or the loved object.
yet this would be done with a demure abasing of your eye, sometimes, as the jesuits also do use.
wherein different from a common-wealth by institution
and some of those modern reformers who have placed themselves in strongest opposition to the religions of the past, have been noway behind either churches or sects in their assertion of the right of spiritual domination: one thousand.
plainly told that if he would not make use of help (for so they call that which is very often an obstacle), he would infallibly be a dead man. that good man, though terrified with this dreadful sentence, yet replied, "i am then a dead man."
argonauts of the ideal, more courageous perhaps than prudent, and often enough shipwrecked and brought to grief, nevertheless dangerously healthy, always healthy again,-it would seem as if, in recompense for it all, that we have a still undiscovered
plaything and another pain will then be necessary once more for "the old man"--always childish enough, an eternal child!
cato had the cause of his country always at heart; he lived for it alone, and could not bear to outlive it. the virtue of socrates was that of the wisest of men; but, compared with csar and pompey, cato seems a god among mortals.
occasion is the liberal man, in giving his friend the satisfaction of doing that towards him which above all things he most desires. when the philosopher diogenes wanted money, he used to say, that he redemanded it of his friends, not that he demanded it.
or the treasures of the arabians, when she turns her head to you for fragrant kisses, or with easily assuaged anger denies them, which she would rather by far you took by force, and sometimes herself snatches one!"--horace, od., ii. twelve, twenty one.
himself distinctly (four. xxvi.), because fourteen his power of activity is aided.
now, in the first place, if we have a proposition which contains the idea of necessity in its very conception, it is priori.
metellus, besides the favour of the people and of caesar--at that time of pompey's faction--was to appear accompanied with a rabble of slaves and gladiators; and cato only fortified with his own courage and constancy; so that his relations, domestics, and
five. contempt is the conception of anything which touches the mind so little, that its presence leads the mind to imagine those qualities which are not in it rather than such as are in it (cf. three. lii. note).
we, who are little read in books, are in this strait, that when we meet with a high fancy in some new poet, or some strong argument in a preacher, we dare not, nevertheless, commend it till we have first informed ourselves, through some learned man, if it
every style of writing should bear a certain trace of relationship with the monumental style, which is, indeed, the ancestor of all styles; so that to write as one speaks is just as faulty as to do the reverse, that is to say, to try and speak as one
it serves sometimes to protect the sovereign against the government, as the tribunes of the people did at rome; sometimes to uphold the government against the people, as the council of ten now does at venice; and sometimes to maintain the balance between
now these are things that often interfere with one another, and i have been told that in geometry (which pretends to have gained the highest point of certainty of all science) there are inevitable demonstrations found which subvert the truth of all
things which we do not perceive, but that they have need of an increase in their faculty of understanding. the will is thus distinguished from the intellect, the latter being finite and the former infinite.
but, on the sunday, he had a fainting fit; and when he came to himself, he told me that everything seemed to him confused, as if in a mist and in disorder, and that, nevertheless, this visitation was not unpleasing to him.
but now when i distinguish the wax from its outward adherents, and consider it as if it were naked, with it's coverings pull'd off, then i cannot but really perceive it with my mind, though yet perhaps my judgment may erre.
for this reason it is that, when we judge of a particular action, we are to consider the circumstances, and the whole man by whom it is performed, before we give it a name.
sect. one hundred six. thus, though looking back as far as records give us any account of peopling the world, and the history of nations, we commonly find the government to be in one hand; yet it destroys not that which i affirm, viz.
the best counsell, in those things that concern not other nations, but onely the ease, and benefit the subjects may enjoy, by lawes that look onely inward, is to be taken from the generall informations, and complaints of the people of each province, who
in full court, or in small committee, or confronted face to face, accuser and accused, men offer themselves to be judged. against their will they exhibit those decisive trifles by which character is read. but who judges? and what? not our understanding.
the vices of authority are chiefly four: delays, corruption, roughness, and facility. for delays: give easy access; keep times appointed; go through with that which is in hand, and interlace not business, but of necessity.
nay, even our own existence, which would in this case depend upon the self-existent reality of such a mere nonentity as time, would necessarily be changed with it into mere appearance-an absurdity which no one has as yet been guilty of.
all which causes of the weakening of mens faith, do manifestly appear in the examples following.
now, as i do not possess another intuition of self which gives the determining in me (of the spontaneity of which i am conscious), prior to the act of determination, in the same manner as time gives the determinable, it is clear that i am unable to
or other contentment, the accused obtained, or expected by the fact. for amongst praesumptions, there is none that so evidently declareth the author, as doth the benefit of the action.
some time after, he preferred him to the consular dignity, complaining that he had not the confidence to demand it; had him ever after for his very great friend, and was, at last, made by him sole heir to all his estate.
further, the desire, whereby a man living according to reason is bound to associate others with himself in friendship, i call honour thirteen ; by honourable i mean that which is praised by men living according to reason, and by base i mean that which is
(in prop. xv.), that without god nothing can be nor be conceived but that all things are in god. wherefore nothing can exist; outside himself, whereby he can be conditioned or constrained to act.
if a thousand men were not to pay their tax-bills this year, that would not be a violent and bloody measure, as it would be to pay them, and enable the state to commit violence and shed innocent blood.
"nothing good can be born now, the seed is so corrupt." --tertullian, de pudicita.
now epicurus, from a sole regard to these considerations, with some consistency concluded the highest good to be pleasure, because all the other objects seem to bring some delight to the soul.
described on curved surfaces, is geometry of three dimensions.
he not have to cry aloud with rage, pity, and horror: "oh, you bunglers, presumptuous pitiful bunglers, what have you done! was that a work for your hands? how you have hacked and botched my finest stone!
i am, however, a little roughly handled for an apprentice, and with a sudden and sharp alteration, being fallen in an instant from a very easy and happy condition of life into the most uneasy and painful that can be imagined.
it is very certain, at any rate, that once there was no pond here, and now there is one; and this indian fable does not in any respect conflict with the account of that ancient settler whom i have mentioned, who remembers so well when he first came here
inconsiderate, and rash. ill luck is good for something.
hence, men who are governed by reason--that is, who seek what is useful to them in accordance with reason, desire for themselves nothing, which they do not also desire for the rest of mankind, and, consequently, are just, faithful, and honourable in their
altered is zarathustra; a child hath zarathustra become; an awakened one is zarathustra: what wilt thou do in the land of the sleepers?
if a subject have a controversie with his soveraigne, of debt, or of right of possession of lands or goods, or concerning any service required at his hands, or concerning any penalty corporall, or pecuniary, grounded on a precedent law; he hath the same
should at large forge ourselves duties that would, as epicurus says, enjoin us to eat one another.
this was what i had hoped to make known by the treatise i had written, and so clearly to exhibit the advantage that would thence accrue to the public, as to induce all who have the common good of man at heart, that is, all who are virtuous in truth, and
positions we occupy; and that this perception can prove the contemporaneous existence of these places only through their reciprocal influence, and thereby also the coexistence of even the most remote objects-although in this case the proof is only
be useless to toil much about them, but let things be ruled by chance. this opinion has been more believed in in our day, from the great changes that have been seen, and are daily seen, beyond every human conjecture.
of death upon any of them they took prisoners, which was to set them up to the girdle in the earth, to shoot at the remaining part till it was stuck full of arrows, and then to hang them, they thought those people of the other world (as being men who had
other idea, when we think that we have surveyed it with sufficient accuracy? i believe the same arguments will prove, that even this command of the will gives us no real idea of force or energy.
mortal taste. instead of calling on some scholar, i paid many a visit to particular trees, of kinds which are rare in this neighborhood, standing far away in the middle of some pasture, or in the depths of a wood or swamp, or on a hill-top; such as the
for let it be supposed, that a christian king commit the authority of ordaining pastors in his dominions to another king, (as divers christian kings allow that power to the pope;) he doth not thereby constitute a pastor over himself, nor a soveraign
he has done a thing not only excusable, according to the military laws of this age, but necessary and (as we are of opinion) commendable.
most of them go for no other end but to come back again; they proceed in their travel with vast gravity and circumspection, with a silent and incommunicable prudence, preserving themselves from the contagion of an unknown air.
condemn the abuse and profanation of that sacred title; so in physic i very much honour that glorious name, its propositions, its promises, so useful for the service of mankind; but the ordinances it foists upon us, betwixt ourselves, i neither honour nor
greater inducement to this i request all who may have any objections to make to them, to take the trouble of forwarding these to my publisher, who will give me notice of them, that i may endeavor to subjoin at the same time my reply; and in this way
but i have already said that such is not my object; i have only touched on the question, because it enables me to prove easily that which i have in view.
common-wealths can endure no diet: for seeing their expence is not limited by their own appetite, but by externall accidents, and the appetites of their neighbours, the publique riches cannot be limited by other limits, than those which the emergent
at one o'clock the next day massasoit "brought two fishes that he had shot," about thrice as big as a bream; "these being boiled, there were at least forty looked for a share in them. the most ate of them.
summing up of the consequences of one saying to another. and because the same things may enter into account for divers accidents; their names are (to shew that diversity) diversly wrested, and diversified.
but the common-wealth is no person, nor has capacity to doe any thing, but by the representative, (that is, the soveraign;) and therefore the soveraign is the sole legislator.
there are none but fools who suffer themselves to be persuaded that this hard and massive body which is baked in our kidneys is to be dissolved by drinks; wherefore, when it is once stirred, there is nothing to be done but to give it passage; and, for
i endeavour to flatter death by these frivolous circumstances; or, to say better, to discharge myself from all other incumbrances, that i may have nothing to do, nor be troubled with anything but that which will lie heavy enough upon me without any other
is actuated in its operations? astronomers had long contented themselves with proving, from the phaenomena, the true motions, order, and magnitude of the heavenly bodies: till a philosopher, at last, arose, who seems, from the happiest reasoning, to have
what it had taken in: he has his arms full, and can embrace no more: unworthy of the benefit fortune has conferred upon him and the advantage she had put into his hands: for what utility does he reap from it, if, notwithstanding, he give his enemy respite
unless we know that the figure can be cogitated under the conditions upon which all objects of experience rest.
in the latter case, every one sought his own private advantage, either by open force, if he thought himself strong enough, or by address and cunning, if he felt himself the weaker.
men. therefore atheism did never perturb states; for it makes men wary of themselves, as looking no further: and we see the times inclined to atheism (as the time of augustus caesar) were civil times.
yet are they not universally exempt; witness the furious encounters of bees, and the enterprises of the princes of the contrary armies:--
seeing the bad state it is in, -- this refers to the plague then raging, and which carried off fourteen,zero persons at bordeaux. --particularly for people coming away from so fine an air as this is where i am.
"omnem crede diem tibi diluxisse supremum grata superveniet, quae non sperabitur, hora."
from the same it is, that in every christian state there are certaine men, that are exempt, by ecclesiasticall liberty, from the tributes, and from the tribunals of the civil state; for so are the secular clergy, besides monks and friars, which in many
neverthelesse, they were no more laws than are these other precepts, "repent, be baptized; keep the commandements; beleeve the gospel; come unto me; sell all that thou hast; give it to the poor;" and "follow me;" which are not commands, but invitations,
"what you will," said he, "provided it be none of your secrets."
cato has a way out of it: with one hand he will open a wide path to freedom; his sword, which he has borne unstained by disgrace and innocent of crime even in a civil war, will still perform good and noble deeds; it will give to cato that freedom which it
it is not worth the while to go round the world to count the cats in zanzibar. yet do this even till you can do better, and you may perhaps find some "symmes' hole" by which to get at the inside at last.
thou art my witness and that divinity who hath implanted thee in the hearts of the wise, that i brought to my duties no aim but zeal for the public good.
acquaintance, of entertaining the first comers and keeping a whole company in breath, or taking up the ear of a prince with all sorts of discourse without wearying themselves: they never want matter by reason of the faculty and grace they have in taking
afterwards throw all other parts of their belief into the same uncertainty, they having with them no other authority or foundation than the others they had already discomposed; and shake off all the impressions they had received from the authority of the
the same reasonable. yet during the folly, he that hath right of governing them, may give authority to the guardian. but this again has no place but in a state civill, because before such estate, there is no dominion of persons.
for thee, whose coldness inflameth, whose hatred misleadeth, whose flight enchaineth, whose mockery-pleadeth:
but it is manifest, by the many reprehensions of them by our saviour, that they corrupted the text of the law with their false commentaries, and vain traditions; and so little understood the prophets, that they did neither acknowledge christ, nor the
for this reason the argument which is always forthcoming to silence those who conceive extraordinary hopes of man, namely the appeal to experience, is for ever invalid and vain. we give up the past to the objector, and yet we hope.
yet they all give evidence for a miracle, wrought on the niece of the famous pascal, whose sanctity of life, as well as extraordinary capacity, is well known.
i think that he should keep a caravansary on the world's highway, where philosophers of all nations might put up, and on his sign should be printed, "entertainment for man, but not for his beast.
and so if a dryness of throat arises (not as 'tis used from the necessity of drink for the conservation of the body , but) from an unusual cause , as it happens in a dropsie , 'tis far better that it should then deceive us ; then that it should alwayes
for the passions of men, which asunder are moderate, as the heat of one brand; in assembly are like many brands, that enflame one another, (especially when they blow one another with orations) to the setting of the common-wealth on fire, under pretence of
"ye shall be as gods, knowing good and evil." and the sirens, in homer, to allure ulysses, and draw him within the danger of their snares, offered to give him knowledge.
a priori. by the conceptions, therefore, of unity, truth, and perfection, we have made no addition to the transcendental table of the categories, which is complete without them.
by highmindedness i mean the desire whereby every man endeavours, solely under the dictates of reason, to aid other men and to unite them to himself in friendship.
with the government, from relapsing into the miserable condition of civill warre. and consequently he was, when elected, a soveraign absolute.
could oblige his posterity to that government, of which he himself was a subject, and that his compact held them; whereas, it being only a necessary condition annexed to the land, and the inheritance of an estate which is under that government, reaches
do they not grow for woodchucks partly? the ear of wheat (in latin spica , obsoletely speca , from spe , hope) should not be the only hope of the husbandman; its kernel or grain ( granum from gerendo , bearing) is not all that it bears.
ah! my friends! that your very self be in your action, as the mother is in the child: let that be your formula of virtue!
worldly goods are not goods to god; therefore they are not goods to us; offending and being offended are equally testimonies of imbecility; 'tis therefore folly to fear god. god is good by his nature; man by his industry, which is more.
i am of opinion that a man must be very cautious how he values himself, and equally conscientious to give a true report, be it better or worse, impartially. if i thought myself perfectly good and wise, i would rattle it out to some purpose.
of which we never could be certain, inasmuch as we employ induction alone in our search, without considering that in this way we can never understand wherefore precisely these conceptions, and none others, abide in the pure understanding.
fought, and carried with them as manifest testimony of valour and military conduct, as those of any whatever.
ne amores quidem sanctos a sapiente alienos esse arbitrantur.... queeramus, ad quam usque otatem juvenes amandi sint.
sect. two hundred eight. fourthly, but if the unlawful acts done by the magistrate be maintained (by the power he has got), and the remedy which is due by law, be by the same power obstructed; yet the right of resisting, even in such manifest acts of
"quo in plures usus sis, minus in multos uti possis.... quid autem est stultius, quam, quod libenter facias, curare ut id diutius facere non possis;"
aristotle gives it the first place amongst external goods; and avoids, as too extreme vices, the immoderate either seeking or evading it.
where this unity of time is not to be met with, as is the case with noumena, the whole use, indeed the whole meaning of the categories is entirely lost, for even the possibility of things to correspond to the categories is in this case incomprehensible.
before brimful of grief, the least addition overflowed the bounds of all patience.
in you, ye higher men, there must be more of that which the magician calleth his evil spirit of magic and deceit:-we must indeed be different.
it returneth only, it cometh home to me at last-mine own self, and such of it as hath been long abroad, and scattered among things and accidents.
but though this conclusion concerning human ignorance be the result of the strictest scrutiny of this subject, men still entertain a strong propensity to believe that they penetrate farther into the powers of nature, and perceive something like a
to know what questions we may reasonably propose is in itself a strong evidence of sagacity and intelligence.
conquers he rests at your discretion, and it is impossible that he should not conquer with your help.
the career of our desires ought to be circumscribed and restrained to a short limit of the nearest and most contiguous commodities; and their course ought, moreover, to be performed not in a right line, that ends elsewhere, but in a circle, of which the
thirteen just as if thought were in the first instance a function of the understanding; in the second, of judgement; in the third, of reason. a remark which will be explained in the sequel.
those dingy, fire-warmed, used-up, green-tinted, ill-natured souls-how could their envy endure my happiness!
itself without the thing, can neither be nor be conceived.
himself, as well as in others, what truth sets before him; if it be caesar, let him boldly think himself the greatest captain in the world.
on one side was the reason of the cause; on the other side, the reason of the judicial forms: he in some sort satisfied both, leaving the sentence in the state it was, and out of his own purse recompensing the condemned party.
our american character is marked by a more than average delight in accurate perception, which is shown by the currency of the byword, "no mistake."
either we can absolutely judge, or absolutely we cannot if our intellectual and sensible faculties are without foot or foundation, if they only pull and drive, 'tis to no purpose that we suffer our judgments to be carried away with any part of their
to serve both intentions, the way would be briefly thus. that there be two rates of usury: the one free, and general for all; the other under license only, to certain persons, and in certain places of merchandizing.
as little is there an inherent necessity that any human being should be a selfish egotist, devoid of every feeling or care but those which centre in his own miserable individuality.
spit on the city of compressed souls and slender breasts, of pointed eyes and sticky fingers-
'tis in everything else the same; a violent imagination hath seized me: i find it a nearer way to change than to subdue it: i depute, if not one contrary, yet another at least, in its place. variation ever relieves, dissolves, and dissipates.
the first, is from numbers eleven. where moses not being able alone to undergoe the whole burthen of administring the affairs of the people of israel, god commanded him to choose seventy elders, and took part of the spirit of moses, to put it upon those
as the heron looketh contemptuously at shallow pools, with backward-bent head, so do i look at the throng of grey little waves and wills and souls.
and according to this acceptation of the word, substance and body, signifie the same thing; and therefore substance incorporeall are words, which when they are joined together, destroy one another, as if a man should say, an incorporeall body.
fire. the apostle here seemeth to allude to the words of the prophet zachary, ch. thirteen. eight,nine.
yet till this is otherwise we are not civilized, and, if gentlemen and ladies, are not true men and women. this certainly suggests what change is to be made. it may be vain to ask why the imagination will not be reconciled to flesh and fat.
will be by this impetuosity hindered. for anger not only disturbs, but, of itself, also wearies the arms of those who chastise; this fire benumbs and wastes their force; as in precipitation, "festinatio tarda est,"--haste trips up its own heels, fetters,
"all that sort of people."--horace, sat., i. two, two.
but were turned into baboons. what impressions will not the weakness of human belief admit?
right it has to make laws for all the parts, and for every member of the society, prescribing rules to their actions, and giving power of execution, where they are transgressed, the legislative must needs be the supreme, and all other powers, in any
for experience possesses its unity from the synthetical unity which the understanding, originally and from itself, imparts to the synthesis of the imagination in relation to apperception, and in a priori relation to and agreement with which phenomena, as
everything among them talketh; no one knoweth any longer how to understand. everything falleth into the water; nothing falleth any longer into deep wells.
for if a question be in itself absurd and unsusceptible of a rational answer, it is attended with the danger-not to mention the shame that falls upon the person who proposes it-of seducing the unguarded listener into making absurd answers, and we are
alledged for it,) then, because it is a worship of humane institution, it is idolatry.
after truth, i thought that a procedure exactly the opposite was called for, and that i ought to reject as absolutely false all opinions in regard to which i could suppose the least ground for doubt, in order to ascertain whether after that there remained
should do, or according to the belief they entertain that the government would, or would not, do it in the manner they prefer; but very rarely on account of any opinion to which they consistently adhere, as to what things are fit to be done by a
only name it, whatever i have i offer thee! "to refresh me? to refresh me? oh, thou prying one, what sayest thou! but give me, i pray thee---" what? what? speak out! "another mask! a second mask!"
physic, according to which, all that is useful is also just and honest: and of what is held by the stoics, that nature herself proceeds contrary to justice in most of her works: and of what is received by the cyrenaics, that there is nothing just of
medicine we understand what are become of all our brave philosophical precepts?
poison. there was never any famous orator known to come out of persia or macedon.
covenants entred into by fear, in the condition of meer nature, are obligatory. for example, if i covenant to pay a ransome, or service for my life, to an enemy; i am bound by it.
the romans were six hundred years before they received it; and after having made trial of it, banished it from the city at the instance of cato the censor, who made it appear how easy it was to live without it, having himself lived fourscore and five
'twas once-methinks year one of our blessed lord,-drunk without wine, the sybil thus deplored:-"how ill things go! decline! decline! ne'er sank the world so low! rome now hath turned harlot and harlot-stew, rome's caesar a beast, and god-hath turned jew!"
i confess, we find among the jews, as well as other nations, that men did sell themselves; but, it is plain, this was only to drudgery, not to slavery: for, it is evident, the person sold was not under an absolute, arbitrary, despotical power: for the
even first suggested it. but it is plain, from the manner in which this philosopher solves the difficulties he himself raises, concerning the origin of arbitrary signs, that he assumes what i question, viz.
all who have been in france about that time have heard of the reputation of mons. heraut, the lieutenant de police , whose vigilance, penetration, activity, and extensive intelligence have been much talked of.
neither pains nor pleasures are homogeneous, and pain is always heterogeneous with pleasure. what is there to decide whether a particular pleasure is worth purchasing at the cost of a particular pain, except the feelings and judgment of the experienced?
but because we are very easily seduced into employing these pure cognitions and principles of the understanding by themselves, and that even beyond the boundaries of experience, which yet is the only source whence we can obtain matter (objects) on which
besides that, the refining of wits does not make people wiser in a government: this idle employment springs from this, that every one applies himself negligently to the duty of his vocation, and is easily debauched from it.
"the ivory grows soft under his touch and yields to his fingers." --ovid, metam., x. two hundred eighty three.
not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as i said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge.
a liberty for every one to do what he lists, to live as he pleases, and not to be tied by any laws: but freedom of men under government is, to have a standing rule to live by, common to every one of that society, and made by the legislative power erected
again, pleasure and pain are passive states or passions, whereby every man's power or endeavour to persist in his being is increased or diminished, helped or hindered (three. xi. and note).
encountering a lesser evil (three. xxviii.). but if the evil which he fears be shame, timidity becomes bashfulness.
a private man has alwaies the liberty, (because thought is free,) to beleeve, or not beleeve in his heart, those acts that have been given out for miracles, according as he shall see, what benefit can accrew by mens belief, to those that pretend, or
why does the spider make her web tighter in one place, and slacker in another; why now make one sort of knot, and then another, if she has not deliberation, thought, and conclusion?
but what greater temptation than to appear a missionary, a prophet, an ambassador from heaven? who would not encounter many dangers and difficulties, in order to attain so sublime a character?
therefore, whatsoever brings about the preservation of the proportion between motion and rest, which the parts of the human body mutually possess, preserves the specific reality of the human body, and consequently renders the human body capable of being
it was late in the afternoon only when zarathustra, after long useless searching and strolling about, again came home to his cave.
inconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety--in order to enjoy life!
"satisfied!" said he; "some men are satisfied with one thing, and some with another. one man, perhaps, if he has got enough, will be satisfied to sit all day with his back to the fire and his belly to the table, by george!"
pleasing all: a mark that can never be aimed at or hit poets possession begets a contempt of what it holds and rules prolong his life also prolonged and augmented his pain regret so honourable a post, where necessity must make them bold sense: no one who
and that all the kinds are multiplied in some number; by which it seems not to be likely that god should have made this work only without a companion; and that the matter of this form should have been totally drained in this individual.
xxxiii.); contrariwise, in so far as they are referred to god, they are true (two. xxxii.).
but the subjects of an arbitrary despot are so far from having the like favour to expect from their chief, that they themselves and everything they possess are his property, or at least are considered by him as such; so that they are forced to receive, as
according whereunto (gen eighteen.eighteen, nineteen.) god saith, "all the nations of the earth shall be blessed in him, for i know him that he will command his children and his houshold after him, and they shall keep the way of the lord."
i correct the faults of inadvertence, not those of custom. do i not talk at the same rate throughout? do i not represent myself to the life? 'tis enough that i have done what i designed; all the world knows me in my book, and my book in me."
nor has his design succeeded altogether ill; for, whether upon the account of the more honour in such a condescension, or out of a natural compassion that has a very great power over me, i have an inclination towards the meaner sort of people.
they being come, he ties a rope to one of the arms of the prisoner, of which, at a distance, out of his reach, he holds the one end himself, and gives to the friend he loves best the other arm to hold after the same manner; which being.
corollary one.--he who conceives, that one whom he loves hates him, will be a prey to conflicting hatred and love. for, in so far as he conceives that he is an object of hatred, he is determined to hate his enemy in return.
artists of life. the angry and reverent spirit peculiar to youth appears to allow itself no peace, until it has suitably falsified men and things, to be able to vent its passion upon them: youth in itself even, is something falsifying and deceptive.
this, however, is my blessing: to stand above everything as its own heaven, its round roof, its azure bell and eternal security: and blessed is he who thus blesseth!
i am in my own nature not melancholic, but meditative; and there is nothing i have more continually entertained myself withal than imaginations of death, even in the most wanton time of my age:
we will suppose, however, that this first difficulty is obviated.
explanation--thus confidence springs from hope, and despair from fear, when all cause for doubt as to the issue of an event has been removed: this comes to pass, because man conceives something past or future as present and regards it as such, or else
right and authority of persuasion, the sole mark of truth; which also we do not see with our own eyes, nor receive by our own means; that great and sacred image could not abide in so wretched a habitation if god for this end did not prepare it, if god did
something far superior to this is sufficiently common even now, to give ample earnest of what the human species may be made.
to prudence, if you adde the use of unjust, or dishonest means, such as usually are prompted to men by feare, or want; you have that crooked wisdome, which is called craft; which is a signe of pusillanimity.
i have never known anything of trouble, and have had little to do in anything but the management of my own affairs: or, if i have, it has been upon condition to do it at my own leisure and after my own method; committed to my trust by such as had a
but that caesar, or the angel gabriel, or any being never existed, may be a false proposition, but still is perfectly conceivable, and implies no contradiction.
here are brave ranting words; but a very slight accident put this man's understanding in a worse condition than that of the meanest shepherd, notwithstanding this instructing god, this divine wisdom.
it is not only in some sort insinuated into all the infidel nations on this side of the world, by a certain imitation, but in these barbarians also, as by a common and supernatural inspiration; for we find there the belief of purgatory, but of a new form;
filth is at the bottom of their souls; and alas! if their filth hath still spirit in it!
corollary one.--if we conceive that anyone, whom we have hitherto regarded with no emotion, pleasurably affects something similar to ourselves, we shall be affected with love towards him.
more than a man discovers in himself. we owe more love to god than to ourselves, and know him less; and yet speak of him as much as we will.
"habita fides ipsam plerumque fidem obligat."
these exquisite subtleties are only fit for sermons; they are discourses that will send us all saddled into the other world.
i answer; the fundamental law of nature being, that all, as much as may be, should be preserved, it follows, that if there be not enough fully to satisfy both, viz, for the conqueror's losses, and children's maintenance, he that hath, and to spare, must
this is still more evident from the effects of discipline and education on animals, who, by the proper application of rewards and punishments, may be taught any course of action, and most contrary to their natural instincts and propensities.
"thou mayest have deceived subtler ones than i," said zarathustra sternly. "i am not on my guard against deceivers; i have to be without precaution: so willeth my lot.
the power and honour of subjects vanisheth in the presence of the power soveraign
as the assemblies by curi persisted under the kings till the time of servius, and the reign of the later tarquin was not regarded as legitimate, royal laws were called generally leges curiat .
the actual "interests" of the scholar, therefore, are generally in quite another direction--in the family, perhaps, or in money-making, or in politics; it is, in fact, almost indifferent at what point of research his little machine is placed, and whether
but of time and of becoming shall the best similes speak: a praise shall they be, and a justification of all perishableness!
"convenit a litibus, quantum licet, et nescio an paulo plus etiam quam licet, abhorrentem esse: est enim non modo liberale, paululum nonnunquam de suo jure decedere, sed interdum etiam fructuosum."
reverence of the dead, but from the competition, and mutuall envy of the living.
perception. but the only existence cognized, under the condition of other given phenomena, as necessary, is the existence of effects from given causes in conformity with the laws of causality.
and that having seized his whole will, brought it back with equal concurrence and appetite to plunge and lose itself in mine. i may truly say lose, reserving nothing to ourselves that was either his or mine.-- all this relates to estienne de la boetie.
note.--if anyone desires an example to throw more light on this question, i shall, i fear, not be able to give him any, which adequately explains the thing of which i here speak, inasmuch as it is unique; however, i will endeavour to illustrate it as far
looking one while upon those, and then upon others, friends and enemies, after such a manner as encouraged those, and signified to the others that he would sell his life dear to any one who should attempt to take it from him, and so they came off; for
the thracian ambassadors coming to comfort archileonida, the mother of brasidas, upon the death of her son, and commending him to that height as to say he had not left his like behind him, she rejected this private and particular commendation to attribute
i watched a couple that were fast locked in each other's embraces, in a little sunny valley amid the chips, now at noon-day prepared to fight till the sun went down, or life went out.
two.fourteen.) where he saith, alluding to that place, that our blessed saviour "gave himself for us, that he might purifie us to himself, a peculiar (that is, an extraordinary) people:" for the word is in the greek periousios, which is opposed commonly
as they look upon things as means, they cannot believe them to be self--created; but, judging from the means which they are accustomed to prepare for themselves, they are bound to believe in some ruler or rulers of the universe endowed with human freedom,
sand. such is the color of its iris. this is that portion, also, where in the spring, the ice being warmed by the heat of the sun reflected from the bottom, and also transmitted through the earth, melts first and forms a narrow canal about the still
to fail, but the castle was immediately blown up from its foundations, no one stone being left upon another.
to depend on the simple qualities of objects, without any secret structure of parts. we are apt to imagine that we could discover these effects by the mere operation of our reason, without experience.
after the death of joshua, till the time of saul, the time between is noted frequently in the book of judges, "that there was in those dayes no king in israel;" and sometimes with this addition, that "every man did that which was right in his own eyes."
conversation is a game of circles. in conversation we pluck up the termini which bound the common of silence on every side. the parties are not to be judged by the spirit they partake and even express under this pentecost.
in the phenomenon to determine the succession, and to render a certain sequence objectively necessary. and, in this case, i cannot say that two states in a phenomenon follow one upon the other, but only that one apprehension follows upon another.
the revocation of some decree, and pericles remonstrating to him, that it was forbidden to take away the tablet wherein a law had once been engrossed, he advised him to turn it only, that being not forbidden; and plutarch commends philopoemen, that being
have in common, under the name of citizen , the same authority over his children, as he was exercising separately under the name of father , and would not be less obeyed when speaking in the name of the law, than when he spoke in that of nature.
to serve the turn: but such, as when i compare them with that which i have before (chapter thirty eight.) alledged out of the fourteen of job, seem to mee much more subject to a divers interpretation, than the words of job.
the other way, of offering a man's self and the utmost service he is able to do, both to one party and the other, has still less of prudence in it than conscience.
-the most comprehensive soul, which can run and stray and rove furthest in itself; the most necessary soul, which out of joy flingeth itself into chance:-
of mankind. hence it is, that the controversies that happen between any man of the society with those that are out of it, are managed by the public; and an injury done to a member of their body, engages the whole in the reparation of it.
it must, however, be noted, that when i say that it is a property of love, that the lover should wish to unite himself to the beloved object, i do not here mean by wish consent, or conclusion, or a free decision of the mind (for i have shown such, in two.
understanding, and learned what was right.
attributes to them? when i play with my cat who knows whether i do not make her more sport than she makes me? we mutually divert one another with our play. if i have my hour to begin or to refusc, she also has hers.
established. here we have a new and worse difficulty to grapple with; for if men need speech to learn to think, they must have stood in much greater need of the art of thinking, to be able to invent that of speaking.
do not let yourselves be imposed upon or put upon! who then is your neighbour? even if ye act "for your neighbour"-ye still do not create for him!
those are excusable that content themselves with possessing us, without extending farther and introducing their followers; but courteous and kind are those whose passage brings us any profitable issue.
the particular error first makes the public error, and afterwards, in turn, the public error makes the particular one; and thus all this vast fabric goes forming and piling itself up from hand to hand, so that the remotest witness knows more about it than
of all egotists, montaigne, if not the greatest, was the most fascinating, because, perhaps, he was the least affected and most truthful.
but we see, on the contrary, that nothing in argument renders our sentiment so delicate, as the opinion of pre-eminence, and disdain of the adversary; and that, in reason, 'tis rather for the weaker to take in good part the oppositions that correct him
what do their retrograde by-paths concern us! the main thing about them is not that they wish to go "back," but that they wish to get away therefrom. a little more strength, swing, courage, and artistic power, and they would be off--and not back!
--who recounts to him what a world of money he has got, especially in certain little villages of sicily, by teaching school, and that he made never a penny at sparta: "what a sottish and stupid people," said socrates, "are they, without sense or
or "that artist enlarges me, why should he not be great?"
somehow indispensable. i might affirm, with many others, that languages arose in the domestic intercourse between parents and their children.
as we see in the bread we eat, it is nothing but bread, but, by being eaten, it becomes bones, blood, flesh, hair; and nails:--
pol i me occidistis, amici, non servastis, ait; cui sic extorta voluptas, et demptus per vim mentis gratissimus error;
the prudence which secures an outward well-being is not to be studied by one set of men, whilst heroism and holiness are studied by another, but they are reconcilable. prudence concerns the present time, persons, property and existing forms.
of persons artificiall, some have their words and actions owned by those whom they represent. and then the person is the actor; and he that owneth his words and actions, is the author: in which case the actor acteth by authority.
making, and executing of good lawes, to which individuall persons may apply their own cases.
could not, and was warned by the god apollo, in a dream, to leave her unpolluted and untouched, till she should first be brought to bed. these were the father and mother of plato.
that philosopher would hardly have advised clisthenes to have refused hippoclides the fair agarista his daughter, for having seen him stand on his head upon a table.
christ also said (math. eight.twenty six.) to have rebuked the winds? is not he said also (luk. four. thirty nine.) to rebuke a fever? yet this does not argue that a fever is a divel.
but it is in the new monarchy that difficulties really exist.
this makes him willing to quit a condition, which, however free, is full of fears and continual dangers: and it is not without reason, that he seeks out, and is willing to join in society with others, who are already united, or have a mind to unite, for
amongst irregular deportment, let us not forget that haughty one of the emperor constantius, who always in public held his head upright and stiff, without bending or turning on either side, not so much as to look upon those who saluted him on one side,
"servitus obedientia est fracti animi et abjecti, arbitrio carentis suo."
to pieces. i do not believe that the most seared conscience could have counterfeited so great an assurance.
those whose opinions are decidedly repugnant to ours are not in that account barbarians and savages, but on the contrary that many of these nations make an equally good, if not better, use of their reason than we do.
let the historians never trouble themselves with inquiring about me: i will tell them about it." a free and generous confession enervates reproach and disarms slander.
the second is, that probable conjectures, or obscure traditions, many times turn themselves into prophecies; while the nature of man, which coveteth divination, thinks it no peril to foretell that which indeed they do but collect.
the root of the plant is not unsightly to science, though for chaplets and festoons we cut the stem short. and i must hazard the production of the bald fact amidst these pleasing reveries, though it should prove an egyptian skull at our banquet.
natural, that the very brutes themselves sometimes give evident proofs of it.
"each man alienates, i admit, by the social compact, only such part of his powers, goods and liberty as it is important for the community to control; but it must also be granted that the sovereign is sole judge of what is important."
lo! this cup is again going to empty itself, and zarathustra is again going to be a man.
"one lamp seems double, and the men appear each on two bodies double heads to bear."
note.--it is evident, from four. iv., that the hypothesis of this proposition is false and inconceivable, except in so far as we look solely to the nature of man, or rather to god; not in so far as the latter is infinite, but only in so far as he is the
but they are pleasant, when, to give some certainty to the laws, they say, that there are some firm, perpetual, and immovable, which they call natural, that are imprinted in human kind by the condition of their own proper being; and of these some reckon
as for the method of taking the vote, it was among the ancient romans as simple as their morals, although not so simple as at sparta.
in april follow the double white violet; the wallflower; the stock-gilliflower; the cowslip; flowerdelices, and lilies of all natures; rosemary-flowers; the tulippa; the double peony; the pale daffodil; the french honeysuckle; the cherry-tree in blossom;
he had them cut in pieces and thenceforward made war with his own arms and not those of others. i would also call to mind a figure out of the old testament which well illustrates this point.
that that is, is between superior and inferior, whose fortunes may comprehend the one the other.
capets, so called from their short capes, were the students of montaigne college at paris, and were held in great contempt.
the temperature of the boiling spring the same day was forty five, or the warmest of any water tried, though it is the coldest that i know of in summer, when, beside, shallow and stagnant surface water is not mingled with it.
but, if that which he affirms of himself be attributable to the idea of man or animals in general, he will not be so greatly pleased: he will, on the contrary, feel pain, if he conceives that his own actions fall short when compared with those of others.
representatives upon just and undeniably equal measures, suitable to the original frame of the government, it cannot be doubted to be the will and act of the society, whoever permitted or caused them so to do.
eighty two. all our reasonings concerning matter of fact are founded on a species of analogy, which leads us to expect from any cause the same events, which we have observed to result from similar causes.
that can never be aimed at or hit pleasure of telling (a pleasure little inferior to that of doing possession begets a contempt of what it holds and rules practical jokes: tis unhandsome to fight in play preachers very often work more upon their auditory
thither in summer days, when distinguished guests came, i took them, and a priceless domestic swept the floor and dusted the furniture and kept the things in order.
if i am not able to contend with it, i escape from it; and in avoiding it, slip out of the way, and make, my doubles; shifting place, business, and company, i secure myself in the crowd of other thoughts and fancies, where it loses my trace, and i escape.
but, on the contrary, hannibal in the same war ruined himself by abandoning the conquest of a foreign country to go and defend his own.
one evening one sat by my door two paces from me, at first trembling with fear, yet unwilling to move; a poor wee thing, lean and bony, with ragged ears and sharp nose, scant tail and slender paws.
which treats of political laws, that is to say, of the form of government.
in the same note to three. xi.) is pain, which, in so far as it is referred to the body, consists in the absolute decrease or hindrance of the body's power of activity; therefore (four. xxxviii.) it is always bad. q.e.five hundred.
the first part of "zarathustra" was written in about ten days-that is to say, from the beginning to about the middle of february one thousand eight hundred eighty three.
superfluous, is guilty of the warre that thereupon is to follow; and therefore doth that, which is contrary to the fundamentall law of nature, which commandeth to seek peace.
and fear to injure him, such a one can find no better example than the actions of this man. the only thing he can be accused of is that in the creation of julius two.
i am so fully satisfied of the greatness of those people, that this story does not only not appear to me, as to bodin, incredible; but i do not find it so much as rare and strange.
human necessity, dying, at last, in battle, with his sword in his hand, for the defence of his country, on the one part; and on the other part, the life of one thousand.
it seems, for the time, to inherit all that has yet existed and to dictate to the unborn. it affects every thought of man and goes to fashion every institution. but to make it available it needs a vehicle or art by which it is conveyed to men.
from father to son, to which they submitted, without other constraint than the reverence to custom.
we may, therefore, observe, as the first experiment to our present purpose, that, upon the appearance of the picture of an absent friend, our idea of him is evidently enlivened by the resemblance , and that every passion, which that idea occasions,
but thy fools'-word injureth me, even when thou art right! and even if zarathustra's word were a hundred times justified, thou wouldst ever-do wrong with my word!
i would have my matter distinguish itself; it sufficiently shows where it changes, where it concludes, where it begins, and where it rejoins, without interlacing it with words of connection introduced for the relief of weak or negligent ears, and without
eyes with fennel; the storks to give themselves clysters of sea-water; the elephants to draw not only out of their own bodies, and those of their companions, but out of the bodies of their masters too (witness the elephant of king porus whom alexander
this practice in philosophy of disputing against every thing, and of absolutely concluding nothing, begun by socrates, repeated by arcesilaus, and confirmed by cameades, has continued in use even to our own times.
apt to receive into him the divine knowledge, making nought of his own judgment, to give more room to faith; neither disbelieving nor establishing any dogma against common observances; humble, obedient, disciplinable, and studious; a sworn enemy of
young, a flower-decked cavern home; old, a dragon thence doth roam.
that law, every one must needs have a right to do.
the purest are to be masters of the world, the least known, the strongest, the midnight-souls, who are brighter and deeper than any day.
then said she: 'i marked thee fastening upon my words silently and intently, and i expected, or--to speak more truly--i myself brought about in thee, this state of mind.
they even dream that jesus has left replies to precisely these interrogatories. never a moment did that sublime spirit speak in their patois . to truth, justice, love, the attributes of the soul, the idea of immutableness is essentially associated.
an able conductor of souldiers, is of great price in time of war present, or imminent; but in peace not so. a learned and uncorrupt judge, is much worth in time of peace; but not so much in war.
judgment; and hath for cause, not his specificall nature, and generation; but the promise. for st. peter saies not, "wee look for new heavens, and a new earth, (from nature) but from promise."
therefore the free man, in order to enjoy greater freedom, desires to possess the general rights of citizenship. q.e.five hundred.
the rest being equal, the government under which, without external aids, without naturalisation or colonies, the citizens increase and multiply most, is beyond question the best. the government under which a people wanes and diminishes is worst.
therefore let any prince or state think solely of his forces, except his militia of natives be of good and valiant soldiers.
prop. nine. the mind, both in so far as it has clear and distinct ideas, and also in so far as it has confused ideas, endeavours to persist in its being for an indefinite period, and of this endeavour it is conscious.
not so great from an uneasy being to none at all, as it is from a sprightly and flourishing being to one that is troublesome and painful.
his prey, cared very little, if by so doing he caused his companions to miss theirs.
in reasoning on the principles he lays down, he ought to have said that the state of nature, being that in which the care for our own preservation is the least prejudicial to that of others, was consequently the best calculated to promote peace, and the
sympathising in the conception of supreme goodness.
let them, then, become organs of the holy ghost; let them be lovers; let them behold truth; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. this old age ought not to creep on a human mind.
however, a still greater part of this heap had a different destiny from what was intended; for, either because the ice was found not to keep so well as was expected, containing more air than usual, or for some other reason, it never got to market.
even the grossest delusion. people at a distance, who are weak enough to think the matter at all worth enquiry, have no opportunity of receiving better information. the stories come magnified to them by a hundred circumstances.
there is no fortune-teller, if we have this authority, but, if a man will take the pains to tumble and toss, and narrowly to peep into all the folds and glosses of his words, he may make him, like the sibyls, say what he will.
note), in proportion as he can distinguish them from others, and regard them as something special. therefore, a man will take most pleasure in contemplating himself, when he contemplates some quality which he denies to others.
for we assume that peter has the idea of the loved object as already in his possession, while paul has the idea of the loved object as lost.
we can easily show in like manner, that all other causes of hatred depend solely on differences, and not on the agreement between men's natures.
fled from a battle; whereas he ordained only that they be for three days exposed in the public dressed in woman's attire, hoping yet for some service from them, having awakened their courage by this open shame:
the emperor of constantinople, to oppose his neighbours, put ten,zero turks into greece, who after the war would not go away again, which was the beginning of the servitude of greece to the infidels.
as for the books of the new testament, they are equally acknowledged for canon by all christian churches, and by all sects of christians, that admit any books at all for canonicall.
and there is no reason to despair of equal success in our enquiries concerning the mental powers and economy, if prosecuted with equal capacity and caution.
afterwards be believed that he had discovered five others, which were added under the name of post predicaments. but his catalogue still remained defective.
the trivial prophecy, which i heard when i was a child, and queen elizabeth was in the flower of her years, was,
do you wonder that god, who so loves the good, who would have them attain the highest goodness and pre-eminence, should appoint fortune to be their adversary?
by closing the eyes and slumbering, and consenting to be deceived by shows, men establish and confirm their daily life of routine and habit everywhere, which still is built on purely illusory foundations.
and as a matter of fact, the fatalism of the weak-willed embellishes itself surprisingly when it can pose as "la religion de la souffrance humaine"; that is its "good taste."
xv.) a cause of pleasure or pain. thus (by the foregoing corollary), although the point in which the two objects resemble one another be not the efficient cause of the emotion, we shall still regard the first--named object with love or hate.
suspicions that the mind of itself gathers, are but buzzes; but suspicions that are artificially nourished, and put into men's heads, by the tales and whisperings of others, have stings.
our senses are also hostile and averse to the new; and generally, even in the "simplest" processes of sensation, the emotions dominate--such as fear, love, hatred, and the passive emotion of indolence.--as little as a reader nowadays reads all the single
phenomena, or pure intuitions. this progression in time determines everything, and is itself determined by nothing else.
for men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.
besides, the conceptions which we discover in this haphazard manner present themselves by no means in order and systematic unity, but are at last coupled together only according to resemblances to each other, and arranged in series, according to the
they are best taught who are best able to control and curb their own liberty; women expose their nudities as much as you will upon the account of pleasure, though in the necessities of physic they are altogether as shy. i will, therefore, in their behalf:
or what do you find in this whole question, wherein the security of good morals, or the peace and order of society, is in the least concerned?
from some very extraordinary circumstance; a paradox which it would be very embarrassing to defend, and quite impossible to prove.
--water, earth, air, and fire, and the other parts of this creation of mine, are no more instruments of thy life than they are of thy death. why dost thou fear thy last day?
verily, i have done this and that for the afflicted: but something better did i always seem to do when i had learned to enjoy myself better.
-- seeking, indeed, both the one and the other, but rather of the two to prefer manners and judgment to mere learning, and that this man should exercise his charge after a new method.
again, the sovereign, being formed wholly of the individuals who compose it, neither has nor can have any interest contrary to theirs; and consequently the sovereign power need give no guarantee to its subjects, because it is impossible for the body to
manner: for they are all mine, by reason of my power; but you shall be mine, by your own consent, and covenant; which is an addition to his ordinary title, to all nations.
reach of danger: it being safer for the body, that some few private men should be sometimes in danger to suffer, than that the head of the republic should be easily, and upon slight occasions, exposed.
hence the sum of its cognition constitutes a system to be determined by and comprised under an idea; and the completeness and articulation of this system can at the same time serve as a test of the correctness and genuineness of all the parts of cognition
the world, jealous of her, prolonged empire, had in the first place broken to pieces that admirable body, and then, when they perceived that the remains attracted worship and awe, had buried the very wreck itself.-- compare a passage in one of horace
and be there never so great a multitude; yet if their actions be directed according to their particular judgements, and particular appetites, they can expect thereby no defence, nor protection, neither against a common enemy, nor against the injuries of
lastly, the question of the authority of aaron, by occasion of his and miriams mutiny against moses, was (numbers twelve.) judged by god himself for moses.
the second is good in that it unites the divine cult with love of the laws, and, making country the object of the citizens' adoration, teaches them that service done to the state is service done to its tutelary god.
and, indeed, when they are injuries that touch to the quick, it may very well fall out that he who went but unwillingly to work in the behalf of his prince will fall to't with another sort of mettle when the quarrel is his own.
believe what is most contrary to custom and experience.
they often recover of this infirmity by a form of health much more to be feared than the disease itself; for as there are enchantments that cannot take away the evil but by throwing it upon another, they also willingly transfer this ever to their
for law. for internall faith is in its own nature invisible, and consequently exempted from all humane jurisdiction; whereas the words, and actions that proceed from it, as breaches of our civil obedience, are injustice both before god and man.
respect the naturlangsamkeit which hardens the ruby in a million years, and works in duration in which alps and andes come and go as rainbows. the good spirit of our life has no heaven which is the price of rashness.
but ye, also, my brethren, tell me: what doth your body say about your soul? is your soul not poverty and pollution and wretched self-complacency?
assembling of my friends. the most ridiculous carriage of a gentleman in his own house, is to see him bustling about the business of the place, whispering one servant, and looking an angry look at another: it ought insensibly to slide along, and to
"neque enim est dea nescia nostri qux dulcem curis miscet amaritiem,"
dreams. mine are very gentle, without any agitation of body or expression of voice. i have seen several of my time wonderfully disturbed by them.
a sublime one saw i to-day, a solemn one, a penitent of the spirit: oh, how my soul laughed at his ugliness!
partiality, pride, revenge, and the like. and covenants, without the sword, are but words, and of no strength to secure a man at all.
corollary two.--as every man seeks most that which is useful to him, so are men most useful one to another. for the more a man seeks what is useful to him and endeavours to preserve himself, the more is he endowed with virtue (four.
appear by that which he himself saith, in the second book, chapt. fourteen. verse twenty one, twenty two, c. where speaking to god, he saith thus, "thy law is burnt; therefore no man knoweth the things which thou has done, or the works that are to begin.
way of disputation, of which i am afterwards ashamed. 'tis impossible to deal fairly with a fool: my judgment is not only corrupted under the hand of so impetuous a master, but my conscience also.
victors distribution; as the people of england held all theirs of william the conquerour.
"by means of a means (faculty)"--he had said, or at least meant to say. but, is that--an answer? an explanation? or is it not rather merely a repetition of the question? how does opium induce sleep?
seeing therefore i have already proved, that soveraigns in their own dominions are the sole legislators; those books only are canonicall, that is, law, in every nation, which are established for such by the soveraign authority.
an attempt and a risk seemed all commanding unto me; and whenever it commandeth, the living thing risketh itself thereby.
who should come to my lodge this morning but a true homeric or paphlagonian man,-he had so suitable and poetic a name that i am sorry i cannot print it here,-a canadian, a woodchopper and post-maker, who can hole fifty posts in a day, who made his last
how much fortune can do in human affairs and how it may be opposed
let the course of things be allowed hitherto ever so regular; that alone, without some new argument or inference, proves not that, for the future, it will continue so. in vain do you pretend to have learned the nature of bodies from your past experience.
"you say, perhaps, you have broken your chains: the dog who after long efforts has broken his chain, still in his flight drags a heavy portion of it after him."--persius, sat., v. one hundred fifty eight.
men's thoughts, are much according to their inclination; their discourse and speeches, according to their learning and infused opinions; but their deeds, are after as they have been accustomed.
in contrast with other forms of administration, in which a collective being stands for an individual, in this form an individual stands for a collective being; so that the moral unity that constituted the prince is at the same time a physical unity, and
fourthly, such opinions as are taken onely upon credit of antiquity, are not intrinsically the judgment of those that cite them, but words that passe (like gaping) from mouth to mouth.
see what use they make of this irreverent way of speaking; in the present disputes about our religion, if you press its adversaries too hard, they will roundly tell you, "that it is not in the power of god to make it so, that his body should be in
in so far as they, regarded merely as representations, are at the same time objects of consciousness, they are not to be distinguished from apprehension, that is, reception into the synthesis of imagination, and we must therefore say: "the manifold of
of her manners are already sufficient for it, and her affection towards me more than superabundant, and such, in short, as that there is nothing more to be wished, if not that the apprehension she has of my end, being now five-and-fifty years old, might
one.seventeen.) "the just shall live by faith;" not every one, but the just; therefore faith and justice (that is, the will to be just, or repentance) are all that is necessary to life eternall.
if, however, we hate the said thing like ourselves, we shall, to that extent, be affected by a contrary, and not similar, emotion. q.e.five hundred.
christian kings have power to execute all manner of pastoral function
thus they circle until they fall upon the recent trail of a fox, for a wise hound will forsake every thing else for this.
the notary, who had been summoned to draw up his will, came in the evening, and when he had the documents prepared, i inquired of la boetie if he would sign them.
the vulgar) would have their belief as tumable as a weathercock; for their souls, being so easy to be imposed upon, and without any resistance, must of force incessantly receive other and other impressions, the last still effacing all footsteps of that
their own souls; for it is at the hands of the heads of families that god will require the account of the instruction of his children and servants. it is of abraham himself, not of a hireling, that god saith (gen.
the latter must consist in the order of the manifold in a phenomenon, according to which order the apprehension of one thing (that which happens) follows that of another thing (which precedes), in conformity with a rule.
"to whom to live is to think."--cicero, tusc. quaes., v. twenty eight.
and lo! then hast thou its name in common with the people, and hast become one of the people and the herd with thy virtue!
it is sufficient, if i can prove, from this very reasoning, that the question is entirely speculative, and that, when, in my philosophical disquisitions, i deny a providence and a future state, i undermine not the foundations of society, but advance
the maintenance of civill society, depending on justice; and justice on the power of life and death, and other lesse rewards and punishments, residing in them that have the soveraignty of the common-wealth; it is impossible a common-wealth should stand,
but the want of diligence to enquire, shall not be considered as a want of means; nor shall any man, that pretendeth to reason enough for the government of his own affairs, be supposed to want means to know the lawes of nature; because they are known by
in the first meditation we are presented with a rude and indigested chaos of errours and doubts, till the divine spirit of the noble des-cartes (pardon the boldness of the expression) moves upon the confused face of these waters , and thereout produces
with regard to the inferences that might be drawn, in the case of several species of animals, the males of which fill our poultry-yards with blood and slaughter, or in spring make the forests resound with their quarrels over their females; we must begin
our life is of a microscopical nature; it is an indivisible point which, drawn out by the powerful lenses of time and space, becomes considerably magnified.
but if we know that many have sought the joy of happiness not through death only, but also through pain and suffering, how can life make men happy by its presence when it makes them not wretched by its loss?'
for my part, one hold, and socrates commands it, that whoever has in his mind a sprightly and clear imagination, he will express it well enough in one kind of tongue or another, and, if he be dumb, by signs--
i will not here speak of republics, having already treated of them fully in another place. i will deal only with monarchies, and will show how the various kinds described above can be governed and maintained.
this synthesis can be divided into those of aggregation and coalition, the former of which is applied to extensive, the latter to intensive quantities.
of the congregations of christians; who elected the pastors and ministers of the church, (that it was, the congregation); who consecrated and blessed them, (that it was the pastor); what was their due revenue, (that it was none but their own possessions,
there was one older man, an excellent fisher and skilled in all kinds of woodcraft, who was pleased to look upon my house as a building erected for the convenience of fishermen; and i was equally pleased when he sat in my doorway to arrange his lines.
if we wish to divide this science from the universal point of view of a science in general, it ought to comprehend, first, a doctrine of the elements, and, secondly, a doctrine of the method of pure reason.
we should never know how to adjust means to ends, or to employ our natural powers in the production of any effect. there would be an end at once of all action, as well as of the chief part of speculation.
it is only right, monseigneur, that the work should come before the world under your auspices, since whatever emendations and polish it may have received, are owing to you.
it is as much by the benefit of my application, that i hope to do it, as by that of my invention or any force of my own.
there are many furrows in the sand where some creature has travelled about and doubled on its tracks; and, for wrecks, it is strewn with the cases of cadis worms made of minute grains of white quartz.
proof--all things necessarily follow from the nature of god (prop. xvi.), and by the nature of god are conditioned to exist and act in a particular way (prop. xxix.).
it is meant therefore of the gift and grace of god, that guided them to co-operate with moses; from whom their spirit was derived.
their differences; nor was ever any of them seen to go a-begging.
we do not know what part he took in that assembly: but it is known that he was commissioned, about this period, to negotiate between henry of navarre (afterwards henry four.) and the duke of guise.
what, therefore, we call noumenon must be understood by us as such in a negative sense.
a bird sits on the next bough, life-everlasting grows under the table, and blackberry vines run round its legs; pine cones, chestnut burs, and strawberry leaves are strewn about.
the relation of cause and effect must be utterly unknown to mankind.
the possibility of experience is, then, that which gives objective reality to all our a priori cognitions.
hands in such and so favourable circumstances that we have only ourselves to blame if it be troublesome to us, or escapes us unprofitably:
"i loved thee," answered he, "whilst thou wert worthy of it, but since thou art become a parricide, an incendiary, a player, and a coachman, i hate thee as thou dost deserve." and the other, why he should attempt to kill him?
"ole, quid ad te de cute quid faciat ille vel ille sua?"
as if there were no way of discovery, but by simulation. there be also three disadvantages, to set it even.
of their way to hook in a fine word to keep me from dying is not in your power to kill men, a clear and strong light is required to know by rote, is no knowledge to make little things appear great was his profession to make their private advantage at the
at rumor of his arrival all the mill-dam sportsmen are on the alert, in gigs and on foot, two by two and three by three, with patent rifles and conical balls and spy-glasses.
the higher men, however, when they heard the lion roaring, cried all aloud as with one voice, fled back and vanished in an instant.
besides the examples of the roman lady, who died for joy to see her son safe returned from the defeat of cannae; and of sophocles and of dionysius the tyrant,-- pliny, vii. fifty three. diodorus siculus, however (xv. c.
in giving myself so continual and so exact an account of myself, have i lost my time?
following would prove perfectly sufficient for me, provided i took the firm and unwavering resolution never in a single instance to fail in observing them.
wings, as usually they are painted, for the false instruction of common people. for it is not the shape; but their use, that makes them angels. but their use is to be significations of gods presence in supernaturall operations; as when moses (exod.
the world is nothing but variety and disemblance, vices are all alike, as they are vices, and peradventure the stoics understand them so; but although they are equally vices, yet they are not all equal vices; and he who has transgressed the ordinary
for to say that the mother dictated to her child the words he was to use in asking her for one thing or another, is an explanation of how languages already formed are taught, but by no means explains how languages were originally formed.
and this prerogative that the poets make such a mighty matter of, our erect stature, looking towards heaven our original,
even the animal creation are governed by a like opinion, and preserve this belief of external objects, in all their thoughts, designs, and actions.
as soon, therefore, as the state is set up, the government becomes for hobbes the sovereign; there is no more question of popular sovereignty, but only of passive obedience: the people is bound, by the contract, to obey its ruler, no matter whether he
taxes on land or corn, especially when they are excessive, lead to two results so fatal in their effect that they cannot but depopulate and ruin, in the long run, all countries in which they are established.
the remedy the vulgar use is not to think on't; but from what brutish stupidity can they derive so gross a blindness? they must bridle the ass by the tail:
in the particular society of his mate he attains a clearer sight of any spot, any taint which her beauty has contracted from this world, and is able to point it out, and this with mutual joy that they are now able, without offence, to indicate blemishes
therefore we should receive the benefit of his light and heat with a corresponding trust and magnanimity. what though i value the seed of these beans, and harvest that in the fall of the year?
nunquam ego te, vita frater amabilior aspiciam posthac; at certe semper amabo;"
notion that can be at all grasped, but is only a nostrum,--that what is fair to one may not at all be fair to another, that the requirement of one morality for all is really a detriment to higher men, in short, that there is a distinction of rank between
let it now be granted, that the human body is affected by an external body through that, which it has in common therewith, namely, a; the idea of this modification will involve the property a (two. xvi.), and therefore (two. vii.
under the old testament, the tribe of levi were onely capable of the priesthood, and other inferiour offices of the church.
the philosopher said: "from an army of three divisions one can take away its general, and put it in disorder; from the man the most abject and vulgar one cannot take away his thought."
--to this purpose, if we dread that which cowardice itself has chosen for its refuge?
how much trouble have the poets and orators of every nation given themselves!--not excepting some of the prose writers of today, in whose ear dwells an inexorable conscientiousness--"for the sake of a folly," as utilitarian bunglers say, and thereby deem
the agrigentines had a common use solemnly to inter the beasts they had a kindness for, as horses of some rare quality, dogs, and useful birds, and even those that had only been kept to divert their children; and the magnificence that was ordinary with
i except the turk, because he always keeps about him twelve thousand infantry and fifteen thousand cavalry, on which depend the security and strength of his kingdom; and it is necessary for him to postpone every other consideration of the people to keep
nine.), were the only three distempers almost for which men killed themselves."
this is translated freely from that prefixed to the 'variorum' paris edition, one thousand eight hundred fifty four, four vols. vo.
-so rich is joy that it thirsteth for woe, for hell, for hate, for shame, for the lame, for the world,-for this world, oh, ye know it indeed!
voting should be secret in order that purchasers might be restrained by mistrust, and rogues be given the means of not being traitors.
and because it requireth elevation, therefore doth it require steps, and variance of steps and climbers! to rise striveth life, and in rising to surpass itself.
those who have the supreme power of making laws in england, france or holland, are to an indian, but like the rest of the world, men without authority: and therefore, if by the law of nature every man hath not a power to punish offences against it, as he
and longing for foreign races (for such as "let themselves be fructified"), and withal imperious, like everything conscious of being full of generative force, and consequently empowered "by the grace of god."
nine. and of making war, and peace, as he shall think best:
parts according to its own model, at least it suffers not itself to be corrupted by them, but plays its game apart.
there standeth the boat-thither goeth it over, perhaps into vast nothingness-but who willeth to enter into this "perhaps"?
its chief use is only to discover the constant and universal principles of human nature, by showing men in all varieties of circumstances and situations, and furnishing us with materials from which we may form our observations and become acquainted with
to speak more of one's self than is really true is not always mere presumption; 'tis, moreover, very often folly; to, be immeasurably pleased with what one is, and to fall into an indiscreet self-love, is in my opinion the substance of this vice.
many of the comforts of life. i answered that i was very sure i liked it passably well; i was not joking.
in the first pitched battle the romans lost against hannibal, under the consul sempronius, a body of ten thousand foot, that had taken fright, seeing no other escape for their cowardice, went and threw themselves headlong upon the great battalion of the
they tell also of a dragon in love with a girl, and of a goose enamoured of a child; of a ram that was suitor to the minstrelless glaucia, in the town of asopus; and we see not unfrequently baboons furiously in love with women.
to attain them, it almost sufficeth not to despise them; for so shall a man observe them in others; and let him trust himself with the rest. for if he labor too much to express them, he shall lose their grace; which is to be natural and unaffected.
hate, from difficulty of requiting great benefits
he who talks at a very ordinary rate, and writes rare matter, 'tis to say that his capacity is borrowed and not his own.
aristippus was wont to say, that the principal benefit he had extracted from philosophy was that he spoke freely and openly to all.
to their menaces, it was a sign of want of judgment to threaten those whose nature and power were to them unknown; that, therefore, they were to make haste to quit their coast, for they were not used to take the civilities and professions of armed men and
profess to know things of which they are ignorant.
"have no other gods but me; make to thy selfe no graven image; take not gods name in vain; sanctifie the sabbath; honour thy parents; kill not; steale not," c.
thirty nine. nobody will very readily regard a doctrine as true merely because it makes people happy or virtuous--excepting, perhaps, the amiable "idealists," who are enthusiastic about the good, true, and beautiful, and let all kinds of motley, coarse,
"chi puo dir com' egli arde, a in picciol fuoco,"
infirmum dei fortius est hominibs; et stultum dei sapientius est hominibus. "for the foolishness of god is wiser than men, and the weakness of god is stronger than men."
and on the rulers turned i my back, when i saw what they now call ruling: to traffic and bargain for power-with the rabble!
dead mask, when it is laughed at and exchanged for another.
attilius regulus, general of the roman army in africa, in the height of all his glory and victories over the carthaginians, wrote to the republic to acquaint them that a certain hind he had left in trust with his estate, which was in all but seven acres
"no," replied zarathustra, "one give no alms. one am not poor enough for that."
to float in the heavens; such kindredship is in nature. the hawk is aerial brother of the wave which he sails over and surveys, those his perfect air-inflated wings answering to the elemental unfledged pinions of the sea.
political distinctions necessarily produce civil distinctions. the growing equality between the chiefs and the people is soon felt by individuals, and modified in a thousand ways according to passions, talents and circumstances.
and this also did i learn among them: the praiser doeth as if he gave back; in truth, however, he wanteth more to be given him!
would that ye could not endure it with any kind of near ones, or their neighbours; then would ye have to create your friend and his overflowing heart out of yourselves.
as you see children trying to bring a mass of quicksilver to a certain number of parts, the more they press and work it and endeavour to reduce it to their own will, the more they irritate the liberty of this generous metal; it evades their endeavour and
fathers fit to be communicated to children, lest it beget an indecent familiarity betwixt them; nor can the advices and reproofs, which is one of the principal offices of friendship, be properly performed by the son to the father.
a fourth opinion, repugnant to the nature of a common-wealth, is this, "that he that hath the soveraign power, is subject to the civill lawes."
actions; the encouraging harmony of martial music that ravishes and inflames both your ears and souls; the honour of this occupation, nay, even its hardships and difficulties, which plato holds so light that in his republic he makes women and children
antisthenes one day tried to persuade the athenians to give order that their asses might be employed in tilling the ground as well as the horses were; to which it was answered that that animal was not destined for such a service: "that's all one," replied
one year i went across the middle only five days before it disappeared entirely.
supposed capable to understand that rule, whether it be the law of nature, or the municipal law of their country, they are to govern themselves by: capable, i say, to know it, as well as several others, who live as freemen under that law.
at the louvre and in the bustle of the court, i fold myself within my own skin; the crowd thrusts me upon myself; and i never entertain myself so wantonly, with so much licence, or so especially, as in places of respect and ceremonious prudence: our
dignities and offices are of necessity conferred more by fortune than upon the account of merit; and we are often to blame, to condemn kings when these are misplaced: on the contrary, 'tis a wonder they should have so good luck, where there is so little
the undetermined object of an empirical intuition is called phenomenon.
quarrels too. i have almost passed over a long life without any offence of moment, either active or passive, or without ever hearing a worse word than my own name: a rare favour of heaven.
the worst of her forms was the most fortunate; one can hardly discern any image of government under the first emperors; it is the most horrible and tumultuous confusion that can be imagined; it endured it, notwithstanding, and therein continued,
also, our sentences wanted room to unfold and form their columns in the interval. individuals, like nations, must have suitable broad and natural boundaries, even a considerable neutral ground, between them.
on this point, i need only refer the reader to what i have said at the commencement of the general remark appended to the foregoing chapter.
as to what concerns his justice, he put a beloved servant of his to death for lying with a noble roman's wife, though there was no complaint made. never had man more moderation in his victory, nor more resolution in his adverse fortune.
ha! ha! thou stealest nigh in midnight's gloomy hour?... what wilt thou? speak! thou crowdst me, pressest- ha! now far too closely! thou hearst me breathing, thou o'erhearst my heart, thou ever jealous one! -of what, pray, ever jealous? off! off!
i could commonly hear the splash of the water when he came up, and so also detected him. but after an hour he seemed as fresh as ever, dived as willingly and swam yet farther than at first.
catiline's conspiracy, was only and that stoutly opposed by cato, so that very sharp language and bitter menaces passed betwixt them in the senate about that affair; but it was the next day, in the forenoon, that the controversy was to be decided, where
"all my hope is in myself."--terence, adelph., iii. five, nine.
finally, the disjunctive judgement contains a relation of two or more propositions to each other-a relation not of consequence, but of logical opposition, in so far as the sphere of the one proposition excludes that of the other.
instead of saying that one billiard-ball moves another by a force which it has derived from the author of nature, it is the deity himself, they say, who, by a particular volition, moves the second ball, being determined to this operation by the impulse of
for the original act by which the body is formed and united still in no respect determines what it ought to do for its preservation.
thus there is no sleep, no pause, no preservation, but all things renew, germinate and spring. why should we import rags and relics into the new hour? nature abhors the old, and old age seems the only disease; all others run into this one.
"soon as, through age, democritus did find a manifest decadence in his mind, he thought he now surviv'd to his own wrong, and went to meet his death, that stay'd too long."
for if that in the phenomenon which we call substance is to be the proper substratum of all determination of time, it follows that all existence in past as well as in future time, must be determinable by means of it alone.
which may be added, that the country people do not so easily digest such a havoc by those of their own party as from an enemy, so that seditions and commotions might by such means be kindled amongst us; that the licence of pillage and plunder (which are
but one thing is the thought, another thing is the deed, and another thing is the idea of the deed. the wheel of causality doth not roll between them.
nature has herself, i fear, imprinted in man a kind of instinct to inhumanity; nobody takes pleasure in seeing beasts play with and caress one another, but every one is delighted with seeing them dismember, and tear one another to pieces.
thus it is a question not unworthy of solution: "how the understanding can pronounce synthetically and a priori respecting phenomena, and thus anticipate these, even in that which is peculiarly and merely empirical, that, namely, which concerns sensation
by which means i may get (as it were) an habit of not erring .
"le fourgon se moque de la paele." "the pot and the kettle."
uncertainty. which is so evident, that even cicero, (a passionate defender of liberty,) in a publique pleading, attributeth all propriety to the law civil, "let the civill law," saith he, "be once abandoned, or but negligently guarded, (not to say
this great authority being indivisible, and inseparably annexed to the soveraignty, there is little ground for the opinion of them, that say of soveraign kings, though they be singulis majores, of greater power than every one of their subjects, yet they
if we picture to ourselves how deeply engraven on our memory the people are whom we knew during the first twelve years of our life, and how indelibly imprinted are also the events of that time, and most of the things that we then experienced, heard, or
inappropriately so denominated, since it is in truth only an artery, which, taking its rise in the heart, is divided, after passing out from it, into many branches which presently disperse themselves all over the lungs; in the second place, the cavity in
aristotle was right; but he took the effect for the cause. nothing can be more certain than that every man born in slavery is born for slavery.
for who can believe, that he that doth ordinarily such actions, as proceed from any of these rootes, believeth there is any such invisible power to be feared, as he affrighteth other men withall, for lesser faults?
good, and evill, are names that signifie our appetites, and aversions; which in different tempers, customes, and doctrines of men, are different: and divers men, differ not onely in their judgement, on the senses of what is pleasant, and unpleasant to the
industry produced, or they could barter for like perishable, useful commodities, with others?
but we anchorites and marmots have long ago persuaded ourselves in all the secrecy of an anchorite's conscience, that this worthy parade of verbiage also belongs to the old false adornment, frippery, and gold-dust of unconscious human vanity, and that
none therefore can be a martyr, neither of the first, nor second degree, that have not a warrant to preach christ come in the flesh; that is to say, none, but such as are sent to the conversion of infidels.
and i know, amongst those who behave themselves most bravely in the present war, some whose manners are so gentle, obliging, and just, that they will certainly stand firm, whatever event heaven is preparing for us.
this same multis utile bellum, is an assured and infallible sign, of a state disposed to seditions and troubles.
and is it also reason that i should produce to the world, where art and handling have so much credit and authority, crude and simple effects of nature, and of a weak nature to boot?
"nor do burning fevers quit you sooner if you are stretched on a couch of rich tapestry and in a vest of purple dye, than if you be in a coarse blanket."--idem, ii. thirty four.
an individual may be a devout priest, a brave soldier, or a zealous senator, and yet a bad citizen. a particular resolution may be advantageous to the smaller community, but pernicious to the greater.
lo! how each of thy virtues is covetous of the highest place; it wanteth thy whole spirit to be its herald, it wanteth thy whole power, in wrath, hatred, and love.
and believe me, friend hullabaloo! the greatest events-are not our noisiest, but our stillest hours.
these irregular desires, that the ignorance of good and a false opinion have infused into us, are so many that they almost exclude all the natural; just as if there were so great a number of strangers in the city as to thrust out the natural inhabitants,
wood than in a place of security. it was an universal juncture of particular members, each corrupted by emulation of the others, and most of them with old ulcers, that neither received nor required any cure.
all phenomena, then, are continuous quantities, in respect both to intuition and mere perception (sensation, and with it reality). in the former case they are extensive quantities; in the latter, intensive.
i do not see so clearly in my sleep; but as to my being awake, i never found it clear enough and free from clouds; moreover, sleep, when it is profound, sometimes rocks even dreams themselves asleep; but our waking is never so sprightly that it rightly
some may condemn the freedom of those two soldiers who so roundly answered nero to his beard; the one being asked by him why he bore him ill-will?
whether this was an instance of her steadying influence, five or whether it added one more unassimilated element to mill's diverse intellectual sustenance, may be wisely left an open question.
he says that this produced a most horrid spectacle the natural affection betwixt the parents and their children, and moreover their zeal to their ancient belief, contending against this violent decree, fathers and mothers were commonly seen making
was therefore obliged to go and punish his ingratitude. he then went to france to meet him, and there deprived him of both his position and his life.
i see many soldiers; could i but see many warriors! "uniform" one calleth what they wear; may it not be uniform what they therewith hide!
elasticity, gravity, cohesion of parts, communication of motion by impulse; these are probably the ultimate causes and principles which we shall ever discover in nature; and we may esteem ourselves sufficiently happy, if, by accurate enquiry and
i, peradventure, may elsewhere have glanced upon some sort of public diversions; and the practice of military ones, which pericles made use of in the peloponnesian war, and a thousand others in other places, to withdraw the adverse forces from their own
and whoever discerns the beauty of it with the most assured and most steady sight, sees no more than the quick reflection of a flash of lightning: it does not exercise, but ravishes and overwhelms our judgment.
look, as reproaching his cowardice and pusillanimity, with a harsh and constant voice said to him thus only: "and what dost thou think i suffer? am i in a bath? am i more at ease than thou?"
"si cupidus, si vanus, et euganea quantumvis mollior agna."
"in the quarto edition of these essays, in one thousand five hundred eighty eight, pliny is said to mention two more, viz., a pain in the stomach and a headache, which, he says (lib. xxv. c.
and as there cannot be good laws where there are not good arms, and where there are good arms there should be good laws, i will not now discuss the laws, but will speak of the arms.
they are as lightly moved as we, but they are able to do more. in a gnat and an elephant the passion is the same.
it is because forgetfulness of thyself hath bewildered thy mind that thou hast bewailed thee as an exile, as one stripped of the blessings that were his; it is because thou knowest not the end of existence that thou deemest abominable and wicked men to be
at a certain town in another place, for the welcome of the said cortez, they sacrificed fifty men at once.
concord river, which is lower, by a similar chain of ponds through which in some other geological period it may have flowed, and by a little digging, which god forbid, it can be made to flow thither again.
how should he satisfy immoderate desires, that still increase as they are fulfilled? he who has his thoughts upon taking, never thinks of what he has taken; covetousness has nothing so properly and so much its own as ingratitude.
i had only need of what was sufficient to content me: which nevertheless is a government of soul, to take it right, equally difficult in all sorts of conditions, and that, of custom, we see more easily found in want than in abundance: forasmuch,
for seeing the ghostly power challengeth the right to declare what is sinne it challengeth by consequence to declare what is law, (sinne being nothing but the transgression of the law;) and again, the civill power challenging to declare what is law, every
aloft will it build itself with columns and stairs-life itself: into remote distances would it gaze, and out towards blissful beauties- therefore doth it require elevation!
have deprived of all means to escape dangers do, in truth, little or nothing hasten our end dearness is a good sauce to meat death can, whenever we please, cut short inconveniences death conduces more to birth and augmentation than to loss death
let us return to our temporal greatness, from which we are digressed. i disrelish all dominion, whether active or passive.
remains for me to treat generally of the methods of attack and defence that can be used in each of them. we have said already how necessary it is for a prince to have his foundations good, otherwise he is certain to be ruined.
he regards the state as existing mainly to protect life and property, and is, in all his assertions of popular rights, so cautious as to reduce them almost to nothing.
prop. forty eight. in the mind there is no absolute or free will; but the mind is determined to wish this or that by a cause, which has also been determined by another cause, and this last by another cause, and so on to infinity.
the other thing i will here record, which seems to be contrary both to the custom and rules of war, is, that vercingetorix, who was made general of all the parts of the revolted gaul, should go shut up himself in alexia: for he who has the command of a
and, in point of fact, the accurate observance of these few precepts gave me, i take the liberty of saying, such ease in unraveling all the questions embraced in these two sciences, that in the two or three months i devoted to their examination, not only
the memory of some other. if i venture in speaking to digress never so little from my subject, i am infallibly lost, which is the reason that i keep myself, in discourse, strictly close.
woe unto all loving ones who have not an elevation which is above their pity!
to what use serves the artifice of this virgin modesty, this grave coldness, this severe countenance, this professing to be ignorant of things that they know better than we who instruct them in them, but to increase in us the desire to overcome, control,
into it, as we hope they shall be after they are gone out of it; and from this knowledge it should follow that they should remember, being got in the body, as plato said, "that what we learn is no other than a remembrance of what we knew before;" a thing
as the distribution of lands at home; so also to assigne in what places, and for what commodities, the subject shall traffique abroad, belongeth to the soveraign.
first, the legislative acts against the trust reposed in them, when they endeavour to invade the property of the subject, and to make themselves, or any part of the community, masters, or arbitrary disposers of the lives, liberties, or fortunes of the
in this lies the key to the working of the political machine; this alone legitimizes civil undertakings, which, without it, would be absurd, tyrannical, and liable to the most frightful abuses.
the question "what absolutely is the best government?" is unanswerable as well as indeterminate; or rather, there are as many good answers as there are possible combinations in the absolute and relative situations of all nations.
in proportion as the possession of life is more short, i must make it so much deeper and fuller.
i am not guilty of the common error of judging another by myself.
a hypothesis that has once gained a position in the mind, or been born in it, leads a life resembling that of an organism, in so far as it receives from the outer world matter only that is advantageous and homogeneous to it; on the other hand, matter that
towards the perfection of the individual, but in reality towards the decrepitude of the species.
thought is the act of referring a given intuition to an object.
naturally be false judgments! or, more plainly spoken, and roughly and readily--synthetic judgments a priori should not "be possible" at all; we have no right to them; in our mouths they are nothing but false judgments.
man and a stone are in no respect alike; therefore, things which agree only in negation, or in qualities which neither possess, really agree in no respect.
the incommodities of old age, that stand in need of some refreshment and support, might with reason beget in me a desire of this faculty, it being as it were the last pleasure the course of years deprives us of.
the other party to the comparison knows both sides.
yet notwithstanding, as those that first bring honor into their family, are commonly more worthy than most that succeed, so the first precedent (if it be good) is seldom attained by imitation.
and amongst that mean-souled race of men, the buffoons, there have been some who would not leave their fooling at the very moment of death. one that the hang man was turning off the ladder cried: "launch the galley," an ordinary saying of his.
amongst the officers magisteriall, the first, and principall were the apostles; whereof there were at first but twelve; and these were chosen and constituted by our saviour himselfe; and their office was not onely to preach, teach, and baptize, but also
"neither tho' time should gather and restore our matter to the form it was before, and give again new light to see withal, would that new figure us concern at all; or we again ever the same be seen, our being having interrupted been."
he who calls god to his assistance whilst in a course of vice, does as if a cut-purse should call a magistrate to help him, or like those who introduce the name of god to the attestation of a lie.
might do it with more order and at greater ease: which time they filled with blood and slaughter beyond the utmost excess of all hostile cruelty, so that not so much as any one soul was left alive that had power to destroy itself.
written all over with the characters of the past, and these characters also pencilled over with new characters-thus have ye concealed yourselves well from all decipherers!
these ideas have only served to make them arrogant and imperious, to such an extent as to remind one at times of the holy apes in benares, who, in the consciousness of their holiness and inviolability, think they can do anything and everything they please.
strangely imposed upon, as to think they see what they do not see.
it may be true that to suffer a man's heart to be totally subdued by compassion may be imputed to facility, effeminacy, and over-tenderness; whence it comes to pass that the weaker natures, as of women, children, and the common sort of people, are the
"i am monarch of all i survey , my right there is none to dispute."
"custom could never conquer nature; she is ever invincible; but we have infected the mind with shadows, delights, negligence, sloth; we have grown effeminate through opinions and corrupt morality." --cicero, tusc. quaes., v. twenty seven.
those that are first raised to nobility, are commonly more virtuous, but less innocent, than their descendants; for there is rarely any rising, but by a commixture of good and evil arts.
thus, our numeration (and this is more observable in large numbers) is a synthesis according to conceptions, because it takes place according to a common basis of unity (for example, the decade).
here, to be sure, we must put aside entirely the blundering psychology of former times, which could only teach with regard to cruelty that it originated at the sight of the suffering of others: there is an abundant, super-abundant enjoyment even in one's
verily, on soft soles doth it come to me, the dearest of thieves, and stealeth from me my thoughts: stupid do i then stand, like this academic chair.
the proper place today, the only place which massachusetts has provided for her freer and less desponding spirits, is in her prisons, to be put out and locked out of the state by her own act, as they have already put themselves out by their principles.
sect. one hundred fifteen. for there are no examples so frequent in history, both sacred and profane, as those of men withdrawing themselves, and their obedience, from the jurisdiction they were born under, and the family or community they were bred up
they leave them wiser and superior men. souls like these make us feel that sincerity is more excellent than flattery. deal so plainly with man and woman as to constrain the utmost sincerity and destroy all hope of trifling with you.
it is, however, evident at first sight, that although the schemata of sensibility are the sole agents in realizing the categories, they do, nevertheless, also restrict them, that is, they limit the categories by conditions which lie beyond the sphere of
but when the whole people decrees for the whole people, it is considering only itself; and if a relation is then formed, it is between two aspects of the entire object, without there being any division of the whole.
pope julius two., although he had made use of a reputation for liberality in order to attain the papacy, did not seek to retain it afterwards, so that he might be able to make war on the king of france, and he earned on so many wars without imposing an
now women are to blame to entertain us with that disdainful, coy, and angry countenance, which extinguishes our vigour, as it kindles our desire; which made the daughter-in-law of pythagoras-- theano, the lady in question was the wife, not the
of some of these words i have just picked out we do not so easily discern the energy, by reason that the frequent use of them has in some sort abased their beauty, and rendered it common; as in our ordinary language there are many excellent phrases and
when people who are tolerably fortunate in their outward lot do not find in life sufficient enjoyment to make it valuable to them, the cause generally is, caring for nobody but themselves.
"no man regards what is under his feet; they are always prying towards heaven."
on the contrary, transcendental logic has lying before it the manifold content of a priori sensibility, which transcendental sthetic presents to it in order to give matter to the pure conceptions of the understanding, without which transcendental logic
corollary.--we may, under the guidance of reason, pursue the lesser evil as though it were the greater good, and we may shun the lesser good, which would be the cause of the greater evil.
for where a number of men are manifestly too weak to defend themselves united, every one may use his own reason in time of danger, to save his own life, either by flight, or by submission to the enemy, as hee shall think best; in the same manner as a very
who knows whether all human kind commit not the like absurdity, for want of some sense, and that through this default the greatest part of the face of things is concealed from us?
an apparent anomaly, the explanation of which is, that the detailed doctrines of a science are not usually deduced from, nor depend for their evidence upon, what are called its first principles.
condition of understanding he is to do it.
"the plague-sore being lanced, the infection spreads all the more." --rutilius, itinerar. one, three hundred ninety seven.
and he who proclaimeth the ego wholesome and holy, and selfishness blessed, verily, he, the prognosticator, speaketh also what he knoweth: "behold, it cometh, it is nigh, the great noontide!"
by the former, objects are given to us; by the latter, thought. so far as the faculty of sense may contain representations a priori, which form the conditions under which objects are given, in so far it belongs to transcendental philosophy.
chardin tells us that in persia the royal dues on commodities are paid in kind: this custom, which, herodotus informs us, prevailed long ago in the same country down to the time of darius, might prevent the evil of which i have been speaking.
about his own private concerns, the better to mask and colour the business; and was so long in that court, that the emperor at last had some inkling of his real employment there; which was the occasion of what followed after, as we suppose; which was,
if the action has not some splendour of liberty, it has neither grace nor honour:
not fall out as it once did to one gallio, who having been sent an exile into the isle of lesbos, news was not long after brought to rome, that he there lived as merry as the day was long; and that what had been enjoined him for a penance, turned to his
them to disobey their parents, and masters, contrary to the precept of the apostles.
thou thinkest thyself wise, thou proud zarathustra! read then the riddle, thou hard nut-cracker,-the riddle that i am! say then: who am i !"
i see, not one action, or three, or a hundred, but manners, in common and received use, so ferocious, especially in inhumanity and treachery, which are to me the worst of all vices, that i have not the heart to think of them without horror; and almost as
fish has ever had this pre-eminence, and keeps it still, that the grandees, as to them, all pretend to be cooks; and indeed the taste is more delicate than that of flesh, at least to my fancy.
so, for example, when i consider the nature of a triangle, it plainly appears to me (as understanding the principles of geometry) that its three angles are equal to two right ones; and this i must of necessity think true as long as i attend to the
some hold that the world was made to give bodies, by way of punishment, to the spirits fallen, by their own fault, from the purity wherein they had been created, the first creation having been incorporeal; and that, according as they are more or less
and why should they be offended at or punish him for wicked ones, since themselves have created in him so frail a condition, and when, with one glance of their will, they might prevent him from falling?
if we desire an example from the sciences, we need only take any proposition in mathematics. if we cast our eyes upon the commonest operations of the understanding, the proposition, "every change must have a cause," will amply serve our purpose.
death is more abject, more languishing and troublesome, in bed than in a fight: fevers and catarrhs as painful and mortal as a musket-shot.
language it came to be called kyrke, and church.
and so from one question i may fall into greater difficulties ; neither at present have i so much time as to spend it about such niceties.
liberality itself is not in its true lustre in a sovereign hand: private men have therein the most right; for, to take it exactly, a king has nothing properly his own; he owes himself to others: authority is not given in favour of the magistrate, but of
i warn the reader that this chapter requires careful reading, and that i am unable to make myself clear to those who refuse to be attentive.
and the very interpretation that plutarch, gives to this error, which is very well conceived, is advantageous to them: for he says that it was not the cat or the ox, for example, that the egyptians adored: but that they, in those beasts, adored some image
further, what can there be more clear, and more certain, than a true idea as a standard of truth? even as light displays both itself and darkness, so is truth a standard both of itself and of falsity.
judgements, because the function of the understanding exercised by them may perhaps be of importance in the field of its pure a priori cognition.
ten.seven.) there is no mention of preaching any other article but that. this was the fundamentall article, that is the foundation of the churches faith. afterwards the apostles being returned to him, he asketh them all, (mat.
i am aware that there are exceptions; but these exceptions themselves confirm the rule, in that sooner or later they produce revolutions which restore things to the natural order.
it is an ebb of the individual rivulet before the flowing surges of the sea of life. every distinct apprehension of this central commandment agitates men with awe and delight.
his white breast, the stillness of the air, and the smoothness of the water were all against him.
and theopompus, king of sparta, to him who told him the republic could not miscarry since he knew so well how to command, "tis rather," answered he, "because the people know so well how to obey."
state, and by that means makes it familiar to us, so that we are insensible of the stroke when our youth dies in us, though it be really a harder death than the final dissolution of a languishing body, than the death of old age; forasmuch as the fall is
but such a companion should be chosen and acquired from your first setting out.
balance it, either by confederation, or, if need were, by a war; and would not in any wise take up peace at interest.
-joys want the eternity of all things, they want deep, profound eternity!
in one instance, on a line arbitrarily chosen, the depth did not vary more than one foot in thirty rods; and generally, near the middle, i could calculate the variation for each one hundred feet in any direction beforehand within three or four inches.
prop. twenty five. no one wishes to preserve his being for the sake of anything else.
beleeveth that such things hear his prayers, or see his devotions, without ears, or eyes, committeth idolatry: and he that counterfeiteth such worship for fear of punishment, if he bee a man whose example hath power amongst his brethren, committeth a sin:
succeeding in remote countries, than if the first scene had been laid in a city renowned for arts and knowledge. the most ignorant and barbarous of these barbarians carry the report abroad.
by nature free. and because such arguments, must either be drawn from the expresse words, "i authorise all his actions," or from the intention of him that submitteth himselfe to his power, (which intention is to be understood by the end for which he so
"nihil enim potest esse aequabile, quod non a certa ratione proficiscatur."
illumine and flood it with motley colours: so we modern men, owing to the complicated mechanism of our "firmament," are determined by different moralities; our actions shine alternately in different colours, and are seldom unequivocal--and there are often
i confess that, as the events i am going to describe might have happened in various ways, i have nothing to determine my choice but conjectures: but such conjectures become reasons, when they are the most probable that can be drawn from the nature of
a squirrel leaping from bough to bough and making the wood but one wide tree for his pleasure, fills the eye not less than a lion,-is beautiful, self-sufficing, and stands then and there for nature.
there is no passion that so much transports men from their right judgment as anger.
criteria of truth. whatever contradicts these rules is false, because thereby the understanding is made to contradict its own universal laws of thought; that is, to contradict itself.
thus, if i place five points one after another.... this is an image of the number five.
murderer, both to deter others from doing the like injury, which no reparation can compensate, by the example of the punishment that attends it from every body, and also to secure men from the attempts of a criminal, who having renounced reason, the
this excellent institution of patron and client was a masterpiece of statesmanship and humanity without which the patriciate, being flagrantly in contradiction to the republican spirit, could not have survived.
difficulties of my attempt to grow more easy and smooth; and both my reason and conscience to be laid aside; but this fire being evaporated in an instant, as from a flash of lightning, i was aware that my soul resumed another kind of sight, another state,
when he was dead. in truth, in affairs of the same nature, by the greek laws, he who made suit to an enemy for a body to give it burial renounced his victory, and had no more right to erect a trophy, and he to whom such suit was made was reputed victor.
same apprehension; while it serves as an instance of the general corruption of human nature, and shows us the danger which we must incur by reposing an entire confidence in mankind.
plato, in the civil regimen that he models according to his own fancy, leaves to it the decision of several things of very great importance, and will, amongst other things, that marriages should be appointed by lot; attributing so great importance to this
they assign to him, in short, absolute free will.
vice that may be taken for an effect of power, or a cause of pleasure; and all such vices, as amongst men are taken to be against law, rather than against honour.
again, the mind, both in so far as it has clear and distinct ideas, and in so far as it has confused ideas, endeavours to persist in its own being (three.
likewise, an ambassador sent from a prince, to congratulate, condole, or to assist at a solemnity, though authority be publique; yet because the businesse is private, and belonging to him in his naturall capacity; is a private person.
by this means it was that nicias lost the advantage he had visibly obtained over the corinthians, and that agesilaus, on the contrary, assured that which he had before very doubtfully gained over the boeotians.-- plutarch, life of nicias, c.
in life has devoted them, and the society into which it has thrown them, are not favourable to keeping that higher capacity in exercise.
fishermen, hunters, woodchoppers, and others, spending their lives in the fields and woods, in a peculiar sense a part of nature themselves, are often in a more favorable mood for observing her, in the intervals of their pursuits, than philosophers or
"resolute and brave in the face of death by a forced courage. --"lucan, iv. seven hundred ninety eight.
too critically how or why it is. insomuch that having loved, beyond everything, the late one thousand.
sword, but moreover a great number of neighbouring gentry, whom he had drawn thither to that end.
'tis a natural progress; for whoever believes anything, thinks it a work of charity to persuade another into the same opinion; which the better to do, he will make no difficulty of adding as much of his own invention as he conceives necessary to his tale
one consequences from qualities of animals in generall
"he who learneth much unlearneth all violent cravings"-that do people now whisper to one another in all the dark lanes.
the perfect unity of this kind of cognitions, which are based upon pure conceptions, and uninfluenced by any empirical element, or any peculiar intuition leading to determinate experience, renders this completeness not only practicable, but also necessary.
nose. a servant at toulouse being accused of heresy, for the sum of his belief referred himself to that of his master, a young student, prisoner with him, choosing rather to die than suffer himself to be persuaded that his master could err.
much he lays himself open; the other counts his words, and weighs them for reasons; another only brawls, and uses the advantage of his lungs.
neither can it be said that this idea of god is false materialiter , and that therefore it proceeds from nothing , as before i observed of the ideas of heat and cold , c.
these transcendental humours affright me, like high and inaccessible places; and nothing is hard for me to digest in the life of socrates but his ecstasies and communication with demons; nothing so human in plato as that for which they say he was called
so when zarathustra thus ascended the mountain, he thought on the way of his many solitary wanderings from youth onwards, and how many mountains and ridges and summits he had already climbed.
we have thought to tie the nuptial knot of our marriages more fast and firm by having taken away all means of dissolving it, but the knot of the will and affection is so much the more slackened and made loose, by how much that of constraint is drawn
as an enemy is made more fierce by our flight, so pain grows proud to see us truckle under her. she will surrender upon much better terms to them who make head against her: a man must oppose and stoutly set himself against her.
no pitying tear his cheek bedewed, as on the corse he gazed; that mother's beauty, once so fair, a critic's voice appraised.
thus, in a certain sense, that stupidity is a condition of life and development.
as much as the public affairs are bettered by your exploit, so much are your own the worse, and the better you behave yourself in it, 'tis so much the worse for yourself; and it will be no new thing, nor, peradventure, without some colour of justice, if
it is because they do not obey the hint which god gives them, nor accept the pardon which he freely offers to all.
do i advise you to neighbour-love? rather do i advise you to neighbour-flight and to furthest love!
his imagination will therefore waver; and, with the imagination of future evenings, he will associate first one, then the other--that is, he will imagine them in the future, neither of them as certain, but both as contingent.
they mistake who assert that the yankee has few amusements, because he has not so many public holidays, and men and boys do not play so many games as they do in england, for here the more primitive but solitary amusements of hunting fishing and the like
sweet-odoured of all mouthlets: then fell i right in, right down, right through-in 'mong you, ye friendly damsels dearly loved! selah.
you shall not come nearer a man by getting into his house. if unlike, his soul only flees the faster from you, and you shall never catch a true glance of his eye. we see the noble afar off and they repel us; why should we intrude?
he praised the qualities of cassius, and expressed a heartfelt wish that cassius might not be driven to do himself a hurt before he should have the opportunity to grant a free pardon.
"as if they are preparing frankincense and wine . . . you might think her absent or marble."--martial, xi. one hundred three, twelve, and fifty nine, eight.
belief to simplicity and ignorance attribute to itself; all the happy successes that happen authority of the number and antiquity of the witnesses authority to be dissected by the vain fancies of men authority which a graceful presence and a majestic mien
in the state of nature, where everything is common, i owe nothing to him whom i nave promised nothing; i recognise as belonging to others only what is of no use to me. in the state of society all rights are fixed by law, and the case becomes different.
your love to woman, and woman's love to man-ah, would that it were sympathy for suffering and veiled deities! but generally two animals alight on one another.
in truth, in all things, if nature do not help a little, it is very hard for art and industry to perform anything to purpose.
ecclesiastes seems to have had the same thought in his mind, when he says, "he who increaseth knowledge increaseth sorrow."
are afterwards to hide ourselves, and to shift and fly from the officers of justice, who pursue us, whilst he is at rest.
i have known a hundred and a hundred women (for gascony has a certain prerogative for obstinacy) whom you might sooner have made eat fire than forsake an opinion they had conceived in anger. they are all the more exasperated by blows and constraint.
heirs, but he who is elected to that position by those who have authority.
the latter is that in our cognition which is called cognition a posteriori, that is, empirical intuition.
than those between any circle and its tangent, and so on, in infinitum ?
"to what use serves learning, if understanding be away." --apud stobaeus, tit. iii., p. thirty seven (one thousand six hundred nine).
were very wet, they were drenched to their skins. i have heard of many going astray even in the village streets, when the darkness was so thick that you could cut it with a knife, as the saying is.
and many such good inventions are there, that they are like woman's breasts: useful at the same time, and pleasant.
i let her alone, not to trouble their rules, for i never concern myself in that sort of government; feminine polity has a mysterious procedure; we must leave it to them; but if i am not mistaken the commerce of twenty lacquies could not, in six months'
'tis said, that zeno never had to do with a woman but once in his life, and then out of civility, that he might not seem too obstinately to disdain the sex.
which cannot be understood of a ghost; for micaiah declared before the kings of israel and judah, the event of the battle, as from a vision, and not as from a spirit, speaking in him.
merely a defence against the rain, without plastering or chimney, the walls being of rough, weather-stained boards, with wide chinks, which made it cool at night.
proof.--god (by def. vi.) is substance, which (by prop. xi.) necessarily exists, that is (by prop. vii.) existence appertains to its nature, or (what is the same thing) follows from its definition; therefore, god is eternal (by def. viii.).
this experience diversifies itself in a thousand examples:--
one another. for being distracted in opinions concerning the best use and application of their strength, they do not help, but hinder one another; and reduce their strength by mutuall opposition to nothing: whereby they are easily, not onely subdued by a
and they hit it! because ye were always my dearest, my possession and my possessedness: on that account had ye to die young, and far too early!
but in this as in all other judgments that i made of sensible objects , i seem'd to be taught by nature , for i first perswaded my self that things were so or so , before ever i enquired into a reason that may prove it.
spoken: in fact, no less a personage than the god dionysus, the great equivocator and tempter, to whom, as you know, i once offered in all secrecy and reverence my first-fruits--the last, as it seems to me, who has offered a sacrifice to him, for i have
it would probably make us angry to see this short space of time slipping away, if we were not secretly conscious in the furthest depths of our being that the spring of eternity belongs to us, and that in it we are always able to have life renewed.
this meal only we had in two nights and a day; and had not one of us bought a partridge, we had taken our journey fasting."
twenty-five years; and on the other hand, my friends used to listen with incredulity when i told them, that a few years later i was accustomed to fish from a boat in a secluded cove in the woods, fifteen rods from the only shore they knew, which place was
"beneficia ea usque lxta sunt, dum videntur exsolvi posse; ubi multum antevenere, pro gratis odium redditur;"
moor was nothing amended in his tawny complexion, but he wholly lost his former health. how often do we see physicians impute the death of their patients to one another?
cantharides have somewhere about them, by a contrariety of nature, a counterpoison against their poison.
future by anticipation (instead of merely inferring from past and present events), or, finally, a power of the mind to place itself in community of thought with other men, however distant they may be-these are conceptions the possibility of which has no
despite many passages in which the old terminology cleaves to him, he means by "nature" in this period not the original state of a thing, nor even its reduction to the simplest terms: he is passing over to the conception of "nature" as identical with the
discover, in the design of giving human actions at the start a morality which they must otherwise have been so long in acquiring, the reason for a precept in itself indifferent and inexplicable on every other system; those, in short, who are persuaded
the poets put what they would say with greater emphasis and grace; witness these two epigrams:
it may be advisable, therefore, to express ourselves thus.
prop. nineteen. the human mind has no knowledge of the body, and does not know it to exist, save through the ideas of the modifications whereby the body is affected.
thus, as the lacedaemonian valour stood in need of moderation, and of the sweet and harmonious sound of flutes to soften it in battle, lest they should precipitate themselves into temerity and fury, whereas all other nations commonly make use of harsh and
situation of nature, from, and to eternity?
when he had taken his arm from his face he looked at the serpent; and then did it recognise the eyes of zarathustra, wriggled awkwardly, and tried to get away. "not at all," said zarathustra, "as yet hast thou not received my thanks!
the partridge and the rabbit are still sure to thrive, like true natives of the soil, whatever revolutions occur. if the forest is cut off, the sprouts and bushes which spring up afford them concealment, and they become more numerous than ever.
for proof therefore that christian kings have power to baptize, and to consecrate, i am to render a reason, both why they use not to doe it, and how, without the ordinary ceremony of imposition of hands, they are made capable of doing it, when they will.
methought i was never enough provided: and the more i loaded myself with money, the more also was i loaded with fear, one while of the danger of the roads, another of the fidelity of him who had the charge of my baggage, of whom, as some others that i
as in our balls, those mean fellows who teach to dance, not being able to represent the presence and dignity of our noblesse, are fain to put themselves forward with dangerous jumping, and other strange motions and tumblers tricks; and the ladies are less
so much for the completeness and thoroughness necessary in the execution of the present task. the aims set before us are not arbitrarily proposed, but are imposed upon us by the nature of cognition itself.
out, but as it is likewise necessary that we be furnished with some other house in which we may live commodiously during the operations, so that i might not remain irresolute in my actions, while my reason compelled me to suspend my judgement, and that i
for princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves,
into the throne of their lawfull prince, from him whom they had themselves placed there; and in this darknesse of mind, are made to fight one against another, without discerning their enemies from their friends, under the conduct of another mans ambition.
not perhaps ye yourselves, my brethren! but into fathers and forefathers of the superman could ye transform yourselves: and let that be your best creating!-
what soul has he? is she beautiful, capable, and happily provided of all her faculties? is she rich of what is her own, or of what she has borrowed? has fortune no hand in the affair? can she, without winking, stand the lightning of swords?
inaccessible to the understanding, or from the craft of popular superstitions, which, being unable to defend themselves on fair ground, raise these intangling brambles to cover and protect their weakness.
points and moments are only boundaries, that is, the mere places or positions of their limitation.
the same holds also in regard of the federative power, that and the executive being both ministerial and subordinate to the legislative, which, as has been shewed, in a constituted commonwealth is the supreme.
change which has proved so advantageous to them, and to induce us to make the experiment of imitating them, so far as the analogy which, as rational sciences, they bear to metaphysics may permit.
after lemma iii.), not in so far as they can be regarded as individuals without relation to the human body. the parts of the human body are highly complex individuals (post.
but the many places of the new testament, and our saviours own words, and in such texts, wherein is no suspicion of corruption of the scripture, have extorted from my feeble reason, an acknowledgement, and beleef, that there be also angels substantiall,
where, on the other hand, a class, formerly ascendant, has lost its ascendancy, or where its ascendancy is unpopular, the prevailing moral sentiments frequently bear the impress of an impatient dislike of superiority.
lost; and, as there is no want of bold pretensions, which the common belief (though for the philosopher this is no credential) does not reject, the understanding lies exposed to every delusion and conceit, without the power of refusing its assent to those
greater good produced by this being must still prove a greater degree of goodness: a more impartial distribution of rewards and punishments must proceed from a greater regard to justice and equity.
as you look over the pond westward you are obliged to employ both your hands to defend your eyes against the reflected as well as the true sun, for they are equally bright; and if, between the two, you survey its surface critically, it is literally as
"if a night adulterer, thou coverest thy head with a santonic cowl."--juvenal, sat., viii.
"pity is necessary,"-so saith a third party. "take what i have! take what i am! so much less doth life bind me!"
we have a priori forms of the external and internal sensuous intuition in the representations of space and time, and to these must the synthesis of apprehension of the manifold in a phenomenon be always comformable, because the synthesis itself can only
bishops ought to say in the beginning of their mandates, "by the favour of the kings majesty, bishop of such a diocesse;" or as civill ministers, "in his majesties name."
those things are dearest to us that have cost us most, and giving is more chargeable than receiving.
in the assertorical, we regard the proposition as real (true); in the apodeictical, we look on it as necessary.
be this as it may, she undoubtedly checked the half-recognised leanings of her husband in the direction of coleridge and carlyle.
fourthly, that the evill inflicted by usurped power, and judges without authority from the soveraign, is not punishment; but an act of hostility; because the acts of power usurped, have not for author, the person condemned; and therefore are not acts of
in this form, the theory clearly admits of opposite interpretations. it may be held that the people, having given itself up once for all to its rulers, has nothing more to ask of them, and is bound to submit to any usage they may choose to inflict.
i said that god is the cause of an idea--for instance, of the idea of a circle,--in so far as he is a thinking thing; and of a circle, in so far as he is an extended thing, simply because the actual being of the idea of a circle can only be perceived as a
several commanders, and without donatives, are things of defence, and no danger.
if i am anything fastidious in my way of living 'tis rather in my lying than anything else; but generally i give way and accommodate myself as well as any one to necessity.
farthest removed from extremes, which should happen to be adopted in practice with general consent of the most judicious of those among whom i might be living.
two hundred twenty four. the historical sense (or the capacity for divining quickly the order of rank of the valuations according to which a people, a community, or an individual has lived, the "divining instinct" for the relationships of these
the storm. shall we then dare to say that this advantage of reason, of which we so much boast, and upon the account of which we think ourselves masters and emperors over the rest of all creation, was given us for a torment?
by the whole congregation it could not be, because their acts were then no laws: therefore the maintenance of pastors, before emperours and civill soveraigns had made laws to settle it, was nothing but benevolence.
to whom chastity is difficult, it is to be dissuaded: lest it become the road to hell-to filth and lust of soul.
this is the soul that gives form, life, and unity, to the commonwealth: from hence the several members have their mutual influence, sympathy, and connexion: and therefore, when the legislative is broken, or dissolved, dissolution and death follows: for
we will meet as though we met not, and part as though we parted not.
but that the subjects of god should have any place as high as his throne, or higher than his footstoole, it seemeth not sutable to the dignity of a king, nor can i find any evident text for it in holy scripture.
for merit, praesupposeth a right, and that the thing deserved is due by promise: of which i shall say more hereafter, when i shall speak of contracts.
and last of all, tho they should proceed from things which are different from me, it does not therefore follow that they must be like those things. for often times i have found the thing and the idea differing much.
at least to enjoy it for company: he does not, for feeling himself melt away, abandon all living thoughts, nor avoid ordinary discourse.
and yet must i learn to approach thee more modestly: far too violently doth my heart still flow towards thee:-
with as much secrecy, as he will. but when a soveraigne assembly has need of counsell, none are admitted but such as have a right thereto from the beginning; which for the most part are of those who have beene versed more in the acquisition of wealth than
in vain, therefore, should we pretend to determine any single event, or infer any cause or effect, without the assistance of observation and experience.
voltaire means this when he says: l'adjectif est l'ennemi du substantif . (but, truly, many authors try to hide their poverty of thought under a superfluity of words.)
there be in animals, two sorts of motions peculiar to them: one called vitall; begun in generation, and continued without interruption through their whole life; such as are the course of the bloud, the pulse, the breathing, the concoctions, nutrition,
the same person ruin you who set you on work.
therefore it is that plato in his republic prohibits this exercise to fools and ill-bred people. to what end do you go about to inquire of him, who knows nothing to the purpose?
in such a day, in september or october, walden is a perfect forest mirror, set round with stones as precious to my eye as if fewer or rarer. nothing so fair, so pure, and at the same time so large, as a lake, perchance, lies on the surface of the earth.
there are the stars, and they who can may read them. the astronomers forever comment on and observe them. they are not exhalations like our daily colloquies and vaporous breath.
xxviii.) the highest good for those who follow after virtue is to know god; that is (two. xlvii. and note) a good which is common to all and can be possessed by all men equally, in so far as they are of the same nature. q.e.five hundred.
"seu libra, seu me scorpius adspicit formidolosus, pars violentior natalis hors, seu tyrannus hesperive capricornus undae:"
for reason, in this sense, is nothing but reckoning (that is, adding and substracting) of the consequences of generall names agreed upon, for the marking and signifying of our thoughts; i say marking them, when we reckon by our selves; and signifying,
this so solemn proposition, "whether it be lawful for a subject to rebel and take up arms against his prince for the defence of his religion," do you remember in whose mouths, the last year, the affirmative of it was the prop of one party, and the
those who are still in a state to require being taken care of by others, must be protected against their own actions as well as against external injury.
the german lets himself go, and thereby gazes with faithful, blue, empty german eyes--and other countries immediately confound him with his dressing-gown!--i meant to say that, let "german depth" be what it will--among ourselves alone we perhaps take the
it is there that the fugitive slave, and the mexican prisoner on parole, and the indian come to plead the wrongs of his race, should find them; on that separate, but more free and honorable ground, where the state places those who are not with her but
are of his family, it has reason to enjoin us some affection and regard to them. pythagoras borrowed the metempsychosis from the egyptians; but it has since been received by several nations, and particularly by our druids:
favour one thing more than another, and that, without reason's permission, puts the choice upon us in two equal subjects, or some shadow of like vanity, may insensibly insinuate into his judgment the recommendation or disfavour of a cause, and make the
therefore the free man, lest he should become hateful to the ignorant, or follow their desires rather than reason, will endeavour, as far as he can, to avoid receiving their favours.
are all constitutional vices. i confess, that practically speaking, when i have learned a man's real disposition, i have no hopes of changing it for the better or worse in this state of existence.
brethren; "with such a one" (he saith) they ought not to keep company, "no, not to eat." and this is no more than our saviour saith (mat. eighteen.seventeen.) "let him be to thee as a heathen, and as a publican."
necessary connection, so that by turns they follow and mutually beget one another; and cried out to good aesop, that he ought out of this consideration to have taken matter for a fine fable.
but if they have set limits to the duration of their legislative, and made this supreme power in any person, or assembly, only temporary; or else, when by the miscarriages of those in authority, it is forfeited; upon the forfeiture, or at the
and that men do, when they demand (as it is now called) quarter, (which the greeks called zogria, taking alive,) is to evade the present fury of the victor, by submission, and to compound for their life, with ransome, or service: and therefore he that
for if immortals should have generated, as mankind doth now; the earth in a small time, would not have been able to afford them a place to stand on.
a confusion of meats and a clatter of dishes displease me as much as any other confusion: i am easily satisfied with few dishes: and am an enemy to the opinion of favorinus, that in a feast they should snatch from you the meat you like, and set a plate of
that now reviews the vision. no dust has settled on that robe; no time has elapsed since that divinity was revealed. that time which we really improve, or which is improvable, is neither past, present, nor future.
"not to admire's the only art i know can make us happy, and can keep us so;"
of the nile? the curiosity of knowing things has been given to man for a scourge, says the holy scripture.
for why the ladder? wouldst thou get in? to heart in-clamber? to mine own secretest conceptions in-clamber? shameless one! thou unknown one!-thief! what seekst thou by thy stealing? what seekst thou by thy hearkening? what seekst thou by thy torturing?
whatever i have hitherto admitted as most true, that i received either from, or by my senses; but these i have often found to deceive me, and 'tis prudence never certainly to trust those that i have (tho but once) deceived us.
four. the soveraigns actions cannot be justly accused by the subject
enemy has always been the ideal of his day.
hitherto therefore the right of regulating both the policy, and the religion, were inseparable.
this is true; for christian kings are no more but christs subjects: but they may, for all that, bee the popes fellowes; for they are supreme pastors of their own subjects; and the pope is no more but king, and pastor, even in rome it selfe.
for the future bring on him a disrepute and distrust of infinite prejudice.
the non-existence of any being, without exception, is as clear and distinct an idea as its existence. the proposition, which affirms it not to be, however false, is no less conceivable and intelligible, than that which affirms it to be.
but though the government be not master of the law, it is much to be its guarantor, and to possess a thousand means of inspiring the love of it. in this alone the talent of reigning consists.
they had also the trick easily to lend undue praises to all the emperors who made for us, and universally to condemn all the actions of those who were adversaries, as is evidently manifest in the emperor julian, surnamed the apostate,
"exeat, inquit, si pudor est, et de pulvino surgat equestri, cujus res legi non sufficit;"
an artificer, who handles only dead matter, may be disappointed of his aim, as well as the politician, who directs the conduct of sensible and intelligent agents.
plutarch's way, by how much it is more disdainful and farther stretched, is, in my opinion, so much more manly and persuasive: and i am apt to believe that his soul had more assured and more regular motions.
this we call remembrance, or calling to mind: the latines call it reminiscentia, as it were a re-conning of our former actions.
early on the following morning, however, i had intelligence from madame de la boetie, that in the night he had fresh and violent attack of dysentery.
xerxes was a blockhead, who, environed with all human delights, proposed a reward to him who could find out others; but he is not much less so who cuts off any of those pleasures that nature has provided for him.
multitude, has the liberty to be judge in his own case, and may do to all his subjects whatever he pleases, without the least liberty to any one to question or controul those who execute his pleasure?
for, in the first place even the principle which i have already taken as a rule, viz., that all the things which we clearly and distinctly conceive are true, is certain only because god is or exists and because he is a perfect being, and because all that
and the industry of fortifying the body, and covering it by acquired means, we have by instinct and natural precept?
it is, perhaps, hardly necessary to say that this doctrine is meant to apply only to human beings in the maturity of their faculties. we are not speaking of children, or of young persons below the age which the law may fix as that of manhood or womanhood.
out of civil states, there is alwayes warre of every one against every one
pope committed to him, and having so long meditated on it beforehand, as, so they said, to have brought it ready made along with him from paris; the very day it was to have been pronounced, the pope, fearing something might be said that might give offence
ye higher men, think ye that i am here to put right what ye have put wrong?
and when god resolved to transfer the government to david, it is in these words, but now thy kingdom shall not continue: the lord hath sought him a man after his own heart, and the lord hath commanded him to be captain over his people, xiii. fourteen.
--till such time as manuel, one of the principal commanders of his army, having jogged and shaked him so as to rouse him out of his trance, said to him, "sir, if you will not follow me, i will kill you; for it is better you should lose your life than, by
longing for thy former fortune. it is the change, as thou deemest, of this fortune that hath so wrought upon thy mind.
thereby have no title to the subjection and obedience of the conquered.
i conclude therefore, that in the instruction of the people in the essentiall rights (which are the naturall, and fundamentall lawes) of soveraignty, there is no difficulty, (whilest a soveraign has his power entire,) but what proceeds from his own fault,
the germans lack a couple of centuries of the moralistic work requisite thereto, which, as we have said, france has not grudged: those who call the germans "naive" on that account give them commendation for a defect.
double the wickedness and the offence when we offer to him, to whom we are to sue for pardon, an affection full of irreverence and hatred.
let the suits of the masquers be graceful, and such as become the person, when the vizors are off; not after examples of known attires; turke, soldiers, mariners', and the like.
this disposition of things would turn to our advantage; we should there longer stay and longer love; without hope and without desire we proceed not worth a pin.
a happy disposition, to be gently and quietly drawn to the rule of reason.
twenty two.) "no flesh could be saved; but for the elects sake those days shall be shortened" (made fewer). but that tribulation is not yet come; for it is to be followed immediately (ver.
but, it will be said, the condemnation of a criminal is a particular act. one admit it: but such condemnation is not a function of the sovereign; it is a right the sovereign can confer without being able itself to exert it.
a man ought warily to begin charges which once begun will continue; but in matters that return not, he may be more magnificent.
of philosophical opinions, i preferably embrace those that are most solid, that is to say, the most human and most our own: my discourse is, suitable to my manners, low and humble: philosophy plays the child, to my thinking, when it puts itself upon its
and in the new testament, the angel gabriel saith of our saviour (luke one.thirty two,thirty three) "he shall be great, and be called the son of the most high, and the lord shall give him the throne of his father david; and he shall reign over the house
perhaps there is none but has cause for shame on account of the inferior and brutish nature to which he is allied.
thou great star! what would be thy happiness if thou hadst not those for whom thou shinest!
it is no wonder if this sort of accident frequently happen; for if imagination have any power in such things, it is so continually and vigorously bent upon this subject, that to the end it may not so often relapse into the same thought and violence of
therefore notwithstanding the lawes of nature, (which every one hath then kept, when he has the will to keep them, when he can do it safely,) if there be no power erected, or not great enough for our security; every man will and may lawfully rely on his
sect. sixty two. common-wealths themselves take notice of, and allow, that there is a time when men are to begin to act like free men, and therefore till that time require not oaths of fealty, or allegiance, or other public owning of, or submission to the
for it was necessary for the conferring of the holy ghost, that their baptisme should be administred, or confirmed by a minister of the word, not by a minister of the church.
fourteen. to prove this, the two following arguments will, i hope, be sufficient.
the works of the most reverend john bramhal , five hundred. five hundred. late fifty. archbishop of armagh , some of which never before printed, with the life of the author, c. fol.
"the soul not being mistress of herself," says thseng-tseu, "one looks, and one does not see; one listens, and one does not hear; one eats, and one does not know the savor of food."
therefore it was, that dion, being advertised that callippus watched all opportunities to take away his life, had never the heart to inquire more particularly into it, saying, that he had rather die than live in that misery, that he must continually stand
superiority and inferiority, dominion and subjection are bound to a natural envy and contest, and must of necessity perpetually intrench upon one another.
"etenim ipsae se impellunt, ubi semel a ratione discessum est; ipsaque sibi imbecillitas indulget, in altumque provehitur imprudens, nec reperit locum consistendi."
"ut palam sit, uno in loco gaudentis opus esse naturx."
and he who liveth nigh unto them liveth nigh unto black pools, wherein the toad singeth his song with sweet gravity.
"non tanta caelo societas nobiscum est, ut nostro fato mortalis sit ille quoque siderum fulgor."
puerile motions and to govern and direct them. i walk firmer and more secure up hill than down.
fourteen.nine.) for the armies guide: for this cloudy pillar, is said, to have descended, and stood at the dore of the tabernacle, and to have talked with moses.
being engaged in some controversy of learning, they agreed to go both of them into the fire in the sight of all the people, each for the verification of his argument, and all things were already prepared, and the thing just upon the point of execution,
because in any other way, and without this synthesis, the manifold in intuition could not be united in one consciousness.
and first we find, that adam was created in such a condition of life, as had he not broken the commandement of god, he had enjoyed it in the paradise of eden everlastingly.
i, the imperfect, adore my own perfect. i am somehow receptive of the great soul, and thereby i do overlook the sun and the stars and feel them to be the fair accidents and effects which change and pass.
us. we here propose to do just what copernicus did in attempting to explain the celestial movements.
sometimes lawful; but against soveraign power never it is manifest by this, that in bodies politique subordinate, and subject to a soveraign power, it is sometimes not onely lawfull, but expedient, for a particular man to make open protestation against
a young man asked the philosopher panetius if it were becoming a wise man to be in love?
in the intervals from this excessive torment, when my ureters only languish without any great dolor, i presently feel myself in my wonted state, forasmuch as my soul takes no other alarm but what is sensible and corporal, which i certainly owe to the care
thus you find enemies in all those whom you have injured by occupying that dominion, and you cannot maintain the friendship of those who have helped you to obtain this possession, as you will not be able to fulfil their expectations, nor can you use
hand, of destroying certain hypotheses, though on the other we cannot give them the certainty of known matters of fact; on its being within the province of history, when two facts are given as real, and have to be connected by a series of intermediate
common judge on earth, whom i may appeal to, and to whom we are both obliged to submit: for of such i am now speaking.
the trances of socrates, the "union" of plotinus, the vision of porphyry, the conversion of paul, the aurora of behmen, the convulsions of george fox and his quakers, the illumination of swedenborg, are of this kind.
and yet it was, doubtless, a fine thing to bring and plant within the amphitheatre a great number of vast trees, with all their branches in their full verdure, representing a great shady forest, disposed in excellent order; and, the first day, to throw
xii. the angle formed by joining two or more angles together is called their sum. thus the sum of the two angles abc, pqr is the angle abr,
"rerum natura nullam nobis dedit cognitionem finium."
necessary to accomplish, as has been related at length.
"daily in the temple, and in every house they ceased not to teach and preach christ jesus:" in which place it is manifest, that jesus christ was the subject of this word of life; or (which is all one) the subject of the words of this life eternall, that
of others which might have been, if it had pleased god to place them there, or consequently to apply them to our use, unless we rise to causes through their effects, and avail ourselves of many particular experiments.
augustus caesar, having been tossed with a tempest at sea, fell to defying neptune, and in the pomp of the circensian games, to be revenged, deposed his statue from the place it had amongst the other deities.
yet because that (when i am careless, and the images of sensible things blind my understanding ) i do not so easily call to mind the reasons, why the idea of a being more perfect then my self should of necessity proceed from a being which is really more
indiscreetly let it run; and as indiscreetly tie up my purse-strings, if it does not shine, and does not please me.
there are actors without knowing it amongst them, and actors without intending it-, the genuine ones are always rare, especially the genuine actors.
for a fundamentall law in every common-wealth is that, which being taken away, the common-wealth faileth, and is utterly dissolved; as a building whose foundation is destroyed.
this man, a better christian in all but the dogmatic sense of the word, than almost any of the ostensibly christian sovereigns who have since reigned, persecuted christianity.
subjected to his absolute arbitrary power, he has no such right of dominion over their children.
or they look for long evenings at a crafty, lurking cross-spider, that preacheth prudence to the spiders themselves, and teacheth that "under crosses it is good for cobweb-spinning!"
a state? what is that? well! open now your ears unto me, for now will i say unto you my word concerning the death of peoples.
such as require proposition and assigned leisure. in such an employment, to whom you will not give an hour you give nothing; and you do nothing for him for whom you only do it whilst you are doing something else.
thus in the task of legislation we find together two things which appear to be incompatible: an enterprise too difficult for human powers, and, for its execution, an authority that is no authority.
principles, is most manifest from the fact that it contains all the elementary conceptions of the understanding, nay, even the form of a system of these in the understanding itself, and consequently indicates all the momenta, and also the internal
"qux tellus sit lenta gelu, quae putris ab aestu, ventus in italiam quis bene vela ferat."
"et habet tristis quoque turba cinaedos."
no facts are to me sacred; none are profane; i simply experiment, an endless seeker with no past at my back.
some philosophers have even maintained that there is a greater difference between one man and another than between some men and some beasts.
however, the government does not concern me much, and i shall bestow the fewest possible thoughts on it. it is not many moments that i live under a government, even in this world.
share in them, are delightful to you. you put yourself voluntarily upon particular exploits and hazards, according as you judge of their lustre and importance; and, a volunteer, find even life itself excusably employed:
render the diversity they pretended in their opinions, in a thing whereon the conduct and rule of our life depends, doubtful and hard to believe. did one ever see, come from the same school and discipline, manners more united, and more the same?
pretended rights of god, that is to say their own interests, have been so much the less greedy of human blood, as they were more hopeful their own in particular would be always respected.
i had but to conserve and to continue, which are silent and insensible effects: innovation is of great lustre; but 'tis interdicted in this age, when we are pressed upon and have nothing to defend ourselves from but novelties.
this discipline recognises a knowledge of the enemy's case as beneficial to the teachers, but finds means, consistent with this, of denying it to the rest of the world: thus giving to the elite more mental culture, though not more mental freedom, than it
if, therefore, we wish to apply the categories to objects which cannot be regarded as phenomena, we must have an intuition different from the sensuous, and in this case the objects would be a noumena in the positive sense of the word.
"we do not study for life, but only for the school." --seneca, ep., one hundred six.
but to eat and drink well, my brethren, is verily no vain art! break up, break up for me the tables of the never-joyous ones!
two hundred sixteen. to love one's enemies?
inherent in human nature. in general, there is a degree of doubt, and caution, and modesty, which, in all kinds of scrutiny and decision, ought for ever to accompany a just reasoner.
think those ergotisms and petty sophistries, by prepossessing the avenues to it, are the cause. and people are much to blame to represent it to children for a thing of so difficult access, and with such a frowning, grim, and formidable aspect.
my suffering and my fellow-suffering-what matter about them! do i then strive after happiness? i strive after my work!
here, by the very corner of my field, still nearer to town, zilpha, a colored woman, had her little house, where she spun linen for the townsfolk, making the walden woods ring with her shrill singing, for she had a loud and notable voice.
the only particular in which any one can differ, is, that either, perhaps, he will refuse to give the name of necessity to this property of human actions: but as long as the meaning is understood, i hope the word can do no harm: or that he will maintain
if a man deal with another upon conditions, the start or first performance is all; which a man cannot reasonably demand, except either the nature of the thing be such, which must go before; or else a man can persuade the other party, that he shall still
if i should carry on the comparison, i might say, as touching valour, that, on the contrary, it is, to what it is with them, common and natural with us; but sometimes we see them possessed of it to such a degree as surpasses the greatest examples we can
i know not if or no one am wrong, but since, by a particular favour of the divine bounty, a certain form of prayer has been prescribed and dictated to us, word by word, from the mouth of god himself, i have ever been of opinion that we ought to have it in
from his purpose. hence it comes to pass that what he does one day he undoes the next, no one ever understands what he wishes or intends to do, and no reliance is to be placed on his deliberations.
is not the highest good, since that which cannot be taken away is better than it, it is plain that fortune cannot aspire to bestow happiness by reason of its instability.
this one went forth in quest of truth as a hero, and at last got for himself a small decked-up lie: his marriage he calleth it.
they punish thee for all thy virtues. they pardon thee in their inmost hearts only-for thine errors.
others are so by institution, or custome of men; and in some times and places are honourable; in others dishonourable; in others indifferent: such as are the gestures in salutation, prayer, and thanksgiving, in different times and places, differently
for though the counsell they give be never so good; yet he that gives it, is no more a good counsellour, than he that giveth a just sentence for a reward, is a just judge.
"gloria in excelsis deo, et in terra pax hominibus."
at ego cum plurima animo perlustrem, duo tantum invenio, duos, inquam, casus quibus rex ipso facto ex rege non regem se facit omni honore dignitate regali atque in subditos potestate destituit; quorum etiam meminit winzerus.
also that an assembly residing out of the bounds of that colony whereof they have the government, cannot execute any power over the persons, or goods of any of the colonie, to seize on them for debt, or other duty, in any place without the colony it
when he took the romagna, it had previously been governed by weak rulers, who had rather despoiled their subjects than governed them, and given them more cause for disunion than for union, so that the province was a prey to robbery, assaults, and every
process of abbreviation; on the basis of this quick comprehension people always unite closer and closer.
and tho' all the fruits it naturally produces, and beasts it feeds, belong to mankind in common, as they are produced by the spontaneous hand of nature; and no body has originally a private dominion, exclusive of the rest of mankind, in any of them, as
since it has pleased god to endue us with some capacity of reason, to the end we may not, like brutes, be servilely subject and enslaved to the laws common to both, but that we should by judgment and a voluntary liberty apply ourselves to them, we ought,
only by observing that the order in the synthesis of apprehension of the manifold is arbitrary and a matter of indifference, that is to say, that it can proceed from a, through b, one hundred, five hundred, to e, or contrariwise from e to a.
and how able soever be the counsellours in any affaire, the benefit of their counsell is greater, when they give every one his advice, and reasons of it apart, than when they do it in an assembly, by way of orations; and when they have praemeditated, than
therefore a title that is prolix, or means nothing at all, or that is indirect or ambiguous, is bad; so is one that is false and misleading: this last may prepare for the book the same fate as that which awaits a wrongly addressed letter.
"let them consider they have god to witness, that is (as i interpret it), their own consciences."--cicero, de offic., iii. ten.
they do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men's fortunes, and maketh men, that they can no ways be
of you, perhaps, more deeply feels the value than i who have lost them. the more i reflect on your civil and political condition, the less can i conceive that the nature of human affairs could admit of a better.
philosophers, as he says, before his time, parmenides only excepted, who would not allow things to have motion, on the power whereof he sets a mighty value.
the lover, beholding his maiden, half knows that she is not verily that which he worships; and in the golden hour of friendship we are surprised with shades of suspicion and unbelief.
one night in the beginning of winter, before the pond froze over, about nine o'clock, i was startled by the loud honking of a goose, and, stepping to the door, heard the sound of their wings like a tempest in the woods as they flew low over my house.
in our most trivial walks, we are constantly, though unconsciously, steering like pilots by certain well-known beacons and headlands, and if we go beyond our usual course we still carry in our minds the bearing of some neighboring cape; and not till we
"that no accoutrement could corrupt a chaste courage."
the best method of preventing usurpations by so formidable a body, though no government has yet made use of it, would be not to make it permanent, but to regulate the periods during which it should remain in abeyance.
at the same time, how "i who think" is distinct from the "i" which intuites itself (other modes of intuition being cogitable as at least possible), and yet one and the same with this latter as the same subject; how, therefore, i am able to say: "i, as an
the value, or worth of a man, is as of all other things, his price; that is to say, so much as would be given for the use of his power: and therefore is not absolute; but a thing dependant on the need and judgement of another.
qui vigilans stertit,.... mortua cui vita est prope jam vivo atque videnti;
is there not even in all life-robbing and slaying? and for such precepts to be called holy, was not truth itself thereby-slain?
or authorized from heaven; give them out for whom or what you please, the same will happen. the people generally ill treated, and contrary to right, will be ready upon any occasion to ease themselves of a burden that sits heavy upon them.
opposite shore. cape becomes bar, and plain shoal, and valley and gorge deep water and channel.
and ashes, but the normal and justifiable state of things.
the study of books is a languishing and feeble motion that heats not, whereas conversation teaches and exercises at once.
"jamque caput quassans, grandis suspirat arator. et cum tempora temporibus praesentia confert praeteritis, laudat fortunas saepe parentis, et crepat antiquum genus ut pietate repletum."
we have formed a truth by the consultation and concurrence of our five senses; but perhaps we should have the consent and contribution of eight or ten to make a certain discovery of it in its essence.
this determination of place cannot be derived from the relation of phenomena to absolute time (for it is not an object of perception); but, on the contrary, phenomena must reciprocally determine the places in time of one another, and render these
those facts which the law expresly condemneth, but the law-maker by other manifest signes of his will tacitly approveth, are lesse crimes, than the same facts, condemned both by the law, and lawmaker.
seeing therefore miracles now cease, we have no sign left, whereby to acknowledge the pretended revelations, or inspirations of any private man; nor obligation to give ear to any doctrine, farther than it is conformable to the holy scriptures, which since
ten, in any nation, and in some but five, and then they begin again.
i love everything that looketh bright and speaketh honestly. but he-thou knowest it, forsooth, thou old priest, there was something of thy type in him, the priest-type-he was equivocal.
how a prince must act in order to gain reputation
them to see the name of that great beast, once so terrible and feared, so freely cursed and reviled by every schoolboy, let it by all means increase, and be as much as possible nursed up and cherished amongst us; and plato, bending his whole endeavour to
it is not so important that many should be as good as you, as that there be some absolute goodness somewhere; for that will leaven the whole lump.
teeth, which i ever had good, even to excellence, and which age does not now begin to threaten; i have always been used every morning to rub them with a napkin, and before and after dinner.
now desire is each man's essence or nature, in so far as it is conceived as determined to a particular action by any given modification of itself (three. ix.
so that the absolute philosophical futility of the first half of the century following upon kant in germany is obvious; and yet the germans boast of their gift for philosophy compared with foreigners, especially since an english writer, with malicious
"these are sedatives and alleviations to the greatest pains." --cicero, tusc. quaes., ii. twenty three.
it is not necessary that a man should earn his living by the sweat of his brow, unless he sweats easier than i do.
complete liberty of contradicting and disproving our opinion, is the very condition which justifies us in assuming its truth for purposes of action; and on no other terms can a being with human faculties have any rational assurance of being right.
wherefore the more we endeavour to be guided by reason, the less do we depend on hope; we endeavour to free ourselves from fear, and, as far as we can, to dominate fortune, directing our actions by the sure counsels of wisdom.
application, so full of perpetual solicitude, which is seen in men who make it their entire business and study, and the stupid and extreme negligence, letting all things go at random which we see in others
--a very pretty answer this, methinks, and a pack of learned orators most sweetly gravelled. and what did the other man say?
side, to be distinguished and favoured in proportion to the services they have actually rendered.
the poet hermodorus had written a poem in honour of antigonus, wherein he called him the son of the sun: "he who has the emptying of my close-stool," said antigonus, "knows to the contrary."
rendered almost mathematical: the truth of this will be manifest from the numerous examples contained in this volume.
christians." all other signs are common to all religions; hope, trust, events, ceremonies, penance,
and he who would not languish amongst men, must learn to drink out of all glasses; and he who would keep clean amongst men, must know how to wash himself even with dirty water.
for experience contains, in addition to the thought of something existing, intuition, and in this case it must be internal intuition, that is, time, in relation to which the subject must be determined.
like to him that, having changed his name, and walking in paul's, another suddenly came behind him, and called him by his true name, whereat straightways he looked back.
people that he can do his business; and no other qualities can attract their goodwill like those, as being of the greatest utility to them:
for there was the tree of life; whereof he was so long allowed to eat, as he should forbear to eat of the tree of knowledge of good an evill; which was not allowed him.
"why," said he, "they accuse me of burning a barn; but i never did it." as near as i could discover, he had probably gone to bed in a barn when drunk, and smoked his pipe there; and so a barn was burnt.
now the end, i take it, is all one, to live at more leisure and at one's ease: but men do not always take the right way.
the sages tell us that, as to what concerns knowledge, 'tis nothing but philosophy; and as to what concerns effects, nothing but virtue, which is generally proper to all degrees and to all orders.
conceptions of space and time are possible.
this was an obligation indeed, and yet there, in one year, ten thousand entered into it, to their destruction.
there is an involuntary silence, a hesitation of the eye, a cessation of all gestures, by which it is indicated that a soul feels the nearness of what is worthiest of respect.
leave to them for their dividend, essential, durable, and palpable good, as peace, repose, security, innocence, and health; health, i say, the fairest and richest present that nature can make us.
can chat with a carpenter or a gardener with pleasure.
offended by him, resolved to seize all the children of those he had caused to be slain, to despatch them daily one after another, and so to establish his own repose.
to be next and immediately under god, supreme in his kingdom; and also because he betrayed or forced his people, whose liberty he ought to have carefully preserved, into the power and dominion of a foreign nation.
and as to these words, present, instant, and now , by which it seems that we principally support and found the intelligence of time, reason, discovering, does presently destroy it; for it immediately divides and splits it into the future and past , being
aroused in it, and the mind begins to conceive and desire something fresh. for example, when we conceive something which generally delights us with its flavour, we desire to enjoy, that is, to eat it.
whether i have succeeded in what i professed to do, it is for the reader to determine; it is the author's business merely to adduce grounds and reasons, without determining what influence these ought to have on the mind of his judges.
but contrariwise, in favor, to use men with much difference and election is good; for it maketh the persons preferred more thankful, and the rest more officious: because all is of favor.
and therefore god, that seeth, and disposeth all things, seeth also that the liberty of man in doing what he will, is accompanied with the necessity of doing that which god will, no more, nor lesse.
but this is merely subjective, and does not determine an object, and consequently cannot be held to be cognition of an object-not even in the phenomenal world.
order that they should carry us away prisoners several ways, and i being already got some two or three musket-shots from the place,
seek the good of other men, but be not in bondage to their faces or fancies; for that is but facility, or softness; which taketh an honest mind prisoner.
finally, each state can have for enemies only other states, and not men; for between things disparate in nature there can be no real relation.
thus they say: "the consideration of nature is a diet proper for our minds, it raises and elevates us, makes us disdain low and terrestrial things, by comparing them with those that are celestial and high.
and sometimes, also, do i find a fugitive creature in my dovecote, which is alien to me, and trembleth when i lay my hand upon it.
these foliaceous heaps lie along the bank like the slag of a furnace, showing that nature is "in full blast" within.
what has become of the old precept, "that soldiers ought more to fear their chief than the enemy"?-- valerius maximus, ext. two.
the name of the horse was savoy, and it was the most beautiful horse he had ever seen. during the battle the king was personally attacked, when he had nobody near him but a valet de chambre, a little fellow, and not well armed.
individuals. it was truly said, optimi consiliarii mortui: books will speak plain, when counsellors blanch. therefore it is good to be conversant in them, specially the books of such as themselves have been actors upon the stage.
he had long ago bought a potter's wheel of him, and wished to know what had become of him.
peradventure they might have done me an injustice, in dispossessing me of my right, for having been the most dull and heavy, the most slow and unwilling at my book, not of all my brothers only, but of all the boys in the whole province: whether about
irresolution, from too great valuing of small matters
in such speech, however, there is much sound of triumph. he who hath ears to hear, let him hear.-
themistocles made xerxes, king of persia, post apace out of grecia, by giving out, that the grecians had a purpose to break his bridge of ships, which he had made athwart hellespont.
to which, if one shall add rewards and punishments visibly employed to the same end, and all the arts of perverted law made use of, to take off and destroy all that stand in the way of such a design, and will not comply and consent to betray the liberties
note two.--in the appendix to part one. one undertook to explain praise and blame, merit and sin, justice and injustice.
thus, when in rapid streams my horse hath stood, and i look'd downward on the rolling flood; though he stood still, i thought he did divide the headlong streams, and strive against the tide, and all things seem'd to move on every side."
in june the partridge ( tetrao umbellus ,) which is so shy a bird, led her brood past my windows, from the woods in the rear to the front of my house, clucking and calling to them like a hen, and in all her behavior proving herself the hen of the woods.
ah, ye brethren, that god whom i created was human work and human madness, like all the gods!
but after what has been said above, the solution of this question becomes easy enough, although by the common mode of procedure-merely analysing our conceptions-it would be quite impossible.
for to say that god hath spoken to him in the holy scripture, is not to say god hath spoken to him immediately, but by mediation of the prophets, or of the apostles, or of the church, in such manner as he speaks to all other christian men.
i have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions.
"nor do i cherish error further." or: "nor carry wrong further." --juvenal, viii. one hundred sixty four.
ninety six. one should part from life as ulysses parted from nausicaa--blessing it rather than in love with it.
--they would in sparta have sent such a fellow to be whipped for making profession of a tricky and deceitful act; and one fancy that archidamus, who was king of that country, was a little surprised at the answer of thucydides, when inquiring of him, which
alexander fought with a nation called dahas, whose discipline it was to march two and two together armed on one horse, to the war; and being in fight, one of them alighted, and so they fought on horseback and on foot, one after another by turns.
in order that the people might have the less insight into the results of this arrangement, servius tried to give it a military tone: in the second class he inserted two centuries of armourers, and in the fourth two of makers of instruments of war: in each
adventavit asinus, pulcher et fortissimus.
they are not thinking at all. the book from which they copy is sometimes composed in the same way: so that writing of this kind is like a plaster cast of a cast of a cast, and so on, until finally all that is left is a scarcely recognisable outline of the
believed that, from this double institution of assaulting and defending, advantage was to be made for military discipline (which was the principal science and virtue to which he would inure that nation), of greater consideration than the disorder and
according to the one opinion, the principles of morals are evident a priori , requiring nothing to command assent, except that the meaning of the terms be understood.
you cannot say that the argument is abstruse, and may possibly escape your enquiry; since you confess that it is obvious to the capacity of a mere infant.
note.--as men seldom live under the guidance of reason, these two emotions, namely, humility and repentance, as also hope and fear, bring more good than harm; hence, as we must sin, we had better sin in that direction.
the word economy, or conomy, is derived from , a house , and , law , and meant originally only the wise and legitimate government of the house for the common good of the whole family.
any fuel to them; he had a mind fashioned to the model of better ages. now, in exchange of this serious piece, i will present you with another of a more gay and frolic air, from the same hand, and written at the same age."
-lo, i myself am surely the most godless of us at present? but who could rejoice at that!"-
somewhat like this have the truly wise told us of love in all ages. the doctrine is not old, nor is it new. if plato, plutarch and apuleius taught it, so have petrarch, angelo and milton.
i studied, when young, for ostentation; since, to make myself a little wiser; and now for my diversion, but never for any profit.
my appetite, in various things, has of its own accord happily enough accommodated itself to the health of my stomach. relish and pungency in sauces were pleasant to me when young; my stomach disliking them since, my taste incontinently followed.
every one may juggle his part, and represent an honest man upon the stage: but within, and in his own bosom, where all may do as they list, where all is concealed, to be regular, there's the point.
what are you thinking of?"--"i was thinking," replied the other, "to keep myself ready, and the faculties of my mind full settled and fixed, to try if in this short and quick instant of death, i could perceive the motion of the soul when she parts from
from hence it is, that in all dominions, where the popes ecclesiasticall power is entirely received, jewes, turkes, and gentiles, are in the roman church tolerated in their religion, as farre forth, as in the exercise and profession thereof they offend
proof.--the human body is affected by external bodies in a variety of ways (two. post. iii.). two men may therefore be differently affected at the same time, and therefore (by ax. i. after lemma iii. after two.
in almost all climes the tortoise and the frog are among the precursors and heralds of this season, and birds fly with song and glancing plumage, and plants spring and bloom, and winds blow, to correct this slight oscillation of the poles and preserve the
aversion to those monsters; and if i have a mind to laugh at a fool, i need not seek him far; i can laugh at myself.
my second maxim was to be as firm and resolute in my actions as i was able, and not to adhere less steadfastly to the most doubtful opinions, when once adopted, than if they had been highly certain; imitating in this the example of travelers who, when
thus spake i before the fire-dog: then did he interrupt me sullenly, and asked: "church? what is that?"
after this i inquired in general into what is essential to the truth and certainty of a proposition; for since one had discovered one which i knew to be true, i thought that i must likewise be able to discover the ground of this certitude.
seven hundred fifty eight, translated seventeen thousand five hundred ninety five lettres a voltaire, one thousand seven hundred fifty nine; julie, ou la nouvelle heloise, first published under the title of lettres de deux amants, habitants d'une petite
but that which seamen by experience know, and particularly in the sicilian sea, of the quality of the halcyons, surpasses all human thought of what kind of animal has nature even so much honoured the birth?
two hundred fifty eight, apparently published in utrecht in one thousand seven hundred seventy one.
exceptional fact, occupies little place in the thoughts of their professors.
the cardinals of rome, which are theologues, and friars, and schoolmen, have a phrase of notable contempt and scorn towards civil business: for they call all temporal business of wars, embassages, judicature, and other employments, sbirrerie, which is
"ne si, ne no, nel cor mi suona intero."
thee a god to pharaoh, and aaron thy brother shall be thy prophet." in the sense of speaking from man to god, abraham is called a prophet (genes.
let us add, that on his monument he is represented in a coat of mail, with his casque and gauntlets on his right side, and a lion at his feet, all which signifies, in the language of funeral emblems, that the departed has been engaged in some important
nevertheless, amongst the good men of that party (for i do not speak of those who only make a pretence of it, either to execute their own particular revenges or to gratify their avarice, or to conciliate the favour of princes, but of those who engage in
but thou blushest? have i spoken unspeakable things? have i abused, when i meant to bless thee?
one.) in these words, "jesus being full of the holy ghost, was led in the spirit into the wildernesse;" whereby it is evident, that by spirit there, is meant the holy ghost.
power, not only to preserve his property, that is, his life, liberty and estate, against the injuries and attempts of other men; but to judge of, and punish the breaches of that law in others, as he is persuaded the offence deserves, even with death
ten. devotion is love towards one whom we admire.
berlin, the anarchist eugen duhring and the amalgamist eduard von hartmann.
purely imaginary, not to speak of the uncertainty of things alluded to in three. xxviii.; we may readily conceive that a man may be at one time affected with pleasure, and at another with pain, accompanied by the idea of himself as cause.
such was the condition of infant man; the life of an animal limited at first to mere sensations, and hardly profiting by the gifts nature bestowed on him, much less capable of entertaining a thought of forcing anything from her.
sect. ninety eight. for if the consent of the majority shall not, in reason, be received as the act of the whole, and conclude every individual; nothing but the consent of every individual can make any thing to be the act of the whole: but such a consent
women are not to blame at all, when they refuse the rules of life that are introduced into the world, forasmuch as the men make them without their help.
things which are perceived through our sense of smell are styled fragrant or fetid; if through our taste, sweet or bitter, full--flavored or insipid; if through our touch, hard or soft, rough or smooth, c.
if, on the other hand, a be given in motion, we shall, so long as we only consider a, be unable to affirm anything concerning it, except that it is in motion.
but any one who reminded them that the maxims require an infinity of things which they never even think of doing, would gain nothing but to be classed among those very unpopular characters who affect to be better than other people.
and here i shall dismiss the reader detaining him no longer from that satisfaction which he may reasonably expect from the perusal of the following meditations; this translation is dedicated to no one in particular, but is humbly submitted to the moderate
it is your thirst to become sacrifices and gifts yourselves: and therefore have ye the thirst to accumulate all riches in your soul.
ye are ugly? well then, my brethren, take the sublime about you, the mantle of the ugly!
"o jane, a tergo quern nulls ciconia pinsit, nec manus, auriculas imitari est mobilis albas, nec lingua, quantum sitiat canis appula, tantum."
it is much larger, being said to contain one hundred and ninety-seven acres, and is more fertile in fish; but it is comparatively shallow, and not remarkably pure. a walk through the woods thither was often my recreation.
whether, as a slave, or a voluntary servant: so that latreia signifieth generally all service; but douleia the service of bondmen onely, and the condition of slavery: and both are used in scripture (to signifie our service of god) promiscuously.
for the soul is true to itself, and the man in whom it is shed abroad cannot wander from the present, which is infinite, to a future which would be finite.
in a danger, i do not so much consider how i shall escape it, as of how little importance it is, whether i escape it or no: should one be left dead upon the place, what matter?
i left the woods for as good a reason as i went there. perhaps it seemed to me that i had several more lives to live, and could not spare any more time for that one.
their secret nature, and consequently all their effects and influence, may change, without any change in their sensible qualities. this happens sometimes, and with regard to some objects: why may it not happen always, and with regard to all objects?
another relique of gentilisme, worshipping images, left in the church, not brought into it
rules by which this operation is governed and directed.
souls such as these treat you as gods would, walk as gods in the earth, accepting without any admiration your wit, your bounty, your virtue even,-say rather your act of duty, for your virtue they own as their proper blood, royal as themselves, and
'tis there that our offerings and our vows are due, and not to fortune she has no power over our manners; on the contrary, they draw and make her follow in their train, and cast her in their own mould.
"vidi ego nuper equum, contra sua frena tenacem, ore reluctanti fulminis ire modo":
ductile, pliable, and accommodate to all sorts of biases, and to all measures; so that nothing remains but the art and skill how to turn and mould it.
envy, which is the canker of honor, is best extinguished by declaring a man's self in his ends, rather to seek merit than fame; and by attributing a man's successes, rather to divine providence and felicity, than to his own virtue or policy.
when of gift, it is benefit proceeding from the grace of them that bestow it, to encourage, or enable men to do them service.
but, if they are exempted, they become the subjects of just suspicion, and cannot lay claim to sincere respect, which reason accords only to that which has stood the test of a free and public examination.
but when they had given comfort to the sufferers, courage to the oppressed and despairing, a staff and support to the helpless, and when they had allured from society into convents and spiritual penitentiaries the broken-hearted and distracted: what else
gardening were the greater perfection. i do hold it, in the royal ordering of gardens, there ought to be gardens, for all the months in the year; in which severally things of beauty may be then in season.
moral and political foregrounds pointed to by such formulas, an immense physiological process goes on, which is ever extending the process of the assimilation of europeans, their increasing detachment from the conditions under which, climatically and
that we must always go back to a first convention
yet all philosophers distinguish the subject from its faculties and acts , that is, from its properties and essence , for the thing it self is one thing, and its essence is an other.
prop. sixty three. he who is led by fear, and does good in order to escape evil, is not led by reason.
it is impossible that men should not at length have reflected on so wretched a situation, and on the calamities that overwhelmed them.
"when you are tormented with fierce desire, satisfy it with the first person that presents herself."--persius, sat., vi. seventy three.
as to the natural parts i have, of which this is the essay, i find them to bow under the burden; my fancy and judgment do but grope in the dark, tripping and stumbling in the way; and when i have gone as far as i can, i am in no degree satisfied; one
rather the faith of pascal, which resembles in a terrible manner a continuous suicide of reason--a tough, long-lived, worm-like reason, which is not to be slain at once and with a single blow.
in the next place, the consistency of the coats of which the arterial vein and the great artery are composed, sufficiently shows that the blood is impelled against them with more force than against the veins.
my "best" room, however, my withdrawing room, always ready for company, on whose carpet the sun rarely fell, was the pine wood behind my house.
you have entered the arena of the olympic games, but no one eleven else has done so: you have the crown, but not the victory: i do not congratulate you as i would a brave man, but as one who has obtained a consulship or praetorship.
now eternity appertains to the nature of substance (as i have already shown in prop. vii.); therefore, eternity must appertain to each of the attributes, and thus all are eternal. q.e.five hundred.
my mind was eternally taken up with such things as these, so that, all things considered, there is more trouble in keeping money than in getting it.
when i reflect upon the deportment of my youth, with that of my old age, i find that i have commonly behaved myself with equal order in both according to what i understand: this is all that my resistance can do.
the constitution of maladies is formed by the pattern of the constitution of animals; they have their fortune and their days limited from their birth; he who attempts imperiously to cut them short by force in the middle of their course, lengthens and
to say the truth, according to the law that nature has imposed upon them, it is not properly for them either to will or desire; their part is to suffer, obey, and consent and for this it is that nature has given them a perpetual capacity, which in us is
present demand, and without the possibility, on your side, of appeal to any other millions, why expose yourself to this overwhelming brute force?
"i am of opinion, that though a thing be not foul in itself, yet it cannot but become so when commended by the multitude." --cicero, de finib., ii. fifteen.
fifty three. why atheism nowadays? "the father" in god is thoroughly refuted; equally so "the judge," "the rewarder." also his "free will": he does not hear--and even if he did, he would not know how to help.
excommunication therefore had its effect onely upon those, that beleeved that jesus christ was to come again in glory, to reign over, and to judge both the quick, and the dead, and should therefore refuse entrance into his kingdom, to those whose sins
we are to discharge ourselves from these vulgar and hurtful humours.
frequently he would leave his dinner in the bushes, when his dog had caught a woodchuck by the way, and go back a mile and a half to dress it and leave it in the cellar of the house where he boarded, after deliberating first for half an hour whether he
person of god. neither was this apparition a fancy figured, but a voice.
and a church, for that the subjects thereof are christians. temporall and spirituall government, are but two words brought into the world, to make men see double, and mistake their lawfull soveraign.
the public expense. the corrupt ways by which in this our time they arrive at the height to which their ambitions aspire, manifestly enough declares that their ends cannot be very good.
such proceedings as this that follows must be left to the amazonian licence: alexander marching his army through hyrcania, thalestris, queen of the amazons, came with three hundred light horse of her own-sex, well mounted, and armed, having left the
white ponds, adds: "in the middle of the latter may be seen, when the water is very low, a tree which appears as if it grew in the place where it now stands, although the roots are fifty feet below the surface of the water; the top of this tree is broken
utilitarianism, therefore, could only attain its end by the general cultivation of nobleness of character, even if each individual were only benefited by the nobleness of others, and his own, so far as happiness is concerned, were a sheer deduction from
martyr, for the sake of something which he prizes more than his individual happiness. but this something, what is it, unless the happiness of others, or some of the requisites of happiness?
prepossess and seize me, it carries me away if i am talking my best, whoever interrupts me, stops me if i stand in need of anger and inflammation, i borrow it if it be a delicious medicine, take it if it be the writer's wit or borrowed from some other if
for (as before i have noted) though perhaps whatever i imagine , or am sensible of, as without me, is not ; yet that manner of thinking which i call sense and imagination (as they are only certain modes of thinking ) i am certain are in me.
concerned, i know no distinction of person or matter. i hope that you have in guienne many as well affected to you as i am. they report that the nantes galleys are advancing towards brouage. one thousand. the marshal de biron has not yet left.
proof.--this proposition is self--evident, for the definition of anything affirms the essence of that thing, but does not negative it; in other words, it postulates the essence of the thing, but does not take it away.
notwithstanding, that critics are instruments of the philosopher, and just on that account, as instruments, they are far from being philosophers themselves! even the great chinaman of konigsberg was only a great critic.
in every judgement there is a conception which applies to, and is valid for many other conceptions, and which among these comprehends also a given representation, this last being immediately connected with an object.
i have therefore thought it worth while to bring these misconceptions before the bar of reason.
thus, from the fact of conceiving a thing like ourselves to be affected with any emotion, we are ourselves affected with a like emotion.
xvii.); therefore the images of things, which postulate the existence of an object of love, help the mind's endeavour to conceive the object of love, in other words (three. xi.
of the emotions, i.); now the essence of the mind consists in knowledge (two. xi.), which involves the knowledge of god (two. xlvii.), and without it (i.
with these words zarathustra started up, not however like a person in anguish seeking relief, but rather like a seer and a singer whom the spirit inspireth.
from you would he learn his belief in himself; he feedeth upon your glances, he eateth praise out of your hands.
and let not the counsel at the bar, chop with the judge, nor wind himself into the handling of the cause anew, after the judge hath declared his sentence; but, on the other side, let not the judge meet the cause half way, nor give occasion to the party,
yet we have no reason to call it wisdom, as we often do.
only where there is life, is there also will: not, however, will to life, but-so teach i thee-will to power!
tearing out part of our whole. the greatest thing in the world is for a man to know that he is his own. 'tis time to wean ourselves from society when we can no longer add anything to it; he who is not in a condition to lend must forbid himself to borrow.
we will consider what kind of music they are like.
no body that in the state of nature had a power to execute that law, and thereby preserve the innocent and restrain offenders.
i have not been so long cashiered from the state and service of this god, that my memory is not still perfect in his force and value:
province, are called noumena for the very purpose of indicating that this cognition does not extend its application to all that the understanding thinks.
when the ideas of men began to expand and multiply, and closer communication took place among them, they strove to invent more numerous signs and a more copious language.
concerning those that are more or less subject to envy: first, persons of eminent virtue, when they are advanced, are less envied. for their fortune seemeth, but due unto them; and no man envieth the payment of a debt, but rewards and liberality rather.
that the new testament should in this sense be canonicall, that is to say, a law in any place where the law of the common-wealth had not made it so, is contrary to the nature of a law.
what he stands in need of, to furnish it to his pupil. and who can doubt but that this way of teaching is much more easy and natural than that of gaza,-- theodore gaza, rector of the academy of ferrara.
the justice which in itself is natural and universal is otherwise and more nobly ordered than that other justice which is special, national, and constrained to the ends of government,
we have now to examine first sovereignty and then the general will, which is ultimately rousseau's guiding conception.
-in the end, however, grasping out for its dominion with strong, green branches, asking weighty questions of the wind, the storm, and whatever is at home on high places;
but why talk i, when no one hath mine ears! it is still an hour too early for me here.
empedocles observed this discrepancy in the agrigentines, that they gave themselves up to delights, as if every day was their last, and built as if they had been to live for ever.
againe, where god saith to abraham, "in thee shall all nations of the earth be blessed: for i know thou wilt command thy children, and thy house after thee to keep the way of the lord, and to observe righteousnesse and judgement," it is manifest, the
but in order to ascertain to what given intuitions objects, external me, really correspond, in other words, what intuitions belong to the external sense and not to imagination, i must have recourse, in every particular case, to those rules according to
speculations, and also to the health and sanity, of the world.
he can actualize all sorts of curves and angles, who knows the sensation of a certain divine levity, an "upwards" without effort or constraint, a "downwards" without descending or lowering--without trouble!--how could the man with such dream-experiences
the archer that shoots over, misses as much as he that falls short, and 'tis equally troublesome to my sight, to look up at a great light, and to look down into a dark abyss.
awkward as mine, and so ignorant of many common things, and such as a man cannot without shame fail to know. i must give some examples.
the different forms of government owe their origin to the differing degrees of inequality which existed between individuals at the time of their institution.
the quality of sensation is in all cases merely empirical, and cannot be represented a priori (for example, colours, taste, etc.).
-a handbreadth of basis: thereon can one stand. in the true knowing-knowledge there is nothing great and nothing small."
what good i do, in the common sense of that word, must be aside from my main path, and for the most part wholly unintended.
and for subtle cunning, can there be a more pregnant example than in the philosopher thales's mule?
as for myself, if i have succeeded in discovering any truths in the sciences (and i trust that what is contained in this volume one will show that one have found some), i can declare that they are but the consequences and results of five or six principal
the old soothsayer, however, danced with delight; and though he was then, as some narrators suppose, full of sweet wine, he was certainly still fuller of sweet life, and had renounced all weariness.
one exists, the other also exists in the same time, and that this is necessarily so, in order that the perceptions may be capable of following each other reciprocally.
personnel (with the exception of the theologians, whose existence and possibility there always gives psychologists new and more subtle puzzles to solve).
if it is true that the greeks forbade women to go to the play, they acted in a right way; for they would at any rate be able to hear something.
he interested me because he was so quiet and solitary and so happy withal; a well of good humor and contentment which overflowed at his eyes. his mirth was without alloy.
i understand it, that the song be in quire, placed aloft, and accompanied with some broken music; and the ditty fitted to the device.
stops when it sees the enemy at its mercy; but pusillanimity, to say that it was also in the game, not having dared to meddle in the first act of danger, takes as its part the second, of blood and massacre.
the tone and motion of my voice carries with it a great deal of the expression and signification of my meaning, and 'tis i who am to govern it, to make myself understood: there is a voice to instruct, a voice to flatter, and a voice to reprehend.
for thou didst daily repeat in my ear and instil into my mind the pythagorean maxim, "follow after god."
it was health, but only in comparison with the sickness that has succeeded it: we are not fallen from any great height; the corruption and brigandage which are in dignity and office seem to me the least supportable: we are less injuriously rifled in a
it would be a long, as well as a thankless, task to trace its history over again: it may be followed best in five hundred. g. ritchie's admirable essay on it in darwin and hegel and other studies .
inventors of figures and phantoms shall they be in their hostilities; and with those figures and phantoms shall they yet fight with each other the supreme fight!
"thy law is burnt; therefor no man knoweth the things that are done of thee, of the works that shall begin."
the sovereign must, therefore, treat all its members alike; but, so long as it does this, it remains omnipotent.
the loss of so important an aid to the intelligent and living apprehension of a truth, as is afforded by the necessity of explaining it to, or defending it against, opponents, though not sufficient to outweigh, is no trifling drawback from, the benefit of
he saw, moreover, that the arms of italy, especially of those who might have served him, were in the hands of those who would fear the greatness of the pope, and therefore he could not depend upon them, being all under the orsinis and colonnas and their
let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through paris and london, through new york and boston and
a few pieces of fat pine were a great treasure. it is interesting to remember how much of this food for fire is still concealed in the bowels of the earth.
sciences, the mathematicians alone have been able to find any demonstrations, that is, any certain and evident reasons, i did not doubt but that such must have been the rule of their investigations.
so 'tis one thing to see a man running, and an other thing to affirme within my self (which may be done without a voice) that i see him.
it is not enough for the assembled people to have once fixed the constitution of the state by giving its sanction to a body of law; it is not enough for it to have set up a perpetual government, or provided once for all for the election of magistrates.
chapter two. of the deduction of the pure conceptions of the understanding
however, the principal thing must always be to let one's observations precede one's ideas, and not the reverse as is usually and unfortunately the case; which may be likened to a child coming into the world with its feet foremost, or a rhyme begun before
this would be incontestable, if the circumstances of every person were equal; for otherwise nothing can be more disproportionate than such a tax; and it is in the observations of exact proportions that the spirit of liberty consists.
i have often seen these counterfeit and artificial liberties practised, but, for the most part, without success; they relish of aesop's ass who, in emulation of the dog, obligingly clapped his two fore-feet upon his master's shoulders; but as many
these analogical observations may be carried farther, even to this science, of which we are now treating; and any theory, by which we explain the operations of the understanding, or the origin and connexion of the passions in man, will acquire additional
ten for it is this--it is the opinions men entertain, and the feelings they cherish, respecting those who disown the beliefs they deem important, which makes this country not a place of mental freedom.
all this went on for a long time, or a short time: for properly speaking, there is no time on earth for such things-.
i had been much fitter, i believe, could it have been without obligation and servitude, to have lived upon another man's fortune than my own: and, indeed, i do not know, when i examine it nearer, whether, according to my humour, what i have to suffer from
let not us seek illusions from without and unknown, we who are perpetually agitated with illusions domestic and our own.
i should willingly pardon our people for admitting no other pattern or rule of perfection than their own peculiar manners and customs; for 'tis a common vice, not of the vulgar only, but almost of all men, to walk in the beaten road their ancestors have
distorting manner. a proper physio-psychology has to contend with unconscious antagonism in the heart of the investigator, it has "the heart" against it even a doctrine of the reciprocal conditionalness of the "good" and the "bad" impulses, causes (as
corollary.--whatsoever takes place in the individual object of any idea, the knowledge thereof is in god, in so far only as he has the idea of the object.
common life ought to have relation to the other lives: the virtue of cato was vigorous beyond the reason of the age he lived in; and for a man who made it his business to govern others, a man dedicated to the public service, it might be called a justice,
what at such a time are histories, chronologies, traditions, and all written revelations? the brooks sing carols and glees to the spring. the marsh-hawk sailing low over the meadow is already seeking the first slimy life that awakes.
a crime, is a sinne, consisting in the committing (by deed, or word) of that which the law forbiddeth, or the omission of what it hath commanded. so that every crime is a sinne; but not every sinne a crime.
not surprised at the matter, nor are ever tempted to deny, in general, the necessity and uniformity of those principles by which the animal economy is conducted.
whenever any object is presented to the memory or senses, it immediately, by the force of custom, carries the imagination to conceive that object, which is usually conjoined to it; and this conception is attended with a feeling or sentiment, different
you are better contented, but not more esteemed, seeing you reformed yourself before you got into the whirl of the dance, or that the provocative matter was in sight.
this consideration, monseigneur, often consoled me, when i beheld one thousand.
the soul answers never by words, but by the thing itself that is inquired after.
excluded from seven eighths of it, shut up in a particular cell, and told to make yourself at home there,-in solitary confinement.
change from their ordinary condition; settling their domestic affairs, commending themselves to their friends, singing, preaching, and addressing the people, nay, sometimes sallying into jests, and drinking to their companions, quite as well as socrates?
some days, after i am gone; where you may find them again when you shall please to refresh your memory, without putting you to any greater trouble; neither are they worth it.
of a hundred members and faces that everything has, i take one, onewhile to look it over only, another while to ripple up the skin, and sometimes to pinch it to the bones: i give a stab, not so wide but as deep as i can, and am for the most part tempted
many evil results have followed. eighteen it is more important for our present purpose to observe, that this definition does not determine in what the said relation consists.
whereupon i, being appointed judge of the controversy, gave judgment, that i thought it best each should keep the coat he had, for that they both of them were better fitted with that of one another than with their own: upon which my master told me, i had
obscurity and vagueness of expression are at all times and everywhere a very bad sign.
if, sometimes, the divine providence has gone beyond the rules to which it has necessarily bound and obliged us men, it is not to give us any dispensation to do the same; those are masterstrokes of the divine hand, which we are not to imitate, but to
"egregium sanctumque virum si cerno, bimembri hoc monstrum puero, et miranti jam sub aratro piscibus inventis, et foetae comparo mulae."
besides, we read (one kings two.twenty seven.) that solomon "thrust out abiathar from being priest before the lord:" he had therefore authority over the high priest, as over any other subject; which is a great mark of supremacy in religion.
if the question be of obedience to a publique officer; to have seen his commission, with the publique seale, and heard it read; or to have had the means to be informed of it, if a man would, is a sufficient verification of his authority.
the consequences to such institution, are
the greater weight to what they deliver, and allure your belief, they cannot forbear a little to alter the story; they never represent things to you simply as they are, but rather as they appeared to them, or as they would have them appear to you, and to
in the mind, all phenomena, as contents of a possible experience, must exist in community (communio) of apperception or consciousness, and in so far as it is requisite that objects be represented as coexistent and connected, in so far must they
the publique defence. both these they say cannot stand together in the same person.
and we may perhaps even indulge in the fancy that the actual defence of socrates was as much greater than the platonic defence as the master was greater than the disciple.
finally, because no other causes are observed capable of destroying it, we are naturally led thence to judge that it is immortal.
did they in the wisest ages revoke the proud title of capitolinus they had before conferred on marcus manlius as conservator of religion and the public liberty, and stifle the memory of his liberality, his feats of arms, and military recompenses granted
the speech of themistocles the athenian, which was haughty and arrogant, in taking so much to himself, had been a grave and wise observation and censure, applied at large to others.
from the common order. in those, the genuine, most useful, and natural virtues and properties are vigorous and sprightly, which we have helped to degenerate in these, by accommodating them to the pleasure of our own corrupted palate.
neither is there any parity between walking and thought , for walking is used only for the act it self, but thought is sometimes used for the act , sometimes for the faculty , and sometimes for the thing it self, wherein the faculty resides.
"myself do i offer unto my love, and my neighbour as myself"-such is the language of all creators.
and plato, together with temperance and fortitude, requires beauty in the conservators of his republic.
as she is." among men, these are the three comical women as they are--nothing more!--and just the best involuntary counter-arguments against feminine emancipation and autonomy.
besides, i had ideas of many sensible and corporeal things; for although i might suppose that i was dreaming, and that all which i saw or imagined was false, i could not, nevertheless, deny that the ideas were in reality in my thoughts.
and let no prince measure the danger of them by this, whether they be just or unjust: for that were to imagine people, to be too reasonable; who do often spurn at their own good: nor yet by this, whether the griefs whereupon they rise, be in fact great or
also determined the laws and forces, by which the revolutions of the planets are governed and directed. the like has been performed with regard to other parts of nature.
and the many people who, impatient of the perpetual alarms of fear, have hanged or drowned themselves, or dashed themselves to pieces, give us sufficiently to understand that fear is more importunate and insupportable than death itself.
but these supplementary explanations do not affect the theory of life on which this theory of morality is grounded--namely, that pleasure, and freedom from pain, are the only things desirable as ends; and that all desirable things (which are as numerous
had in their sleep, or in an extasie; which imaginations in every true prophet were supernaturall; but in false prophets were either naturall, or feigned.
but yet they that have no science, are in better, and nobler condition with their naturall prudence; than men, that by mis-reasoning, or by trusting them that reason wrong, fall upon false and absurd generall rules.
chapter nine. of the severall subjects of knowledge
cicero said, that though he should live two men's ages, he should never find leisure to study the lyric poets; and i find these sophisters yet more deplorably unprofitable.
interest to make him consul. caius calvus, who had composed several injurious epigrams against him, having employed many of his friends to mediate a reconciliation with him, caesar voluntarily persuaded himself to write first to him.
after she had left, "my brother," said he to me, "keep near me, if you please;" and then feeling the advance of death more pressing and more acute, or else the effect of some warm draught which they had made him swallow, his voice grew stronger and
thus, when the rays of the sun falling on the surface of water are reflected into our eyes, we imagine the sun as if it were in the water, though we are aware of its real position; and similarly other imaginations, wherein the mind is deceived, whether
sincere men, without great knowledge of naturall causes, (such as the fathers were) are commonly the most subject to: for naturally, the best men are the least suspicious of fraudulent purposes. gregory the pope, and s.
certain strong and dangerous instincts, such as the love of enterprise, foolhardiness, revengefulness, astuteness, rapacity, and love of power, which up till then had not only to be honoured from the point of view of general utility--under other names, of
and not the love of life, that ties the fool to his body."
change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes.
though the number of freshly exposed banks of the right material must have been greatly multiplied since railroads were invented. the material was sand of every degree of fineness and of various rich colors, commonly mixed with a little clay.
-a span-breadth from his goal, to languish! verily, ye will have to drag him into his heaven by the hair of his head-this hero!
the science of all the principles of sensibility a priori, i call transcendental sthetic.
although the non-existence of an acknowledged first principle has made ethics not so much a guide as a consecration of men's actual sentiments, still, as men's sentiments, both of favour and of aversion, are greatly influenced by what they suppose to be
and if they remained in their chambers whilst thou art already awake, and comest and bestowest and distributest, how would thy proud modesty upbraid for it!
companions, the creator seeketh, and fellow-reapers: for everything is ripe for the harvest with him. but he lacketh the hundred sickles: so he plucketh the ears of corn and is vexed.
two. of the individual parts composing the human body some are fluid, some soft, some hard.
i talked to one of them a great while together, but i had so ill an interpreter, and one who was so perplexed by his own ignorance to apprehend my meaning, that i could get nothing out of him of any moment: asking him what advantage he reaped from the
the world is built upon this experience; there is no so commonplace a woman that cannot give her judgment in all these controversies; and yet we cannot agree.
it was no more than the scurf of his skin, which was constantly shuffled off. but the notes of the flute came home to his ears out of a different sphere from that he worked in, and suggested work for certain faculties which slumbered in him.
"the vulgar are so much the wiser, because they only know what is needful for them to know."--lactantms, instit. div., iii. five.
but hereby the object itself is not more definitely determined in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement,
victory at leuctra; wherein his deference is great, preferring their pleasure before his own, so dust and so full of so glorious an action.
i commend also standing commissions; as for trade, for treasure, for war, for suits, for some provinces; for where there be divers particular counsels, and but one counsel of estate (as it is in spain), they are, in effect, no more than standing
god is king of all the earth by his power: but of his chosen people, he is king by covenant. but to speake more largly of the kingdome of god, both by nature, and covenant, i have in the following discourse assigned an other place.
"they so much give themselves up to fortune, as even to unlearn nature."--quintus curtius, iii. two.
it follows further that, one of the extreme terms, viz. the people, as subject, being fixed and represented by unity, whenever the duplicate ratio increases or diminishes, the simple ratio does the same, and is changed accordingly.
this is not what socrates says, who is its master and ours: he values, as he ought, bodily pleasure; but he prefers that of the mind as having more force, constancy, facility, variety, and dignity.
a certain person, to be poor, threw his crowns into the same sea to which so many come, in all parts of the world, to fish for riches. epicurus says that to be rich is no relief, but only an alteration, of affairs.
it makes us betray, accuse, and fight against ourselves, and for want of other witnesses, to give evidence against ourselves:
it is willingly forgotten, however, even on the part of thoughtful minds, that to make unhappy and to make bad are just as little counter-arguments.
it was what a roman senator of the latter ages said, that their predecessors' breath stunk of garlic, but their stomachs were perfumed with a good conscience; and that, on the contrary, those of his time were all sweet odour without, but stunk within of
say in that courtly language is not much to be believed.
corollary.--hence it follows that the mind is fitted to perceive adequately more things, in proportion as its body has more in common with other bodies.
first, they are to govern by promulgated established laws, not to be varied in particular cases, but to have one rule for rich and poor, for the favourite at court, and the country man at plough.
however, we may observe, that, in such a case, he would have no cause to complain of experience; because it commonly informs us beforehand of the uncertainty, by that contrariety of events, which we may learn from a diligent observation.
coroll.). therefore (four. ix.) an emotion towards a thing contingent, which we know does not exist in the present, is fainter, other conditions being equal, than an emotion towards a thing past. q.e.five hundred.
he who knoweth the reader, doeth nothing more for the reader. another century of readers-and spirit itself will stink.
day. this is the amount of certainty attainable by a fallible being, and this the sole way of attaining it.
upon the debate of this prerogative, every one, to make himself equal to him, alleged, this one extraction, that another; this, the near resemblance of name, that, of arms; another, an old worm-eaten patent; the very least of them was great-grandchild to
see this languishing one! only a span-breadth is he from his goal; but from weariness hath he lain down obstinately in the dust, this brave one!
he chooses the fairest place and middle of any wall, or panel, wherein to draw a picture, which he finishes with his utmost care and art, and the vacuity about it he fills with grotesques, which are odd fantastic figures without any grace but what they
concerning the creation of angels, there is nothing delivered in the scriptures.
totally: whereas he that groundeth his actions, on his private judgement, ought according to the rectitude, or errour thereof, to stand, or fall.
these conditions being removed, and provided they require of me nothing if any great trouble or care (for i have declared mortal war against all care), i am very ready to do every one the best service i can.
wholly depended upon fortune and assurance, that they might not attribute his victory rather to his skill in fencing than his valour.
the other, nor his virtue either so clean, entire, or steady as that of seneca.
surpassed by the power of external causes. q.e.five hundred.
after having taken medicine, and fasted for three days, all the fire in the town is extinguished. during this fast they abstain from the gratification of every appetite and passion whatever.
the sovereign is "a determinate human superior, not in a habit of obedience to a like superior, but receiving habitual obedience from the bulk of a given society."
the light, by the hand of the artificer, they be esteemed (the midwife passing with the vulgar for the mother,) as his issue.
by the term impression , then, i mean all our more lively perceptions, when we hear, or see, or feel, or love, or hate, or desire, or will.
the only way to erect such a common power, as may be able to defend them from the invasion of forraigners, and the injuries of one another, and thereby to secure them in such sort, as that by their owne industrie, and by the fruites of the earth, they may
it only belongs to god to know himself, and to interpret his own works; and he does it in our language, going out of himself, to stoop to us who grovel upon the earth.
metaphor, which alone is copious and standard. much is published, but little printed. the rays which stream through the shutter will be no longer remembered when the shutter is wholly removed.
gives in itself the existence of the object of the intuition (a mode of intuition which, so far as we can judge, can belong only to the creator), but is dependent on the existence of the object, is possible, therefore, only on condition that the
my sighing sat on all human graves, and could no longer arise: my sighing and questioning croaked and choked, and gnawed and nagged day and night:
i complain that they did not keep up the fashion, begun after the example of kings, to change our napkin at every service, as they do our plate.
though they have not the latitude and extent of it. so that against atheists, the very savages take part, with the very subtlest philosophers.
"what!" said he, "have not the most ludicrous things always happened to us old anchorites and saints?
reduce things to the first institution, and observe wherein, and how, they have degenerate; but yet ask counsel of both times; of the ancient time, what is best; and of the latter time, what is fittest.
"thou disclosest to the merry lyacus the cares and secret counsel of the wise."--horace, od., xxi. one, one hundred fourteen.
but it is now too late to do so:-so your self wisheth to succumb, ye despisers of the body.
whoever will take upon him to maintain that 'tis better for a prince to carry on his wars by others, than in his own person, fortune will furnish him with examples enough of those whose lieutenants have brought great enterprises to a happy issue, and of
"all at once wept and tore their hair."-livy, xxv. thirty seven.
whilst growing more and more perplexed, whilst struggling with his memory, and trying to recollect what he had to say, the soldiers nearest to him charged their pikes against him and killed him, looking upon him as convict; his confusion and silence
one hundred five. the pia fraus is still more repugnant to the taste (the "piety") of the free spirit (the "pious man of knowledge") than the impia fraus.
such a spirit resist the absurdissimum, in the form of which "faith" comes to it.
the judiciall law, that is to say, the laws that god prescribed to the magistrates of israel, for the rule of their administration of justice, and of the sentences, or judgments they should pronounce, in pleas between man and man; and the leviticall law,
i, that watch myself as narrowly as i can, and that have my eyes continually bent upon myself, like one that has no great business to do elsewhere,
but if they were so angry at this comparison, what would they say to the brutish and barbarous stupidity of those who, nowadays, compare him with ariosto? would not ariosto himself say?
industry began; and the leagues that have been made between several states and kingdoms, either expresly or tacitly disowning all claim and right to the land in the others possession, have, by common consent, given up their pretences to their natural
eighty six. in the background of all their personal vanity, women themselves have still their impersonal scorn--for "woman".
"so have i heard thee say once before," answered the disciple, "and then thou addedst: 'but the poets lie too much.' why didst thou say that the poets lie too much?"
authentique; not because it is his private sentence; but because he giveth it by authority of the soveraign, whereby it becomes the soveraigns sentence; which is law for that time, to the parties pleading.
proof.--this proposition is evident from def. i. for that of which the nature (considered in itself) involves existence is self--caused, and exists by the sole necessity of its own nature.
we read that the traveller asked the boy if the swamp before him had a hard bottom. the boy replied that it had.
can we imagine that such, and so regular, a distribution of employments can be carried on without reasoning and deliberation?
i want , are to be acquired with greater difficulty then those things i have ; but on the contrary, 'tis manifest, that it were much more difficult that i (that is, a substance that thinks ) should arise out of nothing , then that i should acquire the
singly, they are every one a representation or apparence, of some quality, or other accident of a body without us; which is commonly called an object.
whom the king has given so many offices and commissions and charges, he so supercilious and proud, has not a great deal more in him, than another who salutes him at so great a distance, and who has no employment at all.
nothing else but a perpetuall contention for honor, riches, and authority.
we may further adde, the insatiable appetite, or bulimia, of enlarging dominion; with the incurable wounds thereby many times received from the enemy; and the wens, of ununited conquests, which are many times a burthen, and with lesse danger lost, than
on the least accident that happens to him, everybody avoids him: if his cart be overturned in the road, so far is he from receiving any assistance, that he is lucky if he does not get horse-whipped by the impudent lackeys of some young duke; in a word,
which, they say, he was no further moved than to reply, "go, poor wretch, and lament the loss of thy eyes," to which the bishop replied again, "i thank jesus christ for taking away my sight, that i may not see thy impudent visage," affecting in that, they
if our judgment be in the power even of sickness and perturbation; if it be from folly and rashness that it is to receive the impression of things, what security can we expect from it?
in the infancy of new religions, the wise and learned commonly esteem the matter too inconsiderable to deserve their attention or regard.
"occupavi te, fortuna, atque cepi: omnesque aditus tuos interclusi ut ad me aspirare non posses;"
"me si fata meis paterentur ducere vitam auspiciis,"
i cannot deny it, o friend, that the vast shadow of the phenomenal includes thee also in its pied and painted immensity,-thee also, compared with whom all else is shadow.
late, and excesses of every kind, immoderate transports of every passion, fatigue, mental exhaustion, the innumerable pains and anxieties inseparable from every condition of life, by which the mind of man is incessantly tormented; these are too fatal
wild beasts that presently flocked thither.
"simon, simon, satan hath desired you that hee may sift you as wheat; but i have prayed for thee, that thy faith faile not; and when thou art converted, strengthen thy brethren."
exercise of rule, and a kind of dominion.
and execute the same when he pleaseth, in extraordinary and supernaturall manner.
voltaire says of this passage, "he who would learn to doubt should read this whole chapter of montaigne, the least methodical of all philosophers, but the wisest and most amiable." --melanges historiques, xvii. six hundred ninety four, ed. of lefevre.
"and it is known what an angry woman is capable of doing." --aeneid, five. twenty one.
reverence. difference engendre haine: the vulgarity of many a nature spurts up suddenly like dirty water, when any holy vessel, any jewel from closed shrines, any book bearing the marks of great destiny, is brought before it; while on the other hand,
the utmost of his power, as much as the best of men."
proof.--that the mind is united to the body we have shown from the fact, that the body is the object of the mind (two. xii.
treason: and thence easily followed that malicious question; and all this in a moment of time; for thought is quick.
-when thou hearest this clock strike the hours at midnight, then thinkest thou between one and twelve thereon-
remark three. from the fact that the existence of external things is a necessary condition of the possibility of a determined consciousness of ourselves, it does not follow that every intuitive representation of external things involves the existence of
and yet thy spirit, indwelling in me, had driven from the chamber of my soul all lust of earthly success, and with thine eye ever upon me, there could be no place left for sacrilege.
'but since my reasonings begin to work a soothing effect within thy mind, methinks i may resort to remedies somewhat stronger.
gives the bird warning to go out by closing it by little and little, and without bruising or doing it any harm at all.
our culture therefore must not omit the arming of the man.
but they did not know that the third line was,-
did ever any one catch fish upon high mountains? and though it be a folly what i here seek and do, it is better so than that down below i should become solemn with waiting, and green and yellow-
the same motion of soul which makes them avoid precipices, and take shelter from the cold, presents them such a fancy, and makes them refuse another.
occasionally, it is true, we dance in our "chains" and betwixt our "swords"; it is none the less true that more often we gnash our teeth under the circumstances, and are impatient at the secret hardship of our lot.
though this doctrine is anything but new, and, to some persons, may have the air of a truism, there is no doctrine which stands more directly opposed to the general tendency of existing opinion and practice.
if you told him that such a one was coming, he did as if he thought that any thing so grand would expect nothing of himself, but take all the responsibility on itself, and let him be forgotten still. he never heard the sound of praise.
of all discourse, governed by desire of knowledge, there is at last an end, either by attaining, or by giving over. and in the chain of discourse, wheresoever it be interrupted, there is an end for that time.
should, each for himself, endeavour as far as he can to preserve his own being. this is as necessarily true, as that a whole is greater than its part. (cf. three. iv.)
on the other hand, a man who has depth of spirit as well as of desires, and has also the depth of benevolence which is capable of severity and harshness, and easily confounded with them, can only think of woman as orientals do: he must conceive of her as
end to the war not being able to govern events, i govern myself not believe from one, i should not believe from a hundred not certain to live till i came home not conceiving things otherwise than by this outward bark not conclude too much upon your
they call it, that the mother should have any share in it; and it would have but ill supported the monarchy they contend for, when by the very name it appeared, that that fundamental authority, from whence they would derive their government of a single
i had a quartan ague four or five months, that made me look miserably ill; my mind was always, if not calm, yet pleasant.
although these liberties, to some considerable amount, form part of the political morality of all countries which profess religious toleration and free institutions, the grounds, both philosophical and practical, on which they rest, are perhaps not so
this was toward the end of summer. it was now november.
they that are glorious, must needs be factious; for all bravery stands upon comparisons. they must needs be violent, to make good their own vaunts.
they divided it into cakes by methods too well known to require description, and these, being sledded to the shore, were rapidly hauled off on to an ice platform, and raised by grappling irons and block and tackle, worked by horses, on to a stack, as
the joyes of life eternall, and salvation the same thing, salvation from sin, and from misery, all one
i laughed and laughed, while my foot still trembled, and my heart as well. "here forsooth, is the home of all the paintpots,"-said i.
book, and at last made him kill himself,--eusebius's chronicon.
this is an inconvenience, i confess, that attends all governments whatsoever, when the governors have brought it to this pass, to be generally suspected of their people; the most dangerous state which they can possibly put themselves in, wherein they are
should i here produce a long catalogue of those, of all sexes and conditions and sects, even in the most happy ages, who have either with great constancy looked death in the face, or voluntarily sought it, and sought it not only to avoid the evils of this
but whoever dares to say: outside the church is no salvation, ought to be driven from the state, unless the state is the church, and the prince the pontiff. such a dogma is good only in a theocratic government; in any other, it is fatal.
and as factions for kindred, so also factions for government of religion, as of papists, protestants, c.
disperse them. in sowing and retailing questions they make the world fructify and increase in uncertainties and disputes, as the earth is made fertile by being crumbled and dug deep.
understand: and therefore there is a great difference between these false suppositions , and true natural ideas , the first and chief ; whereof is that of a god ; for by many wayes i understand that not to be a fiction depending on my thought , but an
the stoical rules prescribed him; temperate, without emotion, and imperturbed.
ah! i have known noble ones who lost their highest hope. and then they disparaged all high hopes.
for the remedies; there may be some general preservatives, whereof we will speak: as for the just cure, it must answer to the particular disease; and so be left to counsel, rather than rule.
above one half of human reasonings contain inferences of a similar nature, attended with more or less degrees of certainty proportioned to our experience of the usual conduct of mankind in such particular situations.
allowing, however, that it were absolutely necessary to remind the horse of the presence of the whip by continually cracking it, a crack that made one hundredth part of the noise would be sufficient.
the attempt to be effective by means of the matter used, thereby ministering to this evil propensity of the public, is absolutely to be censured in branches of writing where the merit must lie expressly in the form; as, for instance, in poetical writing.
the ecclesiastiques likewise, in whose dominions soever they be found, acknowledge but one universall king, the pope.
merry and well, yet when that thing came into my head, i made haste to write it down there, because i was not certain to live till i came home.
supplied by those most impertinent of all mortals, the hegelians in their hegel newspaper commonly known as jahrbucher der wissenschaftlichen literatur) ; or again, they aim at an intellectual style where it seems then as if they wish to go crazy, and so
it is labour then which puts the greatest part of value upon land, without which it would scarcely be worth any thing: it is to that we owe the greatest part of all its useful products; for all that the straw, bran, bread, of that acre of wheat, is more
uprightly and openly mayest thou here talk to all things: and verily, it soundeth as praise in their ears, for one to talk to all things-directly!
"non schivar non parar, non ritirarsi, voglion costor, ne qui destrezza ha parte; non danno i colpi or finti, or pieni, or scarsi! toglie l'ira a il furor l'uso de l'arte.
may be best preserved. for though they that speak of this subject, use to confound jus, and lex, right and law; yet they ought to be distinguished; because right, consisteth in liberty to do, or to forbeare; whereas law, determineth, and bindeth to one of
corollary.--from the remarks made in def. vi.
we may begin with observing, that one considerable advantage, which results from the accurate and abstract philosophy, is, its subserviency to the easy and humane; which, without the former, can never attain a sufficient degree of exactness in its
coroll.), the adequate idea of the idea a will be in the mind, which has the adequate idea a; therefore he, who has an adequate idea or knows a thing truly (two.
art thou angry with me because i have already racked language too long? because i have already counselled thee? but know that it is i, the ugliest man,
but reason accusing our cowardice for fearing a thing so sudden, so inevitable, and so insensible, we take the other as the more excusable pretence.
above his will and out of his sight he is necessitated by the air he breathes and the idea on which he and his contemporaries live and toil, to share the manner of his times, without knowing what that manner is.
can have no society nor security: and upon this is grounded that great law of nature, whoso sheddeth man's blood, by man shall his blood be shed.
noiseless through the house, until by the sun falling in at my west window, or the noise of some traveller's wagon on the distant highway, i was reminded of the lapse of time.
it is perhaps just the refinement of his intellectual conscience that makes him hesitate and linger on the way, he dreads the temptation to become a dilettante, a millepede, a milleantenna, he knows too well that as a discerner, one who has lost his
and for the same reason esau went from his father, and his brother, and planted in mount seir, gen. xxxvi. six.
in all other sciences, where the conceptions by which the object is thought in the general are not so different and heterogeneous from those which represent the object in concreto-as it is given, it is quite unnecessary to institute any special inquiries
but what (may some object) if a king, or a senate, or other soveraign person forbid us to beleeve in christ? to this i answer, that such forbidding is of no effect, because beleef, and unbeleef never follow mens commands.
that successe, may reasonably be attributed, to the contempt, into which the priests of the gentiles of that time, had brought themselves, by their uncleannesse, avarice, and jugling between princes.
how is pure mathematical science possible?
that which it displaces. such being the partial character of prevailing opinions, even when resting on a true foundation; every opinion which embodies somewhat of the portion of truth which the common opinion omits, ought to be considered precious, with
and this seeming, or fancy, is that which men call sense; and consisteth, as to the eye, in a light, or colour figured; to the eare, in a sound; to the nostrill, in an odour; to the tongue and palat, in a savour; and to the rest of the body, in heat,
proof.--from the sole necessity of the essence of god it follows that god is the cause of himself (prop. xi.) and of all things (prop. xvi. and coroll.). wherefore the power of god, by which he and all things are and act, is identical with his essence.
name of spirit or angel,) that hath not quantity; and that may not be, by the understanding divided; that is to say, considered by parts; so as one part may bee in one place, and the next part in the next place to it; and, in summe, which is not (taking
when i had said this, the fire-dog acted as if mad with envy. "what!" cried he, "the most important creature on earth? and people think it so?"
of antiquity, which it considers as its tutors and masters, and with whom it is rather content to err; in such a case, it condemns itself either to stop at the outward bark, not being able to penetrate to the heart, or to consider it by sortie false
from whatever side we approach our principle, we reach the same conclusion, that the social compact sets up among the citizens an equality of such a kind, that they all bind themselves to observe the same conditions and should therefore all enjoy the same
there is stuff enough in our language, but there is a defect in cutting out: for there is nothing that might not be made out of our terms of hunting and war, which is a fruitful soil to borrow from; and forms of speaking, like herbs, improve and grow
four "in truth," says macchiavelli, "there has never been, in any country, an extraordinary legislator who has not had recourse to god; for otherwise his laws would not have been accepted: there are, in fact, many useful truths of which a wise man may
"whom an obscure reputation conceals."--aeneid, v. three hundred two.
patronymic. --a name wherein a family well known in england is at this day concerned. as to my other name, every one may take it that will, and so, perhaps, i may honour a porter in my own stead.
but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new
at both corners of the further side, by way of return, let there be two delicate or rich cabinets, daintily paved, richly hanged, glazed with crystalline glass, and a rich cupola in the midst; and all other elegancy that may be thought upon.
it may, on the other hand, readily be seen, from the principles laid down above, that the executive power cannot belong to the generality as legislature or sovereign, because it consists wholly of particular acts which fall outside the competency of the
two hundred forty one. we "good europeans," we also have hours when we allow ourselves a warm-hearted patriotism, a plunge and relapse into old loves and narrow views--i have just given an example of it--hours of national excitement, of patriotic anguish,
from the innovations attempted by human art.
your slaying, ye judges, shall be pity, and not revenge; and in that ye slay, see to it that ye yourselves justify life!
secondly, that the use of exhortation and dehortation lyeth onely, where a man is to speak to a multitude; because when the speech is addressed to one, he may interrupt him, and examine his reasons more rigorously, than can be done in a multitude; which
this discourse reflects upon none but the ordinary sort of women, and is not so sacrilegious as to comprehend those divine, supernatural, and extraordinary beauties, which we see shine occasionally among us like stars under a corporeal and terrestrial
and though they afterwards were chosen, first, by the whole clergy of rome, and afterwards by the cardinalls; yet never any was appointed to the succession by his predecessor.
the very first, he should according to the capacity he has to deal with, put it to the test, permitting his pupil himself to taste things, and of himself to discern and choose them, sometimes opening the way to him, and sometimes leaving him to open it
why torture your brain to justify the course of nature upon suppositions, which, for aught you know, may be entirely imaginary, and of which there are to be found no traces in the course of nature?
"the power of the soul's disturbed; and when that once is but sequestered from her, then by the same poison 'tis dispersed abroad;"
the act of instituting a common-wealth, what
meanwhile my host told me his story, how hard he worked "bogging" for a neighboring farmer, turning up a meadow with a spade or bog hoe at the rate of ten dollars an acre and the use of the land with manure for one year, and his little broad-faced son
from these causes it resulted that marcus, pertinax, and alexander, being all of modest life, lovers of justice, enemies of cruelty, humane and benign, had all a sad ending except marcus.
the consent of god himselfe. for when they said to samuel (one sam.
this further experience also i gained. i said to myself, i will not plant beans and corn with so much industry another summer, but such seeds, if the seed is not lost, as sincerity, truth, simplicity, faith, innocence, and the like, and see if they will
the sieur de la brousse, my brother, and i, travelling one day together during the time of our civil wars, met a gentleman of good sort.
"welcome hither," said zarathustra, "thou soothsayer of the great weariness, not in vain shalt thou once have been my messmate and guest.
as puffendorf has shown, the right of property, by its very nature, does not extend beyond the life of the proprietor, and the moment a man is dead his goods cease to belong to him.
not extended, or in space; that its duration is not time; that in it no change (the effect of the determinations in time) is to be met with, and so on.
it would not become me, nor is it, thank heaven, at all necessary for me to remind you of the regard which such men have a right to expect of their magistrates, to whom they are equal both by education and by the rights of nature and birth, and inferior
courage, cannot take notice of. also a man may stand in fear of spirits, either through his own superstition, or through too much credit given to other men, that tell him of strange dreams and visions; and thereby be made believe they will hurt him, for
martius . this admirable duke, valerius, with his disdain of fortune and of death, captived himself, has captivated me, and though my arm hath ta'en his body here, his soul hath subjugated martius' soul.
four a baconian phrase. nov. org. aph. one hundred. pollock, p. one hundred twenty six, n.
always be attended with like secret powers? the consequence seems nowise necessary.
live the mean is best there is none of us who would not be worse than kings thinking nothing done, if anything remained to be done thinks nothing profitable that is not painful thou diest because thou art living tis so i melt and steal away from myself
in so far as it is allowable to recognize in that which has hitherto been written, evidence of that which has hitherto been kept silent, it seems as if nobody had yet harboured the notion of psychology as the morphology and development-doctrine of the
with singing, weeping, laughing, and mumbling do i praise the god who is my god. but what dost thou bring us as a gift?"
there are rules in philosophy that are both false and weak.
our justice cannot expect that he, whom the fear of dying by being beheaded or hanged will not restrain, should be any more awed by the imagination of a languishing fire, pincers, or the wheel.
"shall i exchange for you this beautiful contexture of things? 'tis the condition of your creation; death is a part of you, and whilst you endeavour to evade it, you evade yourselves.
unbecoming rudeness to carp at everything under fortune's favour, to prepare myself for her disgrace universal judgments that i see so common, signify nothing unjust judges of their actions, as they are of ours unjust to exact from me what i do not owe
our sensuous and empirical intuition can alone give them significance and meaning.
cicero is of opinion that in treatises of philosophy the exordium is the hardest part; if this be true, one am wise in sticking to the conclusion.
what i do owe is simply to foreign obligations and benefits; as to anything else, no man is more absolutely clear:
bees cull their several sweets from this flower and that blossom, here and there where they find them, but themselves afterwards make the honey, which is all and purely their own, and no more thyme and marjoram: so the several fragments he borrows from
he quieted them more by authority and boldness than by gentle ways.
those possessions which were his father's; because that estate being his father's property, he may dispose, or settle it, as he pleases.
not an evil to the world, with his duties to which he was so deeply penetrated. existing society he knew to be in a deplorable state.
with bare rafters and purlins supporting a sort of lower heaven over one's head,-useful to keep off rain and snow; where the king and queen posts stand out to receive your homage, when you have done reverence to the prostrate saturn of an older dynasty on
instituted under moses; which was a political government of the jews on earth. again, that saying of our saviour (mat.
and importunity, bring us to our graves? so that when i have the stone, i look upon it as physic; when free from it, as an absolute deliverance.
self-responsibility, indeed, they will avow among themselves a delight in denial and dissection, and a certain considerate cruelty, which knows how to handle the knife surely and deftly, even when the heart bleeds they will be sterner (and perhaps not
counsellers without other employment then to advise are not publique ministers
cram not in people, by sending too fast company after company; but rather harken how they waste, and send supplies proportionably; but so, as the number may live well in the plantation, and not by surcharge be in penury.
which want of time has compelled me to suppress, or my imagination has failed to suggest, he cannot fail to be struck by the vast distance which separates the two states.
the difficulty of assignations, the danger of surprise, the shame of the morning,
is actually produced by it. would we, therefore, form a just and precise idea of necessity , we must consider whence that idea arises when we apply it to the operation of bodies.
god granting their desire, says to samuel, i will send thee a man, and thou shalt anoint him to be captain over my people israel, that he may save my people out of the hands of the philistines, ix. sixteen.
-thou thinkest thereon, o zarathustra, i know it-of soon leaving me!"-
and especially above the heavens: for all gods are poet-symbolisations, poet-sophistications!
necessarily contract with me. i never inquire, when i am to take a footman, if he be chaste, but if he be diligent; and am not solicitous if my muleteer be given to gaming, as if he be strong and able; or if my cook be a swearer, if he be a good cook.
he sees at a glance all that could still be made out of man through a favourable accumulation and augmentation of human powers and arrangements; he knows with all the knowledge of his conviction how unexhausted man still is for the greatest possibilities,
i. the human body is composed of a number of individual parts, of diverse nature, each one of which is in itself extremely complex.
think, and so offending the interests they have to conciliate.
pleasure nature gives in discharging other parts, that either by immoderation or indiscretion become vicious. according to socrates, love is the appetite of generation by the mediation of beauty.
who admit nothing by authority, or upon trust, have their judgments often very remote, and differing from those of the public.
but lest those who are ignorant of the force of mathematical demonstrations and who are not accustomed to distinguish true reasons from mere verisimilitudes, should venture, without examination, to deny what has been said, i wish it to be considered that
costly followers are not to be liked; lest while a man maketh his train longer, he make his wings shorter. i reckon to be costly, not them alone which charge the purse, but which are wearisome, and importune in suits.
on that account want i the honest ones to say to one another: "we love each other: let us see to it that we maintain our love! or shall our pledging be blundering?"
unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient.
had invited the french into italy, which he not only did not oppose, but facilitated by dissolving the marriage of king louis.
if i pitch upon subjects that are popular and gay, 'tis to follow my own inclination, who do not affect a grave and ceremonious wisdom, as the world does; and to make myself more sprightly, but not my style more wanton, which would rather have them grave
nature worketh by motion; the wayes, and degrees whereof cannot be known, without the knowledge of the proportions and properties of lines, and figures. their morall philosophy is but a description of their own passions.
yet, in a certain sense, this kind of knowledge must unquestionably be looked upon as given; in other words, metaphysics must be considered as really existing, if not as a science, nevertheless as a natural disposition of the human mind (metaphysica
how many persons we meet in houses, whom we scarcely speak to, whom yet we honor, and who honor us! how many we see in the street, or sit with in church, whom, though silently, we warmly rejoice to be with! read the language of these wandering eye-beams.
and the country people of our province make use of nothing, in all sorts of distempers, but the strongest wine they can get, mixed with a great deal of saffron and spice, and always with the same success.
however, only one or two of my guests were ever bold enough to stay and eat a hasty-pudding with me; but when they saw that crisis approaching they beat a hasty retreat rather, as if it would shake the house to its foundations.
when i came at last to rome and saw with eyes the pictures, i found that genius left to novices the gay and fantastic and ostentatious, and itself pierced directly to the simple and true; that it was familiar and sincere; that it was the old, eternal fact
what then, also, would become of that brave and generous epicurean pleasure, which makes account that it nourishes virtue tenderly in her lap, and there makes it play and wanton, giving it for toys to play withal, shame, fevers, poverty, death, and
from you, my dearest dead ones, cometh unto me a sweet savour, heart-opening and melting. verily, it convulseth and openeth the heart of the lone seafarer.
knowledge of the country and of the ways, and being driven up, were a day and a night without eating or drinking; most of their cattle died, many of themselves were starved to death, several struck blind with the force of the hail and the glare of the
we read that of the inhabitants of arras, when louis eleven. took that city, a great many let themselves be hanged rather than they would say, "god save the king."
the carrying about of images in procession, is another relique of the religion of the greeks, and romans: for they also carried their idols from place to place, in a kind of chariot, which was peculiarly dedicated to that use, which the latines called
again, there be many rare works produced by the art of man: yet when we know they are done; because thereby wee know also the means how they are done, we count them not for miracles, because not wrought by the immediate hand of god, but by mediation of
truly good which i could ever hope to secure inasmuch as we neither seek nor shun any object except in so far as our understanding represents it as good or bad, all that is necessary to right action is right judgment, and to the best action the most
twenty six deficiency in judgement is properly that which is called stupidity; and for such a failing we know no remedy.
by this it appears, that a great family if it be not part of some common-wealth, is of it self, as to the rights of soveraignty, a little monarchy; whether that family consist of a man and his children; or of a man and his servants; or of a man, and his
ambitious chiefs profited by these circumstances to perpetuate their offices in their own families: at the same time the people, already used to dependence, ease, and the conveniences of life, and already incapable of breaking its fetters, agreed to an
faculty in general, but for a particular state or organization of this or that sense.
passing over the questions of cause and priority as self--evident, it is plain from props. xxi., xxii., xxiii.
to him that told socrates, "the thirty tyrants have sentenced thee to death"; "and nature them," said he.-- socrates was not condemned to death by the thirty tyrants, but by the athenians.-diogenes laertius, ii.thirty five.
pleasant talkers! the knowledge of causes only concerns him who has the conduct of things; not us, who are merely to undergo them, and who have perfectly full and accomplished use of them, according to our need, without penetrating into the original and
imagine many things unwillingly , and consider many things as coming to me by my senses . which of all these faculties is it, which is not as true as that i exist , tho i should sleep , or my creatour should as much as in him lay, strive to deceive me?
must seek testimony from beasts, not subject to favour, corruption, or diversity of opinions.
inherent in human nature, we should never repose the least confidence in human testimony. a man delirious, or noted for falsehood and villany, has no manner of authority with us.
sent; or as a man should run over the alphabet, to start a rime.
for weakening of authority; the fable showeth the remedy.
if the axle-tree of his chaise breaks, everybody flies to his assistance. if there is a noise at his door, he speaks but a word, and all is silent. if he is incommoded by the crowd, he waves his hand and every one makes way.
"rimula, dispeream, ni monogramma tua est."
pleasure." --livy, xxxviii. twenty nine.
and whereas the knowledge they had had of my late father, and the honour they had for his memory, had alone incited them to confer this favour upon me, i plainly told them that i should be very sorry anything should make so great an impression upon me as
outward behaviour to her own mould, and consequently to fortify it with a graceful confidence, an active and joyous carriage, and a serene and contented countenance.
have i -still a goal? a haven towards which my sail is set?
this is the part of geometry on which the oldest mathematical book in existence, namely, euclid's elements, is written, and is the subject of the present volume.
i know that most men think differently from myself; but those whose lives are by profession devoted to the study of these or kindred subjects content me as little as any.
although he blames severely in his own book essays, i. twenty seven.
where mine honesty ceaseth, there am i blind, and want also to be blind. where i want to know, however, there want i also to be honest-namely, severe, rigorous, restricted, cruel and inexorable.
and the last , in every case to make enumerations so complete, and reviews so general, that i might be assured that nothing was omitted.
fundamentally, however, the doctrine of the general will is independent of these contradictions. apart from kant's narrow and rigid logic, it is essentially one with his doctrine of the autonomy of the will.
furthermore, the citizen is no longer the judge of the dangers to which the law desires him to expose himself; and when the prince says to him: "it is expedient for the state that you should die," he ought to die, because it is only on that condition that
being once fallen into this error of separated essences, they are thereby necessarily involved in many other absurdities that follow it. for seeing they will have these forms to be reall, they are obliged to assign them some place.
timely resolution, or determination of what a man is to do, is honourable; as being the contempt of small difficulties, and dangers.
but what, after all, is a law? as long as we remain satisfied with attaching purely metaphysical ideas to the word, we shall go on arguing without arriving at an understanding; and when we have defined a law of nature, we shall be no nearer the definition
when my hoe tinkled against the stones, that music echoed to the woods and the sky, and was an accompaniment to my labor which yielded an instant and immeasurable crop.
and hunt far and wide day by day,-farther and wider,-and rest thee by many brooks and hearth-sides without misgiving. remember thy creator in the days of thy youth. rise free from care before the dawn, and seek adventures.
but finding a greater number of sides concur in the one event than in the other, the mind is carried more frequently to that event, and meets it oftener, in revolving the various possibilities or chances, on which the ultimate result depends.
remain in him, above the rest of his family.
culture, all things considered, has been an elevation and a divining refinement of the historical sense, but precisely at this point schopenhauer himself was poor, irreceptive, and un-german to the extent of ingeniousness.) on the whole, speaking
these proportions appear at first very easy to note, because, being relative to each man's position in the world, their incidence is always public: but proper regard is seldom paid to all the elements that should enter into such a calculation, even apart
for, when man is given, there is something else--say a--more powerful; when a is given, there is something else--say b--more powerful than a, and so on to infinity; thus the power of man is limited by the power of some other thing, and is infinitely
and 'tis for this reason you may see why men in such cases require a mind prepared for the thing that is to be done.
in the like manner, if the civill law of a mans own country, be not so sufficiently declared, as he may know it if he will; nor the action against the law of nature; the ignorance is a good excuse: in other cases ignorance of the civill law, excuseth not.
but even the simpletons contradict him. "what?" say the simpletons, "all in flux? planks and railings are still over the stream!
"when the spirit of truth is come, hee will lead you into all truth" where (saith he) by all truth, is meant, at least, all truth necessary to salvation.
'tis a fault in our very laws to maintain this error: these say that a man is not capable of managing his own estate till he be five-and-twenty years old, whereas he will have much ado to manage his life so long.
i constrained and racked myself to put on, and maintain this vain disguise, and have by that means deprived myself of the pleasure of his conversation, and, i doubt, in some measure, his affection, which could not but be very cold to me, having never
but true art is never fixed, but always flowing. the sweetest music is not in the oratorio, but in the human voice when it speaks from its instant life tones of tenderness, truth, or courage.
what then is the position of this contrast in rousseau's mature political thought? it is clear that the position is not merely that of the discourses.
it may, therefore, be a subject worthy of curiosity, to enquire what is the nature of that evidence which assures us of any real existence and matter of fact, beyond the present testimony of our senses, or the records of our memory.
but because the law of nature is eternall, violation of covenants, ingratitude, arrogance, and all facts contrary to any morall vertue, can never cease to be sinne.
as soon as there are no needs and illusion we become conscious of the absolute barrenness and emptiness of existence.
tiberius gracchus was allowed but fivepence halfpenny a day when employed as public minister about the public affairs, and being at that time the greatest man of rome.
whether the governor of a place besieged ought himself to go out to parley
"ut quisque fortuna utitur, ita praecellet; atque exinde sapere illum omnes dicimus;"
the church now on earth, is the kingdome of christ. for that granted, it must be understood, that christ hath some lieutenant amongst us, by whom we are to be told what are his commandements.
they carry in the scripture; it is necessary, before i proceed any further, to determine, out of the bible, the meaning of such words, as by their ambiguity, may render what i am to inferre upon them, obscure, or disputable.
in other cases, he proceeds with more caution: he weighs the opposite experiments: he considers which side is supported by the greater number of experiments: to that side he inclines, with doubt and hesitation; and when at last he fixes his judgement, the
provided with the same utensils and instruments to conceive and to judge; but the diversity of opinions we have of those things clearly evidences that they only enter us by composition; one person, peradventure, admits them in their true being, but a
at midnight, when there was a moon, i sometimes met with hounds in my path prowling about the woods, which would skulk out of my way, as if afraid, and stand silent amid the bushes till i had passed.
there too, as every where, i sometimes expected the visitor who never comes. the vishnu purana says, "the house-holder is to remain at eventide in his court-yard as long as it takes to milk a cow, or longer if he pleases, to await the arrival of a guest."
to this he will possibly object that, when his rank is taken into account, what may be superfluous to a man of inferior station is necessary for him. but this is false: for a grandee has two legs just like a cow-herd, and, like him again, but one belly.
sidenote: places noted with their asterisk are refer'd to in the following objections.
but whence it should come to pass, that a mind enriched with the knowledge of so many things should not become more quick and sprightly, and that a gross and vulgar understanding should lodge within it, without correcting and improving itself, all the
and when we learn better to enjoy ourselves, then do we unlearn best to give pain unto others, and to contrive pain.
i had three chairs in my house; one for solitude, two for friendship, three for society. when visitors came in larger and unexpected numbers there was but the third chair for them all, but they generally economized the room by standing up.
hath an immodest one ever been answered more courteously?-thou, however, o zarathustra, passedst him by, and saidst: 'nay! nay! three times nay!'
knowing when they turned. it is a surprising and memorable, as well as valuable experience, to be lost in the woods any time.
marcus antonius said, that the greatness of the people of rome was not so much seen in what they took, as in what they gave; and, indeed, some ages before antonius, they had dethroned one amongst the rest with so wonderful authority, that in all the roman
the bodies, or objects that cause them, they could not bee severed from them, as by glasses, and in ecchoes by reflection, wee see they are; where we know the thing we see, is in one place; the apparence, in another.
in ourselves, because, to wit, we intuite ourselves only as we are inwardly affected.
ninety nine. i beg the limitations here made may be remarked, when i say, that a miracle can never be proved, so as to be the foundation of a system of religion.
against the fourth meditation, of truth and falshood.
the social contract theory is as old as the sophists of greece (see plato, republic , book two and the gorgias ), and as i elusive.
in one thousand eight hundred forty five walden froze entirely over for the first time on the night of the d of december, flint's and other shallower ponds and the river having been frozen ten days or more; in 'forty six, the th; in 'forty nine, about the
but this no more makes a man a member of that society, a perpetual subject of that commonwealth, than it would make a man a subject to another, in whose family he found it convenient to abide for some time; though, whilst he continued in it, he were
exhortations which she thought most prevalent to persuade him to it, she snatched the poignard he wore from his side, and holding it ready in her hand, for the conclusion of her admonitions; "do thus, paetus," said she, and in the same instant giving
for my part, the puff of every accident not only carries me along with it according to its own proclivity, but moreover i discompose and trouble myself by the instability of my own posture; and whoever will look narrowly into his own bosom, will hardly
if, they say, the general will is not the will of all, if it cannot be arrived at by a majority vote or by any system of voting whatsoever, then it is nothing; it is a mere abstraction, neither general, nor a i will.
i shall not stay here to inquire whether, as liberty is the noblest faculty of man, it is not degrading our very nature, reducing ourselves to the level of the brutes, which are mere slaves of instinct, and even an affront to the author of our being, to
one hundred sixty eight. christianity gave eros poison to drink; he did not die of it, certainly, but degenerated to vice.
twenty), tells us that dionysius "was so overjoyed at the news that he made a great sacrifice upon it to the gods, prepared sumptuous feasts, to which he invited all his friends, and therein drank so excessively that it threw him into a very bad
"scilicet grandes viridi cum luce smaragdi auto includuntur, teriturque thalassina vestis assidue, et veneris sudorem exercita potat;"
but i lay enchained to my love for my children: desire spread this snare for me-the desire for love-that i should become the prey of my children, and lose myself in them.
when i lately retired to my own house, with a resolution, as much as possibly i could, to avoid all manner of concern in affairs, and to spend in privacy and repose the little remainder of time i have to live, i fancied i could not more oblige my mind
first of all, no man is happy; he strives his whole life long after imaginary happiness, which he seldom attains, and if he does, then it is only to be disillusioned; and as a rule he is shipwrecked in the end and enters the harbour dismasted.
then was there spoken unto me without voice: "thou knowest it, zarathustra?"-
"the body with a little sting is griev'd, when the most perfect health is not perceiv'd, this only pleases me, that spleen nor gout neither offend my side nor wring my foot; excepting these, scarce any one can tell, or e'er observes, when he's in health
help unto him, in preserving his life against his enemyes; it followeth, that in such a condition, every man has a right to every thing; even to one anothers body.
but its true and proper name, as we observed before, is belief ; which is a term that every one sufficiently understands in common life.
a plain husband-man is more prudent in affaires of his own house, then a privy counseller in the affaires of another man.
and it was a worthy saying of julius drusus, to the masons who offered him, for three thousand crowns, to put his house in such a posture that his neighbours should no longer have the same inspection into it as before; "i will give you," said he, "six
hard and durable a knot. and doubtless, if without this, there could be such a free and voluntary familiarity contracted, where not only the souls might have this entire fruition, but the bodies also might share in the alliance, and a man be engaged
solomon hath pronounced, that in counsel is stability.
to a scale fixed by they sovereign. however the acquisition be made, the right which each individual has to his own estate is always subordinate to the right which the community has over all: without this, there would be neither stability in the social
they who run after a benefit or a hare, run not; they only run who run at base, and to exercise their running.
accordingly this is a finite existence , and its antithesis would be an infinite , neither exposed to any attack from without nor in want of help from without, and hence , in eternal rest; , , without change, without time, and without diversity; the
feature. a good form strikes all eyes pleasantly, long before they have any science on the subject, and a beautiful face sets twenty hearts in palpitation, prior to all consideration of the mechanical proportions of the features and head.
there is in ratiocination a conjunction not of words , but of things signified by words ; and i much admire that the contrary could possibly enter any mans thoughts; for who ever doubted but that a frenchman and a german may argue about the same things ,
"questuque cruentus, atque imploranti similis,"
his body where they should think most fit, and as to his funeral, to order it neither too superfluous nor too mean.
but the romans distinguished themselves above all other peoples by the regard which their government paid to the individual, and by its scrupulous attention to the preservation of the inviolable rights of all the members of the state.
wherein, without being aware, we give them a mighty advantage over us in making nature, with maternal gentleness and love, accompany and learn them, as it were, by the hand to all the actions and commodities of their life, whilst she leaves us to chance
to set forth in this place the economic system of a good government, i have often turned my eyes to that of this republic, rejoicing to find in my own country an example of that wisdom and happiness which i should be glad to see prevail in every other.
it may perhaps seem to some, that considering the life and death of many roman emperors that they are instances contrary to my opinion, finding that some who lived always nobly and showed great strength of character, nevertheless lost the empire, or were
from the prince any thing that of right belonged to him, but only declared, that that power which they indefinitely left in his or his ancestors hands, to be exercised for their good, was not a thing which they intended him when he used it otherwise: for
whatever; either because more is required and expected from them, and that common defects are excusable in them, or because the opinion they have of their own learning makes them more bold to expose and lay themselves too open, by which they lose and
but all, in so far as they are engendered in us by emotions wherein the mind is passive, are blind (as is evident from what was said in four. xliv.
you want room for your thoughts to get into sailing trim and run a course or two before they make their port.
own commodities, than how to increase our stock by acquiring new. silence, therefore, and modesty are very advantageous qualities in conversation.
laws; and also to receive the body of the senate coming to him, sitting; to suffer himself to be adored, and to have divine honours paid to him in his own presence.
confidence-- constant hope, confidence of our selves.
for whatever can run its course of all things, also in this long lane outward-must it once more run!-
then was there again spoken unto me without voice: "what matter about thyself, zarathustra! speak thy word, and succumb!"
to have done more hurt to a man, than he can, or is willing to expiate, enclineth the doer to hate the sufferer. for he must expect revenge, or forgivenesse; both which are hatefull.
here fly open unto me all being's words and word-cabinets: here all being wanteth to become words, here all becoming wanteth to learn of me how to talk.
these are the words of the law upon the subject: "if peradventure some great inconvenience happen, for which there is no remedy, the haven is near, and a man may save himself by swimming out of his body as out of a leaky skiff; for 'tis the fear of dying,
three i think i need not fear contradiction in holding man to be possessed of the only natural virtue, which could not be denied him by the most violent detractor of human virtue.
bellarmine intendeth here to prove, but the contrary). but all this is nothing to a law. nay more, a christian king, as a pastor, and teacher of his subjects, makes not thereby his doctrines laws.
and others are there who are drawn downwards: their devils draw them. but the more they sink, the more ardently gloweth their eye, and the longing for their god.
myself gorged, and my, thirst quenched by the quantity of drink that my imagination had swallowed.
completely a priori and from pure conceptions.
"vosne velit, an me, regnare hera, quidve ferat, fors virtute experiamur."
drudgery of business, seeks a pretence of reason to give itself a full and uncontrolled indulgence.
attraction of its own truth, to a parcel of accidental and trivial circumstances. in looking backward they may find that several things which were not the charm have more reality to this groping memory than the charm itself which embalmed them.
called prudence; and dependeth on much experience, and memory of the like things, and their consequences heretofore.
a person who derives all his instruction from teachers or books, even if he escape the besetting temptation of contenting himself with cram, is under no compulsion to hear both sides; accordingly it is far from a frequent accomplishment, even among
i rarely do it, even in private conversation, and rather give up the whole thing than proceed to these initiatory and school instructions; my humour is unfit either to speak or write for beginners; but for things that are said in common discourse, or
has its use in better things; but in the subject of love, a subject principally relating to the senses of seeing and touching, something may be done without the graces of the mind: without the graces of the body, nothing.
another sort before you; and that 'tis a pitiful supper, if you do not sate your guests with the rumps of various fowls, the beccafico only deserving to be all eaten.
secondly, that to be neglected, and unpreferred by the publique favour, is not a punishment; because no new evill is thereby on any man inflicted; he is onely left in the estate he was in before.
one hundred forty one. the belly is the reason why man does not so readily take himself for a god.
if we wish to demonstrate the contingency of the motion, what we ought to prove is that, instead of the motion which took place in the preceding point of time, it was possible for the body to have been then in rest, not, that it is afterwards in rest; for
for the more he conceives himself as praised by others, the more he will imagine them to be affected with pleasure, accompanied by the idea of himself (three. xxix. note); thus he is (three.
the limits of its own territory, and loses itself in fanciful opinions and blinding illusions.
'tis also more acceptable to me than his presence; neither is it properly absence, when we can write to one another: i have sometimes made good use of our separation from one another: we better filled and further extended the possession of life in being
as much will the second do for the third; which is the cause that the difficulty ought not to make me despair, and my own incapacity as little; for 'tis nothing but my own.
than there is marriage, or generation among the angels.
"rhedarum transitus arcto vicorum inflexu:"
he drifted from place to place, seeking the protection of officials against assassination, writing letters urging his supporters to agitate for his recall, sometimes accusing them of lukewarmness and even treachery, bemoaning the ingratitude of his
verily, it shall not on that account become heavier to me! and not from you, ye present-day men, shall my great weariness arise.-
there is a wisdom in this; beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health.
no reading, no enquiry has yet been able to remove my difficulty, or give me satisfaction in a matter of such importance. can i do better than propose the difficulty to the public, even though, perhaps, i have small hopes of obtaining a solution?
in the green solitude he finds a dearer home than with men:-
to the lone-dwellers will i sing my song, and to the twain-dwellers; and unto him who hath still ears for the unheard, will i make the heart heavy with my happiness.
they did not think sufficiently into the depth; therefore their feeling did not reach to the bottom.
from slavery and dishonour. the jewish women, after having circumcised their children, threw them and themselves down a precipice to avoid the cruelty of antigonus.
what will you, moreover, say of pain, which aristippus, hieronimus, and most of the sages have reputed the worst of evils; and those who have denied it by word of mouth have, however, confessed it in effect?
now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although
or one is so subordinate to the other, as that they both have but one voice, and then they be but one church; and the part excommunicated, is no more a church, but a dissolute number of individuall persons.
de bougy, one thousand eight hundred fifty three; uvres et correspondence inedites (streckeisen-moultou), one thousand eight hundred sixty one; fragments inedits; recherches biographiques et litteraires, a. jansen, one thousand eight hundred eighty two.
but here philosophy finds herself extremely embarrassed, when she would justify this new system, and obviate the cavils and objections of the sceptics.
the manifold content in our representations can be given in an intuition which is merely sensuous-in other words, is nothing but susceptibility; and the form of this intuition can exist a priori in our faculty of representation, without being anything
is not its business, provided they are good citizens in this life.
and noble. augustus had reason to be more sparing of this than the other, insomuch that honour is a privilege which derives its principal essence from rarity; and so virtue itself:
this appears in works both of the useful and the fine arts, if we employ the popular distinction of works according to their aim either at use or beauty. thus in our fine arts, not imitation but creation is the aim.
the pride and arrogance of so many foreign pomps, the inflated majesty of so many courts and grandeurs, accustom and fortify our sight without closing our eyes to behold the lustre of our own; so many trillions of men, buried before us, encourage us not
it is clear that objective significancy cannot consist in a relation to another representation (of that which we desire to term object), for in that case the question again arises: "how does this other representation go out of itself, and obtain objective
the wonder is how they, how you and i, can live this slimy, beastly life, eating and drinking.
i have lived long enough to be able to give an account of the custom that has carried me so far; for him who has a mind to try it, as his taster, i have made the experiment.
from the spirit of dark, terrestrial, and ignorant man, and for this reason a voice not to be trusted and believed?
i had just sunk my head on this when the bells rung fire, and in hot haste the engines rolled that way, led by a straggling troop of men and boys, and i among the foremost, for i had leaped the brook.
they who have taken it on the left hand, they who have taken it on the right; they who call it black, they who call it white, alike employ it to their violent and ambitious designs, conduct it with a progress, so conform in riot and injustice that they
this consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my
it would be easy to discover many other circumstances that make a difference in the understandings of men.
sect. forty four. from all which it is evident, that though the things of nature are given in common, yet man, by being master of himself, and proprietor of his own person, and the actions or labour of it, had still in himself the great foundation of
'not by wrath but by laughter doth one kill'-thus spakest thou once, o zarathustra, thou hidden one, thou destroyer without wrath, thou dangerous saint,-thou art a rogue!"
"that is not a middle way, but no way, to await events, by which they refer their resolutions to fortune."--livy, xxxii. twenty one.
for the middle sort of historians, of which the most part are, they spoil all; they will chew our meat for us; they take upon them to judge of, and consequently, to incline the history to their own fancy; for if the judgment lean to one side, a man cannot
for all men are by nature provided of notable multiplying glasses, (that is their passions and self-love,) through which, every little payment appeareth a great grievance; but are destitute of those prospective glasses, (namely morall and civill science,)
as it falls out that wine often hurting the sick, and very rarely doing them good, it is better not to give them any at all than to run into an apparent danger out of hope of an uncertain benefit, so i know not whether it had not been better for mankind
set the humours they would purge more violently in work open speaking draws out discoveries, like wine and love opinions they have of things and not by the things themselves opinions we have are taken on authority and trust opposition and contradiction
by the hole which the chimney's breath made in the drift, and so relieved the family. but no friendly indian concerned himself about me; nor needed he, for the master of the house was at home. the great snow! how cheerful it is to hear of!
for the soveraign, is the publique soule, giving life and motion to the common-wealth; which expiring, the members are governed by it no more, than the carcasse of a man, by his departed (though immortal) soule.
time in so pressing an affair, or in going about to remedy a wrong with so little dissatisfaction or injury to themselves.
traders from the other side. as they come under one horizon, they shout their warning to get off the track to the other, heard sometimes through the circles of two towns. here come your groceries, country; your rations, countrymen!
and therefore when we ascribe to god a will, it is not to be understood, as that of man, for a rationall appetite; but as the power, by which he effecteth every thing.
two hundred sixty six. "one can only truly esteem him who does not look out for himself."--goethe to rath schlosser.
then was there again spoken unto me without voice: "o zarathustra, he who hath to remove mountains removeth also valleys and plains."-
what shall be from this time forward, will be but a half-being, and no more me: one every day escape and steal away from myself:
before 'tis brought in. 'tis said that cranabs, king of attica, was the inventor of this custom of diluting wine; whether useful or no, one have heard disputed.
such particular objects should for ever be conjoined with each other.
or i was attracted by the passage of wild pigeons from this wood to that, with a slight quivering winnowing sound and carrier haste; or from under a rotten stump my hoe turned up a sluggish portentous and outlandish spotted salamander, a trace of egypt
hard he had to eat hard again to repair the waste of his system,-and so it was as broad as it was long, indeed it was broader than it was long, for he was discontented and wasted his life into the bargain; and yet he had rated it as a gain in coming to
adore them if they do not absolutely hate it.
in it; a liberty to follow my own will in all things, where the rule prescribes not; and not to be subject to the inconstant, uncertain, unknown, arbitrary will of another man: as freedom of nature is, to be under no other restraint but the law of nature.
sometimes blown into him from heaven; as if the vertuous, and their vertues could be asunder; and a great many other things that serve to lessen the dependance of subjects on the soveraign power of their countrey.
i suppose men to have reached the point at which the obstacles in the way of their preservation in the state of nature show their power of resistance to be greater than the resources at the disposal of each individual for his maintenance in that state.
every deliberation is then sayd to end when that whereof they deliberate, is either done, or thought impossible; because till then wee retain the liberty of doing, or omitting, according to our appetite, or aversion.
we sail away right over morality, we crush out, we destroy perhaps the remains of our own morality by daring to make our voyage thither--but what do we matter.
on the other hand, if he had made the faculty of vision, but had not made objects such as to fall under the faculty, what in that case also would have been the use of it? none at all. well, suppose that he had made both, but had not made light?
it is fit for serene days and graceful gifts and country rambles, but also for rough roads and hard fare, shipwreck, poverty, and persecution. it keeps company with the sallies of the wit and the trances of religion.
all his life long he had been preparing against that hour. for the speech breathes throughout a spirit of defiance, " ut non supplex aut reus sed magister aut dominus videretur esse judicum " (cic. "de orat." i.
proof.--so long as the mind conceives anything of the kind alluded to, the power of the mind and body is diminished or constrained (cf. three. xii.
if, however, thou wilt give unto them, give them no more than an alms, and let them also beg for it!"
have just given, there is no question but it was more noble and generous in him who had received the offence, to pardon it, than to do otherwise. if the former-- the duc de guise.
the past of man to redeem, and every "it was" to transform, until the will saith: "but so did i will it! so shall i will it-"
is, that have some degree of opacity: but for spirits, they call them incorporeall; which is a name of more honour, and may therefore with more piety bee attributed to god himselfe; in whom wee consider not what attribute expresseth best his nature, which
--the married women, near the place where i live, make of their kerchiefs the figure of one upon their foreheads, to glorify themselves in the enjoyment they have of it; and coming to be widows, they throw it behind, and cover it with their headcloths.
beside, there were wafted to me evidences of unexplored and uncultivated continents on the other side.
and what can physicians conjecture from feeling the pulse unless they know that according as the blood changes its nature it can be rarefied by the warmth of the heart, in a higher or lower degree, and more or less quickly than before?
if it should at any time happen, that on some other evening the child should see james instead of simon, he will, on the following morning, associate with his imagination of evening sometimes simon, sometimes james, not both together: for the child is
the sun being excessively hot at noon, and the heat intolerable, i lit upon a private and almost inaccessible cave, and went into it soon after there came in to me this lion, with one foot wounded and bloody, complaining and groaning with the pain he
a religionist may be an enthusiast, and imagine he sees what has no reality: he may know his narrative to be false, and yet persevere in it, with the best intentions in the world, for the sake of promoting so holy a cause: or even where this delusion has
that which st. paul saith, (one cor. fifteen.twenty four.) "then commeth the end, when hee shall have delivered up the kingdome to god, even the father;" and by many other most expresse places.
despaire-- the same, without such opinion, despaire.
that greatness, to have at the age of three-and-thirty years, passed victorious through the whole habitable earth, and in half a life to have attained to the utmost of what human nature can do; so that you cannot imagine its just duration and the
slight cleavages. the beauty of the ice was gone, and it was too late to study the bottom.
and like the star that goeth out, so is every work of your virtue: ever is its light on its way and travelling-and when will it cease to be on its way?
"but why," they will insist, "was the wind blowing, and why was the man at that very time walking that way?"
it is likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another; the commodity as nature
truer philosophy has discovered, the world going about him getting good.
apprenticeships that are to be served beforehand apt to promise something less than what i am able to do archer that shoots over, misses as much as he that falls short armed parties (the true school of treason, inhumanity, robbery) arrogant ignorance art
for although education may furnish, and, as it were, engraft upon a limited understanding rules borrowed from other minds, yet the power of employing these rules correctly must belong to the pupil himself; and no rule which we can prescribe to him with
quantity of their content, from the simpler to the more complex-series which are anything but systematic, though not altogether without a certain kind of method in their construction.
ambition-- desire of office, or precedence, ambition: a name used also in the worse sense, for the reason before mentioned.
and certainly there is not the fight recorded in concord history, at least, if in the history of america, that will bear a moment's comparison with this, whether for the numbers engaged in it, or for the patriotism and heroism displayed.
regent of the rest, better keeps her state apart, that she ought to be sovereign throughout, not subsidiary and suffragan, and that, peradventure, grammatical, rhetorical, logical examples may elsewhere be more suitably chosen, as also the material for
i have known cleernesse of judgment, and largenesse of fancy; strength of reason, and gracefull elocution; a courage for the warre, and a fear for the laws, and all eminently in one man; and that was my most noble and honored friend mr.
burdensome and laborious. obscurity, indeed, is painful to the mind as well as to the eye; but to bring light from obscurity, by whatever labour, must needs be delightful and rejoicing.
really are; for although i am not immoderately desirous of glory, or even, if i may venture so to say, although i am averse from it in so far as i deem it hostile to repose which i hold in greater account than aught else, yet, at the same time, i have
matters, and without the craftiness of the plebeian, wished to prove to himself, at the expenditure of all his strength--the greatest strength a philosopher had ever expended--that reason and instinct lead spontaneously to one goal, to the good, to "god";
every man therefore ought to consider who is the soveraign prophet; that is to say, who it is, that is gods viceregent on earth; and hath next under god, the authority of governing christian men; and to observe for a rule, that doctrine, which in the name
there remained after this beginning two difficulties to be faced by severus before he could obtain the whole control of the empire: one in asia, where nigrinus, head of the asiatic armies, had declared himself emperor; the other in the west from albinus,
pope julius two. having sent an ambassador to the king of england to animate him against king francis, the ambassador having had his audience, and the king, before he would give an answer, insisting upon the difficulties he should find in setting on foot
ministers of god, to advance his kingdome.
tis an instruction proper for the time wherein we live: we need not harden our courage with these arms of steel; 'tis enough that our shoulders are inured to them: 'tis enough to dip our pens in ink without dipping them in blood.
the author, the wit, the partisan, the fine gentleman, does not take place of the man. humanity shines in homer, in chaucer, in spenser, in shakspeare, in milton. they are content with truth. they use the positive degree.
therefore it is, say the sages, that to make a right judgment of a man, you are chiefly to pry into his common actions, and surprise him in his everyday habit.
they conceive of every necessity as troublesome, as a painful compulsory obedience and state of constraint; thinking itself is regarded by them as something slow and hesitating, almost as a trouble, and often enough as "worthy of the sweat of the
other cause before it , and thence he concludes that 'tis necessary that some eternal thing exist : and yet he has no idea which he can call the idea of this eternal thing , but he names this thing , which he believes and acknowledges by the name god .
had been in reality existent, i would have had no reason to believe that one existed; i thence concluded that i was a substance whose whole essence or nature consists only in thinking, and which, that it may exist, has need of no place, nor is dependent
would i fortify myself against the fear of death, it must be at the expense of seneca: would i extract consolation for myself or my friend, i borrow it from cicero. i might have found it in myself, had i been trained to make use of my own reason.
"who, though they should adduce no reason, would convince me with their authority alone."--cicero, tusc. quaes, i. twenty one.
whereby all things come to pass and change from one form to another, are everywhere and always the same; so that there should be one and the same method of understanding the nature of all things whatsoever, namely, through nature's universal laws and
in landscapes the painter should give the suggestion of a fairer creation than we know. the details, the prose of nature he should omit and give us only the spirit and splendor.
he who understands is the same with his understanding , we shall fall into the scholastick expressions, the understanding understands , the sight sees , the will wills , and then by an exact analogy, the walking (or at least the faculty of walking) shall
but what matter about that! they are old people: they recover in their own way, they laugh in their own way; mine ears have already endured worse and have not become peevish.
loose notes, as the sybilline leaves, i never fail of finding matter of consolation from some favourable prognostic in my past experience.
quarters. the advantage of tyrannical government therefore lies in acting at great distances. with the help of the rallying-points it establishes, its strength, like that of the lever, one grows with distance.
those who introduced the word, but who had for many years discontinued it as a distinctive appellation, may well feel themselves called upon to resume it, if by doing so they can hope to contribute anything towards rescuing it from this utter degradation.
these things when i consider more heedfully, it comes into my mind, first, that 'tis no cause of admiration that god should do things whereof i can give no account, nor must one therefore doubt his being , because there are many things done by him, and i
-all anew, all eternal, all enlinked, enlaced and enamoured, oh, then did ye love the world,-
men were converted to no other thing then to the beleef of that which the apostles preached: and the apostles preached nothing, but that jesus was the christ, that is to say, the king that was to save them, and reign over them eternally in the world to
in human nature, there is a certain experienced coherence of designs and inclinations; so that when, from any fact, we have discovered one intention of any man, it may often be reasonable, from experience, to infer another, and draw a long chain of
precept has in this wrought so effectually upon me, though not without some pains on my part, one confess, that beer excepted, my appetite accommodates itself indifferently to all sorts of diet.
it is in fact easy to see that many of the differences which distinguish men are merely the effect of habit and the different methods of life men adopt in society.
thirty two it must be remarked that i do not speak of the change of certain relations, but of the change of the state. thus, when a body moves in a uniform manner, it does not change its state (of motion); but only when all motion increases or decreases.
"go on, halt-foot," cried his frightful voice, "go on, lazy-bones, interloper, sallow-face!-lest i tickle thee with my heel! what dost thou here between the towers?
three. philosophy stands in need of a science which shall determine the possibility, principles, and extent of human knowledge "a priori"
iii.); but, on the other hand, we (by hypothesis) conceive certain things, which exclude its present existence. but, in so far as we conceive a thing to be possible in the future, we there by conceive things which assert its existence (four.
meanwhile the right culinary vessel was selected, water was seemingly distilled, and after consultation and long delay passed out to the thirsty one,-not yet suffered to cool, not yet to settle.
in regard to his first conception of this idea, his autobiographical sketch, "ecce homo", written in the autumn of one thousand eight hundred eighty eight, contains the following passage:-
there are in this passage plenty of ambiguous words which would need explaining; but let us confine ourselves to the word alienate . to alienate is to give or to sell.
not to attribute to him parts, or totality; which are the attributes onely of things finite:
fortune has done me a great despite in interrupting the noble structure of the pont-neuf of our great city, and depriving me of the hope of seeing it finished before i die.
when i had said this unto life, then laughed she maliciously, and shut her eyes. "of whom dost thou speak?" said she. "perhaps of me?
i speak not of many more; want of water; want of wood, shade, and shelter; want of fruitfulness, and mixture of grounds of several natures; want of prospect; want of level grounds; want of places at some near distance for sports of hunting, hawking, and
and, in fine, of false sciences i thought i knew the worth sufficiently to escape being deceived by the professions of an alchemist, the predictions of an astrologer, the impostures of a magician, or by the artifices and boasting of any of those who
at the end of both the side grounds, i would have a mount of some pretty height, leaving the wall of the enclosure breast high, to look abroad into the fields.
obedience. it is true, that in a common-wealth once instituted, or acquired, promises proceeding from fear of death, or violence, are no covenants, nor obliging, when the thing promised is contrary to the lawes; but the reason is not, because it was made
for obedience of servants st. paul saith, (coll. three. twenty) "servants obey your masters in all things," and, (verse. twenty two) "children obey your parents in all things."
we are told of that laborious soldier marius that, growing old, he became nice in his drink, and never drank but out of a particular cup of his own i, in like manner, have suffered myself to fancy a certain form of glasses, and not willingly to drink in
the jurisdiction of reason alone. for they are tantamount to asking whether all things as phenomena do without exception belong to the complex and connected whole of a single experience, of which every given perception is a part which therefore cannot be
how many cruel deaths would not this indolent savage prefer to the horrors of such a life, which is seldom even sweetened by the pleasure of doing good!
five schopenhauer here gives an example of this bombastic style which would be of little interest to english readers.--translator.
him, and there have remained to us but the bark and the leaves.
rule to guesse by, but by observing, and remembring what they have seen to precede the like effect at some other time, or times before, without seeing between the antecedent and subsequent event, any dependance or connexion at all: and therefore from the
violently will my breast then heave; violently will it blow its storm over the mountains: thus cometh its assuagement.
under pretence that atheists must be liars, it admits the testimony of all atheists who are willing to lie, and rejects only those who brave the obloquy of publicly confessing a detested creed rather than affirm a falsehood.
it is glorious to behold this ribbon of water sparkling in the sun, the bare face of the pond full of glee and youth, as if it spoke the joy of the fishes within it, and of the sands on its shore,-a silvery sheen as from the scales of a leuciscus , as it
so that which our saviour saith, "salvation is from the jews," is the same that paul sayes (rom. one.sixteen,seventeen.) "the gospel is the power of god to salvation to every one that beleeveth; to the jew first, and also to the greek.
we have in italy the example of the duke of ferrara, who was able to withstand the assaults of the venetians in the year 'eighty four, and of pope julius in the year 'ten, for no other reason than because of the antiquity of his family in that dominion.
every deliberation of our lives, and in every step of our conduct and behaviour. seventeen
thus in reference to god ; certainly, unless i am overrun with prejudice , or have my thoughts begirt on all sides with sensible objects , i should acknowledge nothing before or easier then him; for what is more self-evident then that there is a chief
therefore into what place soever a man shall come, if he do any thing contrary to that law, it is a crime.
the admirable beauty and symmetry of his person, even to a miracle, his majestic port and awful mien, in a face so young, ruddy, and radiant:
but when i think on a chimera, i perceive an image or idea , of which i may doubt whether it be the likeness of any animal not only at present existing, but possible to exist, or that ever will exist hereafter or not.
fathers of them, watching over them for their good, the government was almost all prerogative. a few established laws served the turn, and the discretion and care of the ruler supplied the rest.
the curing of the sick, giving hearing to the deaf, and sight to the blind, were every where talked of as the usual effects of that holy sepulchre.
vicious passions, flattering its justice with inhuman vengeance, and with the ruin and dissipation of things by it created and preserved as tiberius sempronius, who burnt the rich spoils and arms he had gained from the enemy in sardinia for a sacrifice to
the most usual way of appeasing the indignation of such as we have any way offended, when we see them in possession of the power of revenge, and find that we absolutely lie at their mercy, is by submission, to move them to commiseration and pity; and yet
if, in the different states, the number of supreme magistrates should be in inverse ratio to the number of citizens, it follows that, generally, democratic government suits small states, aristocratic government those of middle size, and monarchy great
appointed to see the penalty executed. and these penal lawes are for the most part written together with the lawes distributive; and are sometimes called judgements.
iron cannot rust, nor beer sour, nor timber rot, nor calicoes go out of fashion, nor money stocks depreciate, in the few swift moments in which the yankee suffers any one of them to remain in his possession.
a third relation, which is never taken into account, though it ought to be the chief consideration, is the advantage that every person derives from the social confederacy; for this provides a powerful protection for the immense possessions of the rich,
further, to enable me to cast this variety of subjects somewhat into the shade, and to express my judgment regarding them with greater freedom, without being necessitated to adopt or refute the opinions of the learned, i resolved to leave all the people
now if any man build upon this foundation, gold, silver, pretious stones, wood, hay, stubble; every mans work shall be made manifest; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work, of what sort
six.four.) again, when david (displeased, that the lord had slain uzzah, for putting out his hand to sustain the ark,) called the place perez-uzzah, the writer saith, it is called so "to this day": the time therefore of the writing of that book, must be
"scarcely one man can, even in dying, wholly detach himself from the idea of life; in his ignorance he must needs imagine that there is in him something that survives him, and cannot sufficiently separate or emancipate himself from his remains"
in the expedition of the emperor charles five.
but transcendental philosophy has this peculiarity, that besides indicating the rule, or rather the general condition for rules, which is given in the pure conception of the understanding, it can, at the same time, indicate a priori the case to which the
the rulers were conceived (except in some of the popular governments of greece) as in a necessarily antagonistic position to the people whom they ruled.
"ducimur, ut nervis alienis mobile lignum."
peradventure, as according to the course of our other passions, the desire of riches is more sharpened by their use than by the need of them: and the virtue of moderation more rare than that of patience; and i never had anything to desire, but happily to
it is the same in literature as in life. wherever one goes one immediately comes upon the incorrigible mob of humanity. it exists everywhere in legions; crowding, soiling everything, like flies in summer.
so long as the subjects have to submit only to conventions of this sort, they obey no-one but their own will; and to ask how far the respective rights of the sovereign and the citizens extend, is to ask up to what point the latter can enter into
the inconveniences of that condition, and the love and want of society, no sooner brought any number of them together, but they presently united and incorporated, if they designed to continue together.
so that there could then be no reason of quarrelling about title, nor any doubt about the largeness of possession it gave.
one hundred eighty. there is an innocence in lying which is the sign of good faith in a cause.
for wheresoever there is place for adorning and preferring of errour, there is much more place for adorning and preferring of truth, if they have it to adorn.
sect. ninety seven. and thus every man, by consenting with others to make one body politic under one government, puts himself under an obligation, to every one of that society, to submit to the determination of the majority, and to be concluded by it; or
that it is so, the cramp-fish has this quality, not only to benumb all the members that touch her, but even through the nets transmit a heavy dulness into the hands of those that move and handle them; nay, it is further said that if one pour water upon
lastly, as there is only one mean proportional between each relation, there is also only one good government possible for a state.
there is requisite for this the knowledge of real powers, which can only be given empirically; for example, knowledge of moving forces, or, in other words, of certain successive phenomena (as movements) which indicate the presence of such forces.
utilitarians who have cultivated their moral feelings, but not their sympathies nor their artistic perceptions, do fall into this mistake; and so do all other moralists under the same conditions.
fiftly, irrationall creatures cannot distinguish betweene injury, and dammage; and therefore as long as they be at ease, they are not offended with their fellowes: whereas man is then most troublesome, when he is most at ease: for then it is that he loves
but my intention being to write something of use to those who understand it, it appears to me more proper to go to the real truth of the matter than to its imagination; and many have imagined republics and principalities which have never been seen or
erit ergo etiam obscurior, quo quisque deterior .
sixtly, it is annexed to the soveraignty, to be judge of what opinions and doctrines are averse, and what conducing to peace; and consequently, on what occasions, how farre, and what, men are to be trusted withall, in speaking to multitudes of people; and
(and according to hippocrates, the most dangerous maladies are they that disfigure the countenance), with a roaring and terrible voice, very often against those that are but newly come from nurse, and there they are lamed and spoiled with blows, whilst
it was an imagination that only superficially floated upon my soul, as tender and weak as all the rest, but really, not only exempt from anything displeasing, but mixed with that sweetness that people feel when they glide into a slumber.
it is strange how long some men will lie in wait to speak somewhat they desire to say; and how far about they will fetch; and how many other matters they will beat over, to come near it. it is a thing of great patience, but yet of much use.
regulate the right of property, and the possession of land is determined by positive constitutions.
chimney nook, and a sweet-scented black-birch, perhaps, waves where the door-stone was.
why did not so noble a conquest fall under alexander, or the ancient greeks and romans; and so great a revolution and mutation of so many empires and nations, fall into hands that would have gently levelled, rooted up, and made plain and smooth whatever
from whence spring murders and rapine; for these as a rule injure the whole community, while the executions carried out by the prince injure only one individual.
going one day to orleans, i met in that plain on this side clery, two pedants who were travelling towards bordeaux, about fifty paces distant from one another; and, a good way further behind them, i discovered a troop of horse, with a gentleman at the
another, and having many hens, could tell which had laid it.
whence it comes to pass, that him whom the judge has racked that he may not die innocent, he makes him die both innocent and racked.
one hundred fifty nine. one must repay good and ill; but why just to the person who did us good or ill?
to pass from the seat, to the house itself; we will do as cicero doth in the orator's art; who writes books de oratore, and a book he entitles orator; whereof the former, delivers the precepts of the art, and the latter, the perfection.
now about the time that zarathustra sojourned on the happy isles, it happened that a ship anchored at the isle on which standeth the smoking mountain, and the crew went ashore to shoot rabbits.
now this hypothetical liberty is universally allowed to belong to every one who is not a prisoner and in chains. here, then, is no subject of dispute.
i need not further enumerate, because this is not the place to treat the subject at length, and also because the fact is sufficiently well known.
knowledge, which inadequate, fragmentary, or confused ideas involve. q.e.five hundred.
as they were given over to blind obedience, their swords were always at the throats of their fellow-citizens, and they were prepared for general butchery at the first sign.
because god accepteth not the will for the deed, but onely in the faithfull; it is therefore faith that makes good our plea; and in this sense it is, that faith onely justifies: so that faith and obedience are both necessary to salvation; yet in severall
silent. perhaps severity and craft are more favourable conditions for the development of strong, independent spirits and philosophers than the gentle, refined, yielding good-nature, and habit of taking things easily, which are prized, and rightly prized
but time itself is not an object of perception; and therefore we cannot conclude from the fact that things are placed in the same time, the other fact, that the perception of these things can follow each other reciprocally.
feeble and languishing. even so in virtue itself, of two like effects, we notwithstanding look upon that as the fairest and most worthy, wherein the most trouble and hazard are set before us.
another matter, however, is forsakenness. for, dost thou remember, o zarathustra? when thy bird screamed overhead, when thou stoodest in the forest, irresolute, ignorant where to go, beside a corpse:-
considering these things, therefore, let no one be surprised at the facility with which alexander could hold asia, and at the difficulties that others have had in holding acquired possessions, like pyrrhus and many others; as this was not caused by the
no wind serves him who addresses his voyage to no certain, port.
and means he has to his own best advantage?
whatever maketh them rule and conquer and shine, to the dismay and envy of their neighbours, they regard as the high and foremost thing, the test and the meaning of all else.
picking the nuts out of the burrs before they fell. i relinquished these trees to them and visited the more distant woods composed wholly of chestnut. these nuts, as far as they went, were a good substitute for bread.
battalions and rout one another. they had the charge not of one simple movement only, but of many several things to be performed in the battle: as the spaniards did to their dogs in their new conquest of the indies, to whom they gave pay and allowed them
god, i say, favours those whom he wishes to enjoy the greatest honours, whenever he affords them the means of performing some exploit with spirit and courage, something which is not easily to be accomplished: you can judge of a pilot in a storm, of a
never did any man more fully and feebly suffer himself to be governed by a third person than i should do, had i any one to whom to entrust myself.
prudence is the virtue of the senses. it is the science of appearances. it is the outmost action of the inward life. it is god taking thought for oxen. it moves matter after the laws of matter.
constitute to themselves a new legislative, as they think best, being in full liberty to resist the force of those, who without authority would impose any thing upon them.
it is found nowadays more convenient for simple and plebeian souls, where delights, curiosity, and idleness do not so much disturb it; but extravagant humours, such as mine, that hate all sorts of obligation and restraint, are not so proper for it:
paulus aemilius, going on the glorious expedition of macedonia, above all things charged the people of rome not to speak of his actions during his absence. oh, the license of judgments is a great disturbance to great affairs!
nobility is power, not in all places, but onely in those common-wealths, where it has priviledges: for in such priviledges consisteth their power.
according to what the oracle answered to those of delphos who, fearing to be invaded by the persians in the median war, inquired of apollo, how they should dispose of the holy treasure of his temple; whether they should hide, or remove it to some other
were it not the sign of a fool to talk to one's self, there would hardly be a day or hour wherein i might not be heard to grumble and mutter to myself and against myself, "confound the fool!" and yet i do not think that to be my definition.
-two short discourses against the romanists one. an account of the fundamental principle of popery. two. an answer to six queries. twelves.
sect. forty two. to make this a little clearer, let us but trace some of the ordinary provisions of life, through their several progresses, before they come to our use, and see how much they receive of their value from human industry.
when we think of the good constitution of the savages, at least of those whom we have not ruined with our spirituous liquors, and reflect that they are troubled with hardly any disorders, save wounds and old age, we are tempted to believe that, in
it is useless to distinguish the morality of a nation from the objects of its esteem; both depend on the same principle and are necessarily indistinguishable.
but what shall i now say as to my mind , or my self ?
for to its possessor is all possession well concealed, and of all treasure-pits one's own is last excavated-so causeth the spirit of gravity.
manner, that i scarce find any other action less troublesome than that was. but when i came again to myself and to resume my faculties:
thus, in order to avoid the appearance of tautology, i have refrained from explaining desire by appetite; but i have take care to define it in such a manner, as to comprehend, under one head, all those endeavours of human nature, which we distinguish by
i believe that in the temple of pallas, as we see in all other religions, there were apparent mysteries to be exposed to the people; and others, more secret and high, that were only to be shown to such as were professed; 'tis likely that in these the true
i could entertain thus a thousand as well as twenty; and if any ever went away disappointed or hungry from my house when they found me at home, they may depend upon it that i sympathized with them at least.
as my driver prophesied when i was ploughing, they warmed me twice, once while i was splitting them, and again when they were on the fire, so that no fuel could give out more heat.
even a court of judicature, with all the authority, accuracy, and judgement, which they can employ, find themselves often at a loss to distinguish between truth and falsehood in the most recent actions.
it is remarkable how many creatures live wild and free though secret in the woods, and still sustain themselves in the neighborhood of towns, suspected by hunters only. how retired the otter manages to live here!
at first you would say that they were formed by the action of the waves, like a pebble; yet the smallest are made of equally coarse materials, half an inch long, and they are produced only at one season of the year.
now sit at dinner over against a flaming fire.
in the noise of war, which makes so great a part of the history of mankind, this consent is little taken notice of: and therefore many have mistaken the force of arms for the consent of the people, and reckon conquest as one of the originals of
and all other things which are known by the light of nature , but of these i speak not at present. there are also many other things which belong only to the body , as, that it tends downwards and such like, of these also i treat not at present.
ourselves. further, although they conceive god as actually supremely intelligent, they yet do not believe that he can bring into existence everything which he actually understands, for they think that they would thus destroy god's power.
now as every government constantly tends to become lax, this is enough to show why no state can subsist unless its revenues constantly increase.
events, when the occasions arise, they don't hesitate to put themselves on the public highway. of what does socrates treat more largely than of himself?
we have violated law upon law until we stand amidst ruins, and when by chance we espy a coincidence between reason and the phenomena, we are surprised. beauty should be the dowry of every man and woman, as invariably as sensation; but it is rare.
they swear till then they never perceived the evening air to be offensive to the head; that to drink when they were hot was hurtful, and that the winds of autumn were more unwholesome than those of spring; that, since this use of physic, they find
emerging from it, this would only be an accusation against nature, and not against the being which she had thus unhappily constituted.
if the cause be known only by the effect, we never ought to ascribe to it any qualities, beyond what are precisely requisite to produce the effect: nor can we, by any rules of just reasoning, return back from the cause, and infer other effects from it,
and depth: also every part of body, is likewise body, and hath the like dimensions; and consequently every part of the universe, is body, and that which is not body, is no part of the universe: and because the universe is all, that which is no part of it,
"as it is understood to be a calm sea when there is not the least breath of air stirring; so the state of the soul is discerned to be quiet and appeased when there is no perturbation to move it."
everywhere that slave-morality gains the ascendancy, language shows a tendency to approximate the significations of the words "good" and "stupid."--a last fundamental difference: the desire for freedom, the instinct for happiness and the refinements of
in the hopes they had cherished and not obtaining those benefits that they had anticipated, could not bear the vexatious rule of their new prince.
there is no other light, no other shade; this very sun, this moon, these very stars, this very order and disposition of things, is the same your ancestors enjoyed, and that shall also entertain your posterity:
and on the market-place one convinceth with gestures. but reasons make the populace distrustful.
private injuries, and revenges no punishments
the just and legitimate side. if there is to be severity and punishment, let it be deferred till success has been assured. a great conqueror of past times boasts that he gave his enemies as great an inducement to love him, as his friends.
or imbroil the government: for where the injured party may be relieved, and his damages repaired by appeal to the law, there can be no pretence for force, which is only to be used where a man is intercepted from appealing to the law: for nothing is to be
perfect then them: and the longer and more diligently i pry into these things, so much the more clearly and distinctly do i discover them to be true .
on a more subtle comparison it will perhaps be found, to the honour of richard wagner's german nature, that he has acted in everything with more strength, daring, severity, and elevation than a nineteenth-century frenchman could have done--owing to the
thomas carlyle, with his natural taste for what is manly and daring in character, has suffered no heroic trait in his favorites to drop from his biographical and historical pictures. earlier, robert burns has given us a song or two.
morning air. morning air! if men will not drink of this at the fountain-head of the day, why, then, we must even bottle up some and sell it in the shops, for the benefit of those who have lost their subscription ticket to morning time in this world.
he died in one thousand six hundred eighty seven, leaving behind him an interesting and little-known collection of poems, which appeared posthumously, vo, one thousand six hundred eighty nine.
"a day for me ever sad, for ever sacred, so have you willed ye gods."--aeneid, v. forty nine.
but, with the exception of space, there is no representation, subjective and referring to something external to us, which could be called objective a priori.
this is the whole operation of the mind, in all our conclusions concerning matter of fact and existence; and it is a satisfaction to find some analogies, by which it may be explained.
how, for instance, could they have understood or thought of the words matter, spirit, substance, mode, figure, motion, when even our philosophers, who have so long been making use of them, have themselves the greatest difficulty in understanding them; and
the extent of affording him an adequate conception of himself and his actions (three. iii., and note).
for at the same moment had the sitting one already perceived him; and not unlike one whom an unexpected happiness overtaketh, he sprang to his feet, and went straight towards zarathustra.
"ubi non ingenii, sed animi negotium agitur."
but like one walking alone and in the dark, i resolved to proceed so slowly and with such circumspection, that if i did not advance far, i would at least guard against falling.
near the end of may, the sand-cherry ( cerasus pumila ,) adorned the sides of the path with its delicate flowers arranged in umbels cylindrically about its short stems, which last, in the fall, weighed down with good sized and handsome cherries, fell over
"let us not be ashamed to speak what we are not ashamed to think."
at the gate of the town the grave-diggers met him: they shone their torch on his face, and, recognising zarathustra, they sorely derided him. "zarathustra is carrying away the dead dog: a fine thing that zarathustra hath turned a grave-digger!
yieldeth it; the manufacture; and the vecture, or carriage. so that if these three wheels go, wealth will flow as in a spring tide.
battle impels generous soldiers to perform things of so infinite danger, as afterwards, recollecting them, they themselves are the first to wonder at; as it also fares with the poets, who are often rapt with admiration of their own writings, and know not
two hundred seventy seven. it is too bad! always the old story! when a man has finished building his house, he finds that he has learnt unawares something which he ought absolutely to have known before he--began to build. the eternal, fatal "too late!"
burrow, or running over to a neighbor's to gossip. i went there frequently to observe their habits.
--in a short time, kings of macedon, successors to that mighty alexander, became joiners and scriveners at rome; a tyrant of sicily, a pedant at corinth; a conqueror of one-half of the world and general of so many armies, a miserable suppliant to the
possible to sever this thought from the "willing," as if the will would then remain over! in the third place, the will is not only a complex of sensation and thinking, but it is above all an emotion, and in fact the emotion of the command.
the principal charge we have is, to every one his own conduct; and 'tis for this only that we here are.
and it is for this very reason that style should not be subjective but objective, and for it to be objective the words must be written in such a way as to directly compel the reader to think precisely the same as the author thought.
without them we learn nothing from reading but cold, dead mannerisms, and we become mere imitators.
from the foregoing proposition it is evident that, whenever the mind is afterwards affected by the former, through its true cause, which (by hypothesis) neither increases nor diminishes its power of action, it will be at the same time affected by the
the first, maketh men invade for gain; the second, for safety; and the third, for reputation.
and this do i call immaculate perception of all things: to want nothing else from them, but to be allowed to lie before them as a mirror with a hundred facets."-
says, beside this, to keep up and add to his english. this is about as much as the college bred generally do or aspire to do, and they take an english paper for the purpose.
but for my part, one preferred the solitary dwelling.
"cur hanc tibi, rector olympi, sollicitis visum mortalibus addere curam, noscant venturas ut dira per omina clades?... sit subitum, quodcumque paras; sit coeca futuri mens hominum fati, liceat sperare timenti."
they hold that the nearest way to gain paradise is to kill some one of a contrary religion; which is the reason they have often been seen, being but one or two, and without armour, to attempt against powerful enemies, at the price of a certain death and
but they have this advantage, according to nicocles, that the sun gives light to their success and the earth covers their failures.
keep yourselves up betimes, my brethren, learn to keep yourselves up! the sea stormeth: many seek to raise themselves again by you.
prop. one. no positive quality possessed by a false idea is removed by the presence of what is true, in virtue of its being true.
all sorts of new disorders easily draw, from this primitive and ever-flowing fountain, examples and precedents to trouble and discompose our government: we read in our very laws, made for the remedy of this first evil, the beginning and pretences of all
common, without assigning to every one his peculiar part. though the water running in the fountain be every one's, yet who can doubt, but that in the pitcher is his only who drew it out?
you have here purely an essay of my natural parts, and not of those acquired: and whoever shall catch me tripping in ignorance, will not in any sort get the better of me; for i should be very unwilling to become responsible to another for my writings, who
if it were a habit of valour and not a sally, it would render a man equally resolute in all accidents; the same alone as in company; the same in lists as in a battle: for, let them say what they will, there is not one valour for the pavement and another
so much as i trust to it, so much do i put myself out of my own power, even to the finding it difficult to keep my own countenance; and have been sometimes very much put to it to conceal the slavery wherein i was engaged; whereas my design is to manifest,
twenty.seven.) where god in a dream speaketh to abimelech in this manner, "now therefore restore the man his wife, for he is a prophet, and shall pray for thee;" whereby may be also gathered, that the name of prophet may be given, not unproperly to them
inhering in outward objects, neither do they prove that such outward objects do exist; and therefore if we trust our senses without any other ground, we may well doubt whether any thing be or not . we therefore acknowledge the truth of this meditation.
reproved, and accommodate myself to my accusers, very often more by reason of civility than amendment, loving to gratify and nourish the liberty of admonition by my facility of submitting to it, and this even at my own expense.
two different things wanteth the true man: danger and diversion. therefore wanteth he woman, as the most dangerous plaything.
person both a great captain and a philosopher of the first form of socrates' disciples; and yet i cannot consent to such a measure of licence as he dispenses in all things and places.
all that destroys social unity is worthless; all institutions that set man in contradiction to himself are worthless.
will of its members. the essential features of the social contract are present in this discourse almost as if they were commonplaces, certainly not as if they were new discoveries on which the author had just hit by some happy inspiration.
therefore this article beleeved, jesus is the christ, is sufficient to baptisme, that is to say, to our reception into the kingdome of god, and by consequence, onely necessary.
should not every apartment in which man dwells be lofty enough to create some obscurity over-head, where flickering shadows may play at evening about the rafters?
if the hunter has a taste for mud-turtles, muskrats, and other such savage tid-bits, the fine lady indulges a taste for jelly made of a calf's foot, or for sardines from over the sea, and they are even. he goes to the mill-pond, she to her preserve-pot.
a green court plain, with a wall about it; a second court of the same, but more garnished, with little turrets, or rather embellishments, upon the wall; and a third court, to make a square with the front, but not to be built, nor yet enclosed with a naked
when the governor, however intitled, makes not the law, but his will, the rule; and his commands and actions are not directed to the preservation of the properties of his people, but the satisfaction of his own ambition, revenge, covetousness, or any
to which may be added, that they must of necessity very often ridiculously trap themselves; for what memory can be sufficient to retain so many different shapes as they have forged upon one and the same subject?
and as those from whom nature, or accident hath taken away the notice of all lawes in generall; so also every man, from whom any accident, not proceeding from his own default, hath taken away the means to take notice of any particular law, is excused, if
i remembered, when a boy, to have seen him in his old age cruelly tormented with these public affairs, neglecting the soft repose of his own house, to which the declension of his age had reduced him for several years before, the management of his own
this is why women remain children all their lives, for they always see only what is near at hand, cling to the present, take the appearance of a thing for reality, and prefer trifling matters to the most important.
and they laughed among themselves, and put their heads together.
overburdened by law ashamed to lay out as much thought and study upon it assurance they give us of the certainty of their drugs at least, if they do no good, they will do no harm at the most, but patch you up, and prop you a little attribute facility of
it would be a strange catalogue of things, that industry provided and made use of, about every loaf of bread, before it came to our use, if we could trace them; iron, wood, leather, bark, timber, stone, bricks, coals, lime, cloth, dying drugs, pitch, tar,
i would further call attention to the mechanism of the human body, which far surpasses in complexity all that has been put together by human art, not to repeat what i have already shown, namely, that from nature, under whatever attribute she be
power and the people, about a thing claimed as a prerogative; the tendency of the exercise of such prerogative to the good or hurt of the people, will easily decide that question.
i shall, therefore, treat of the nature and strength of the emotions according to the same method, as i employed heretofore in my investigations concerning god and the mind.
and of cicero himself, who stood indebted to his learning for all he was worth, valerius says, "that he began to disrelish letters in his old age; and when at his studies, it was with great independency upon any one party; following what he thought
defence serve only to draw on himself the worse usage. this is as ridiculous a way of resisting, as juvenal thought it of fighting; ubi tu pulsas, ego vapulo tantum. and the success of the combat will be unavoidably the same he there describes it:
it is certain that in those first times, when our religion began to gain authority with the laws, zeal armed many against all sorts of pagan books, by which the learned suffered an exceeding great loss, a disorder that i conceive to have done more
i have already said that i call these and similar emotions bad, solely in respect to what is useful to man. the laws of nature have regard to nature's general order, whereof man is but a part.
"our age is feeble, and the earth less fertile." --lucretius, ii. one thousand one hundred fifty one.
beyond this court, let there be an inward court, of the same square and height; which is to be environed with the garden on all sides; and in the inside, cloistered on all sides, upon decent and beautiful arches, as high as the first story.
let the future and the furthest be the motive of thy to-day; in thy friend shalt thou love the superman as thy motive.
but i do not think that those which rest upon a secure foundation, such as mathematics, physical science, etc., in the least deserve this reproach, but that they rather maintain their ancient fame, and in the latter case, indeed, far surpass it.
in the like manner at the venerable name of god , we have no image or idea of god, and therefore we are forbidden to worship god under any image , least we should seem to conceive him that is inconceivable.
effects to occult qualities; that is, qualities not known to them; and therefore also (as they thinke) to no man else.
it is a little star-dust caught, a segment of the rainbow which i have clutched.
xl., and of the excellence and use of which we shall have occasion to speak in part five.
but the substratum of all reality, that is, of all that pertains to the existence of things, is substance; all that pertains to existence can be cogitated only as a determination of substance.
so man, when he resteth and assureth himself, upon divine protection and favor, gathered a force and faith, which human nature in itself could not obtain.
the stairs likewise to the upper rooms, let them be upon a fair open newel, and finely railed in, with images of wood, cast into a brass color; and a very fair landing-place at the top.
doctrine of ignorance, and simplicity his best wisdom. the sacred word declares those miserable among us who have an opinion of themselves: "dust and ashes," says it to such, "what hast thou wherein to glorify thyself?"
studying to render himself acceptable by the grace and beauty of the soul, that of his body being long since faded and decayed, hoping by this mental society to establish a more firm and lasting contract.
"so much for galatia, so much for pontus, so much for lydia."--claudius in eutrop., i. two hundred three.
in the course of talking, his shoulder was uncovered, and although a man-servant stood near him, he asked his uncle to re-adjust the clothes. then, turning his eyes towards me, he said, "ingenui est, cui multum debeas, ei plurimum velle debere."
and if the partition of lombardy with the venetians is to be excused, as having been the means of allowing the french king to set foot in italy, this other partition deserves blame, not having the excuse of necessity.
for injuries should be done all together, so that being less tasted, they will give less offence. benefits should be granted little by little, so that they may be better enjoyed.
for the impression made by such things as wee desire, or feare, is strong, and permanent, or, (if it cease for a time,) of quick return: so strong it is sometimes, as to hinder and break our sleep.
moreover affirmation and negation are not without a voice and words , and hence 'tis that brutes can neither affirme or deny not so much as in their thought, and consequently neither can they judge.
so doubtful as not to yield some conclusion of adequate certainty, although this were merely the inference, that the matter in question contained nothing certain.
exchangeable for benefit, as well as any other thing: and there have been common-wealths that having no more territory, than hath served them for habitation, have neverthelesse, not onely maintained, but also encreased their power, partly by the labour of
this corollary is related to the foregoing proposition as the corollary to four. lxv. is related to the said four. lxv.
i have penetrated to those meadows on the morning of many a first spring day, jumping from hummock to hummock, from willow root to willow root, when the wild river valley and the woods were bathed in so pure and bright a light as would have waked the
butts, tilting, and barriers, the feint of warlike fights, were the exercises of our forefathers: this other exercise is so much the less noble, as it only respects a private end; that teaches us to destroy one another against law and justice, and that
i will say this, by the way, that it is not unreasonable to suppose that we have qualities and inclinations so much our own, and so incorporate in us, that we have not the means to feel and recognise them: and of such natural inclinations the body will
it grows as steadily as the rill oozes out of the ground.
among other unknown things of whose use they were ignorant, and thus to retain their actual and innate condition of ignorance, than to destroy the whole fabric of their reasoning and start afresh.
"namque sagacius unus odoror, polypus, an gravis hirsutis cubet hircus in aliis quam canis acer, ubi latest sus."
yet still can i say therewith the truth-to dissemblers! yea, my fish-bones, shells, and prickly leaves shall-tickle the noses of dissemblers!
and imbodied in armies. government is every where antecedent to records, and letters seldom come in amongst a people till a long continuation of civil society has, by other more necessary arts, provided for their safety, ease, and plenty: and then they
but if there be other signes of the will to transferre a right, besides words; then, though the gift be free, yet may the right be understood to passe by words of the future: as if a man propound a prize to him that comes first to the end of a race, the
there is not a man living whom it would so little become to speak from memory as myself, for i have scarcely any at all, and do not think that the world has another so marvellously treacherous as mine.
and when he had reached the top of the mountain-ridge, behold, there lay the other sea spread out before him: and he stood still and was long silent. the night, however, was cold at this height, and clear and starry.
against the sixth meditation. of the existence of material beings.
now, by a sort of miracle, he appeared to have rallied, and his pulse was so strong that for the sake of comparison, i asked him to feel mine.
into the world, allot so large a share thereof unto unprofitable wantonness in youth, ill-breeding idleness, and slow-learning prentisage."
continually before their eyes, and within them, seeing they do not know how that moves which they themselves move, nor how to give us a description of the springs they themselves govern and make use of, how can i believe them about the ebbing and flowing
god, indeed, could have thrown down the walls in a moment; but he is master of his own graces and works, and it belongs not to us to account for them.
armed man through and through. the engines, that dionysius invented at syracuse to shoot vast massy darts and stones of a prodigious greatness with so great impetuosity and at so great a distance, came very near to our modern inventions.
privilege of the mind to rescue itself from old age their disguises and figures only serve to cosen fools there is no allurement like modesty, if it be not rude these sleepy, sluggish sort of men are often the most dangerous they better conquer us by
farther down the hill, on the left, on the old road in the woods, are marks of some homestead of the stratton family; whose orchard once covered all the slope of brister's hill, but was long since killed out by pitch pines, excepting a few stumps, whose
probability of the event. though we give the preference to that which has been found most usual, and believe that this effect will exist, we must not overlook the other effects, but must assign to each of them a particular weight and authority, in
if there were no different interests, the common interest would be barely felt, as it would encounter no obstacle; all would go on of its own accord, and politics would cease to be an art.
for me, that is to say, for the inexorable which is now silent in me, but will not always be silent. and if ye appertain to me, still it is not as my right arm.
but if the words be of the time present, or past, as, "i have given, or do give to be delivered to morrow," then is my to morrows right given away to day; and that by the vertue of the words, though there were no other argument of my will.
mentem sanari, corpus ut grum, ceraimus, et flecti medicina posse videmus;
metellus having, of all the roman senators, alone attempted, by the power of virtue, to withstand the violence of saturninus, tribune of the people at rome, who would, by all means, cause an unjust law to pass in favour of the commons, and, by so doing,
the ancient gauls, says sidonius apollinaris, wore their hair long before and the hinder part of the head shaved, a fashion that begins to revive in this vicious and effeminate age.
arnold of brescia was put down. fra dolcino was put down. savonarola was put down. the albigeois were put down. the vaudois were put down. the lollards were put down. the hussites were put down.
holland and switzerland have resisted the house of austria?
on the contrary, however little the people gives, if that little does not return to it, it is soon exhausted by giving continually: the state is then never rich, and the people is always a people of beggars.
there can be no patriotism without liberty, no liberty without virtue, no virtue without citizens; create citizens, and you have everything you need; without them, you will have nothing but debased slaves, from the rulers of the state downwards.
that is to say, that are no where; that is to say, that seeming to be somewhat, are nothing.
he always carried a stricter and tighter hand over his soldiers when near an enemy.
others having their imagination advanced above the world and fortune, have looked upon the tribunals of justice, and even the thrones of kings, as paltry and contemptible; insomuch, that empedocles refused the royalty that the agrigentines offered to him.
which society has hitherto existed--a notion which happily inverts the truth entirely!
she, and envy, her sister, seem to me to be the most foolish of the whole troop. as to the last, i can say little about it; 'tis a passion that, though said to be so mighty and powerful, had never to do with me.
when zarathustra had taken leave of the town to which his heart was attached, the name of which is "the pied cow," there followed him many people who called themselves his disciples, and kept him company. thus came they to a crossroad.
i appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the
"because it ceases not to assail even well-directed minds" --st. augustin, de civit. dei, v. fourteen.
then that confused notion of my self which imagination cannot afford me.
one hundred twenty six. the sceptical objections to moral evidence, or to the reasonings concerning matter of fact, are either popular or philosophical .
did perhaps a new knowledge come to thee, a bitter, grievous knowledge? like leavened dough layest thou, thy soul arose and swelled beyond all its bounds.-"
every one knows the story of scaevola, that having slipped into the enemy's camp to kill their general, and having missed his blow, to repair his fault, by a more strange invention and to deliver his country, he boldly confessed to porsenna, who was the
not yet the pine felled on its mountains had descended to the liquid waves that it might see a foreign world, and mortals knew no shores but their own. there was eternal spring, and placid zephyrs with warm blasts soothed the flowers born without seed."
the thick wood is not just at our door, nor the pond, but somewhat is always clearing, familiar and worn by us, appropriated and fenced in some way, and reclaimed from nature.
but coarse feet must never tread upon such carpets: this is provided for in the primary law of things; the doors remain closed to those intruders, though they may dash and break their heads thereon.
a thousand several sorts of mischiefs fell upon me in the neck of one another; i could more cheerfully have borne them all at once.
a new religion, than to a craft or science.
my careful heart was free again,- o friend, my bosom said, through thee alone the sky is arched, through thee the rose is red, all things through thee take nobler form and look beyond the earth, the mill-round of our fate appears a sun-path in thy worth.
as i sounded through the ice i could determine the shape of the bottom with greater accuracy than is possible in surveying harbors which do not freeze over, and i was surprised at its general regularity.
will draw a noble enjoyment from the contest itself, which he would not for any bribe in the form of selfish indulgence consent to be without.
paetus presently struck himself to the heart with the same weapon, ashamed, i suppose, to have stood in need of so dear and precious an example.
so that most people will find if they look back when their life is at an end, that they have lived their lifelong ad interim , and they will be surprised to find that something they allowed to pass by unnoticed and unenjoyed was just their life--that is
but i also learn that what astonished and fascinated me in the first work astonished me in the second work also; that excellence of all things is one.
whether he finally survived that combat, and spent the remainder of his days in some hotel des invalides, i do not know; but i thought that his industry would not be worth much thereafter.
"what is good?" ye ask. to be brave is good. let the little girls say: "to be good is what is pretty, and at the same time touching."
they abandon me throughout; all i write is rude; polish and beauty are wanting: i cannot set things off to any advantage; my handling adds nothing to the matter; for which reason i must have it forcible, very full, and that has lustre of its own.
but as they are upheld by higher causes, which the human mind cannot attain to, i will abstain from speaking of them; for being exalted and maintained by god, it would be the work of a presumptuous and foolish man to discuss them.
the principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)-for we
now, madam, having to draw my own picture to the life, i had omitted one important feature, had i not therein represented the honour i have ever had for you and your merits; which i have purposely chosen to say in the beginning of this chapter, by reason
some other little figure, with broad plates of round colored glass gilt, for the sun to play upon. but this hedge i intend to be raised upon a bank, not steep, but gently slope, of some six foot, set all with flowers.
according to these laws, i could only say: "when i hold in my hand or carry a body, i feel an impression of weight"; but i could not say: "it, the body, is heavy"; for this is tantamount to saying both these representations are conjoined in the object,
if this pupil shall happen to be of so contrary a disposition, that he had rather hear a tale of a tub than the true narrative of some noble expedition or some wise and learned discourse; who at the beat of drum, that excites the youthful ardour of his
nor had they any great need of words to communicate their designs to each other; and they parted with the same indifference.
nor is there any school of thought which refuses to admit that the influence of actions on happiness is a most material and even predominant consideration in many of the details of morals, however unwilling to acknowledge it as the fundamental principle
we have so surcharged her with the additional ornaments and graces we have added to the beauty and riches of her own works by our inventions, that we have almost smothered her; yet in other places, where she shines in her own purity and proper lustre, she
thus goeth the body through history, a becomer and fighter. and the spirit-what is it to the body? its fights' and victories' herald, its companion and echo.
for my thought imposes no necessity on things, and as i may imagine a winged horse , tho no horse has wings , so one may imagine an existing god , tho no god exist .
a) consequences from parts of the earth that are without sense,
reservedly, put in practice. 'tis great temerity to lose yourself that you may destroy another; you must not die to be revenged, as gobrias did; for, being closely grappled in combat with a lord of persia, darius coming in sword in hand, and fearing to
yet i always borrowed at great disadvantage; for, wanting the confidence to speak to the person myself, i committed my request to the persuasion of a letter, which usually is no very successful advocate, and is of very great advantage to him who has a
transition to the transcendental deduction of the categories ten
learning; for this last fencing trick is never to be made use of but as an extreme remedy; 'tis a desperate thrust, wherein you are to quit your own arms to make your adversary abandon his; and a secret sleight, which must be very rarely, and then very
this, yea this, is bitterness to my bowels, that i can neither endure you naked nor clothed, ye present-day men!
but if it be lawfull for a monarch to dispose of the succession by words of contract, or testament, men may perhaps object a great inconvenience: for he may sell, or give his right of governing to a stranger; which, because strangers (that is, men not
there is a difference between one and another hour of life in their authority and subsequent effect. our faith comes in moments; our vice is habitual.
-as a ship that putteth into the calmest cove:-it now draweth up to the land, weary of long voyages and uncertain seas. is not the land more faithful?
to conclude, the doctrine of the trinity, as far as can be gathered directly from the scripture, is in substance this; that god who is alwaies one and the same, was the person represented by moses; the person represented by his son incarnate; and the
roaming at large through the city, and many thousands of roman citizens slaughtered in one place, after, nay, by means of a promise of quarter. let those who are unable to go into exile behold these things." well!
sect. one hundred eighty five. over those then that joined with him in the war, and over those of the subdued country that opposed him not, and the posterity even of those that did, the conqueror, even in a just war, hath, by his conquest, no right of
subjecting the soveraign power to civill lawes
this unity of determination in regard to time is thoroughly dynamical; that is to say, time is not considered as that in which experience determines immediately to every existence its position; for this is impossible, inasmuch as absolute time is not an
but the ecclesiastiques in their receipts accept of the same money that we doe; though when they are to make any payment, it is in canonizations, indulgences, and masses.
in the warmest weather i usually placed a pailful in my cellar, where it became cool in the night, and remained so during the day; though i also resorted to a spring in the neighborhood.
motion perpetually keepeth time), no individual would last one moment. certain it is, that the matter is in a perpetual flux, and never at a stay. the great winding-sheets, that bury all things in oblivion, are two; deluges and earthquakes.
nevertheless there lay in rousseau's doctrine, and has floated down the stream of opinion along with it, a considerable amount of exactly those truths which the popular opinion wanted; and these are the deposit which was left behind when the flood
to these deserving men, who so happily combine profundity of view with a talent for lucid exposition-a talent which i myself am not conscious of possessing-i leave the task of removing any obscurity which may still adhere to the statement of my doctrines.
item, i am mightily pleased with jacques amyot for leaving, throughout a whole french oration, the latin names entire, without varying and garbling them to give them a french cadence.
he does not omit an item of the circumstances connected with his daily routine, his habit of body, his baths, and the rest.
prop. forty four. it is not in the nature of reason to regard things as contingent, but as necessary.
severally, yet the romans would ever be the foremost, and leave it to none other to have the honor.
immediately afterwards, however, he regained his composure, and his heart laughed at the folly he had just committed.
cognition), it has never been supported by proof.
let us make a relation of that which alcibiades reports of socrates, his fellow in arms: "i found him," says he, "after the rout of our army, him and lachez, last among those who fled, and considered him at my leisure and in security, for i was mounted on
expended in his cato. as to the rest, was ever soul so vigilant, so active, and so patient of labour as his?
and such as make use of fine exotic perfumes are with good reason to be suspected of some natural imperfection which they endeavour by these odours to conceal. to smell, though well, is to stink:
continue long in meditation and contemplation, at certain hours of the days, of their own motion; without instruction or precept but because we do not see any such signs in other animals, we cannot for that conclude that they are without religion, nor
product was also his. but if either the grass of his enclosure rotted on the ground, or the fruit of his planting perished without gathering, and laying up, this part of the earth, notwithstanding his enclosure, was still to be looked on as waste, and
and therefore where there be divers provinces, within the dominion of a common-wealth, and in those provinces diversity of lawes, which commonly are called the customes of each severall province, we are not to understand that such customes have their
but these sources of knowledge being merely conditions of our sensibility, do therefore, and as such, strictly determine their own range and purpose, in that they do not and cannot present objects as things in themselves, but are applicable to them solely
edward i., king of england, having in the long wars betwixt him and robert, king of scotland, had experience of how great importance his own immediate presence was to the success of his affairs, having ever been victorious in whatever he undertook in his
for he onely is properly said to raigne, that governs his subjects, by his word, and by promise of rewards to those that obey it, and by threatning them with punishment that obey it not.
twenty two. all reasonings concerning matter of fact seem to be founded on the relation of cause and effect . by means of that relation alone we can go beyond the evidence of our memory and senses.
his wife seeing him so long to languish, entreated that he would give her leave to see and at leisure to consider of the condition of his disease, and that she would freely tell him what she thought.
and debauched tricks and postures though i be engaged to one forme, i do not tie the world unto it title of barbarism to everything that is not familiar to give a currency to his little pittance of learning to make their private advantage at the public
the state of nature has a law of nature to govern it, which obliges every one: and reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or
"it is too late," he has said to himself--and has become self-distrustful and henceforth for ever useless.--in the domain of genius, may not the "raphael without hands" (taking the expression in its widest sense) perhaps not be the exception, but the
me, rather then that any other thing should be transmitted by it. which sort of arguments whether firme enough or not i shall now trie.
prophets, and daemoniacks, mad-men; and some called the same man both daemoniack, and mad-man.
more to obey their voice; or if he approve them, then to obey them, as men to whom god hath given a part of the spirit of their soveraigne.
simple; and the whole of morality is a long, audacious falsification, by virtue of which generally enjoyment at the sight of the soul becomes possible.
afterwards killed philip of macedon, a king who by his excellent qualities gave sufficient testimony of his education in the house and company of epaminondas, made him drink to such a pitch that he could after abandon his beauty, as of a hedge strumpet,
being talked of at the same rate who ever saw one physician approve of another's prescription who has once been a very fool, will never after be very wise who would weigh him without the honour and grandeur of his end whoever expects punishment already
but when he comes to the estate that made his father a freeman, the son is a freeman too.
religion being the chief band of human society, it is a happy thing, when itself is well contained within the true band of unity. the quarrels, and divisions about religion, were evils unknown to the heathen.
suffer my judgment to be made captive by prepossession. in the end, and in all conscience, i should rather have prescribed them hellebore than hemlock;
that the square of the hypothenuse is equal to the squares of the other two sides , cannot be known, let the terms be ever so exactly defined, without a train of reasoning and enquiry.
shall construct the temple of the true god!
one moral we have already deduced, in considering the circular or compensatory character of every human action. another analogy we shall now trace, that every action admits of being outdone.
and i answered: "ah, is it my word? who am i ? i await the worthier one; i am not worthy even to succumb by it."
another more important difference is that since the children have nothing but what they receive from their father, it is plain that all the rights of property belong to him, or emanate from him; but quite the opposite is the case in the great family,
boat, and thought that he would have a little sport with the ducks.
ah, disgust! disgust! disgust!-thus spake zarathustra, and sighed and shuddered; for he remembered his sickness. then did his animals prevent him from speaking further.
eighty two. "sympathy for all"--would be harshness and tyranny for thee, my good neighbour.
"zarathustra! zarathustra! read my riddle! say, say! what is the revenge on the witness?
-mine unhappiness, my happiness is deep, thou strange day, but yet am i no god, no god's-hell: deep is its woe.
they gave me a pair of her "wings," which i keep still. there is no appearance of a membrane about them.
and, therefore, to make a right judgment of a man, we are long and very observingly to follow his trace: if constancy does not there stand firm upon her own proper base,
but in any case, some of the words used by him must have been remembered, and some of the facts recorded must have actually occurred.
the transcendental unity of apperception is alone objectively valid; the empirical which we do not consider in this essay, and which is merely a unity deduced from the former under given conditions in concreto, possesses only subjective validity.
by the same fire, vital, consecrating, celestial, which burns until it shall dissolve all things into the waves and surges of an ocean of light, we see and know each other, and what spirit each is of.
as for sense supernaturall, which consisteth in revelation, or inspiration, there have not been any universall lawes so given, because god speaketh not in that manner, but to particular persons, and to divers men divers things.
if, therefore, the nature of the external body be similar to the nature of our body, then the idea which we form of the external body will involve a modification of our own body similar to the modification of the external body.
nineteen. of severall kinds of common-wealth by institution; and of succesion to the soveraign power
our manners are infinitely corrupt, and wonderfully incline to the worse; of our laws and customs there are many that are barbarous and monstrous nevertheless, by reason of the difficulty of reformation, and the danger of stirring things, if i could put
materials of plenty, i.e. a fruitful soil, apt to produce in abundance, what might serve for food, raiment, and delight; yet for want of improving it by labour, have not one hundredth part of the conveniencies we enjoy: and a king of a large and fruitful
the consideration of this, has made me think them too severe, both to themselves, and others, that maintain, that the first motions of the mind, (though checked with the fear of god) be sinnes.
metaphors to be met with, of which the beauty is withered by age, and the colour is sullied by too common handling; but that nothing lessens the relish to an understanding man, nor does it derogate from the glory of those ancient authors who, 'tis likely,
they invoked also their own wit, by the name of muses; their own ignorance, by the name of fortune; their own lust, by the name of cupid; their own rage, by the name furies; their own privy members by the name of priapus; and attributed their pollutions,
"how good," saith david, "is the god of israel to those that are upright in heart; and yet my feet were almost gone, my treadings had well-nigh slipt; for i was grieved at the wicked, when i saw the ungodly in such prosperity."
faith of supernaturall law, is not a fulfilling, but only an assenting to the same; and not a duty that we exhibite to god, but a gift which god freely giveth to whom he pleaseth; as also unbelief is not a breach of any of his lawes; but a rejection of
god's justice and his power are inseparable; 'tis in vain we invoke his power in an unjust cause.
and yet i may well think all of them either adventitious , or all of them innate , or all of them made by my self , for i have not as yet discover'd their true original .
of those who have attained the position of prince by villainy
the preaching of christ not contrary to the then law of the jews, nor of caesar
to spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar.
disappears suddenly in a single spring rain.
we must call the highest prudence to counsel, and ask why health and beauty and genius should now be the exception rather than the rule of human nature?
accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor sthetical
sect. one hundred sixty nine. though i have had occasion to speak of these separately before, yet the great mistakes of late about government, having, as i suppose, arisen from confounding these distinct powers one with another, it may not, perhaps, be
heresy; and consequently freeing himself from vain and irreligious opinions, introduced by false sects. 'tis a blank paper prepared to receive such forms from the finger of god as he shall please to write upon it.
the true prudence limits this sensualism by admitting the knowledge of an internal and real world.
the orator celius was wonderfully choleric by nature; and to one who supped in his company, a man of a gentle and sweet conversation, and who, that he might not move him, approved and consented to all he said; he, impatient that his ill-humour should thus
how many more have died before they arrived at thy age how many several ways has death to surprise us?
she was probably the only thoroughly sound-conditioned, healthy, and robust young lady that ever walked the globe, and wherever she came it was spring.
of god was come hee would doe no more; and withall told them, that one of them was to betray him: hereupon they questioned, which of them it should be; and withall (seeing the next passeover their master would celebrate should be when he was king) entred
in the winter, all water which is exposed to the air is colder than springs and wells which are protected from it.
as to the one, methinks these considerations ought, in the first place, to be of some force: i feel myself importuned by an error of the soul that displeases me, both as it is unjust, and still more as it is troublesome; i attempt to correct it, but i
miserablenesse-- pusillanimity, in the same wretchednesse, miserablenesse; or parsimony; as it is liked or disliked.
there are elsewhere nations that take great care to black their teeth, and hate to see them white, whilst others paint them red.
i, who am monarch of the matter whereof i treat, and who am accountable to none, do not, nevertheless, always believe myself; i often hazard sallies of my own wit, wherein i very much suspect myself, and certain verbal quibbles, at which i shake my ears;
whosoever be his soveraign, taketh at his consecration an oath of absolute obedience to the pope, consequent to the same, is the doctrine of the fourth councell of lateran, held under pope innocent the third, (chap. three.
at which i could not but wonder that it should be in the power of an ambassador to dispense with anything which he ought to signify to his master, especially of so great importance as this, coming from the mouth of such a person, and spoken in so great an
to come, may start up which may damn the second. before the principles that aristotle introduced were in reputation, other principles contented human reason, as these satisfy us now.
particular things are said to exist, not only in so far as they are involved in the attributes of god, but also in so far as they are said to continue, their ideas will also involve existence, through which they are said to continue.
but how could the government of the state be like that of the family, when the basis on which they rest is so different?
his creditor, tacitely wishes him there, where he might never see him more. for benefits oblige; and obligation is thraldome; which is to ones equall, hateful.
construct a figure with three straight lines," and endeavour, in like manner, to deduce it from the mere conception of a straight line and the number three.
so there is nothing thou shouldst wonder at, if on the seas of this life we are tossed by storm-blasts, seeing that we have made it our chiefest aim to refuse compliance with evil-doers.
this counsel, however, do i counsel to kings and churches, and to all that is weak with age or virtue-let yourselves be o'erthrown! that ye may again come to life, and that virtue-may come to you!-"
science begins by them, and is resolved into them.
here then is the case: the conqueror has a title to reparation for damages received, and the children have a title to their father's estate for their subsistence: for as to the wife's share, whether her own labour, or compact, gave her a title to it, it
meanwhile my beans, the length of whose rows, added together, was seven miles already planted, were impatient to be hoed, for the earliest had grown considerably before the latest were in the ground; indeed they were not easily to be put off.
for whereas there be two sorts of servants; that sort, which is of those that are absolutely in the power of their masters, as slaves taken in war, and their issue, whose bodies are not in their own power, (their lives depending on the will of their
this governmental will he there prefers to call corporate will , and by this name it will be convenient to distinguish the lesser general wills from the general will of the state that is over them all.
plato having occasion, in his timous , to speak of the demons, "this undertaking," says he, "exceeds my ability."
if by accident he made any discovery, he was the less able to communicate it to others, as he did not know even his own children.
them, which so soon as it is raised to the height of the woman's shoulders, one of her relations comes behind her, and taking hold of her head, twists her neck; so soon as she is dead, the wall is presently raised up, and closed, and there they remain
three.nineteen.) "that which befalleth the sons of men, befalleth beasts, even one thing befalleth them; as the one dyeth, so doth the other; yea, they have all one breath (one spirit;) so that a man hath no praeeminence above a beast, for all is vanity."
life; and yet not properly upon the consideration of beauty.
a theory which maintains that truth may justifiably be persecuted because persecution cannot possibly do it any harm, cannot be charged with being intentionally hostile to the reception of new truths; but we cannot commend the generosity of its dealing
we behold in him an animal weaker than some, and less agile than others; but, taking him all round, the most advantageously organised of any.
no doubt it does seem as if we ought to consider the sum of the possible to be greater than that of the real, from the fact that something must be added to the former to constitute the latter. but this notion of adding to the possible is absurd.
political power, and another way of designing and knowing the persons that have it, than what sir robert filmer hath taught us.
it clearly before our eyes in its true nature.
my furniture, part of which one made myself, and the rest cost me nothing of which i have not rendered an account, consisted of a bed, a table, a desk, three chairs, a looking-glass three inches in diameter, a pair of tongs and andirons, a kettle, a
it is of man that i have to speak; and the question i am investigating shows me that it is to men that i must address myself: for questions of this sort are not asked by those who are afraid to honour truth.
at midsummer, because you will stand in need of it at christmas! throw yourselves, say they, into the experience of all the evils, the most extreme evils that can possibly befall you, and so be assured of them.
but because the years of youth that are assigned to man are only few, and the capacity for remembering, in general, is always limited (and still more so the capacity for remembering of the individual), everything depends on the memory being filled with
if that is done, public enlightenment leads to the union of understanding and will in the social body: the parts are made to work exactly together, and the whole is raised to its highest power. this makes a legislator necessary.
i think i have therein explained the nature and properties of the human mind at sufficient length, and, considering the difficulty of the subject, with sufficient clearness.
if one had the smallest vestige of superstition in one, it would hardly be possible to set aside completely the idea that one is the mere incarnation, mouthpiece or medium of an almighty power.
or, to express myself in philosophical language, all our ideas or more feeble perceptions are copies of our impressions or more lively ones.
"tun', vetule, auriculis alienis colligis escas?"
the true field and subject of imposture are things unknown, forasmuch as, in the first place, their very strangeness lends them credit, and moreover, by not being subjected to our ordinary reasons, they deprive us of the means to question and dispute
we may learn by the example of several nations better ways of exterior distinction of quality (which, truly, i conceive to be very requisite in a state) enough, without fostering to this purpose such corruption and manifest inconvenience.
thy wife yet lives, with her gentle disposition, her peerless modesty and virtue--this the epitome of all her graces, that she is the true daughter of her sire--she lives, i say, and for thy sake only preserves the breath of life, though she loathes it,
methinks i read in this action i know not what exaltation in his soul, and an extraordinary and manly emotion of pleasure, when he looked upon the generosity and height of his enterprise:
"tantum doluerunt, quantum doloribus se inseruerunt."
i am naturally more apt to follow the example of flaminius, who rather gave his assistance to those who had most need of him than to those who had power to do him good, than i do to that of pyrrhus, who was of an humour to truckle under the great and to
rome, went too far, for the ruins of so gigantic a structure must have commanded greater reverence-it was nothing but her sepulchre.
herodotus tells us, that in the battles fought betwixt the egyptians and the persians, it was observed both by himself and by others, that of those who were left dead upon the field, the heads of the egyptians were without comparison harder than those of
one hears-one does not seek; one takes-one does not ask who gives: a thought suddenly flashes up like lightning, it comes with necessity, unhesitatingly-i have never had any choice in the matter.
verily, i myself am the scared crow that once saw you naked, and without paint; and i flew away when the skeleton ogled at me.
state which nature put them in, by placing any of his labour on them, did thereby acquire a propriety in them: but if they perished, in his possession, without their due use; if the fruits rotted, or the venison putrified, before he could spend it, he
the greater or less fecundity of women, the conditions that are more or less favourable in each country to the growth of population, and the influence the legislator can hope to exercise by his institutions, must also be taken into account.
as, therefore, in the character of pure categories, they must be employed empirically, and cannot be employed transcendentally, they are of no use at all, when separated from sensibility, that is, they cannot be applied to an object.
it is the populace that flocks together at riots and street-brawls, while the wise man prudently makes off. it is the mob and the market-women, who part the combatants, and hinder gentle-folks from cutting one another's throats.
a priori synthetical judgements are possible when we apply the formal conditions of the a priori intuition, the synthesis of the imagination, and the necessary unity of that synthesis in a transcendental apperception, to a possible cognition of
my friends strangely trouble me when they ask me to ask a third person; and i think it costs me little less to disengage him who is indebted to me, by making use of him, than to engage myself to him who owes me nothing.
he died in the road at the foot of brister's hill shortly after i came to the woods, so that i have not remembered him as a neighbor. before his house was pulled down, when his comrades avoided it as "an unlucky castle," i visited it.
arbitrary power, they put themselves into a state of war with the people, who are thereupon absolved from any farther obedience, and are left to the common refuge, which god hath provided for all men, against force and violence.
of them cease, the existence of the other will not necessarily cease also; but if the essence of one could be destroyed, and be made false, the essence of the other would be destroyed also.
who reproached him for his esprit vaste, and even voltaire, the last echo of the century) cannot and could not so easily appropriate--whom they scarcely permitted themselves to enjoy.
who they are, without giving me the trouble.
if we went back to the earliest history of nations, we should find that most ancient governments, even those of monarchical form, such as the macedonian and the frankish, had similar councils.
whereupon the senate appointed another to manage his business, caused his losses to be made good, and ordered his family to be maintained at the public expense.
my health is to maintain my wonted state without disturbance. i see that sickness puts me off it on one side, and if i will be ruled by the physicians, they will put me off on the other; so that by fortune and by art i am out of my way.
for want of which due proportion we spoil all; which also to know how to adjust, and to keep within an exact and due measure, is one of the hardest things i know, and 'tis the effect of a high and well-tempered soul, to know how to condescend to such
which constitutes the nature of belief and opinion.
so that injury, or injustice, in the controversies of the world, is somewhat like to that, which in the disputations of scholers is called absurdity.
innovate, which draws unknown inconveniences; use extreme remedies at first; and, that which doubleth all errors, will not acknowledge or retract them; like an unready horse, that will neither stop nor turn.
sect. one hundred eighty six. the conqueror, it is true, usually, by the force he has over them, compels them, with a sword at their breasts, to stoop to his conditions, and submit to such a government as he pleases to afford them; but the enquiry is,
conferres not so much to the private fortune of one that is corrupt, or ambitious, as doth many times a perfidious advice, a treacherous action, or a civill warre.
existence, abide in my mode of intuition, and not in the objects in themselves. it would be my own fault, if out of that which i should reckon as phenomenon, i made mere illusory appearance.
foreign gods out of their territory. their powers are limited according that the plague, that the scurf, that the phthisic; one cures one sort of itch, another another: adeo minimis etiam rebus prava religio inserit deos?
whence come the highest mountains? so did i once ask. then did i learn that they come out of the sea.
it will then be incumbent on us, if we would maintain our doctrine, to produce the impression, or lively perception, which corresponds to it.
came from the anger of the gods; and their anger from the neglect of their worship, or the forgetting, or mistaking some point of the ceremonies required.
is none to them that distinguish between what is, and what is not necessary to salvation
moreover, the alienation being without reserve, the union is as perfect as it can be, and no associate has anything more to demand: for, if the individuals retained certain rights, as there would be no common superior to decide between them and the
the worst thing i find in our state is instability, and that our laws, no more than our clothes, cannot settle in any certain form.
we must not try to write the laws of any one virtue, looking at that only. human nature loves no contradictions, but is symmetrical.
for neither these gifts, nor the gifts of languages, nor the gift of casting out devils, or of curing other diseases, nor any thing else did make an officer in the church, save onely the due calling and election to the charge of teaching.
ever hearkeneth the self, and seeketh; it compareth, mastereth, conquereth, and destroyeth. it ruleth, and is also the ego's ruler.
'tis as epictetus says, that man has nothing properly his own, but the use of his opinion; we have nothing but wind and smoke for our portion. the gods have health in essence, says philosophy, and sickness in intelligence.
he was a great consumer of meat, usually carrying his dinner to his work a couple of miles past my house,-for he chopped all summer,-in a tin pail; cold meats, often cold woodchucks, and coffee in a stone bottle which dangled by a string from his belt;
he will see that cato died with rome and liberty, because he did not fit the age in which he lived; the greatest of men served only to astonish a world which he would certainly have ruled, had he lived five hundred years sooner.
-ye yourselves do it, and your aspect, forgive it me! for every one becometh courageous who beholdeth a despairing one. to encourage a despairing one-every one thinketh himself strong enough to do so.
again, the priests for their maintenance had the tenth of that tenth, together with part of the oblations, and sacrifices. for god had said to aaron (numb. eighteen.
of all the great human actions i ever heard or read of, of what sort soever, i have observed, both in former ages and our own, more were performed before the age of thirty than after; and this ofttimes in the very lives of the same men.
life of their master; witness the proceedings of messieurs de montmorency and de biron, which are here omitted: nay, so much as the very name of madame d'estampes is not here to be found.
the ecclesiastiques have their cathedral churches; which, in what towne soever they be erected, by vertue of holy water, and certain charmes called exorcismes, have the power to make those townes, cities, that is to say, seats of empire.
rules, decides all the differences that may happen between any members of that society concerning any matter of right; and punishes those offences which any member hath committed against the society, with such penalties as the law has established: whereby
-not the men of great longing, of great loathing, of great satiety, and that which ye call the remnant of god;
in what sense other articles may be called necessary
if they had let us alone in our natural being, to receive the appearance of things without us, according as they present themselves to us by our senses, and had permitted us to follow our own natural appetites, governed by the condition of our birth, they
support and assistance, and a communion of interests too, as necessary not only to unite their care and affection, but also necessary to their common off-spring, who have a right to be nourished, and maintained by them, till they are able to provide for
one am of a quite contrary humour to other men, for i always despise it; but when i am sick, instead of recanting, or entering into composition with it, i begin, moreover, to hate and fear it, telling them who importune me to take physic, that at all
all asia was ruined and destroyed for the lust of paris; the envy of one single man, a despite, a pleasure, a domestic jealousy, causes that ought not to set two oyster-wenches by the ears, is the mover of all this mighty bustle.
sect. eleven. from these two distinct rights, the one of punishing the crime for restraint, and preventing the like offence, which right of punishing is in every body; the other of taking reparation, which belongs only to the injured party, comes it to
note), which increases or diminishes, helps or hinders, our power of activity; therefore, that which is entirely different from our nature can neither be to us good nor bad. q.e.five hundred.
the superfluous commodities to be had within, become no more superfluous, but supply these wants at home, by importation of that which may be had abroad, either by exchange, or by just warre, or by labour: for a mans labour also, is a commodity
one may make an exception in the case of the celts, who have theretofore furnished also the best soil for christian infection in the north: the christian ideal blossomed forth in france as much as ever the pale sun of the north would allow it.
what if it had been death itself? were more ambitious of a great reputation than of a good one what a man says should be what he thinks what are become of all our brave philosophical precepts?
he also doubled the three old centuries of knights and added twelve more, still keeping the old names, and by this simple and prudent method, succeeded in making a distinction between the body of knights and the people, without a murmur from the latter.
company soever, the letters that are delivered to us, he had reason to applaud the gravity of rusticus upon this occasion; and might moreover have added to it the commendation of his civility and courtesy, that would not interrupt the current of his
"qualis, ubi oceani perfusus lucifer unda, quem venus ante alios astrorum diligit ignes, extulit os sacrum coelo, tenebrasque resolvit;"
--what good does it do us to have the stomach full of meat, if it do not digest, if it be not incorporated with us, if it does not nourish and support us?
unto your children shall ye make amends for being the children of your fathers: all the past shall ye thus redeem! this new table do i place over you!
and certainly, though a man did nothing but go on, he could hardly attain that promptitude with which, having been everywhere victorious in gaul, he left it, and, following pompey to brundusium, in eighteen days' time he subdued all italy; returned from
fortune assists the facility of the bargain of my life, having placed it in such a condition that for the future it can be neither advantage nor hindrance to those who are concerned in me; 'tis a condition that i would have accepted at any time of my
for in these times, i do not know one man, that ever saw any such wondrous work, done by the charm, or at the word, or prayer of a man, that a man endued but with a mediocrity of reason, would think supernaturall: and the question is no more, whether what
judges; if it be an annihilation of our being, 'tis yet a bettering of one's condition to enter into a long and peaceable night; we find nothing more sweet in life than quiet repose and a profound sleep without dreams.
ether, it only producing numbness and insensibility to pain,-otherwise it would often be painful to hear,-without affecting the consciousness.
"o ego di faciant talem to cernere possim, caraque mutatis oscula ferre comis, amplectique meis corpus non pingue lacertis!"
they took breath in their drinking, and watered their wine
respect to us. nay, as everyone's right is defined by his virtue, or power, men have far greater rights over beasts than beasts have over men.
and mussulmans, the spell of certain grammatical functions is ultimately also the spell of physiological valuations and racial conditions.--so much by way of rejecting locke's superficiality with regard to the origin of ideas.
this other has strained it one note higher:
dispensed with, but in the most important subject that can be, namely, religion, at which i am the more troubled and ashamed, because it is a nation with whom those of my province have formerly had so great familiarity and acquaintance, that there yet
for since god has endowed each of us with some light of reason by which to distinguish truth from error, i could not have believed that i ought for a single moment to rest satisfied with the opinions of another, unless i had resolved to exercise my own
as earnest for all public good as she was generous and devoted to all who surrounded her, her influence has been felt in many of the greatest improvements of the age, and will be in those still to come.
answer to the text on which beza infereth
there are few pains so grievous as to have seen, divined, or experienced how an exceptional man has missed his way and deteriorated; but he who has the rare eye for the universal danger of "man" himself deteriorating, he who like us has recognized the
but (by our hypothesis) the body was then so disposed, that the mind imagined two bodies at once; therefore, it will also in the second case imagine two bodies at once, and the mind, when it imagines one, will straightway remember the other.
geometry is a science which determines the properties of space synthetically, and yet a priori. what, then, must be our representation of space, in order that such a cognition of it may be possible?
so that you presently assume the interest, coldness, and authority of a husband? 'tis a free contract why do you not then keep to it, as you would have them do? there is no prescription upon voluntary things.
but it is by no means an indispensable condition to the acceptance of the utilitarian standard; for that standard is not the agent's own greatest happiness, but the greatest amount of happiness altogether; and if it may possibly be doubted whether a noble
we are no nearer heaven on the top of mount cenis than at the bottom of the sea; take the distance with your astrolabe. they debase god even to the carnal knowledge of women, to so many times, and so many generations.
but because they hold them incorporeall, without all dimension of quantity, and all men know that place is dimension, and not to be filled, but by that which is corporeall; they are driven to uphold their credit with a distinction, that they are not
arethusa; and i have seen several ponds where the fishes come to eat at a certain call of those who use to feed them.
for in this case the best laws soon become the most pernicious; and it would be a hundred times better that they should not exist. in such a situation, it is vain to add edicts to edicts and regulations to regulations.
but of that weapon i shall speak more fully when i come to compare the arms of the ancients with those of modern use; only, by the way, the astonishment of the ear abated, which every one grows familiar with in a short time, i look upon it as a weapon of
three. of the consequences or train of imaginations
as the distance between a giant and a dwarf on the same road increases with every step they take.
in august come plums of all sorts in fruit; pears; apricocks; berberries; filberds; musk-melons; monks-hoods, of all colors. in september come grapes; apples; poppies of all colors; peaches; melocotones; nectarines; cornelians; wardens; quinces.
others have spoken of the natural right of every man to keep what belongs to him, without explaining what they meant by belongs .
strictest thinking, as it was perhaps in the asiatic astrology of former times, or as it is still at the present day in the innocent, christian-moral explanation of immediate personal events "for the glory of god," or "for the good of the soul":--this
death has some forms that are more easy than others, and receives divers qualities, according to every one's fancy.
and if at times and seasons they set in array against us, and fall on in overwhelming strength, our leader draws off her forces into the citadel while they are busy plundering the useless baggage.
twenty one. partiality is thinking too highly of anyone because of the love we bear him.
those who were nearest, and the last informed is better persuaded than the first.
and fight against ourselves curiosity and of that eager passion for news delivered into our own custody the keys of life drunkeness a true and certain trial of every one's nature i can more hardly believe a man's constancy than any virtue "i wish you good
with these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions.
the afternoon was absolutely free. every day or two i strolled to the village to hear some of the gossip which is incessantly going on there, circulating either from mouth to mouth, or from newspaper to newspaper, and which, taken in homopathic doses, was
honour, friendship, virtue, and often vice itself, of which we at length learn the secret of boasting; to show, in short, how, always asking others what, we are, and never daring to ask ourselves, in the midst of so much philosophy, humanity and
jaropelk, his revenge being thus satisfied and his anger appeased, which was not, indeed, without pretence (for boleslaus had highly offended him, and after the same manner), and sated with the fruit of this treachery, coming to consider the fulness of
wherefore, if the idea of god expressed in the attribute thought, or, indeed, anything else in any attribute of god (for we may take any example, as the proof is of universal application) follows from the necessity of the absolute nature of the said
having spoken these words, he gave her the wished embrace, and in the bosom of his spouse sought placid sleep." --aeneid, viii. three hundred eighty seven and three hundred ninety two.
michaux, more than thirty years ago, says that the price of wood for fuel in new york and philadelphia "nearly equals, and sometimes exceeds, that of the best wood in paris, though this immense capital annually requires more than three hundred thousand
besides, not being founded on experience, they are not presented with any object in a priori intuition upon which, antecedently to experience, they might base their synthesis.
nevertheless, this right does not come from nature, and must therefore be founded on conventions. before coming to that, i have to prove what i have just asserted.
the death-penalty inflicted upon criminals may be looked on in much the same light: it is in order that we may not fall victims to an assassin that we consent to die if we ourselves turn assassins.
xvii.) the body is affected by the image of the thing, in the same way as if the thing were actually present.
cave into which the combatants had descended.
i had to suffer this pleasant condition, that the sight of my house, was frightful to me; whatever i had there was without guard, and left to the mercy of any one who wished to take it.
in suits of favor, the first coming ought to take little place: so far forth, consideration may be had of his trust, that if intelligence of the matter could not otherwise have been had, but by him, advantage be not taken of the note, but the party left
it is so to speak, the life of your species which i am going to write, after the qualities which you have received, which your education and habits may have depraved, but cannot have entirely destroyed.
objects, either in relation to one another, or to the understanding.
nor shall i be afraid to confess the tenderness of my nature so childish, that i cannot well refuse to play with my dog, when he the most unseasonably importunes me to do so. the turks have alms and hospitals for beasts.
most closely and intimately related to one another.
motions and modifications , not from it self , but from any other thing moving it, for i judged it against (or rather above ) the nature of a body to move it self , or perceive , or think , but rather admired that i should find these operations in certain
he diverged from his route to pay a visit to the mourning ladies at montresor, where are the remains of his two brothers and his grandmother, and came to us again in this town, whence we shall resume our journey shortly.
they must here of necessity confess, that if reason be not, fortune at least is on my side, and with physicians fortune goes a great deal further than reason.
the dream-and diction-of a god, did the world then seem to me; coloured vapours before the eyes of a divinely dissatisfied one.
they will then afford material for laughter as illustrating the follies of a former time.
and we gazed at each other, and looked at the green meadow o'er which the cool evening was just passing, and we wept together.-then, however, was life dearer unto me than all my wisdom had ever been.-
in the first sense the labour bestowed on the earth, is called culture; and the education of children a culture of their mindes.
let us reflect on the inconceivable pains and the infinite space of time that the first invention of languages must have cost.
they dislike, therefore, to hear of 'contempt' of themselves. so i will appeal to their pride.
and behind all logic and its seeming sovereignty of movement, there are valuations, or to speak more plainly, physiological demands, for the maintenance of a definite mode of life for example, that the certain is worth more than the uncertain, that
man is difficult to discover, and unto himself most difficult of all; often lieth the spirit concerning the soul. so causeth the spirit of gravity.
what monstrous animal is this, that is a horror to himself, to whom his delights are grievous, and who weds himself to misfortune? there are people who conceal their life:
hired coach; but he was a furious courier, for where the rivers stopped his way he passed them by swimming, without turning out of his way to look for either bridge or ford.
spirit, hath the actor, but little conscience of the spirit. he believeth always in that wherewith he maketh believe most strongly-in himself!
is it possible that homer could design to say all that we make him say, and that he designed so many and so various figures, as that the divines, law-givers, captains, philosophers, and all sorts of men who treat of sciences, how variously and opposite
so much must be conceded: there could have been no life at all except upon the basis of perspective estimates and semblances; and if, with the virtuous enthusiasm and stupidity of many philosophers, one wished to do away altogether with the "seeming
suddenly blend with one another. in the new generation, which has inherited as it were different standards and valuations in its blood, everything is disquiet, derangement, doubt, and tentativeness; the best powers operate restrictively, the very virtues
and indeed, when we consider how aptly natural and moral evidence link together, and form only one chain of argument, we shall make no scruple to allow that they are of the same nature, and derived from the same principles.
every one, as pliny says, is a good doctrine to himself, provided he be capable of discovering himself near at hand.
that, if it lie within the compass of human understanding, it may at last be happily achieved; if not, it may, however, be rejected with some confidence and security. this last conclusion, surely, is not desirable; nor ought it to be embraced too rashly.
the interest and the conversation are about costume and manners chiefly; but a goose is a goose still, dress it as you will. they tell me of california and texas, of england and the indies, of the hon. mr.
in short, as the proverb of zarathustra saith: "what doth it matter!"
there was a more just law in egypt, by which the physician, for the three first days, was to take charge of his patient at the patient's own risk and cost; but, those three days being past, it was to be at his own.
have suffered themselves to be caught indeed, and who have quitted the true and original affection for the feigned: and so have learned that they who find their affections well placed are fools to consent to this disguise: the public and favourable
there it was that he built that wonderful bridge of which he gives so particular a description; for he nowhere so willingly dwells upon his actions as in representing to us the subtlety of his inventions in such kind of handiwork.
the far distance, would see the colours of a sinking and almost incomprehensible moral world fleeing towards it, and would be hospitable enough and profound enough to receive such belated fugitives.
no more can metaphors, and tropes of speech: but these are less dangerous, because they profess their inconstancy; which the other do not.
all evil do i accredit to thee: therefore do i desire of thee the good.
he ought, moreover, clearly to recognize beforehand the unavoidable difficulties in his undertaking, so that he may not afterwards complain of the obscurity in which the subject itself is deeply involved, or become too soon impatient of the obstacles in
"if you have not known how to make the best use of it, if it was unprofitable to you, what need you care to lose it, to what end would you desire longer to keep it?
the first, without being moved, or without getting angry, make themselves sufficiently felt; they have matter enough of laughter throughout, they need not tickle themselves; the others have need of foreign assistance; as they have the less wit they must
many a traveller came out of his way to see me and the inside of my house, and, as an excuse for calling, asked for a glass of water. i told them that i drank at the pond, and pointed thither, offering to lend them a dipper.
'tis a wonder to see actions so various in themselves succeed one another with such an uniformity of method as not to interfere nor suffer any alteration, even upon the very confines and passes from the one to the other.
people, till a horseman, seizing upon him, brought him to the ground.
between it and its supposed effect. the same difficulty occurs in contemplating the operations of mind on body--where we observe the motion of the latter to follow upon the volition of the former, but are not able to observe or conceive the tie which
wherefore the following conclusion ( so that in the abuse of our freedom of will that privation consists which constitutes error ) is not fully demonstrated.
inclination would rather prompt me to imitate seneca's way of writing, yet i do nevertheless more esteem that of plutarch.
from this it followeth manifestly, that he that commandeth, pretendeth thereby his own benefit: for the reason of his command is his own will onely, and the proper object of every mans will, is some good to himselfe.
fearing that they would be light-headed for want of food and also sleep, owing to "the savages' barbarous singing, (for they used to sing themselves asleep,)" and that they might get home while they had strength to travel, they departed.
a woman fancying she had swallowed a pin in a piece of bread, cried and lamented as though she had an intolerable pain in her throat, where she thought she felt it stick; but an ingenious fellow that was brought to her, seeing no outward tumour nor
"put on a lock; shut them up under a guard; but who shall guard the guard? she knows what she is about, and begins with them." --juvenal, vi. three hundred forty six.
for pharaoh necho was an idolator; yet his words to the good king josiah, in which he advised him by messengers, not to oppose him in his march against carchemish, are said to have proceeded from the mouth of god; and that josiah not hearkning to them,
we should see oppression continually gain ground without it being possible for the oppressed to know where it would stop, or what legitimate means was left them of checking its progress.
when any of my friends address themselves to me for advice, i give it candidly and clearly, without sticking, as almost all other men do, at the hazard of the thing's falling out contrary to my opinion, and that i may be reproached for my counsel; i am
and ye looked on at it all? o mine animals, are ye also cruel? did ye like to look at my great pain as men do? for man is the cruellest animal.
merely pecuniary character. if one may judge who rarely looks into the newspapers, nothing new does ever happen in foreign parts, a french revolution not excepted.
deformed persons, and eunuchs, and old men, and bastards, are envious.
eight. by virtue (virtus) and power i mean the same thing; that is (three. vii), virtue, in so far as it is referred to man, is a man's nature or essence, in so far as it has the power of effecting what can only be understood by the laws of that nature.
for our saviour christ hath not given us new laws, but counsell to observe those wee are subject to; that is to say, the laws of nature, and the laws of our severall soveraigns: nor did he make any new law to the jews in his sermon on the mount, but onely
first, it is plain he gets no power by his conquest over those that conquered with him. they that fought on his side cannot suffer by the conquest, but must at least be as much freemen as they were before.
"sapiens, . . . pol! ipse fingit fortunam sibi;"
connected in one sphere, so the understanding represents to itself the parts of the latter, as having-each of them-an existence (as substances), independently of the others, and yet as united in one whole.
i should do a shame to our city at the age i am, and in the reputation of wisdom which is now charged against me, to appear in such an abject form. what would men say of the other athenians?
when we see their air and mien, when we hear them speak of society, of books, of religion, we admire their superiority; they seem to throw contempt on our entire polity and social state; theirs is the tone of a youthful giant who is sent to work
he who is only a traveller learns things at second-hand and by the halves, and is poor authority.
willed the doing of it. the general will demands not only good government, but also self-government--not only rational conduct, but good-will.
that is to say, if the state, b, differs from the state, a, only in respect to quantity, the change is a coming into existence of b -a, which in the former state did not exist, and in relation to which that state is o.
beauty, all powerful as it is, has not wherewithal to make itself relished without the mediation of these little arts.
apprehension twenty nine , by means of sensation alone, fills only one moment, that is, if i do not take into consideration a succession of many sensations.
god were not in itself happiness and perfect freedom.
properties, and may oppose the unlawful violence of those who were their magistrates, when they invade their properties contrary to the trust put in them; and that therefore this doctrine is not to be allowed, being so destructive to the peace of the
glows like eyes of imps, the waxwork grooves and crushes the hardest woods in its folds, and the wild-holly berries make the beholder forget his home with their beauty, and he is dazzled and tempted by nameless other wild forbidden fruits, too fair for
had i not heard it currently rumored that i had already completed the inquiry.
proof.--when a man loves something similar to himself, he endeavours, as far as he can, to bring it about that he should be loved thereby in return (three. xxxiii.).
he who is now digging in my garden, has this morning buried his father or his son.
lands where the surplus of product over labour is only middling are suitable for free peoples; those in which the soil is abundant and fertile and gives a great product for a little labour call for monarchical government, in order that the surplus of
"victrix causa diis placuit, set victa catoni."
their entertaining any desire of other objects; and over their thoughts they acquired a sway so absolute, that they had some ground on this account for esteeming themselves more rich and more powerful, more free and more happy, than other men who,
intelligible, is no intelligible in the latine. which insignificancy of language, though i cannot note it for false philosophy; yet it hath a quality, not onely to hide the truth, but also to make men think they have it, and desist from further search.
he said also to a young man, who showed him a fine buckler he had, that he was very proud of, "it is a very fine buckler indeed, but a roman soldier ought to repose greater confidence in his right hand than in his left."
i would not have his spirit cowed and subdued, by applying him to the rack, and tormenting him, as some do, fourteen or fifteen hours a day, and so make a pack-horse of him.
nature is abandoning; would hold up the chin, and a little stretch out the nerves, the vigour and gaiety of life of that poor man who is going full drive towards his ruin.
judge of, or to defend his right; and so is exposed to all the misery and inconveniencies, that a man can fear from one, who being in the unrestrained state of nature, is yet corrupted with flattery, and armed with power.
in this they seem to me to be like a blind man, who, in order to fight on equal terms with a person that sees, should have made him descend to the bottom of an intensely dark cave: and i may say that such persons have an interest in my refraining from
after he had lain still there about an hour he heard a low and seemingly very distant sound, but singularly grand and impressive, unlike any thing he had ever heard, gradually swelling and increasing as if it would have a universal and memorable ending, a
as to cicero, his works that are most useful to my design are they that treat of manners and rules of our life.
hatchets cut out by the ancient greeks by the measure of their verses, making them longer or shorter, to represent such or such a figure.
to consecrate, is in scripture, to offer, give, or dedicate, in pious and decent language and gesture, a man, or any other thing to god, by separating of it from common use; that is to say, to sanctifie, or make it gods, and to be used only by those, whom
but, as i am of a disposition that makes me unwilling to be esteemed different from what i really am, i thought it necessary to endeavor by all means to render myself worthy of the reputation accorded to me; and it is now exactly eight years since this
in vain would our limited understanding break through those boundaries, which are too narrow for our fond imagination.
but it becomes not one, who desires to be wiser than the vulgar, to draw matter of doubt from those ways of expression , which the vulgar have invented.
chapter three. of the consequence or trayne of imaginations
the first enumeration of all the bookes, both of the old, and new testament, is in the canons of the apostles, supposed to be collected by clement the first (after st. peter) bishop of rome.
it may be lawfull for a thousand men, to joyn in a petition to be delivered to a judge, or magistrate; yet if a thousand men come to present it, it is a tumultuous assembly; because there needs but one or two for that purpose.
he thus related the story of his life: that, being born a beggar, and finding that he should not be able, so as to be clear of indigence, to get his living by the sweat of his brow, he resolved to turn thief, and by means of his strength of body had
it was the same fool whom the people called "the ape of zarathustra:" for he had learned from him something of the expression and modulation of language, and perhaps liked also to borrow from the store of his wisdom.
the text of these volumes is taken from the first edition of cotton's version, printed in three vols.
for as, altho those inclinations (which i but now mention'd) are in me, yet they seem distinct and different from my will ; so perhaps there may be in me some other faculty (to me unknown ) which may prove the efficient cause of these ideas , as hitherto
for what concerns ourselves, who are not so scrupulous in this affair, and who attribute the honour of the war to him who has the profit of it, and who after lysander say, "where the lion's skin is too short, we must eke it out with a bit from that of a
between meals, nor breakfast, nor go to bed, without a great interval betwixt eating and sleeping,-- gastroesophogeal reflux. five hundred.w.
object (that is, the triangle) were something in itself, without relation to you the subject; how could you affirm that that which lies necessarily in your subjective conditions in order to construct a triangle, must also necessarily belong to the
begin now, and try how sweetness and clemency will succeed. cinna is convict; forgive him, he will never henceforth have the heart to hurt thee, and it will be an act to thy glory."
my friends, i will not be mixed up and confounded with others.
there are but rarely found examples of so ardent and so ready an affection amongst the soldiers of elder times, who kept themselves strictly to their rules of war: passion has a more absolute command over us than reason; and yet it happened in the war
and thus an image in the largest sense, is either the resemblance, or the representation of some thing visible; or both together, as it happeneth for the most part.
decree of our will; they thus regard ideas as though they were inanimate pictures on a panel, and, filled with this misconception, do not see that an idea, inasmuch as it is an idea, involves an affirmation or negation.
for hasty selling, is commonly as disadvantageable as interest.
motion in the second billiard-ball is a quite distinct event from motion in the first; nor is there anything in the one to suggest the smallest hint of the other.
the animal merely makes a bed, which he warms with his body, in a sheltered place; but man, having discovered fire, boxes up some air in a spacious apartment, and warms that, instead of robbing himself, makes that his bed, in which he can move about
profound sleep, and lifting up his head looked about him after such a manner as astonished all the spectators.
for if he voluntarily entered into the congregation of them that were assembled, he sufficiently declared thereby his will (and therefore tacitely covenanted) to stand to what the major part should ordayne: and therefore if he refuse to stand thereto, or
children a perpetual obligation of honouring their parents, which containing in it an inward esteem and reverence to be shewn by all outward expressions, ties up the child from any thing that may ever injure or affront, disturb or endanger, the happiness
these propositions, and all that relate to the true way of life and religion, are easily proved from four. xxxvii. and four.
'tis a book too serious and too venerable to be cursorily or slightly turned over: the reading of the scripture ought to be a temperate and premeditated act, and to which men should always add this devout preface, 'sursum corda', preparing even the body
for corruption: do not only bind thine own hands, or thy servants' hands, from taking, but bind the hands of suitors also, from offering. for integrity used doth the one; but integrity professed, and with a manifest detestation of bribery, doth the other.
while i say this, i think i see upon the countenance of the reader signs of dissatisfaction mingled with contempt, when he hears declarations which sound so boastful and extravagant; and yet they are beyond comparison more moderate than those advanced by
neither of which well pleased him, not only out of consideration of frugality, but yet more for having, by reason of his age, entered into a course of life far differing from ours.
"rather enough than costly (more wit than cost)"--nonius, xi. nineteen.
as the souls of the gods, without tongue, eye, or ear, do every one of them feel amongst themselves what the other feels, and judge our thoughts; so the souls of men, when at liberty and loosed from the body, either by sleep or some ecstacy, divine,
she is then become sovereign of all her lusts and passions, mistress of necessity, shame, poverty, and all the other injuries of fortune.
for in mount zion, and in jerusalem shall be salvation."
they pierce his skin with nails: wherever he leans his weary body, it rests on a wound; his eyes are fixed for ever open; the greater his sufferings, the greater is his glory.
popularity, nor yet to scepticism, which makes short work with the whole science of metaphysics.
this alternate succession of appetites, aversions, hopes and feares is no less in other living creatures than in man; and therefore beasts also deliberate.
i see no marriages where the conjugal compatibility sooner fails than those that we contract upon the account of beauty and amorous desires; there should be more solid and constant foundation, and they should proceed with greater circumspection; this
they are cold, and seek warmth from distilled waters: they are inflamed, and seek coolness from frozen spirits; they are all sick and sore through public opinion.
it is the same with beasts; witness jacob's sheep, and the hares and partridges that the snow turns white upon the mountains.
the first step which the founder of a republic ought to take after the establishment of laws, is to settle a sufficient fund for the maintenance of the magistrates and other officials, and for other public expenses.
which precludes the existence of the said horse, or unless the mind perceives that the idea which it possess of a winged horse is inadequate, in which case it will either necessarily deny the existence of such a horse, or will necessarily be in doubt on
off me for a single moment; he must bind me fast before he goes to sleep, or i shall certainly either knock him on the head or make my escape.
it was thy good fortune to be laughed at: and verily thou spakest like a buffoon. it was thy good fortune to associate with the dead dog; by so humiliating thyself thou hast saved thy life to-day.
and if all ladders henceforth fail thee, then must thou learn to mount upon thine own head: how couldst thou mount upward otherwise?
thirdly, for the words of reason and equity
let me ask therefore what i am, a thinking thing , but what is that? that is a thing, doubting , understanding , affirming , denying , willing , nilling , imagining also, and sensitive . these truely are not a few properties , if they all belong to me.
the people wherewith you plant ought to be gardeners, ploughmen, laborers, smiths, carpenters, joiners, fishermen, fowlers, with some few apothecaries, surgeons, cooks, and bakers.
to ordain an officer in any of the cities, was no more but to bring the people together, to elect them by plurality of votes, whether it were by plurality of elevated hands, or by plurality of voices, or plurality of balls, or beans, or small stones, of
says the most ostentatious man that ever lived.
apart from this "general tone," mill tells us that there was a specific contribution. "the chapter which has had a greater influence on opinion than all the rest, that on the probable future of the labouring classes, is entirely due to her.
and that this should be, no doubt it is much, in a man's self.
but such events are rare; they are exceptions, the cause of which is always to be found in the particular constitution of the state concerned.
for he, who depends on hope and doubts concerning the issue of anything, is assumed to conceive something, which excludes the existence of the said thing in the future; therefore he, to this extent, feels pain (cf. three.
many ill matters and projects are undertaken; and private suits do putrefy the public good. many good matters, are undertaken with bad minds; i mean not only corrupt minds, but crafty minds, that intend not performance.
on any will to consent to anything that is not for the good of the being who wills.
ah! ye preach patience with what is earthly? this earthly is it that hath too much patience with you, ye blasphemers!
moreover, it is a certainty that promptitude in execution diminishes as more people are put in charge of it: where prudence is made too much of, not enough is made of fortune; opportunity is let slip, and deliberation results in the loss of its object.
one must discontinue being feasted upon when one tasteth best: that is known by those who want to be long loved.
honour." this being understood, i maintain that, in our primitive condition, in the true state of nature, egoism did not exist; for as each man regarded himself as the only observer of his actions, the only being in the universe who took any interest in
proceed coldly. and therefore, like a woman, she is a friend to the young, because they are less cautious, fiercer, and master her with greater audacity.
if ever my wrath hath burst graves, shifted landmarks, or rolled old shattered tables into precipitous depths:
the second sort of combination (nexus) is the synthesis of a manifold, in so far as its parts do belong necessarily to each other; for example, the accident to a substance, or the effect to the cause.
in the old testament, the sign of admission was circumcision; in the new testament, baptisme.
thus an expansion which fills a space-for example, caloric, or any other reality in the phenomenal world-can decrease in its degrees to infinity, yet without leaving the smallest part of the space empty; on the contrary, filling it with those lesser
for of many interpretations of the word baptisme, he approveth this in the first place, that by baptisme is meant (metaphorically) a baptisme of penance; and that men are in this sense baptized, when they fast, and pray, and give almes: and so baptisme
if they overcome, your argument is lame; if you, theirs; if they fall short, they verify ignorance; if you fall short, you do it; if they prove that nothing is known, 'tis well; if they cannot prove it, 'tis also well: ut quurn in eadem re paria
and an unsufficient signe of the will of the granter; or if it be avowed by him, then is the representer soveraign, and falleth not under the present question, which is onely of bodies subordinate.
most of the rules and precepts of the world run this way; to drive us out of ourselves into the street for the benefit of public society; they thought to do a great feat to divert and remove us from ourselves, assuming we were but too much fixed there,
neither is it a book for everyone to fist, but the study of select men set apart for that purpose, and whom almighty god has been pleased to call to that office and sacred function: the wicked and ignorant grow worse by it.
to succumb-so wisheth your self; and therefore have ye become despisers of the body. for ye can no longer create beyond yourselves.
"you would see shepherds' haunts deserted, and far and wide empty pastures."--virgil, georg., iii. four hundred seventy six.
is composed, very much offend such as are not used to them; not me; and, indeed, the heat being always equal, constant, and universal, without flame, without smoke, and without the wind that comes down our chimneys, they may many ways sustain comparison
we, on the contrary, would have them at once sound, vigorous plump, high-fed, and chaste; that is to say, both hot and cold; for the marriage, which we tell them is to keep them from burning, is but small refreshment to them, as we order the matter.
and because the making a man's will is in reference to dying, not a man will be persuaded to take a pen in hand to that purpose, till the physician has passed sentence upon and totally given him over, and then betwixt and terror, god knows in how fit a
that way of thought , which i call sense , i can deduce any certain argument for the existence of corporeal beings .
and this divine structure, that we behold of the celestial palace, have we not reason to believe that it is the residence of some possessor, who is much greater than we? is not the most supreme always the most worthy? but we are in the lowest form.
fear was not that i should do ill, but that i should do nothing fear: begets a terrible astonishment and confusion feared, lest disgrace should make such delinquents desperate feminine polity has a mysterious procedure few men have been admired by their
is it not strange that even of the greeks and romans, with so many writers and witnesses, and so many rare and noble exploits, so few are arrived at our knowledge:
but in so far as the mind (three. i.) has inadequate ideas, it is necessarily passive: wherefore the activities of the mind follow solely from adequate ideas, and accordingly the mind is only passive in so far as it has inadequate ideas. q.e.five hundred.
if the snow lies deep, they strap on his snow-shoes, and with the giant plow, plow a furrow from the mountains to the seaboard, in which the cars, like a following drill-barrow, sprinkle all the restless men and floating merchandise in the country for
though the woodchoppers have laid bare first this shore and then that, and the irish have built their sties by it, and the railroad has infringed on its border, and the ice-men have skimmed it once, it is itself unchanged, the same water which my youthful
by and by that boy wants a wife, and very truly and heartily will he know where to find a sincere and sweet mate, without any risk such as milton deplores as incident to scholars and great men.
twenty eight. but we have not yet attained any tolerable satisfaction with regard to the question first proposed. each solution still gives rise to a new question as difficult as the foregoing, and leads us on to farther enquiries.
neither is zarathustra indignant at a convalescent who looketh tenderly on his delusions, and at midnight stealeth round the grave of his god; but sickness and a sick frame remain even in his tears.
the connection of perceptions, the object is called necessary. the principles of modality therefore predicate of a conception nothing more than the procedure of the faculty of cognition which generated it.
let me relieve my conscience by counselling thee to be, in the first place, devout, to god: for this doubtless is our first duty, failing which all others can be of little advantage or grace, but which, duly observed, carries with it necessarily all other
but, in good earnest, as the arm when it is advanced to strike, if it miss the blow, and goes by the wind, it pains us; and as also, that, to make a pleasant prospect, the sight should not be lost and dilated in vague air, but have some bound and object
actions, they reputed a vice. the other thought it was to undervalue the mysteries of venus to draw them out of the private oratory, to expose them to the view of the people; and that to bring them out from behind the curtain was to debase them.
he replied, "that is, so long as they do not abandon all hope of me; but when that shall be the case, you will have a hard task to support them."
cast up the several expences about them, what in them is purely owing to nature, and what to labour, we shall find, that in most of them ninety-nine hundredths are wholly to be put on the account of labour.
when power becometh gracious and descendeth into the visible-i call such condescension, beauty.
the opposite disadvantages may be similarly cured, and, when the government is too lax, tribunals may be set up to concentrate it. this is done in all democracies.
preparations of death present him such words as the memory suggests to the tongue present himself with a halter about his neck to the people presumptive knowledge by silence pretending to find out the cause of every accident priest shall on the
in the little i have had to mediate betwixt our princes-- between the king of navarre, afterwards henry four., and the duc de guise. see de thou, de vita sua, iii. nine.
magnanimity to bite them again, and dare not marry, till first they have made their king a tender of their virginity, if he please to accept it: where the ordinary way of salutation is by putting a finger down to the earth, and then pointing it up toward
besides, if any one, or more of them, pretend a breach of the covenant made by the soveraigne at his institution; and others, or one other of his subjects, or himselfe alone, pretend there was no such breach, there is in this case, no judge to decide the
man slain. the fifty, after having massacred every living soul throughout the whole city, and put fire to this pile, threw themselves lastly into it, finishing their generous liberty, rather after an insensible, than after a sorrowful and disgraceful
their wars are throughout noble and generous, and carry as much excuse and fair pretence, as that human malady is capable of; having with them no other foundation than the sole jealousy of valour.
formerly; those best heirs and scholars of asia--who, as is well known, with their increasing culture and amplitude of power, from homer to the time of pericles, became gradually stricter towards woman, in short, more oriental.
age, alas! and science staid, furnish even weak virtue aid.
eighty six. there is, in dr. tillotson's writings, an argument against the real presence , which is as concise, and elegant, and strong as any argument can possibly be supposed against a doctrine, so little worthy of a serious refutation.
these are mysteries, which mere natural and unassisted reason is very unfit to handle; and whatever system she embraces, she must find herself involved in inextricable difficulties, and even contradictions, at every step which she takes with regard to
understanding. the more excellent sort of historians have judgment to pick out what is most worthy to be known; and, of two reports, to examine which is the most likely to be true: from the condition of princes and their humours, they conclude their
their doctrines of hell, and purgatory, the power of exorcisme, and other doctrines which have no warrant, neither in reason, nor scripture; as also all those traditions which they call the unwritten word of god; but old wives fables?
fortune is like the market; where many times if you can stay a little, the price will fall. again, it is sometimes like sibylla's offer; which at first, offereth the commodity at full, then consumeth part and part, and still holdeth up the price.
xii.) endeavours, as far as possible, to conceive those things which affect us pleasurably; in other words (two. xvii. and coroll.), it endeavours to regard them as present. and, contrariwise (three.
he thought that it might have been a dead tree on the shore, but was finally blown over into the pond, and after the top had become waterlogged, while the butt-end was still dry and light, had drifted out and sunk wrong end up.
if i take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me,
so let us for once be more cautious, let us be "unphilosophical": let us say that in all willing there is firstly a plurality of sensations, namely, the sensation of the condition "away from which we go," the sensation of the condition "towards which we
these principles may flourish and triumph in the schools; where it is, indeed, difficult, if not impossible, to refute them.
gods promising them the possession of the land of canaan; and but seldom metaphorically; and then it is taken for dominion over sinne; (and only in the new testament;) because such a dominion as that, every subject shall have in the kingdome of god, and
who, not being in a state of war, come within the territories belonging to any government, to all parts whereof the force of its laws extends.
they make use of their reason to inquire and debate, but not to fix and determine.
now the intellect of god is the cause both of the essence and the existence of our intellect; therefore, the intellect of god in so far as it is conceived to constitute the divine essence, differs from our intellect both in respect to essence and in
this is a crime; for the hurt is not corporeall, but phantasticall, and (though in this corner of the world, made sensible by a custome not many years since begun, amongst young and vain men,) so light, as a gallant man, and one that is assured of his own
for man by nature chooseth the lesser evill, which is danger of death in resisting; rather than the greater, which is certain and present death in not resisting.
"one, is always too many about me"-thinketh the anchorite. "always once one-that maketh two in the long run!"
and even if one have all the virtues, there is still one thing needful: to send the virtues themselves to sleep at the right time.
vivacious man, who has not only learnt to compromise and arrange with that which was and is, but wishes to have it again as it was and is, for all eternity, insatiably calling out da capo, not only to himself, but to the whole piece and play; and not only
good. the children of israel, were a common-wealth in the wildernesse; but wanted the commodities of the earth, till they were masters of the land of promise; which afterward was divided amongst them, not by their own discretion, but by the discretion of
this, that they were too pleasant, and have deprived themselves of them only for their value: as much thought he of his eyes that put them out.
be necessary to determine this change. from all this it results that action alone, as an empirical criterion, is a sufficient proof of the presence of substantiality, without any necessity on my part of endeavouring to discover the permanence of substance
nay, more, how little cause should we have to place confidence in our reason, if it abandons us in a matter about which, most of all, we desire to know the truth-and not only so, but even allures us to the pursuit of vain phantoms, only to betray us in
and to give himself leisure to deal with it, having forsaken all manner of nourishment, the third day following, after having caused himself to be sprinkled with warm water, he fainted by degrees, and not without some kind of pleasure, as he himself
when zarathustra was thirty years old, he left his home and the lake of his home, and went into the mountains. there he enjoyed his spirit and solitude, and for ten years did not weary of it.
themselves wise--"from submission to arbitrary laws," as the anarchists say, and thereby fancy themselves "free," even free-spirited.
intuition. in the next place we shall take away from this intuition all that belongs to sensation, so that nothing may remain but pure intuition, and the mere form of phenomena, which is all that the sensibility can afford a priori.
then he addressed all three of us. he blessed god that in his extremity he had the happiness to be surrounded by those whom he held dearest in the world, and he looked upon it as a fine spectacle, where four persons were together, so unanimous in their
to do an unjust thing, such as is to make an unjust war, (for they never had such a power in themselves) they ought not to be charged as guilty of the violence and unjustice that is committed in an unjust war, any farther than they actually abet it; no
into his camp, which after their manner is very magnificent, and therefore resigned that honour to his brother; but this was all of the office of a general that he resigned; all the rest of greatest utility and necessity he most, exactly and gloriously
the assertorical speaks of logical reality or truth; as, for example, in a hypothetical syllogism, the antecedens presents itself in a problematical form in the major, in an assertorical form in the minor, and it shows that the proposition is in harmony
i do not know any one that can muster more parts, both natural and acquired, proper to maintain dominion, than he; yet he is fallen from it like a child.
too great hath been the tension of my cloud: 'twixt laughters of lightnings will i cast hail-showers into the depths.
those who would assert that this position is not universally true nor without exception, have only one, and that an easy method of refuting it; by producing that idea, which, in their opinion, is not derived from this source.
will any one pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case, not in another.
thus spake zarathustra and was about to go; but the nondescript grasped at a corner of his garment and began anew to gurgle and seek for words. "stay," said he at last-
but a father worn out with age and infirmities, and deprived by weakness and want of health of the common society of men, wrongs himself and his to amass a great heap of treasure.
nor do women so much delight those who make a common practice of the sport. he who will not give himself leisure to be thirsty can never find the true pleasure of drinking.
and it is also a world! forgive it, however, that my pride here findeth expression, for here i have not mine equal. therefore said i: 'here am i at home.'
for our hands are too cleanly for that roast. will zarathustra steal the bite from the devil? well then, good luck to the repast! if only the devil is not a better thief than zarathustra!-he will steal them both, he will eat them both!"
all experience. but with respect to the questions how they make experience possible, and what are the principles of the possibility thereof with which they present us in their application to phenomena, the following section on the transcendental exercise
as if to that king of kings it were more or less to subvert a kingdom, or to move the leaf of a tree; or as if his providence acted after another manner in inclining the event of a battle than in the leap of a flea.
translation, that certainly he either knew the true fancy of the author, or having, by being long conversant with him, imprinted a vivid and general idea of that of plutarch in his soul, he has delivered us nothing that either derogates from or
'tis an exercise for which my natural gaiety renders me fit enough, and which, if it be not so tense and serious as the other i spoke of but now, is, as lycurgus thought, no less smart and ingenious, nor of less utility.
the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour's discourse,
very extreme of all vices disguise, by their abridgments and at their own choice epicurus flatterer in your old age or in your sickness he felt a pleasure and delight in so noble an action he judged other men by himself i cannot well refuse to play with
'tis a good, warlike, and generous people, but capable of obedience and discipline, and of whom the best use may be made, if well guided. they say also that my administration passed over without leaving any mark or trace. good!
no more going to hades (from which word perhaps our word hell is derived,) which is the same with no more dying.
interlude, the transition of europe from rousseau to napoleon, and to the rise of democracy. weber--but what do we care nowadays for "freischutz" and "oberon"! or marschner's "hans heiling" and "vampyre"! or even wagner's "tannhauser"!
doctrines of the church are built, as on their foundation. a fift is (one cor. three. ver. eleven, twelve, c.) "other foundation can no man lay, than that which is laid, jesus is the christ.
there are few things wherein we can give a sincere judgment, by reason that there are few wherein we have not, in some sort, a private interest.
explanation--between pity and sympathy (misericordia) there seems to be no difference, unless perhaps that the former term is used in reference to a particular action, and the latter in reference to a disposition.
structure; perdam sapientiam sapientium, et prudentiam prudentium reprobabo. "i will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent."
--having resolved to poison adrian, cardinal of corneto, with whom pope alexander six., his father and himself, were to sup in the vatican, he sent before a bottle of poisoned wine, and withal, strict order to the butler to keep it very safe.
you will be in doubt to which of the two the design tends; and the extreme of laughter does at last bring tears:
one propose formless and undetermined fancies, like those who publish doubtful questions, to be after a disputed upon in the schools, not to establish truth but to seek it; and i submit them to the judgments of those whose office it is to regulate, not my
this zeal has universally been looked upon from heaven with a gracious eye. all governments have reaped fruit from their devotion; impious men and actions have everywhere had suitable events.
we may give what explanation we please of this unwillingness; we may attribute it to pride, a name which is given indiscriminately to some of the most and to some of the least estimable feelings of which mankind are capable; we may refer it to the love of
thus spake zarathustra on the ridge of the mountain where it was cold: when, however, he came into the vicinity of the sea, and at last stood alone amongst the cliffs, then had he become weary on his way, and eagerer than ever before.
fourthly, seeing people cannot be taught this, nor when 'tis taught, remember it, nor after one generation past, so much as know in whom the soveraign power is placed, without setting a part from their ordinary labour, some certain times, in which they
if we were defective in the intelligence of sounds, of harmony, and of the voice, it would cause an unimaginable confusion in all the rest of our science; for, besides what belongs to the proper effect of every sense, how many arguments, consequences, and
"he let loose his whole fury."--aeneid, xii. four hundred ninety nine.
for my own part, one was never so effectually deterred from frequenting a man's house, by any kind of cerberus whatever, as by the parade one made about dining me, which i took to be a very polite and roundabout hint never to trouble him so again.
the apostles therefore laboured by reason to confute their idolatry; and that done, to perswade them to the faith of christ, by their testimony of his life, and resurrection.
fastned at one end, to the lips of that man, or assembly, to whom they have given the soveraigne power; and at the other end to their own ears.
germander; flags; orange-trees; lemon-trees; and myrtles, if they be stoved; and sweet marjoram, warm set.
they abhor men as tasteless, dull, and inconvertible, and console themselves with color-bags and blocks of marble. they reject life as prosaic, and create a death which they call poetic.
love ever your neighbour as yourselves-but first be such as love themselves-
he says true; for in its excess, it enslaves our natural freedom, and by an impertinent subtlety, leads us out of the fair and beaten way that nature has traced for us.
it is enough to say, perhaps, that however much we may deplore the exaggeration of mill's references to his wife, we recognise that, for whatever reason, the pair lived an ideally happy life.
matched with a gentleman much better known to him.
than death itself fear of the fall more fevers me than the fall itself fear to lose a thing, which being lost, cannot be lamented?
as between michaiah, and the rest of the four hundred; and such giving of the lye to one another, (as in jerem.
ninety two. who has not, at one time or another--sacrificed himself for the sake of his good name?
as it is plain by all which he has added immediately after, that he has taken it from that dialogue, he has grossly mistaken plato's sentiment, who says here no more than this, that the philosopher is so ignorant of what his neighbour does, that he scarce
determine (by apprehension) that which antecedes it.
an honest, hard-working, but shiftless man plainly was john field; and his wife, she too was brave to cook so many successive dinners in the recesses of that lofty stove; with round greasy face and bare breast, still thinking to improve her condition one
the first and most important deduction from the principles we have so far laid down is that the general will alone can direct the state according to the object for which it was instituted, i.e.
community, and make one body politic; other promises, and compacts, men may make one with another, and yet still be in the state of nature. the promises and bargains for truck, c.
and thus all private judgment of every particular member being excluded, the community comes to be umpire, by settled standing rules, indifferent, and the same to all parties; and by men having authority from the community, for the execution of those
i enter into conference, and dispute with great liberty and facility, forasmuch as opinion meets in me with a soil very unfit for penetration, and wherein to take any deep root; no propositions astonish me, no belief offends me, though never so contrary
because this state, being created by the prince, knows that it cannot exist without his friendship and protection, and will do all it can to keep them, and a city used to liberty can be more easily held by means of its citizens than in any other way, if
chapter forty six. of darknesse from vain philosophy, and fabulous traditions
become strong enough, hard enough, artist enough....
sparkle when you split this wood; the bass; the hornbeam; the celtis occidentalis , or false elm, of which we have but one well-grown; some taller mast of a pine, a shingle tree, or a more perfect hemlock than usual, standing like a pagoda in the midst of
now, as it ought properly to be only a canon for judging of the empirical use of the understanding, this kind of logic is misused when we seek to employ it as an organon of the universal and unlimited exercise of the understanding, and attempt with the
"pugiles etiam, quum feriunt, in jactandis caestibus ingemiscunt, quia profundenda voce omne corpus intenditur, venitque plaga vehementior."
we must remember that only in these cases of conflict between secondary principles is it requisite that first principles should be appealed to.
in like manner, upon the saying of the lord, that he had rolled off from the people the reproach of egypt, the writer saith, "the place is called gilgal unto this day;" which to have said in the time of joshua had been improper.
yet because every act of mans will, and every desire, and inclination proceedeth from some cause, which causes in a continuall chaine (whose first link in the hand of god the first of all causes) proceed from necessity.
but both hold equally that morality must be deduced from principles; and the intuitive school affirm as strongly as the inductive, that there is a science of morals.
--as much said the greeks of that which flaminius brought into their country; and philip, beholding from an eminence the order and distribution of the roman camp formed in his kingdom by publius sulpicius galba, spake to the same effect.
of so many thousands of valiant men who have died within these fifteen hundred years in france with their swords in their hands, not a hundred have come to our knowledge.
all phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented.
there is no people on earth the choice of whose pleasures is not decided by opinion rather than nature. right men's opinions, and their morality will purge itself.
he was proud of having discovered a new faculty in man, the faculty of synthetic judgment a priori.
eighteen years" (which was the age at which la boetie wrote his "servitude volontaire"), speaks of "a boy of sixteen" as occurring only in the common editions, and it would seem tolerably clear that this more important work was, in fact, the production to
in the fall the loon ( colymbus glacialis ) came, as usual, to moult and bathe in the pond, making the woods ring with his wild laughter before i had risen.
for what are the classics but the noblest recorded thoughts of man? they are the only oracles which are not decayed, and there are such answers to the most modern inquiry in them as delphi and dodona never gave.
clearer, and he turned quite with violence in his bed, so that all began again to entertain the hope which we had lost only upon witnessing his extreme prostration.
note), it endeavours to conceive such things as exclude the existence of what it hates; therefore the image of a thing, which excludes the existence of what the mind hates, helps the aforesaid mental effort, in other words (three. xi.
theirs have the same effect with other weak and ill-applied medicines; they have only set the humours they would purge more violently in work, stirred and exasperated by the conflict, and left them still behind.
of them suddenly gave up the ghost upon the stool), and would aggravate this divine vengeance by the circumstances of the place, might as well add the death of heliogabalus, who was also slain in a house of office.
again, when the sons of samuel, (one sam.eight.three) being constituted by their father judges in bersabee, received bribes, and judged unjustly, the people of israel refused any more to have god to be their king, in other manner than he was king of other
in farewells, we oftener than not heat our affections towards the things we take leave of; i take my last leave of the pleasures of this world: these are our last embraces.
thus the possessors, being regarded as depositaries of the public good, and having their rights, respected by all the members of the state and maintained against foreign aggression by all its forces, have, by a cession which benefits both the public and
but so wisheth our type; and i love those who do not wish to preserve themselves, the down-going ones do i love with mine entire love: for they go beyond.-
as yet hath the hour of my final struggle not come to me-or doth it come to me perhaps just now? verily, with insidious beauty do sea and life gaze upon me round about:
now for the worship of saints, and images, and reliques, and other things at this day practised in the church of rome, i say they are not allowed by the word of god, not brought into the church of rome, from the doctrine there taught; but partly left in
what socrates did towards his end, to look upon a sentence of banishment as worse than a sentence of death against him, i shall, i think, never be either so decrepid or so strictly habituated to my own country to be of that opinion.
"lust, like a wild beast, being more excited by being bound, breaks from his chains with greater wildness."--livy, xxxiv. four.
and in good plight; and after he came to seven years of age, to teach him to ride and to go a-hunting.
let the maiden, with erect soul, walk serenely on her way, accept the hint of each new experience, search in turn all the objects that solicit her eye, that she may learn the power and the charm of her new-born being, which is the kindling of a new dawn
and moreover, being that hunting, tennis, and butts are our exercises, and he has heard so, he has taken a liking to them, will ride a-hunting, and believes he has as good share of the sport as we have; and will express himself as angry or pleased as the
compared with those we have just related of the spartan virtue.
when the old bell-wether at the head rattles his bell, the mountains do indeed skip like rams and the little hills like lambs.
to him to whom it is made; that is, to the spectator.
senses each of them is said to justifie.
may cover only artificial machines and movements , but i judge them to be men; so that what i thought i only saw with my eyes, i comprehend by my judicative faculty , which is my soul .
to tell the truth and to aim straight: that is the first persian virtue. am i understood?...
lo, this is the tarantula's den! wouldst thou see the tarantula itself? here hangeth its web: touch this, so that it may tremble.
who have the stone (so scornfully they use us in our miseries) the excrement of rats beaten to powder, and such like trash and fooleries which rather carry a face of magical enchantment than of any solid science.
but the nature of men being as it is, the setting forth of publique land, or of any certaine revenue for the common-wealth, is in vaine; and tendeth to the dissolution of government, and to the condition of meere nature, and war, assoon as ever the
in rome itself there was pestilence and starvation, the one brought from the east by verus's legions, the other caused by floods which had destroyed vast quantities of grain.
i fathomed it easily with a cod-line and a stone weighing about a pound and a half, and could tell accurately when the stone left the bottom, by having to pull so much harder before the water got underneath to help me.
"exilioque domos et dulcia limina mutant,"
now, if such desire could be excessive, human nature considered in itself alone would be able to exceed itself, or would be able to do more than it can, a manifest contradiction. therefore, such desire cannot be excessive. q.e.five hundred.
with what greediness are the miraculous accounts of travellers received, their descriptions of sea and land monsters, their relations of wonderful adventures, strange men, and uncouth manners?
we must regard one and the same conception, on the one hand , in relation to experience as an object of the senses and of the understanding, on the other hand , in relation to reason, isolated and transcending the limits of experience, as an object of
of the canonicall, josephus a learned jew, that wrote in the time of the emperor domitian, reckoneth twenty two, making the number agree with the hebrew alphabet. st. jerome does the same, though they reckon them in different manner.
good wit, or fancy; good judgement; discretion
adam if he had not sinned, had had an eternall life on earth: and that mortality entred upon himself, and his posterity, by his first sin.
we can easily gather from what has been said, that this depends in great measure on education.
(whether one cogitate the number in the addition of both, is not at present the question; for in the case of an analytical proposition, the only point is whether i really cogitate the predicate in the representation of the subject.) but although the
eighty nine. dreadful experiences raise the question whether he who experiences them is not something dreadful also.
made three criminals for having found one innocent, and caused them all to be despatched: the first soldier, because sentence had passed upon him; the second, who had lost his way, because he was the cause of his companion's death; and the hangman, for
since humanity came into being, man hath enjoyed himself too little: that alone, my brethren, is our original sin!
prop. fourteen. the human mind is capable of perceiving a great number of things, and is so in proportion as its body is capable of receiving a great number of impressions.
as moral philosophy seems hitherto to have received less improvement than either geometry or physics, we may conclude, that, if there be any difference in this respect among these sciences, the difficulties, which obstruct the progress of the former,
my dog i do not much lament the dead, and should envy them rather i had rather be old a brief time, than be old before old age i owe it rather to my fortune than my reason incline the history to their own fancy it (my books) may know many things that are
but if the force of custom simple and separate, be great, the force of custom copulate and conjoined and collegiate, is far greater.
since the french revolution the influence of woman in europe has declined in proportion as she has increased her rights and claims; and the "emancipation of woman," insofar as it is desired and demanded by women themselves (and not only by masculine
but that which takes my fancy most in the heroic class, is the good-humor and hilarity they exhibit. it is a height to which common duty can very well attain, to suffer and to dare with solemnity.
the hour-hand moved on, the timepiece of my life drew breath-never did i hear such stillness around me, so that my heart was terrified.
i shall conclude with observing, that no clergy are more celebrated for strictness of life and manners than the secular clergy of france, particularly the rectors or cures of paris, who bear testimony to these impostures.
i regard it then as certain, that government did not begin with arbitrary power, but that this is the depravation, the extreme term, of government, and brings it back, finally, to just the law of the strongest, which it was originally designed to remedy.
and yet i have seen a gentleman who only communicated his life by the workings of his belly: you might see on his premises a show of a row of basins of seven or eight days' standing; it was his study, his discourse; all other talk stank in his nostrils.
men seeing the nature of this man like that of the brute, think that he has never possessed the innate faculty of reason. are those the true and natural sentiments of man?"
winged or it is legged. it is hardly as if you had seen a wild creature when a rabbit or a partridge bursts away, only a natural one, as much to be expected as rustling leaves.
he saw his son lapsed to atheism, to the esprit, to the pleasant frivolity of clever frenchmen--he saw in the background the great bloodsucker, the spider skepticism; he suspected the incurable wretchedness of a heart no longer hard enough either for evil
all rising to great place is by a winding star; and if there be factions, it is good to side a man's self, whilst he is in the rising, and to balance himself when he is placed.
much better it is in the state of nature, wherein men are not bound to submit to the unjust will of another: and if he that judges, judges amiss in his own, or any other case, he is answerable for it to the rest of mankind.
but the ordinary constitution of human bodies is quite otherwise, and their best and chiefest excellency is to be exempt from smell.
died, as why it was unworthy of his duty that he died there.
be assured, that those renowned lies, which have spread and flourished to such a monstrous height, arose from like beginnings; but being sown in a more proper soil, shot up at last into prodigies almost equal to those which they relate.
nay, the same man, in divers times, differs from himselfe; and one time praiseth, that is, calleth good, what another time he dispraiseth, and calleth evil: from whence arise disputes, controversies, and at last war.
the eye is the first circle; the horizon which it forms is the second; and throughout nature this primary figure is repeated without end. it is the highest emblem in the cipher of the world. st.
overrun of his. the destruction of a year's product or two (for it seldom reaches four or five) is the utmost spoil that usually can be done: for as to money, and such riches and treasure taken away, these are none of nature's goods, they have but a
forty six. intemperance is the excessive desire and love of drinking.
when all this went on zarathustra spake only a word: "my children are nigh, my children"-, then he became quite mute. his heart, however, was loosed, and from his eyes there dropped down tears and fell upon his hands.
cesare borgia was considered cruel, but his cruelty had settled the romagna, united it, and brought it peace and confidence.
the late discovered nations, so abundantly furnished with natural meat and drink, without care, or without cookery, may give us to understand that bread is not our only food, and that, without tillage, our mother nature has provided us sufficiently of all
from the definition of a circle it follows at once that the path of a movable point in a plane which remains at a constant distance from a fixed point is a circle; also that any point p in the plane is inside, outside, or on the circumference of a circle
nourishment, as is necessary to life, and motion.
by this constitution, a kingdome is acquired to god.
the great disgust at man-it strangled me and had crept into my throat: and what the soothsayer had presaged: "all is alike, nothing is worth while, knowledge strangleth."
i will omit his other actions, which were all of this kind and which all succeeded well, and the shortness of his life did not suffer him to experience the contrary, for had times succeeded in which it was necessary to act with caution, his ruin would
itself in due order in private tis better to lean towards doubt than assurance--augustine tis evil counsel that will admit no change tis far beyond not fearing death to taste and relish it tis for youth to subject itself to common opinions tis impossible
will let him. i was the other day in a company where one, i know not who, of my fraternity brought us intelligence of a new sort of pills made up of a hundred and odd ingredients: it made us very merry, and was a singular consolation, for what rock could
truth and falsehood in all propositions on this subject, and a truth and falsehood, which lie not beyond the compass of human understanding.
i believe it is the very same condition those people are in, whom we see swoon with weakness in the agony of death we pity them without cause, supposing them agitated with grievous dolours, or that their souls suffer under painful thoughts.
what should we do with those people who admit of no evidence that is not in print, who believe not men if they are not in a book, nor truth if it be not of competent age?
"ipsa se velocitas implicat."--seneca, ep. forty four
three. on this necessity a priori is also founded the possibility of apodeictic principles of the relations of time, or axioms of time in general, such as: "time has only one dimension," "different times are not coexistent but successive" (as different
explanation--to cruelty is opposed clemency, which is not a passive state of the mind, but a power whereby man restrains his anger and revenge.
"know you not that, when dead, there can be no other living self to lament you dead, standing on your grave."--idem., ibid., eight hundred ninety eight.
and this is chiefly the case of men, that in these days live under christian soveraigns.
they will wish, and seek for the opportunity, which in the change, weakness and accidents of human affairs, seldom delays long to offer itself.
in their memory; and less to their the power, even out of to make their malice die with them, but extending the life of their hatred even beyond their own. unjust judges, who defer judgment to a time wherein they can have no knowledge of the cause!
and according to this proper, and generally received meaning of the word, a free-man, is "he, that in those things, which by his strength and wit he is able to do, is not hindred to doe what he has a will to."
of new dominions acquired by the power of others or by fortune
it is true, next week i shall have languid moods, when i can well afford to occupy myself with foreign objects; then i shall regret the lost literature of your mind, and wish you were by my side again.
been obliged to obey him. as to the venetians, if one considers the progress they made, it will be seen that they acted surely and gloriously so long as they made war with their own forces; that it was before they commenced their enterprises on land that
but for the place of the damned after the resurrection, it is not determined, neither in the old, nor new testament, by any note of situation; but onely by the company: as that it shall bee, where such wicked men were, as god in former times in
those of these first discoverers to have been.
he is king of kings, are lawes. but of the kingdome of god, as king of kings, and as king also of a peculiar people, i shall speak in the rest of this discourse.
but it belongs to logic alone, because it is valid of cognitions, merely as cognitions and without respect to their content, and declares that the contradiction entirely nullifies them.
xi. all right angles are equal to one another.
their whimpering is offensive to the living and vain to the dead. we should willingly give them leave to laugh after we are dead, provided they will smile upon us whilst we are alive.
were obliged by the constitutions of the emperour to observe; and should be like the reports of cases judged, if other judges be by the law of england bound to observe them.
she had passed the age of four score and ten in a very happy state, both of body and mind; being then laid upon her bed, better dressed than ordinary and leaning upon her elbow, "the gods," said she, "o sextus pompeius, and rather those i leave than those
it is an assured sign of a worthy and generous spirit, whom honor amends.
imprisonment, is when a man is by publique authority deprived of liberty; and may happen from two divers ends; whereof one is the safe custody of a man accused; the other is the inflicting of paine on a man condemned.
prop. thirty eight. those things, which are common to all, and which are equally in a part and in the whole, cannot be conceived except adequately.
an example of this taken from physical science is found in werter's neptunian geology. but let me keep to the example already quoted above, for it is nearest to us.
which cannot well be supposed, shall be in heaven. but how good soever this reason may be, i will not trust to it, without very evident places of scripture. the state of salvation is described at large, isaiah, thirty three. ver.
they are always real, because they concern the existence of substance (negations are only determinations, which express the non-existence of something in the substance).
this debt, the which itself is not done by this correction, and we yet remain some days in arrear: and yet, by this means, such order might be taken for the future, arranging that after the revolution of such or such a number of years, the supernumerary
lastly, the pacts and covenants, by which the parts of this body politique were at first made, set together, and united, resemble that fiat, or the let us make man, pronounced by god in the creation.
nam tunc quamvis forte non ea mente id agit populo plane ut incommodet: tamen quia quod praecipuum est regiae dignitatis amifit, ut summus scilicet in regno secundum deum sit, solo deo inferior, atque populum etiam totum ignorantem vel invitum, cujus
use; he made men bathe in cold water, even in winter, and plunged his sick patients in the natural waters of streams.
but the foundation for this kind of idealism we have already destroyed in the transcendental sthetic.
neither are only these generals plainly discover'd and known by me, but also by attentive consideration, i perceive innumerable particulars concerning the shapes , number , and motion of these bodies; the truth whereof is so evident , and agreeable to my
even in the very seat of the muses, he should make so little mention of learning; as if that generous youth, disdaining all other subjection but that of virtue, ought to be supplied, instead of tutors to read to them arts and sciences, with such masters
i have coveted understanding for the service of my present and real conveniences, and not to lay up a stock for my posterity.
those that are thus bound to you and are not rapacious, must be honoured and loved; those who are not bound must be considered in two ways, they either do this through pusillanimity and natural want of courage, and in this case you ought to make use of
the effect of custom, in preventing any misgiving respecting the rules of conduct which mankind impose on one another, is all the more complete because the subject is one on which it is not generally considered necessary that reasons should be given,
he is a sot, his taste is palled and flat; he no more enjoys what he has than one that has a cold relishes the flavour of canary, or than a horse is sensible of his rich caparison.
the hour when ye say: "what good is my reason! doth it long for knowledge as the lion for his food? it is poverty and pollution and wretched self-complacency!"
once more, on the left, where are seen the well and lilac bushes by the wall, in the now open field, lived nutting and le grosse. but to return toward lincoln.
the same law of nature, that does by this means give us property, does also bound that property too. god has given us all things richly, one tim. vi. twelve. is the voice of reason confirmed by inspiration. but how far has he given it us? to enjoy.
complete discomfiture, received the whole contents in his ruffled bosom.
that the property which men have with difficulty acquired by long-continued struggling and hard work should afterwards come into the hands of women, who, in their want of reason, either squander it within a short time or otherwise waste it, is an
stories are neither old nor unknown to fame. these men were brought to destruction for no other reason than that, settled as they were in my principles, their lives were a manifest contrast to the ways of the wicked.
administer consolation. 'tis our vice that we more unwillingly look upon what is above, than willingly upon what is below; and solon was used to say, that "whoever would make a heap of all the ills together, there is no one who would not rather choose to
and so in groups where debate is earnest, and especially on high questions, the company become aware that the thought rises to an equal level in all bosoms, that all have a spiritual property in what was said, as well as the sayer.
hence it will not be a geometrical line no matter how nearly it may approach to one. this is the reason that euclid postulates the drawing of a right line from one point to another.
but the terrible and innumerable quarrels and disorders that would necessarily arise from so dangerous a privilege, show, more than anything else, how much human governments stood in need of a more solid basis than mere reason, and how expedient it was
each one began to consider the rest, and to wish to be considered in turn; and thus a--value came to be attached to public esteem.
above all, there ought to be brought store of biscuit, oat-meal, flour, meal, and the like, in the beginning, till bread may be had.
they had done well." by which they set a greater value upon wisdom, comparing and putting it into the balance with health, than they do with this other proposition, which is also theirs; they say that if circe had presented ulysses with the two potions,
the sphere of experience. but on this we shall have occasion to touch afterwards. fourteen
but as the inventions of men are woven, so also are they ravelled out; the way is the same, but the order is inverted: the web begins at the first elements of power, which are wisdom, humility, sincerity, and other vertues of the apostles, whom the people
and so we come to erre, by "giving heed to seducing spirits," and the daemonology of such "as speak lies in hypocrisie," (or as it is in the originall, one tim. four.one,two.
he does not desire it, his eyes will some day be opened to the fact that there is nevertheless a mask of him there--and that it is well to be so.
there may be disguise and dissimulation in all the rest: where these fine philosophical discourses are only put on, and where accident, not touching us to the quick, gives us leisure to maintain the same gravity of aspect; but, in this last scene of
forty seven. of the uncertainty of our judgment.
domitosque herculea manu telluris juvenes, unde periculum fulgens contre mu it domus saturai veteris.
upon thine own head, and beyond thine own heart! now must the gentlest in thee become the hardest.
but it is hard to say, that prayer, fasting, and almes, have any similitude with dipping. the same is used also mat. three. eleven. (which seemeth to make somewhat for purgatory) for a purging with fire.
i have observed them to be formed in me whilst i dream , without the help of any external object .
the strength of the people, on the other hand, acts only when concentrated: when spread abroad, it evaporates and is lost, like powder scattered on the ground, which catches fire only grain by grain.
for my part, one shall think it sufficient, if the present hints excite the curiosity of philosophers, and make them sensible how defective all common theories are in treating of such curious and such sublime subjects.
for there is no such flatterer as is a man's self; and there is no such remedy against flattery of a man's self, as the liberty of a friend. counsel is of two sorts: the one concerning manners, the other concerning business.
proficit vitiorum ignoratio, quam in his cognitio virtutis .
he whom the poles have elected for their king,-- stephen bathory --since ours came thence, who is, indeed, one of the greatest princes of this age, never wears any gloves, and in winter or whatever weather can come, never wears other cap abroad than that
will you know what i think of it? i think they are nothing but shadows of some imperfect images and conceptions that they know not what to make of within, nor consequently bring out; they do not yet themselves understand what they would be at, and if you
but the mask taken off, and things being referred to the decision of truth and reason, he will find his judgment as it were altogether overthrown, and yet restored to a much more sure estate.
idiom. it was a strange and a new undertaking for me; but having by chance at that time nothing else to do, and not being able to resist the command of the best father that ever was, i did it as well as i could; and he was so well pleased with it as to
but, as countless events may change the relations of a people, not only may different governments be good for different peoples, but also for the same people at different times.
we cognize objects as things in themselves, although in the whole range of the sensuous world, investigate the nature of its objects as profoundly as we may, we have to do with nothing but phenomena.
the truth, of which the received doctrine embodies only a part. popular opinions, on subjects not palpable to sense, are often true, but seldom or never the whole truth.
most good managers look upon it as a horrible thing to live always thus in uncertainty, and do not consider, in the first place, that the greatest part of the world live so: how many worthy men have wholly abandoned their own certainties, and yet daily do
consequently every substance (inasmuch as it can have succession predicated of it only in respect of its determinations) must contain the causality of certain determinations in another substance, and at the same time the effects of the causality of the
spent the time of their leasure, in teaching or in disputing of their opinions: and some in any place, where they could get the youth of the city together to hear them talk.
no skill was theirs the luscious grape with honey's sweetness to confuse; nor china's soft and sheeny silks t' empurple with brave tyrian hues.
who, however, could take thy melancholy off thy shoulders? for that i am too weak. long, verily, should we have to wait until some one re-awoke thy god for thee.
those dangerous and noxious creatures, that will be sure to destroy him whenever he falls into their power.
he had occasion to present only seven copies of his book according to this resolution.
qualities of body. we know, that, in fact, heat is a constant attendant of flame; but what is the connexion between them, we have no room so much as to conjecture or imagine.
before the appropriation of land, he who gathered as much of the wild fruit, killed, caught, or tamed, as many of the beasts, as he could; he that so imployed his pains about any of the spontaneous products of nature, as any way to alter them from the
they enjoy the other pleasures as they do that of sleep, without knowing it.
"i can devise, nor find anything else to please you: 'tis the same thing over and over again."--lucretius iii. nine hundred fifty seven
relation to possible experience, and therefore cannot be proved except by means of a deduction of the possibility of experience, it is no wonder that while it has served as the foundation of all experience (for we feel the need of it in empirical
the marks of a prophet in the old law, miracles, and doctrine conformable to the law
if we bear in mind that the election of rulers is a function of government, and not of sovereignty, we shall see why the lot is the method more natural to democracy, in which the administration is better in proportion as the number of its acts is small.
oh, just look at those tabernacles which those priests have built themselves! churches, they call their sweet-smelling caves!
be it life or death, we crave only reality. if we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business.
she should be more enslaved than the hebrews, more oppressed than the persians, and more scattered than the athenians; without a head, without order, beaten, despoiled, lacerated, and overrun, and that she should have suffered ruin of every kind.
every man has to learn the points of compass again as often as he awakes, whether from sleep or any abstraction.
not possibly to be avoided. so that there is no supple motion of body, nor any movement in the handling of arms, how irregular or ungraceful soever, that we need condemn, if they serve to protect us from the blow that is made against us.
consequently an emotion felt towards what is past or future is less intense, other conditions being equal, than an emotion felt towards something present.
soul, but only takes notice of the effect lactantius, seneca, and most of the dogmatists, have confessed that it was a thing they did not understand; after all this enumeration of opinions, harum sententiarum quo vera sit, deus aliquis viderit: "of these
"for at our birth if it infused be, why do we then retain no memory of our foregoing life, and why no more remember any thing we did before?"
representation of the object. but as they are, nevertheless, always synthetical, they are so merely subjectively.
the objection likely to be made to this argument, would probably take some such form as the following.
private affairs are even of much less importance, because the aggregate of the common happiness furnishes a greater proportion of that of each individual, so that there is less for him to seek in particular cares.
this we might call the qualitative plurality of characteristic marks, which belong to a conception as to a common foundation, but are not cogitated as a quantity in it.
cultivated it led a pious and useful life, and that they alone were left of the race of king saturn."
down from your ancestors, possess every other sort of qualification, to establish, not merely by your example, but by your authoritative testimony, that such is not always the case: the more so that, though 'tis more natural with the gascons to act than
as such a weary ship in the calmest cove, so do i also now repose, nigh to the earth, faithful, trusting, waiting, bound to it with the lightest threads.
besides, it maketh nothing to the power of any pastor, (unlesse he have the civill soveraignty,) what kind of government is the best; because their calling is not to govern men by commandement, but to teach them, and perswade them by arguments, and leave
a man who stands united with his thought conceives magnificently of himself. he is conscious of a universal success, even though bought by uniform particular failures. no advantages, no powers, no gold or force, can be any match for him.
i cannot see what you see, because i am caught up by a strong wind and blown so far in one direction that i am out of the hoop of your horizon.
we have seen or heard of many extraordinary young men who never ripened, or whose performance in actual life was not extraordinary.
he arrived at the beginning of may one thousand five hundred eighty one, at bagno della villa, where he established himself, order to try the waters.
speed, hoping in so short a career both to keep their order and to husband their breath, and at the same time to give the advantage of impetuosity and impression both to their persons and their missile arms.
the contrary, is sorry that he is not double, treble, or quadruple, and that he has not many souls and many wills, to confer them all upon this one object.
let us confess it, we men: we honour and love this very art and this very instinct in woman: we who have the hard task, and for our recreation gladly seek the company of beings under whose hands, glances, and delicate follies, our seriousness, our
it was as if i had left a cheerful housekeeper behind. it was i and fire that lived there; and commonly my housekeeper proved trustworthy.
proof.--the first element, which constitutes the essence of the mind, is nothing else but the idea of the actually existent body (two. xi. and xiii.), which (two. xv.) is compounded of many other ideas, whereof some are adequate and some inadequate (two.
among the branches of philosophy, i had, at an earlier period, given some attention to logic, and among those of the mathematics to geometrical analysis and algebra,--three arts or sciences which ought, as i conceived, to contribute something to my
a like ambiguity and circumlocution seem to run through that philosopher's reasonings on this as well as most other subjects.
twenty four this book was writ by mons. montgeron, counsellor or judge of the parliament of paris, a man of figure and character, who was also a martyr to the cause, and is now said to be somewhere in a dungeon on account of his book.
whatsoever. but, even if we could transfer our liberty, as we do our property, there would be a great difference with regard to the children, who enjoy the father's substance only by the transmission of his right; whereas, liberty being a gift which they
defend; which is the reason, says xenophon, why those of asia carried their wives and concubines, with their choicest jewels and greatest wealth, along with them to the wars.
how god speaketh to a man immediately, may be understood by those well enough, to whom he hath so spoken; but how the same should be understood by another, is hard, if not impossible to know.
i desire to know, whether it be certain, that a man dreaming , that the doubts whether he dream or not , may not dream , that he joyns his dream to the ideas of things past long since; if he may, than those actions of his past life, may be thought as true
elevated is then your body, and raised up; with its delight, enraptureth it the spirit; so that it becometh creator, and valuer, and lover, and everything's benefactor.
may reasonably make us expect she should present us with all sorts of faces. can there be a more express act of justice than this? the duc de valentinois,-- caesar borgia.
that it is against nature for money to beget money; and the like.
consequently, every transition from one state into another, is always effected in a time contained between two moments, of which the first determines the state which the thing leaves, and the second determines the state into which the thing passes.
as to his military experience, he was excellent in all the qualities of a great captain, as it was likely he should, being almost all his life in a continual exercise of war, and most of that time with us in france, against the germans and franks: we
i did all that in me lay to reform and regulate myself from pleasures, at a time when i had health and vigour to enjoy them; i should be ashamed and envious that the misery and misfortune of my old age should have credit over my good healthful, sprightly,
paternal power is only where minority makes the child incapable to manage his property; political, where men have property in their own disposal; and despotical, over such as have no property at all.
for the emotions, whereby we are daily assailed, are generally referred to some part of the body which is affected more than the rest; hence the emotions are generally excessive, and so fix the mind in the contemplation of one object, that it is unable to
nevertheless, it stood through a great many hasty-puddings.
but still it must be with his own consent, i.e.
the other. (the fear of the "eternal misunderstanding": that is the good genius which so often keeps persons of different sexes from too hasty attachments, to which sense and heart prompt them--and not some schopenhauerian "genius of the species"!)
the egyptians, with an impudent prudence, interdicted, upon pain of hanging, that any one should say that their gods, serapis and isis, had formerly been men; and yet no one was ignorant that they had been such; and their effigies, represented with the
well where there was no danger was a common thing; but that to do well where there was danger was the proper office of a man of virtue.
so again, when men make mistakes in calculation, they have one set of figures in their mind, and another on the paper.
this has only one town or family in his possession; that lives alone; that in company, either voluntary or upon necessity:--
they make use, instead of bread, of a certain white compound, like coriander seeds; i have tasted of it; the taste is sweet and a little flat. the whole day is spent in dancing.
this convulsion, therefore, really more animated than pressed me, by the assistance of my conscience, which was not only at peace within itself, but elevated, and i did not find any reason to complain of myself.
and it must be understood that a prince, and especially a new prince, cannot observe all those things which are considered good in men, being often obliged, in order to maintain the state, to act against faith, against charity, against humanity, and
even benevolence and friendship are, if we judge rightly, only the effects of compassion, constantly set upon a particular object: for how is it different to wish that another person may not suffer pain and uneasiness and to wish him happy?
if i endeavored to overtake him in a boat, in order to see how he would manuvre, he would dive and be completely lost, so that i did not discover him again, sometimes, till the latter part of the day. but one was more than a match for him on the surface.
one of the best reasons, perhaps, why europe has been, if not longer, at least more constantly and highly civilised than the rest of the world, is that it is at once the most abundant in iron and the most fertile in corn.
dicarchus made one, to which he gave that title; but it was designed for another and less profitable end.
in one thousand eight hundred forty five walden was first completely open on the st of april; in 'forty six, the th of march; in 'forty seven, the th of april; in 'fifty one, the th of march; in 'fifty two, the th of april; in 'fifty three, the d of
to be sure, an ominous new superstition, a peculiar narrowness of interpretation, attained supremacy precisely thereby: the origin of an action was interpreted in the most definite sense possible, as origin out of an intention; people were agreed in the
though i gave them no manure, and did not hoe them all once, i hoed them unusually well as far as i went, and was paid for it in the end, "there being in truth," as evelyn says, "no compost or ltation whatsoever comparable to this continual motion,
which forbids the reading of other books then those in the churches; which is a mandate that is not addressed to every christian, but to those onely that had authority to read any publiquely in the church; that is, to ecclesiastiques onely.
thus do they juggle and trifle in all their discourses at our expense; and they could not give me one proposition against which one should not know how to raise a contrary of equal force.
but before he could come to the east news had come to cassius that the emperor still lived; his followers fell away from him, and he was assassinated.
there was not one hireling there. i have no doubt that it was a principle they fought for, as much as our ancestors, and not to avoid a three-penny tax on their tea; and the results of this battle will be as important and memorable to those whom it
twenty four) by which it appears, that false prophets may have the power of miracles; yet are wee not to take their doctrin for gods word. st.
produce: the marriages of that country are defective in this; their custom commonly imposes so rude and so slavish a law upon the women, that the most distant acquaintance with a stranger is as capital an offence as the most intimate; so that all
quia est in eo virtus dormitiva, cujus est natura sensus assoupire.
corollary.--hence the actual being of things, which are not modes of thought, does not follow from the divine nature, because that nature has prior knowledge of the things.
our own; our own vigour and liberty are extinct and gone:
when they called for the vessels again, i was green enough to return what bread i had left; but my comrade seized it, and said that i should lay that up for lunch or dinner.
but the night between he passed in great unquietness of mind, considering that he was about to put to death a young man, of an illustrious family, and nephew to the great pompey, and this made him break out into several passionate complainings.
his fellow-creatures, and in certain cases, as in those of the early christians and of the reformers, those who think with dr. johnson believe it to have been the most precious gift which could be bestowed on mankind.
the present was my next experiment of this kind, which i purpose to describe more at length; for convenience, putting the experience of two years into one.
"some poor fellow, who has lost his purse, will go whither you wish, said he."--horace, ep., ii. two, thirty nine.
we hold death, poverty, and pain for our principal enemies; now, this death, which some repute the most dreadful of all dreadful things, who does not know that others call it the only secure harbour from the storms and tempests of life, the sovereign good
"fortune, i have got the better of thee, and have made all the avenues so sure thou canst not come at me." --cicero, tusc. quaes., v. nine.
consider, that even in vain and frivolous actions, as at chess, tennis, and the like, this eager and ardent engaging with an impetuous desire, immediately throws the mind and members into indiscretion and disorder: a man astounds and hinders himself; he
it is true, that if he be my soveraign, he may oblige me to obedience, so, as not by act or word to declare one beleeve him not; but not to think any otherwise then my reason perswades me.
for thus speak ye: "real are we wholly, and without faith and superstition": thus do ye plume yourselves-alas! even without plumes!
imagination of mankind in civilised countries; or by secret abortions, the fitting effects of debauchery and vitiated notions of honour; or by the exposure or murder of multitudes of infants, who fall victims to the poverty of their parents, or the cruel
here the relater was also cotemporary to the supposed prodigy, of an incredulous and libertine character, as well as of great genius; the miracle of so singular a nature as could scarcely admit of a counterfeit, and the witnesses very numerous, and all of
you are to judge him by himself and not by what he wears; and, as one of the ancients very pleasantly said: "do you know why you repute him tall? you reckon withal the height of his pattens."-- seneca, ep. seventy six.
such as accuse mankind of the folly of gaping after future things, and advise us to make our benefit of those which are present, and to set up our rest upon them, as having no grasp upon that which is to come, even less than that which we have upon what
shelter my own weakness under these great reputations socrates kept a confounded scolding wife the authors, with whom i converse there is no recompense becomes virtue to do well where there was danger was the proper office to whom no one is ill who can be
corrected tis impossible to deal fairly with a fool to fret and vex at folly, as i do, is folly itself transferring of money from the right owners to strangers tutor to the ignorance and folly of the first we meet tyrannic sourness not to endure a form
it is not till we come to rousseau that the second form of the contract theory is stated in its purest and most logical form.
having thus prepared the ground, i shall afterwards endeavour to throw such light as i can upon the question, considered as one of philosophical theory.
on the contrary, it is plain that the hope of a future life arises from the feeling, which exists in the breast of every man, that the temporal is inadequate to meet and satisfy the demands of his nature.
and vivisection, which he recommended so naively; or the lowering of the emotions to an innocent mean at which they may be satisfied, the aristotelianism of morals; or even morality as the enjoyment of the emotions in a voluntary attenuation and
do neverthelesse live in society, without any coercive power
by this it appears, that an oath taken according to any other forme, or rite, then his, that sweareth, is in vain; and no oath: and there is no swearing by any thing which the swearer thinks not god.
men, who have up to now been roving in the woods, by taking to a more settled manner of life, come gradually together, form separate bodies, and at length in every country arises a distinct nation, united in character and manners, not by regulations or
i know it is incessantly repeated that man would in such a state have been the most miserable of creatures; and indeed, if it be true, as i think i have proved, that he must have lived many ages, before he could have either desire or an opportunity of
nature has given us this passion for a pretty toy to play withal. and this peter or william, what is it but a sound, when all is done?
the creating self created for itself esteeming and despising, it created for itself joy and woe. the creating body created for itself spirit, as a hand to its will.
there is no danger of our mistaking merely empirical principles for principles of the pure understanding, or conversely; for the character of necessity, according to conceptions which distinguish the latter, and the absence of this in every empirical
and from hence it is manifest, that there neither is, nor can bee any image made of a thing invisible.
hope; which is the less hard to do, because both particular persons and factions, are apt enough to flatter themselves, or at least to brave that, which they believe not.
having made the statue of a woman of singular beauty, fell so passionately in love with this work of his, that the gods in favour of his passion inspired it with life.
new england can hire all the wise men in the world to come and teach her, and board them round the while, and not be provincial at all. that is the uncommon school we want. instead of noblemen, let us have noble villages of men.
though not without the hazard of being condemned, and excluded out of the kingdome of god for their sins past. and therefore of infidels, s.
a man should abhor lawsuits as much as he may a person's look is but a feeble warranty accept all things we are not able to refute admiration is the foundation of all philosophy advantageous, too, a little to recede from one's right all i say is by way of
"whatever hath become perfect, everything mature-wanteth to die!" so sayest thou. blessed, blessed be the vintner's knife! but everything immature wanteth to live: alas!
the spartans and spaniards have been noted to be of small dispatch; mi venga la muerte de spagna; let my death come from spain; for then it will be sure to be long in coming.
the diseases and conditions of our bodies are, in like manner, manifest in states and governments; kingdoms and republics are founded, flourish, and decay with age as we do.
in fetters of false values and fatuous words! oh, that some one would save them from their saviour!
in the gloom of our ignorance of what shall be, in the hour when we are deaf to the higher voices, who does not envy those who have seen safely to an end their manful endeavor?
form, nevertheless, by habituating and settling their countenances to the occasion, 'tis most certain they often are really affected with an actual sorrow.
over-indulged, over-refined, such as have the ambition to conceal themselves.
did my wisdom perhaps speak secretly to it, my laughing, wide-awake day-wisdom, which mocketh at all "infinite worlds"? for it saith: "where force is, there becometh number the master: it hath more force."
death mixes and confounds itself throughout with life; decay anticipates its hour, and shoulders itself even into the course of our advance. i have portraits of myself taken at five-and-twenty and five-and-thirty years of age.
let me rather hurry hence lest i take aught away from thee!"-and thus they parted from one another, the old man and zarathustra, laughing like schoolboys.
it is under these circumstances that the voice of duty no longer speaks in men's hearts, and their rulers are obliged to substitute the cry of terror, or the lure of an apparent interest, of which they subsequently trick their creatures.
the forest has never so good a setting, nor is so distinctly beautiful, as when seen from the middle of a small lake amid hills which rise from the water's edge; for the water in which it is reflected not only makes the best foreground in such a case,
and thus farre concerning the constitution, nature, and right of soveraigns; and concerning the duty of subjects, derived from the principles of naturall reason.
prop. thirteen. substance absolutely infinite is indivisible.
'tis miracle enough certainly, for a man to double himself, and those that talk of tripling, talk they know not of what.
when a warm rain in the middle of the winter melts off the snow-ice from walden, and leaves a hard dark or transparent ice on the middle, there will be a strip of rotten though thicker white ice, a rod or more wide, about the shores, created by this
it was mill's custom to write the whole of a book so as to get his general scheme complete, and then laboriously to re-write it in order to perfect the phrases and the composition. doubtless mrs.
eighty four. secondly , it is impossible, that this inference of the animal can be founded on any process of argument or reasoning, by which he concludes, that like events must follow like objects, and that the course of nature will always be regular in
a new degree of culture would instantly revolutionize the entire system of human pursuits.
( b ) high position cannot of itself win respect. titles command no reverence in distant and barbarous lands. they even fall into contempt through lapse of time.--ch. five. ( c ) sovereignty cannot even bestow safety.
this contrariety and volubility of opinion so sudden, so violent, that they feign, are a kind of miracle to me: they present us with the state of an indigestible agony of mind.
consider and be sensible of the misery of their condition, and consequently were not much to be pitied.
such, even at present, is the extent of the native caribean's foresight: he will improvidently sell you his cotton-bed in the morning, and come crying in the evening to buy it again, not having foreseen he would want it again the next night.
which errour, because it setteth the lawes above the soveraign, setteth also a judge above him, and a power to punish him; which is to make a new soveraign; and again for the same reason a third, to punish the second; and so continually without end, to
one man would like to possess a nation, and he finds all the higher arts of cagliostro and catalina suitable for his purpose.
which is called 'humility,' and also 'modesty')."
then he must have such a servant, or tutor, as knoweth the country, as was likewise said. let him carry with him also, some card or book, describing the country where he travelleth; which will be a good key to his inquiry. let him keep also a diary.
but we ought not to confound negligence with moderation, or clemency with weakness. to be just, it is necessary to be severe; to permit vice, when one has the right and the power to suppress it, is to be oneself vicious.
it is loss also in business, to be too full of respects, or to be curious, in observing times and opportunities. solomon saith, he that considereth the wind, shall not sow, and he that looketh to the clouds, shall not reap.
and the same day. if thou embracest not death, at least thou shakest hands with it once a month; whence thou hast more cause to hope that it will one day surprise thee without menace; and that being so often conducted to the water-side, but still thinking
"away, away with thee! thou evil flatterer!" cried zarathustra mischievously, "why dost thou spoil me with such praise and flattery-honey?
and though there should be now more men found than in former times worthy of our order, the estimation of it nevertheless should not be abated, nor the honour made cheap; and it may easily happen that more may merit it; for there is no virtue that so
experience is an empirical cognition; that is to say, a cognition which determines an object by means of perceptions.
nor consequently of mutuall help; nor of reconciliation of one man to another; and therefore they are to remain still in the condition of war; which is contrary to the first and fundamentall law of nature, which commandeth men to seek peace.
with this the great legislator concerns himself in secret, though he seems to confine himself to particular regulations; for these are only the arc of the arch, while manners and morals, slower to arise, form in the end its immovable keystone.
plutarch is frank throughout: seneca abounds with brisk touches and sallies; plutarch with things that warm and move you more; this contents and pays you better: he guides us, the other pushes us on.
of that exploded and idolatrous superstition.
nature , that when i first discover'd them, i seemed not so much to have learnt any thing that is new , as to have only remembred what i have known before , or only to have thought on those things which were in me before , tho this be the first time that
peoples once hung over them tables of the good. love which would rule and love which would obey, created for themselves such tables.
chrysippus; nor this of epicurus, more suitable to my way, of shifting the thoughts from afflicting things to those that are pleasing; nor making a bundle of all these together, to make use of upon occasion, according to cicero; but, gently bending my
and this is the reason why the pythagoreans would have them always public and heard by every one, to the end they might not prefer indecent or unjust petitions as this man:
"si quid enim placet, si quid dulce horninum sensibus influit, debentur lepidis omnia gratiis."
"pray tell me any thing new that has happened to a man any where on this globe,"-and he reads it over his coffee and rolls, that a man has had his eyes gouged out this morning on the wachito river; never dreaming the while that he lives in the dark
'tis a great advantage to the honour of ignorance that knowledge itself throws us into its arms, when she finds herself puzzled to fortify us against the weight of evil; she is constrained to come to this composition, to give us the reins, and permit us
thirty seven. of miracles, and their use
way, being preserved from precipices, collision with carts, and other like accidents, by the care of his friends: for, to fear or to avoid anything, had been to shock his own propositions, which deprived the senses themselves of all election and
xxv.) no one endeavours to preserve his being for the sake of any ulterior object, and, as this approval is more and more fostered and strengthened by praise (three. liii. coroll.), and on the contrary (three. lv.
further, this hatred towards the object of love will be greater, in proportion to the pleasure which the jealous man had been wont to derive from the reciprocated love of the said object; and also in proportion to the feelings he had previously
ascribe to these celestial beings any perfection or any attribute, but what can be found in the present world.
only the philosopher expresses himself in a more precise and definite manner, when he says: "in all changes in the world, the substance remains, and the accidents alone are changeable."
yet i shall not repent me of it; i have nothing there more to lose:
rather the more readily admits of such a fact, upon account of that very circumstance, which ought to destroy all its authority.
but because this doctrine (though proved out of places of scripture not few, nor obscure) will appear to most men a novelty; i doe but propound it; maintaining nothing in this, or any other paradox of religion; but attending the end of that dispute of the
but he-had to die: he looked with eyes which beheld everything,-he beheld men's depths and dregs, all his hidden ignominy and ugliness.
it is now time to ask what rousseau's system, in its maturity, finally amounted to.
and what guarantee would it give that it would not continue to do what it has always been doing?
that it addresses them with a voice of lofty cheer. there is higher work for art than the arts. they are abortive births of an imperfect or vitiated instinct.
and many of them go forward, and look backwards thereby, with stiffened necks: those do i like to run up against.
and that so few are observed to be happy, is a token of its price and value. if well formed and rightly taken, 'tis the best of all human societies; we cannot live without it, and yet we do nothing but decry it.
required a violation of these laws, or in other words, a miracle to prevent them? nothing is esteemed a miracle, if it ever happen in the common course of nature.
that, if they occur, they will grasp me by the throat, before they say a word. i will do what i can to collect news, and for this purpose i will make a point of visiting and seeing men of every shade of opinion.
both wisdom and folly will have enough to do to support and relieve me by alternate services in this calamity of age:
for my part, one think it less hazardous to write of things past, than present, by how much the writer is only to give an account of things every one knows he must of necessity borrow upon trust.
loving ones, was it always, and creating ones, that created good and bad. fire of love gloweth in the names of all the virtues, and fire of wrath.
i am no longer in condition for any great change, nor to put myself into a new and unwonted course, not even to augmentation.
repute in the world; the other, that it is a very profitable impression, as plato says, that vices, when they escape the discovery and cognizance of human justice, are still within the reach of the divine, which will pursue them even after the death of
moreover, no one dies before his hour: the time you leave behind was no more yours than that was lapsed and gone before you came into the world; nor does it any more concern you.
'tis said that this regulation might have been carried on with less inconvenience, by subtracting for some years, according to the example of augustus, the bissextile, which is in some sort a day of impediment and trouble, till we had exactly satisfied
"nil tam inaestimabile est, quam animi multitudinis."
right moment. on an average it does not happen; and in all corners of the earth there are waiting ones sitting who hardly know to what extent they are waiting, and still less that they wait in vain.
march to luxembourg he saw so great frost, that the munition-wine was cut with hatchets and wedges, and delivered out to the soldiers by weight, and that they carried it away in baskets: and ovid,
it is quite impossible for a man not to have the qualities and predilections of his parents and ancestors in his constitution, whatever appearances may suggest to the contrary. this is the problem of race.
zarathustra, however, was fond of all those who make distant voyages, and dislike to live without danger. and behold! when listening, his own tongue was at last loosened, and the ice of his heart broke. then did he begin to speak thus:
swaying till in the course of time the handle rotted off, if i had not disturbed it.
"in solitude, be company for thyself."--tibullus, vi. thirteen. twelve.
the third is of such, as take too high a strain at the first, and are magnanimous, more than tract of years can uphold. as was scipio africanus, of whom livy saith in effect, ultima primis cedebant.
only, that it is necessary with such a desire to be clear what spectacle one will see in any case--merely a satyric play, merely an epilogue farce, merely the continued proof that the long, real tragedy is at an end, supposing that every philosophy has
for let any one consider, whether there is any one part of our bodies that does not often refuse to perform its office at the precept of the will, and that does not often exercise its function in defiance of her command.
for the rest, their old condition not being disturbed, and there being no dissimilarity of customs, the people settle down quietly under their new rulers, as is seen in the case of burgundy, brittany, gascony, and normandy, which have been so long united
these conceptions we shall, with aristotle, call categories, our purpose being originally identical with his, notwithstanding the great difference in the execution.
--who suspended them for four-and-twenty hours, and he who, for once shifted a day in the calendar, and that other-- alexander the great. --who of the month of june made a second of may.
but in such cases as these, it is not a set number that makes the assembly unlawfull, but such a number, as the present officers are not able to suppresse, and bring to justice.
their prerogative as they pleased, judging rightly, that they did nothing herein to the prejudice of their laws, since they acted conformable to the foundation and end of all laws, the public good.
"quern semper acerbum, semper honoratum (sic, di, voluistis) habebo,"
also, what quality soever maketh a man beloved, or feared of many; or the reputation of such quality, is power; because it is a means to have the assistance, and service of many.
they say that characters were engraven on the bathing tub of king tching-thang to this effect: "renew thyself completely each day; do it again, and again, and forever again." i can understand that. morning brings back the heroic ages.
in the mean time thinketh himself bound to obey the laws of that infidel king, (which all christians are obliged in conscience to doe,) to put to death, or to persecute such a subject?
i was born about five-and-twenty years before his disease seized him, and in the time of his most flourishing and healthful state of body, his third child in order of birth: where could his propension to this malady lie lurking all that while?
so that here we see the ordination of this apostle, was the act of the congregation, and not of st. peter, nor of the eleven, otherwise then as members of the assembly.
having its three angles equal to two right ones ) to a triangle, tho afterwards there were no such thing in the world, yet the name would still continue, and this proposition, a triangle is a figure having three angles equal to two right ones , would be
he, finding himself something better, and much eased of his pain, laid him down to rest, and presently fell asleep with his foot in my hand.
life is a well of delight; but where the rabble also drink, there all fountains are poisoned.
what the roman enjoys in the arena, the christian in the ecstasies of the cross, the spaniard at the sight of the faggot and stake, or of the bull-fight, the present-day japanese who presses his way to the tragedy, the workman of the parisian suburbs who
it is always between them that public liberty is put up to auction; the one buys, and the other sells.
men live more healthful and longer than we do here, and even amongst us the common people live well enough without it.
twenty two.thirty.) in the resurrection men doe neither marry, nor give in marriage, but are as the angels of god in heaven:" but in the resurrection men shall be permanent, and not incorporeall; so therefore also are the angels.
under any rule of naturall science. for it is with the mysteries of our religion, as with wholsome pills for the sick, which swallowed whole, have the vertue to cure; but chewed, are for the most part cast up again without effect.
all the secrets of your heart shall be brought to light; and when ye lie in the sun, grubbed up and broken, then will also your falsehood be separated from your truth.
distrust all those who talk much of their justice! verily, in their souls not only honey is lacking.
tender years, and to which plato, in his republic, gives, methinks, too much authority.
it is as well to treat variously of things as to treat of them conformably, and better, that is to say, more copiously and with greater profit.
rousseau's object is not to deal, in a general way, like montesquieu, with the actual institutions of existing states, but to lay down the essential principles which must form the basis of every legitimate society.
in the part which merely concerns himself, his independence is, of right, absolute. over himself, over his own body and mind, the individual is sovereign.
once hadst thou wild dogs in thy cellar: but they changed at last into birds and charming songstresses.
having now discussed fully the qualities of these principalities of which i proposed to treat, and partially considered the causes of their prosperity or failure, and having also showed the methods by which many have sought to obtain such states, it now
but if there were machines bearing the image of our bodies, and capable of imitating our actions as far as it is morally possible, there would still remain two most certain tests whereby to know that they were not therefore really men.
ordinary course of diet; he, on the contrary, already tasting some sweetness in this faintness of his, would not be persuaded to go back, but resolved to proceed, and to finish what he had so far advanced.
for that old god liveth no more: he is indeed dead."-
and if there can be any degree of honour in ill-doing, these last must yield to the others the glory of contriving, and the courage of making the first attempt.
and seeing we have made use of that idea of god which is in us to demonstrate his existence, and seeing there is contain'd in this idea such an immense power , that we conceive it a contradiction for god to exist , and yet that any thing should be besides
evermore. of which we are to speak in the chapter following.
they make me hate things that are likely, when they would impose them upon me as infallible.
such as, according to our common way of teaching, undertake, with one and the same lesson, and the same measure of direction, to instruct several boys of differing and unequal capacities, are infinitely mistaken; and 'tis no wonder, if in a whole
"rarum est enim, ut satis se quisque vereatur."
untouched by the hands of the soldiers, by reason they had not received the signal of pillage.
and yet on that same day these very men lodged an information against me, and the information was admitted. just heaven! had i deserved this by my way of life? did it make them fit accusers that my condemnation was a foregone conclusion?
the designes of the authors of the religion of the heathen and therefore the first founders, and legislators of common-wealths amongst the gentiles, whose ends were only to keep the people in obedience, and peace, have in all places taken care; first, to
and diogenes meeting the philosopher speusippus, so blown up with an inveterate dropsy that he was fain to be carried in a litter, and by him saluted with the compliment, "i wish you good health."
so ill for two or three nights after, that i thought i was once more dying again, but a more painful death, having concluded myself as good as dead before, and to this hour am sensible of the bruises of that terrible shock.
they therefore laid down as an axiom, that god's judgments far transcend human understanding.
for it occurred to me that i should find much more truth in the reasonings of each individual with reference to the affairs in which he is personally interested, and the issue of which must presently punish him if he has judged amiss, than in those
to return to caesar. he grew, in time, more slow and more considerate, as his friend oppius witnesses: conceiving that he ought not lightly to hazard the glory of so many victories, which one blow of fortune might deprive him of.
care of watching the last hour of him who led them."
if travel and offices have improved them, 'tis a product of their understanding to make it appear. 'tis not enough to reckon experiences, they must weigh, sort and distil them, to extract the reasons and conclusions they carry along with them.
his own life, or take away the life or property of another.
intelligence and prejudices of fathers the education of their children, as that education is of still greater importance to the state than to the fathers: for, according to the course of nature, the death of the father often deprives him of the final
in your love let there be valour! with your love shall ye assail him who inspireth you with fear!
nor will it invalidate his right, to say every body else has an equal title to it; and therefore he cannot appropriate, he cannot inclose, without the consent of all his fellow-commoners, all mankind.
to lose the intuition as to the ground upon which she can most surely achieve victory; to neglect exercise in the use of her proper weapons; to let-herself-go before man, perhaps even "to the book," where formerly she kept herself in control and in
neverthelesse, we are not to renounce our senses, and experience; nor (that which is the undoubted word of god) our naturall reason.
francisci suarez. doct. theol. grau. tractatus de legibus ac deo legislatore in decem libros distributus. fol.
no longer shepherd, no longer man-a transfigured being, a light-surrounded being, that laughed! never on earth laughed a man as he laughed!
against this kind of "good-will"--a will to the veritable, actual negation of life--there is, as is generally acknowledged nowadays, no better soporific and sedative than skepticism, the mild, pleasing, lulling poppy of skepticism; and hamlet himself is
and whatever harm the world-maligners may do, the harm of the good is the harmfulest harm!
there are probably words addressed to our condition exactly, which, if we could really hear and understand, would be more salutary than the morning or the spring to our lives, and possibly put a new aspect on the face of things for us.
the chimney is to some extent an independent structure, standing on the ground and rising through the house to the heavens; even after the house is burned it still stands sometimes, and its importance and independence are apparent.
the sixteenth, of submission to arbitrement
he saw this unequal combat from afar,-for the blacks were nearly twice the size of the red,-he drew near with rapid pace till he stood on his guard within half an inch of the combatants; then, watching his opportunity, he sprang upon the black warrior,
"whosoever speaketh a word against the sonne of man, it shall be forgiven him; but whosoever speaketh against the holy ghost, it shall not bee forgiven him neither in this world, nor in the world to come:" where he will have purgatory to be the world to
then did a laughing take place all around me. alas, how that laughing lacerated my bowels and cut into my heart!
of his strangely suspect all this merchandise: medical care strong memory is commonly coupled with infirm judgment studied, when young, for ostentation, now for diversion studies, to teach me to do, and not to write study makes me sensible how much i have
attitude of russia, that europe would have to make up its mind to become equally threatening--namely, to acquire one will, by means of a new caste to rule over the continent, a persistent, dreadful will of its own, that can set its aims thousands of years
"that would be the highest thing for me"-so saith your lying spirit unto itself-"to gaze upon life without desire, and not like the dog, with hanging-out tongue:
corollary.--in so far as the human mind imagines an external body, it has not an adequate knowledge thereof.
thou rememberest, methinks--since thou didst ever stand by my side to direct what i should do or say--thou rememberest, i say, how at verona, when the king, eager for the general destruction, was bent on implicating the whole senatorial order in the
"we must affect our country as our parents, and if at any time we alienate out love of industry from doing it honor, we must respect effects and teach the soul matter of conscience and religion, and not desire of rule or benefit."
better for thee to say: "ineffable is it, and nameless, that which is pain and sweetness to my soul, and also the hunger of my bowels."
it should be remembered that the foundation of the social compact is property; and its first condition, that every one should be maintained in the peaceful possession of what belongs to him.
it is thus with man also: as he becomes sociable and a slave, he grows weak, timid and servile; his effeminate way of life totally enervates his strength and courage.
twenty two.) "the magicians of egypt did so likewise, with their enchantments;" and that after moses had by the power of god brought frogs upon the land, (exod. eight.
mere reason is insufficient to convince us of its veracity: and whoever is moved by faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to
sire, your majesty dill do me the favour to believe, if you please, that i shall never complain of the expense on occasions where i should not hesitate to devote my life.
marriage: so call i the will of the twain to create the one that is more than those who created it. the reverence for one another, as those exercising such a will, call i marriage.
we take a pleasure in viewing the picture of a friend, when it is set before us; but when it is removed, rather choose to consider him directly than by reflection in an image, which is equally distant and obscure.
and if it come so to pass, in that distance of judgment, which is between man and man, shall we not think that god above, that knows the heart, doth not discern that frail men, in some of their contradictions, intend the same thing; and accepteth of both?
as no representation, except an intuition, relates immediately to its object, a conception never relates immediately to an object, but only to some other representation thereof, be that an intuition or itself a conception.
they called god that which opposed and afflicted them: and verily, there was much hero-spirit in their worship!
"fortune rules in all things; it advances and depresses things more out of its own will than of right and justice." --sallust, catilina, c. eight.
sect. two hundred twenty six. thirdly, i answer, that this doctrine of a power in the people of providing for their safety a-new, by a new legislative, when their legislators have acted contrary to their trust, by invading their property, is the best
"cripple my hand, foot, hip; shake out my loose teeth: while there's life, 'tis well."--apud seneca, ep., one hundred one.
from the difference of the knowledge, or opinion each one has of the causes, which produce the effect desired.
since no man has a natural authority over his fellow, and force creates no right, we must conclude that conventions form the basis of all legitimate authority among men.
i myself, to be sure-i have as yet seen no great man. that which is great, the acutest eye is at present insensible to it. it is the kingdom of the populace.
place them beyond all suspicion of any design to deceive others; of such credit and reputation in the eyes of mankind, as to have a great deal to lose in case of their being detected in any falsehood; and at the same time, attesting facts performed in
i am not sure that i ever heard the sound of cock-crowing from my clearing, and i thought that it might be worth the while to keep a cockerel for his music merely, as a singing bird.
it is impossible to admire too much the art with which this resource, which we moderns have wholly lost, was employed by the romans, and still more by the lacedmonians.
that a mean servant or a poor chambermaid died a day or two ago, without any manner of apprehension. happy is the death that deprives us of leisure for preparing such ceremonials.
such a posture that he might for ever establish them by only once breaking his word: but it will not go so; they often buy in the same market; they make more than one peace and enter into more than one treaty in their lives.
rising, than the sun setting. with julius caesar, decimus brutus had obtained that interest as he set him down in his testament, for heir in remainder, after his nephew. and this was the man that had power with him, to draw him forth to his death.
i should have had fidelity, judgment, and freedom enough for that purpose.
it may be easily executed by any one who will refer to the ontological manuals, and subordinate to the category of causality, for example, the predicables of force, action, passion; to that of community, those of presence and resistance; to the categories
"et languor, et silentium, et latere petitus imo spiritus:"
determine my own existence as that of a spontaneous being, but i am only able to represent to myself the spontaneity of my thought, that is, of my determination, and my existence remains ever determinable in a purely sensuous manner, that is to say, like
fifty. sylla, when he commanded rome, raised pompey (after surnamed the great) to that height, that pompey vaunted himself for sylla's overmatch.
i say nothing to one party that i may not, upon occasion, say to the other, with a little alteration of accent; and report nothing but things either indifferent or known, or what is of common consequence.
and because he maintained the imbecility of human judgment to be so extreme as to be incapable of any choice or inclination, and would have it perpetually wavering and suspended, considering and receiving all things as indifferent, 'tis said, that he
by him that shall come to judge the quicke and the dead." the same in the benediction of the oyle. "that all the power of the enemy, all the host of the devill, all assaults and phantasmes of satan, may be driven away by this creature of oyle."
error, that we may be in a position to determine their real value, and guard against being deceived.
it is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions?
i see every one is displeased if the bottom of the affair be concealed from him wherein he is employed, or that there be any reservation in the thing; for my part, one am content to know no more of the business than what they would have me employ myself
athenians, who complained of his blunt way of speaking: "messieurs, do not consider whether or no one am free, but whether one am so without a bribe, or without any advantage to my own affairs."
he knew very well, that a man may say too much even upon the best subjects, and that alexandridas justly reproached him who made very good. but too long speeches to the ephori, when he said: "o stranger!
the idealization of the sufferer is carried still further in the "georgias", in which the thesis is maintained, that "to suffer is better than to do evil;" and the art of rhetoric is described as only useful for the purpose of self-accusation.
all sensuous intuitions are subject to the categories, as conditions under which alone the manifold content of them can be united in one consciousness sixteen
it must be admitted that the leibnitz-wolfian philosophy has assigned an entirely erroneous point of view to all investigations into the nature and origin of our cognitions, inasmuch as it regards the distinction between the sensuous and the intellectual
sect. one hundred seventy seven. but supposing victory favours the right side, let us consider a conqueror in a lawful war, and see what power he gets, and over whom.
and if there were nothing else that bewrayed their madnesse; yet that very arrogating such inspiration to themselves, is argument enough.
sect. seventeen. and hence it is, that he who attempts to get another man into his absolute power, does thereby put himself into a state of war with him; it being to be understood as a declaration of a design upon his life: for i have reason to conclude,
most men would feel shame if caught preparing with their own hands precisely such a dinner, whether of animal or vegetable food, as is every day prepared for them by others.
he particularly reverenced the writer and the preacher. their performances were miracles.
even through walls bloweth my free breath, and in into prisons and imprisoned spirits!
and flatly refused to go. when we read that mahomet having furiously rated chasan, bassa of the janissaries, because he had seen the hungarians break into his squadrons, and himself behave very ill in the business, and that chasan, instead of any other
if there were one who lived wholly without the use of money, the state itself would hesitate to demand it of him. but the rich man-not to make any invidious comparison-is always sold to the institution which makes him rich.
by the way there came up a shower, which compelled me to stand half an hour under a pine, piling boughs over my head, and wearing my handkerchief for a shed; and when at length i had made one cast over the pickerel-weed, standing up to my middle in water,
the general toleration of unnecessary noise, for instance, of the clashing of doors, which is so extremely ill-mannered and vulgar, is a direct proof of the dulness and poverty of thought that one meets with everywhere.
of me, before she ever saw my face, is an incident very worthy of consideration.
they begin to teach us to live when we have almost done living. a hundred students have got the pox before they have come to read aristotle's lecture on temperance.
for the fundamental conventions being broken, it is impossible to conceive of any right or interest that could retain the people in the social union; unless they were restrained by force, which alone causes the dissolution of the state of civil society.
but for pulchrum, we say in some things, fayre; in other beautifull, or handsome, or gallant, or honourable, or comely, or amiable; and for turpe, foule, deformed, ugly, base, nauseous, and the like, as the subject shall require; all which words, in their
why is the aged husbandman more skilful in his calling than the young beginner but because there is a certain uniformity in the operation of the sun, rain, and earth towards the production of vegetables; and experience teaches the old practitioner the
it was, as to all the rest, of a common form, and could stand upon its feet; could go and gabble much like other children of the same age; it had never as yet taken any other nourishment but from the nurse's breasts, and what, in my presence, they tried
"thou must employ thy own judgment upon thyself; great is the weight of thy own conscience in the discovery of virtues and vices: which taken away, all things are lost." --cicero, de nat. dei, iii. thirty five; tusc. quaes., i. twenty five.
mothers have reason to rebuke their children when they counterfeit having but one eye, squinting, lameness, or any other personal defect; for, besides that their bodies being then so tender, may be subject to take an ill bent, fortune, i know not how,
were states and great civil governments maintained by women only, without men; where our fasts and lent were represented, to which was added abstinence from women; where our crosses were several ways in repute; here they were made use of to honour and
about them; boars whet their tusks; and the ichneumon, when he is about to engage with the crocodile, fortifies his body, and covers and crusts it all over with close-wrought and well-tempered slime, as with a cuirass.
i find that, notwithstanding all my entrenchments, it gets foot by foot upon me: i make the best resistance i can, but i do not know to what at last it will reduce me.
in common hours we have the same facts as in the uncommon or inspired, but they do not sit for their portraits; they are not detached, but lie in a web.
whether it be in jest or earnest, that the theological and sorbonnical wine, and their feasts, are turned into a proverb, i find it reasonable they should dine so much more commodiously and pleasantly, as they have profitably and seriously employed the
no other french writer, to my knowledge, has understood the real meaning of the word citizen.
it happened that my father, a little before his death, having accidentally found this book under a heap of other neglected papers, commanded me to translate it for him into french.
for as death is reckoned from the condemnation of adam, not from the execution; so life is reckoned from the absolution, not from the resurrection of them that are elected in christ.
to say, it was the very thing in the expectation of which they lived. and so it may be said of man in general that, befooled by hope, he dances into the arms of death.
of god, (for the same foole hath said in his heart there is no god,) may not sometimes stand with that reason, which dictateth to every man his own good; and particularly then, when it conduceth to such a benefit, as shall put a man in a condition, to
thirty three. of the number, antiquity, scope, authority, and interpreters of the books of holy scripture
the narrative the manner of a most brave and valiant death, he took it up and replaced it upon his head. epicurus himself, at his death, consoles himself upon the utility and eternity of his writings:
locke, clarke, and cudworth, never so much as take notice of it, but suppose all along, that matter has a real, though subordinate and derived power. by what means has it become so prevalent among our modern metaphysicians?
"the life of a fool is thankless, timorous, and wholly bent upon the future."--seneca, ep:, fifteen.
for although each particular thing be conditioned by another particular thing to exist in a given way, yet the force whereby each particular thing perseveres in existing follows from the eternal necessity of god's nature (cf. i. xxiv. coroll.).
one said once merrily of a certain person, that he had disappointed the divine justice; for the violent death of three grown-up children of his being one day sent him, for a severe scourge, as it is to be supposed, he was so far from being afflicted at
god ought to be believed; and certainly with very good reason; but not one amongst us for all that who is astonished at his own narration (and he must of necessity be astonished if he be not out of his wits), whether he employ it about other men's affairs
should think of attacking, and not to fear; suspecting, with good reason, that this stop they had put to the enemies, would make themselves less vigilant upon their guard.
this story is worth a diversion. some one in a certain greek school speaking loud as i do, the master of the ceremonies sent to him to speak softly: "tell him, then, he must send me," replied the other, "the tone he would have me speak in."
the nourishment and education of their children is a charge so incumbent on parents for their children's good, that nothing can absolve them from taking care of it: and though the power of commanding and chastising them go along with it, yet god hath
"quod petit, spernit; repetit, quod nuper omisit; aestuat, et vitae disconvenit ordine toto."
it is not, as democritus said, hid in the bottom of the deeps, but rather elevated to an infinite height in the divine knowledge. the world is but a school of inquisition: it is not who shall enter the ring, but who shall run the best courses.
would be much larger, if it were look'd at nigher.
some one, perhaps, by such an effect of imagination may have had the good luck to leave behind him here, the scrofula, which his companion who has come after, has carried with him into spain.
receive. every general idea is purely intellectual; if the imagination meddles with it ever so little, the idea immediately becomes particular. if you endeavour to trace in your mind the image of a tree in general, you never attain to your end.
how could that ancient god more clearly accuse the ignorance of human knowledge concerning the divine being, and give men to understand that their religion was but a thing of their own contrivance, useful as a bond to their society, than declaring as he
does it follow from this that the general will is exterminated or corrupted? not at all: it is always constant, unalterable and pure; but it is subordinated to other wills which encroach upon its sphere.
disdainful of delicate food, and every other luxury, which made him loved by all the armies.
objects, without being ever able to comprehend anything like connexion between them.
dreamed of monarchy being lure divino, which we never heard of among mankind, till it was revealed to us by the divinity of this last age; nor ever allowed paternal power to have a right to dominion, or to be the foundation of all government.
does he parallel the victories, feats of arms, the force of the armies conducted by pompey, and his triumphs, with those of agesilaus?
have they to do with the stupidest of all their subjects? they have no means to take any advantage of him; if he but say: "'tis because he is my king," he thinks he has said enough to express that he therefore suffered himself to be overcome.
this life, that protects so many others, upon which so many other lives depend, that employs so vast a number of men in his service, that fills so many places, shall it drop off like one that hangs but by its own simple thread?
chaste women are often proud and froward, as presuming upon the merit of their chastity. it is one of the best bonds, both of chastity and obedience, in the wife, if she think her husband wise; which she will never do, if she find him jealous.
the neighbors eagerly collected to view them, bought them all, and carefully transported them to their garrets and dust holes, to lie there till their estates are settled, when they will start again. when a man dies he kicks the dust.
gently vibrated and laughed unto me to-day my buckler; it was beauty's holy laughing and thrilling.
a crime which we know to be so, is greater than the same crime proceeding from a false perswasion that it is lawfull: for he that committeth it against his own conscience, presumeth on his force, or other power, which encourages him to commit the same
how manifestly wretched, then, is the bliss of earthly fortune, which lasts not for ever with those whose temper is equable, and can give no perfect satisfaction to the anxious-minded!
so, then, these are the blessings men wish to win; they want riches, rank, sovereignty, glory, pleasure, because they believe that by these means they will secure independence, reverence, power, renown, and joy of heart.
neither can he, that mindeth but his own business, find much matter for envy. for envy is a gadding passion, and walketh the streets, and doth not keep home: non est curiosus, quin idem sit malevolus.
as ideas and feelings succeeded one another, and heart and head were brought into play, men continued to lay aside their original wildness; their private connections became every day more intimate as their limits extended.
the germ of mis application is already found in rousseau's own work; for he protests more than once against attempts to treat moral and political philosophy apart, as distinct studies, and asserts their absolute unity.
when the religion formerly received, is rent by discords; and when the holiness of the professors of religion, is decayed and full of scandal; and withal the times be stupid, ignorant, and barbarous; you may doubt the springing up of a new sect; if then
and when the same men shall be displeased with those that have the administration of the democracy, or aristocracy, they are not to seek for disgraceful names to expresse their anger in; but call readily the one anarchy, and the other oligarchy, or the
we cannot even cogitate time, unless, in drawing a straight line (which is to serve as the external figurative representation of time), we fix our attention on the act of the synthesis of the manifold, whereby we determine successively the internal sense,
but we need not fear that we can lose any thing by the progress of the soul. the soul may be trusted to the end.
conjoin is given in internal intuition, and i have therefore no knowledge of myself as one am, but merely as i appear to myself.
"intrandum est in rerum naturam, et penitus, quid ea postulet, pervidendum."
state, put into every man's hands, whereby every one has a right to punish the transgressors of that law to such a degree, as may hinder its violation: for the law of nature would, as all other laws that concern men in this world be in vain, if there were
again, where st. luke sayes of judas iscariot, that "satan entred into him, and thereupon that he went and communed with the chief priests, and captaines, how he might betray christ unto them:" it may be answered, that by the entring of satan (that is the
corollary one.--clearly, therefore: one. god is one, that is (by def. vi.) only one substance can be granted in the universe, and that substance is absolutely infinite, as we have already indicated (in the note to prop. x.).
corollary.--hence god's power of thinking is equal to his realized power of action--that is, whatsoever follows from the infinite nature of god in the world of extension (formaliter), follows without exception in the same order and connection from the
we must not omit to notice that the followers of this doctrine, anxious to display their talent in assigning final causes, have imported a new method of argument in proof of their theory--namely, a reduction, not to the impossible, but to ignorance; thus
neither have i any reason to complain that god has not given me a larger intellective faculty , or more natural light , for 'tis a necessary incident to a finite understanding that it should not understand all things, and 'tis incident to a created
then i have the same title to write on prudence that i have to write on poetry or holiness. we write from aspiration and antagonism, as well as from experience. we paint those qualities which we do not possess.
not of the herd beauty of stature is the only beauty of men because the people know so well how to obey become a fool by too much wisdom being as impatient of commanding as of being commanded being dead they were then by one day happier than he being
and as it was in the apostles time, it must be till such time as there should be pastors, that could authorise an interpreter, whose interpretation should generally be stood to: but that could not be till kings were pastors, or pastors kings.
strange! zarathustra knoweth little about woman, and yet he is right about them! doth this happen, because with women nothing is impossible?
their government: the books of joshua, judges, ruth, and samuel, to the time of saul, describe the acts of gods people, till the time they cast off gods yoke, and called for a king, after the manner of their neighbour nations; the rest of the history of
thus, reader, myself am the matter of my book: there's no reason thou shouldst employ thy leisure about so frivolous and vain a subject. therefore farewell.
perverse and mysterious music, a super-german music, which does not fade, pale, and die away, as all german music does, at the sight of the blue, wanton sea and the mediterranean clearness of sky--a super-european music, which holds its own even in
"obsterix, virginis cujusdam integritatem manu velut explorans, sive malevolentia, sive inscitia, sive casu, dum inspicit, perdidit."
those many forms. i say the same of philosophy; she has so many faces, so much variety, and has said so many things, that all our dreams and ravings are there to be found.
as they ministred unto the lord, and fasted, the holy ghost said, 'separate mee barnabas, and saul for the worke whereunto i have called them.' and when they had fasted, and prayed, and laid their hands on them, they sent them away."
the positive lawes, such as generally concern them all, read and expounded, and be put in mind of the authority that maketh them lawes.
neither is it almost seen, that very beautiful persons are otherwise of great virtue; as if nature were rather busy, not to err, than in labor to produce excellency.
this completeness of the analysis of these radical conceptions, as well as of the deduction from the conceptions a priori which may be given by the analysis, we can, however, easily attain, provided only that we are in possession of all these radical
they discover, these sharp onlookers and loafers, that the end is quickly approaching, that everything around them decays and produces decay, that nothing will endure until the day after tomorrow, except one species of man, the incurably mediocre.
preservation of the people consists, the people have a right to remove it by force. in all states and conditions, the true remedy of force without authority, is to oppose force to it.
thereupon accounting them real, and exulting in them, so long as he is unable to conceive anything which excludes their existence, and determines his own power of action. pride, therefore, is pleasure springing from a man thinking too highly of himself.
if the reader thus discovers and retraces the lost and forgotten road, by which man must have passed from the state of nature to the state of society; if he carefully restores, along with the intermediate situations which i have just described, those
two three anticipations analogies of perception of experience four postulates of empirical thought in general
prop. sixty nine. the virtue of a free man is seen to be as great, when it declines dangers, as when it overcomes them.
my life from present force, which, if lost, is capable of no reparation, permits me my own defence, and the right of war, a liberty to kill the aggressor, because the aggressor allows not time to appeal to our common judge, nor the decision of the law,
disadvantage from it: and thus declared limitations of prerogative were by the people found necessary in cases which they and their ancestors had left, in the utmost latitude, to the wisdom of those princes who made no other but a right use of it, that
note.--i think i have now shown the reason, why men are moved by opinion more readily than by true reason, why it is that the true knowledge of good and evil stirs up conflicts in the soul, and often yields to every kind of passion.
indigestion, and, on the other hand, the unwholesome food of the poor, often, bad as it is, insufficient for their needs, which induces them, when opportunity offers, to eat voraciously and overcharge their stomachs; all these, together with sitting up
and note), not merely the absence of doubt.
and in the same chapter saul asketh counsell of god. in like manner king david, after his being anointed, though before he had possession of the kingdome, is said to "enquire of the lord" (one sam. twenty three.
but this rule is always to be met with in the perception of that which happens, and it makes the order of the successive perceptions in the apprehension of such a phenomenon necessary.
but a weaker evidence can never destroy a stronger; and therefore, were the doctrine of the real presence ever so clearly revealed in scripture, it were directly contrary to the rules of just reasoning to give our assent to it.
that is to say, the empirical consciousness in the internal sense can be raised from zero to every higher degree, so that the very same extensive quantity of intuition, an illuminated surface, for example, excites as great a sensation as an aggregate of
if his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. if he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases.
the fear of this disease," says my mind, "formerly affrighted thee, when it was unknown to thee; the cries and despairing groans of those who make it worse by their impatience, begot a horror in thee.
even in europe we find considerable differences of appetite between northern and southern peoples. a spaniard will live for a week on a german's dinner.
x. two right lines cannot enclose a space.
but reason, in her endeavours to arrive by a priori means at some true statement concerning objects and to extend cognition beyond the bounds of possible experience, is altogether dialectic, and her illusory assertions cannot be constructed into a canon
they are least excusable for any error in this disease, by reason that it is in some sort palpable; and 'tis thence that i conclude surgery to be much more certain, by reason that it sees and feels what it does, and so goes less upon conjecture; whereas
lxii.); wherefore, looking merely to reason, as in this proposition we are assumed to do, there is no difference, whether the greater good or evil be assumed as present, or assumed as future; hence (four.
worthy opinion he had of his virtue. "that poor boy," said he, "never saw in me other than a stern and disdainful countenance, and is gone in a belief that i neither knew how to love him nor esteem him according to his desert.
but apart from this relation, a priori synthetical propositions are absolutely impossible, because they have no third term, that is, no pure object, in which the synthetical unity can exhibit the objective reality of its conceptions.
of the will to obedience. whosoever therefore unfeignedly desireth to fulfill the commandements of god, or repenteth him truely of his transgressions, or that loveth god with all his heart, and his neighbor as himself, hath all the obedience necessary to
and the most frequent of external causes is, that the folly of one man, is the fortune of another. for no man prospers so suddenly, as by others' errors. serpens nisi serpentem comederit non fit draco.
not only to give them suck, what danger soever they run thereby, but, moreover, to take any manner of care of them, that they may wholly be occupied with the care of and attendance upon ours; and we see in most of them an adulterate affection, more
besides this profit i make of writing of myself, i have also hoped for this other advantage, that if it should fall out that my humour should please or jump with those of some honest man before i die, he would then desire and seek to be acquainted with
three. as to metaphysics, even if we look upon it merely as an attempted science, yet, from the nature of human reason, an indispensable one, we find that it must contain synthetical propositions a priori.
for certain it is, that rebels, figured by the giants, and seditious fames and libels, are but brothers and sisters, masculine and feminine.
to which we may add that saying of cyrus, that no man was fit to rule but he who in his own worth was of greater value than those he was to govern; but king hiero in xenophon says further, that in the fruition even of pleasure itself they are in a worse
things, that all have the desire to seek for what is useful to them, and that they are conscious of such desire.
wars; a prince stifles his special recommendation, renown, in this crowd; let him shine bright in humanity, truth, loyalty, temperance, and especially injustice; marks rare, unknown, and exiled; 'tis by no other means but by the sole goodwill of the
them, nor apply himself to them without applause. in times past, when those of crete would curse any one, they prayed the gods to engage him in some ill custom.
his possession, but where some nobler use than its bare preservation calls for it.
for the most part we allow only outlying and transient circumstances to make our occasions. they are, in fact, the cause of our distraction. nearest to all things is that power which fashions their being.
east of my bean-field, across the road, lived cato ingraham, slave of duncan ingraham, esquire, gentleman, of concord village, who built his slave a house, and gave him permission to live in walden woods;-cato, not uticensis, but concordiensis.
towards the few, the long, the remote go forth my soul and my seeking: of what account to me are your many little, short miseries!
ii.); but it is not limited by thought itself, in so far as it has constituted the idea of god (for so far it is supposed to be finite); therefore, it is limited by thought, in so far as it has not constituted the idea of god, which nevertheless (by prop.
and on that account also did they tolerate your unbelief, because it was a pleasantry and a by-path for the people. thus doth the master give free scope to his slaves, and even enjoyeth their presumptuousness.
the naturall philosophy of those schools, was rather a dream than science, and set forth in senselesse and insignificant language; which cannot be avoided by those that will teach philosophy, without having first attained great knowledge in geometry: for
they are thus in their natural state: yet being given for the use of men, there must of necessity be a means to appropriate them some way or other, before they can be of any use, or at all beneficial to any particular man.
what a wonderful thing it is that the drop of seed from which we are produced should carry in itself the impression not only of the bodily form, but even of the thoughts and inclinations of our fathers!
intuition from the spontaneity which characterizes every act of imagination. for merely to imagine also an external sense, would annihilate the faculty of intuition itself which is to be determined by the imagination.
i, for my own part, can rarely blame any one but myself for my oversights and misfortunes, for indeed i seldom solicit the advice of another, if not by honour of ceremony, or excepting where i stand in need of information, special science, or as to matter
mere thought. now if we find that, when we regard things from this double point of view, the result is in harmony with the principle of pure reason, but that, when we regard them from a single point of view, reason is involved in self-contradiction, then
it is true, that certain living creatures, as bees, and ants, live sociably one with another, (which are therefore by aristotle numbred amongst politicall creatures;) and yet have no other direction, than their particular judgements and appetites; nor
trouble himself to avoid incurring hatred, as has been explained.
government had, in its infancy, no regular and constant form. the want of experience and philosophy prevented men from seeing any but present inconveniences, and they thought of providing against others only as they presented themselves.
nothing could entirely extingish. but it was likely that these disfigured remains were the least entitled to attention, and that the enemies of that immortal renown, in their fury, had addressed themselves in the first instance to the destruction of what
man is for woman a means: the purpose is always the child. but what is woman for man?
falls only on those who are well-to-do. precautions against smuggling ought not to be dictated so much by the fear of it occurring, as by the attention which the government should pay to securing individuals from being seduced by illegitimate profits,
of the holy spirit that fel on the apostles
what, then, are these things done in us only? many, indeed, in us only, of which the rational animal had peculiar need; but you will find many common to us with irrational animals. do they then understand what is done? by no means.
it was also one of the principal doctrines of epicurus; for this precept of his sect, conceal thy life, that forbids men to encumber themselves with public negotiations and offices, also necessarily presupposes a contempt of glory, which is the world's
wiser than i, who commands thirty legions?" augustus wrote verses against asinius pollio, and "i," said pollio, "say nothing, for it is not prudence to write in contest with him who has power to proscribe." and they were right.
of most of the great men in the world. i have known in my time, and been intimately acquainted with persons of great authority, whom one might easily discern marvellously lapsed from the sufficiency i knew they were once endued with, by the reputation
our notions of law and harmony are commonly confined to those instances which we detect; but the harmony which results from a far greater number of seemingly conflicting, but really concurring, laws, which we have not detected, is still more wonderful.
condition of the patient. take one of a middle temper; or if it may not be found in one man, combine two of either sort; and forget not to call as well, the best acquainted with your body, as the best reputed of for his faculty.
in a country near our mountains the women play priest martin, for as they augment the regret of the deceased husband by the remembrance of the good and agreeable qualities he possessed, they also at the same time make a register of and publish his
whether other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that
desires, that still increase as they are fulfilled detest in others the defects which are more manifest in us did my discourses came only from my mouth or from my heart did not approve all sorts of means to obtain a victory die well--that is, patiently
the attractions of this subject are not to be resisted, and i leave, for the time, all account of subordinate social benefit, to speak of that select and sacred relation which is a kind of absolute, and which even leaves the language of love suspicious
"immunis aram si terigit manus, non sumptuosa blandior hostia mollivit aversos penates farre pio et saliente mica."
scholars from their own experience, and therefore, should any one speak of it in their presence, it is incredible to them.
i love him who loveth his virtue: for virtue is the will to down-going, and an arrow of longing.
behind him, and that his posterity be miserable, can be said to be happy?"
iii.) the idea is prior in nature, and, when the idea is given, the other modes (namely, those of which the idea is prior in nature) must be in the same individual (by the same axiom). therefore an idea is the first element constituting the human mind.
from whence it commeth to passe, that the soveraign power, which foreseeth the necessities and dangers of the common-wealth, (finding the passage of mony to the publique treasure obstructed, by the tenacity of the people,) whereas it ought to extend it
calculators, it is left for you to count, to measure, to compare. one
to reward every man according to his works, is to execute the office of a king; and this is not to be till he come in the glory of his father, with his angells. when our saviour saith, (mat.
but paley appears never to have contemplated those cases to which the rule of expediency does not apply, in which a people, as well as an individual, must do justice, cost what it may.
answer at a tribunal that cannot be deceived, and will be sure to retribute to every one according to the mischiefs he hath created to his fellow subjects; that is, any part of mankind: from whence it is plain, that he that conquers in an unjust war can
nature; for by this means i ran through virgil's aeneid, and then terence, and then plautus, and then some italian comedies, allured by the sweetness of the subject; whereas had he been so foolish as to have taken me off this diversion, i do really
the lords of parlament in england were judges, and most difficult causes have been heard and determined by them; yet few of them were much versed in the study of the lawes, and fewer had made profession of them: and though they consulted with lawyers,
their temperament, turned alternately to and from the south, in which from time to time the provencal and ligurian blood froths over, preserves them from the dreadful, northern grey-in-grey, from sunless conceptual-spectrism and from poverty of blood--our
have; considering that it cannot be sensible herein of its infirmity and imperfection, if there be any such thing.
at last, after seven days, zarathustra raised himself upon his couch, took a rosy apple in his hand, smelt it and found its smell pleasant. then did his animals think the time had come to speak unto him.
in this last class, however, proletarians were distinguished from capite censi. the former, not quite reduced to nothing, at least gave the state citizens, and sometimes, when the need was pressing, even soldiers.
the whole atmosphere are ours. nothing can pass there, or make you one of the circle, but the casting aside your trappings, and dealing man to man in naked truth, plain confession, and omniscient affirmation.
i never learned which party was victorious, nor the cause of the war; but i felt for the rest of that day as if i had had my feelings excited and harrowed by witnessing the struggle, the ferocity and carnage, of a human battle before my door.
to say anything to them but this, that they should remember their wonted valour; not to be astonished, but bravely sustain the enemy's encounter; and seeing the enemy had already approached within a dart's cast, he gave the signal for battle; and going
the transition from a present object does in all cases give strength and solidity to the related idea.
the fact is worth mentioning because it is characteristically ridiculous.
when a king has dethroned himself, and put himself in a state of war with his people, what shall hinder them from prosecuting him who is no king, as they would any other man, who has put himself into a state of war with them, barclay, and those of his
to that man, which is injustice: and they have also every man given the soveraignty to him that beareth their person; and therefore if they depose him, they take from him that which is his own, and so again it is injustice.
they thereby excite, instead of satisfying, the doubts, which naturally arise from a diligent and scrutinous enquiry.
"a quo, ceu fonte perenni, vatum pieriis ora rigantur aquis"
his own intention. when therefore his intention is right, his fact is no sinne: if otherwise, his fact is sinne; but not crime.
though they knew there were no such things; and in like manner, that the schoolmen had framed a number of subtle and intricate axioms, and theorems, to save the practice of the church.
which hee is to bee excommunicated. for where there is no community, there can bee no excommunication; nor where there is no power to judge, can there bee any power to give sentence.
sometimes also in the meerly civill government, there be more than one soule: as when the power of levying mony, (which is the nutritive faculty,) has depended on a generall assembly; the power of conduct and command, (which is the motive faculty,) on one
and i know not, in the meantime, whether we do not throw them into despair; for in what condition can be the soul of a man, expecting four-and-twenty hours together to be broken upon a wheel, or after the old way, nailed to a cross?
chosen words. see, in any house where virtue and self-respect abide, the palpitation which the approach of a stranger causes.
for government; let it be in the hands of one, assisted with some counsel; and let them have commission to exercise martial laws, with some limitation.
astrologers may very well, as they do, warn us of great revolutions and imminent mutations: their prophecies are present and palpable, they need not go to heaven to foretell this.
the night-hawk circled overhead in the sunny afternoons-for i sometimes made a day of it-like a mote in the eye, or in heaven's eye, falling from time to time with a swoop and a sound as if the heavens were rent, torn at last to very rags and tatters, and
with us, heretical opinions do not perceptibly gain, or even lose, ground in each decade or generation; they never blaze out far and wide, but continue to smoulder in the narrow circles of thinking and studious persons among whom they originate, without
it is with a lively satisfaction i understand that the greatest candour and condescension attend, in all your behaviour towards them, on that gravity which becomes the ministers of the law; and that you so well repay them, by your esteem and attention,
them new and more plausible names for their excuse gentleman would play the fool to make a show of defence gently to bear the inconstancy of a lover gewgaw to hang in a cabinet or at the end of the tongue give but the rind of my attention give me time to
but to all those cometh now the day, the change, the sword of judgment, the great noontide: then shall many things be revealed!
scolding of his wife (of socrates) petulant madness contends with itself philopoemen: paying the penalty of my ugliness philosophy philosophy has discourses proper for childhood philosophy is nothing but to prepare one's self to die philosophy is that
free from the happiness of slaves, redeemed from deities and adorations, fearless and fear-inspiring, grand and lonesome: so is the will of the conscientious.
foure things, naturall seeds of religion
for justs, and tourneys, and barriers; the glories of them are chiefly in the chariots, wherein the challengers make their entry; especially if they be drawn with strange beasts: as lions, bears, camels, and the like; or in the devices of their entrance;
besides, nobody records their flimflams and false prognostics, forasmuch as they are infinite and common; but if they chop upon one truth, that carries a mighty report, as being rare, incredible, and prodigious.
on the one side, nature pushes us on to it, having fixed the most noble, useful, and pleasant of all her functions to this desire: and, on the other side, leaves us to accuse and avoid it, as insolent and indecent, to blush at it, and to recommend
whereby it is manifest, s. peter had not onely no jurisdiction given him in this world, but a charge to teach all the other apostles, that they also should have none. and for the infallibility of st.
how she just now speaketh soberly, this drunken poetess! hath she perhaps overdrunk her drunkenness? hath she become overawake? doth she ruminate?
and moses alone shall come neer the lord, but they shall not come nigh, neither shall the people goe up with him."
i am led by the same motive to add a definition of contempt.
of a cause whose power was either finite or infinite; namely, either of man's power only, inasmuch as he would be capable of removing from himself all changes which could spring from external causes; or of the infinite power of nature, whereby all
although only possible representations, before i can think in it the analytical unity of consciousness which makes it a conceptas communis.
proportion with infinity than an instant; in this momentary interval to ordain and definitively to determine of her whole being; it were an unreasonable disproportion, too, to assign an eternal recompense in consequence of so short a life.
the hypothetical proposition, "if perfect justice exists, the obstinately wicked are punished," contains properly the relation to each other of two propositions, namely, "perfect justice exists," and "the obstinately wicked are punished."
i knew not what i said or did, and they were nothing but idle thoughts in the clouds, that were stirred up by the senses of the eyes and ears, and proceeded not from me.
established that kingdom, knowing the ambition and insolence of the great nobles, and deeming it necessary to have a bit in their mouths to check them; and knowing on the other hand the hatred of the mass of the people to the great, based on fear, and
the author, as we have already mentioned, is addressing margaret de valois.
as for fishing for testaments and executorships (as tacitus saith of seneca, testamenta et orbos tamquam indagine capi), it is yet worse; by how much men submit themselves to meaner persons, than in service.
for the same reason, industry would have nothing to suffer from an economic system which increased the revenue, encouraged agriculture by relieving the husbandman, and insensibly tended to bring all fortunes nearer to that middle condition which
imaginative power it self is really existent, and makes up a part of my thought ; and last of all that i am the same that am sensitive , or perceive corporeal things as by my senses , yet that i now see light, hear a noise, feel heat, these things are
it is not to my present purpose to insist on the indifference to good and evil which arises from this disposition, in spite of our many fine works on morality, or to show how, everything being reduced to appearances, there is but art and mummery in even
art goes yet further, imitating that rationall and most excellent worke of nature, man.
so was thomas beckett archbishop of canterbury, supported against henry the second, by the pope; the subjection of ecclesiastiques to the common-wealth, having been dispensed with by william the conqueror at his reception, when he took an oath, not to
peter had given him by christ: and, that of the two luminaries, the greater signifies the pope, and the lesser the king; one might as well inferre out of the first verse of the bible, that by heaven is meant the pope, and by earth the king: which is not
this sum of forces can arise only where several persons come together: but, as the force and liberty of each man are the chief instruments of his self-preservation, how can he pledge them without harming his own interests, and neglecting the care he owes
an actor may be many men made one by plurality of voyces
a full soul indeed, and that had every way a beautiful aspect: a soul of the old stamp, and that had produced great effects had his fortune been so pleased, having added much to those great natural parts by learning and study.
become frizzled and mangy in consequence; men of ideas instead of legs, a sort of intellectual centipede that made you crawl all over. one man proposed a book in which visitors should write their names, as at the white mountains; but, alas!
of the city. does it not seem as if she was going to become chaste by her husband's negligence? or that she sought another husband who might sharpen her appetite by his jealousy, and who by watching should incite her?
pliny says there are certain sea-hares in the indies that are poison to us, and we to them; insomuch that, with the least touch, we kill them. which shall be truly poison, the man or the fish?
there had been no struggle with death; he had died, as he had hoped he would die, painlessly, easily.
all men therefore that would avoid, both the punishments that are to be in this world inflicted, for disobedience to their earthly soveraign, and those that shall be inflicted in the world to come for disobedience to god, have need be taught to
the true religion is built upon the rock; the rest are tossed, upon the waves of time.
itself for its long self-blinding, as though it had been a voluntary blindness!
and so can be no part or member of that civil society; unless any one will say, the state of nature and civil society are one and the same thing, which i have never yet found any one so great a patron of anarchy as to affirm.
of comet, for magnitude, color, version of the beams, placing in the reign of heaven, or lasting, produceth what kind of effects.
there are some actions in my life whereof the conduct may justly be called difficult, or, if you please, prudent; of these, supposing the third part to have been my own, doubtless the other two-thirds were absolutely hers.
"scilicet et fluvius qui non est maximus, ei'st qui non ante aliquem majorem vidit; et ingens arbor, homoque videtur, et omnia de genere omni maxima quae vidit quisque, haec ingentia fingit."
"this is the man without disgust, this is zarathustra himself, the surmounter of the great disgust, this is the eye, this is the mouth, this is the heart of zarathustra himself."
and epicurus would have said as much of rhetoric, grammar, poetry, mathematics, and, natural philosophy excepted, of all the sciences; and socrates of them all, excepting that which treats of manners and of life.
if the legislature regards it, it is chiefly to regulate the number of hooks to be used there; but they know nothing about the hook of hooks with which to angle for the pond itself, impaling the legislature for a bait.
do what we can, summer will have its flies; if we walk in the woods we must feed mosquitos; if we go a-fishing we must expect a wet coat.
and, to speak of human affairs, i believe that the pre-eminence of sparta was due not to the goodness of each of its laws in particular, for many of these were very strange, and even opposed to good morals, but to the circumstance that, originated by a
"for every one soon finds his natural force. which he, or better may employ, or worse."
driven out again. in carrying this out, one must next take care that children do not use words with which they connect no clear meaning.
for pure speculative reason is an organic structure in which there is nothing isolated or independent, but every single part is essential to all the rest; and hence, the slightest imperfection, whether defect or positive error, could not fail to betray
this animal, not to be roused with all this, and rendering her pleasures dull and flat by his too stupid facility, by which he seemed to authorise and make them lawful; what does she?
"wretched man! when, taken in the fact, thou wilt be dragged out of doors by the heels, and suffer the punishment of thy adultery."--catullus, xv. seventeen.
here--we are equal!" at present, on the contrary, when throughout europe the herding-animal alone attains to honours, and dispenses honours, when "equality of right" can too readily be transformed into equality in wrong--i mean to say into general war
a child knows if an arm or a leg be distorted in a picture; if the attitude be natural or grand or mean; though he has never received any instruction in drawing or heard any conversation on the subject, nor can himself draw with correctness a single
and thus much shall suffice; concerning what i find by speculation, and deduction, of soveraign rights, from the nature, need, and designes of men, in erecting of commonwealths, and putting themselves under monarchs, or assemblies, entrusted with power
plutarch says, that demetrius caused two complete suits of armour to be made for himself and for alcimus, a captain of the greatest note and authority about him, of six score pounds weight each, whereas the ordinary suits weighed but half as much.
the stoics, about and within the heart; erasistratus, adjoining the membrane of the epicranium; empedocles, in the blood; as also moses, which was the reason why he interdicted eating the blood of beasts, because the soul is there seated; galen thought
they see but my countenance they err as much who too much forbear venus they gently name them, so they patiently endure them (diseases) they have heard, they have seen, they have done so and so they have not one more invention left wherewith to amuse us
some say of this civic employment of mine (and i am willing to say a word or two about it, not that it is worth so much, but to give an account of my manners in such things), that i have behaved myself in it as a man who is too supine and of a languid
saviour accepted the invitation of zacchaeus a publican; though it were to convert him, yet it was objected to him as a crime. and therefore, when our saviour, to heathen, added publican, he did forbid them to eat with a man excommunicate.
is it a treasure that hath been given thee? or a child that hath been born thee? or goest thou thyself on a thief's errand, thou friend of the evil?"-
it should seem that to be known, is in some sort to have a man's life and its duration in others' keeping.
is more weak and young; secondly, the deformity of cozenage does not consist nor depend upon the difference betwixt crowns and pins; but i rather hold it more just to conclude thus: why should he not cozen in crowns since he does it in pins, than as they
thirty five sermons by the right reverend r. sanderson late lord bishop of lincoln .
the unity which is brought by the understanding into the intuition by means of the category.
justice on an offender, take away, or impair the life, or what tends to the preservation of the life, the liberty, health, limb, or goods of another.
and this also seemed to me a little mean in him that, having to say that he had borne an honourable office in rome, he excuses himself that he does not say it out of ostentation; this seems, i say, mean for such a soul as his; for not to speak roundly of
i escape, 'tis true, but am troubled that it is more by chance, and something of my own prudence, than by justice; and am not satisfied to be out of the protection of the laws, and under any other safeguard than theirs.
he has lived long enough, if he be wise, to have a mind to strip himself to go to bed, not to his very shirt, i confess, but to that and a good, warm dressing-gown; the remaining pomps, of which he has no further use, he ought voluntarily to surrender to
afterwards the presbyters (as the flocks of christ encreased) assembling to consider what they should teach, and thereby obliging themselves to teach nothing against the decrees of their assemblies, made it to be thought the people were thereby obliged to
bertrand le got was pope under the title of clement five., one thousand three hundred five-fourteen.
when we consider, on the one hand, the immense labours of mankind, the many sciences brought to perfection, the arts invented, the powers employed, the deeps filled up, the mountains levelled, the rocks shattered, the rivers made navigable, the tracts of
proof.--whatsoever is conditioned to exist and act, has been thus conditioned by god (by prop. xxvi. and prop. xxiv., coroll.).
dominion paternall how attained not by generation, but by contract
reason is incapable of any such variation. the conclusions which it draws from considering one circle are the same which it would form upon surveying all the circles in the universe.
again, one of the contractors, may deliver the thing contracted for on his part, and leave the other to perform his part at some determinate time after, and in the mean time be trusted; and then the contract on his part, is called pact, or covenant: or
and there appeared unto them elias with moses, and they were talking with jesus, c." so that they saw christ in glory and majestie, as he is to come; insomuch as "they were sore afraid."
but as there are still two ways of becoming prince which cannot be attributed entirely either to fortune or to ability, they must not be passed over, although one of them could be more fully discussed if we were treating of republics.
whereon she sat, and with all her force dashed her head against the wall, by which blow being laid flat in a swoon, and very much wounded, after they had again with great ado brought her to herself: "i told you," said she, "that if you refused me some
if you cannot make out this point, you allow, that your conclusion fails; and you pretend not to establish the conclusion in a greater latitude than the phenomena of nature will justify. these are your concessions. i desire you to mark the consequences.
proof.--emotion towards a thing, which we conceive as future, is fainter than emotion towards a thing that is present (four. ix. coroll.).
but we must pick no locks. we must check this low curiosity. an answer in words is delusive; it is really no answer to the questions you ask. do not require a description of the countries towards which you sail.
the same is again confirmed in expresse words in the same text, "yee shall be to me a sacerdotall kingdome, and an holy nation." the vulgar latine hath it, regnum sacerdotale, to which agreeth the translation of that place (one pet.
present. battles, revolutions, pestilence, famine and death, are never the effect of those natural causes, which we experience. prodigies, omens, oracles, judgements, quite obscure the few natural events, that are intermingled with them.
souls that, through their own stupidity, only discern things by halves, have this happiness, that they smart less with hurtful things: 'tis a spiritual leprosy that has some show of health, and such a health as philosophy does not altogether contemn; but
therefore, o my brethren, a new nobility is needed, which shall be the adversary of all populace and potentate rule, and shall inscribe anew the word "noble" on new tables.
ambiguity, by this means, is gradually introduced into our reasonings: similar objects are readily taken to be the same: and the conclusion becomes at last very wide of the premises.
enjoyne the beliefe of them, is an argument of ignorance; which detects the author in that; and discredits him in all things else he shall propound as from revelation supernaturall: which revelation a man may indeed have of many things above, but of
but in all cases, both laughter and weeping, are sudden motions; custome taking them both away. for no man laughs at old jests; or weeps for an old calamity.
shall fall into contempt, and consequently be obnoxious to the like injuries from others; and to avoyd this, breaks the law, and protects himselfe for the future, by the terrour of his private revenge.
neither had the fame of cicero, seneca, plinius secundus, borne her age so well, if it had not been joined with some vanity in themselves; like unto varnish, that makes ceilings not only shine but last.
the repugnance to animal food is not the effect of experience, but is an instinct. it appeared more beautiful to live low and fare hard in many respects; and though i never did so, i went far enough to please my imagination.
we see further that, as the law unites universality of will with universality of object, what a man, whoever he be, commands of his own motion cannot be a law; and even what the sovereign commands with regard to a particular matter is no nearer being a
appear great by excessive expense: it were indeed excusable in a foreign country, but amongst their own subjects, where they are in sovereign command, and may do what they please, it derogates from their dignity the most supreme degree of honour to which
in the earliest times of which history affords us any record, mathematics had already entered on the sure course of science, among that wonderful nation, the greeks.
when therefore a prophet is said to speak in the spirit, or by the spirit of god, we are to understand no more, but that he speaks according to gods will, declared by the supreme prophet.
to their chateau, where, at two or three different times, he spent three months altogether, most welcome of visitors."
of this point therefore we are to note, that such men naturally have no full and perfect power to command whole politic multitudes of men, therefore utterly without our consent, we could in such sort be at no man's commandment living.
continuation of his increase in valour and fortune, up to a due maturity of age, but that you must withal imagine something more than man: to have made so many royal branches to spring from his soldiers, leaving the world, at his death, divided amongst
that all forms of government do not suit all countries
forty) "if demetrius and the other work-men can accuse any man, of any thing, there be pleas, and deputies, let them accuse one another. and if you have any other thing to demand, your case may be judged in an assembly lawfully called.
but that the memory of the author may not be injured, nor suffer with such as could not come near-hand to be acquainted with his principles, i here give them to understand, that it was written by him in his boyhood, and that by way of exercise only, as a
"o miseri! quorum gaudia crimen habent!"
seorsum cuique potestas divisa est, sua vis cuique est,
thou art young, and desirest child and marriage. but i ask thee: art thou a man entitled to desire a child?
neither, indeed, have i so great an intimacy with many men as is requisite to make a right judgment of them; and those with whom my condition makes me the most frequent, are, for the most part, men who have little care of the culture of the soul, but that
it no longer objective we, make abstraction of the sensuousness of our intuition, in other words, of that mode of representation which is peculiar to us, and speak of things in general.
are shallows and quicksands, and rope broken withal, and bucket irrecoverable.
i am of to-day and heretofore, said he thereupon; but something is in me that is of the morrow, and the day following, and the hereafter.
"lo! thou venerable one," said he then, "what a fine and long hand! that is the hand of one who hath ever dispensed blessings. now, however, doth it hold fast him whom thou seekest, me, zarathustra.
that which makes the community, and brings men out of the loose state of nature, into one politic society, is the agreement which every one has with the rest to incorporate, and act as one body, and so be one distinct commonwealth.
had only straw for his bed, and his hours of leisure from affairs he continually spent in study upon his knees, having a little bread and a glass of water set by his book, which was all the provision of his repast, and all the time he spent in eating.
themselves. the noble soul accepts the fact of his egoism without question, and also without consciousness of harshness, constraint, or arbitrariness therein, but rather as something that may have its basis in the primary law of things:--if he sought a
italos ipsos et latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus.
it is well known that animals in regard to hearing and seeing notice the slightest indications, even indications that are scarcely perceptible to ourselves. trained dogs and canary birds furnish astonishing examples of this.
discover still a new and greater extent of land before me, with a troubled and imperfect sight and wrapped up in clouds, that i am not able to penetrate.
for being assured that there be causes of all things that have arrived hitherto, or shall arrive hereafter; it is impossible for a man, who continually endeavoureth to secure himselfe against the evill he feares, and procure the good he desireth, not to
xx. a triangle is a figure formed by three right lines joined end to end. the three lines are called its sides.
"quam miserum, porta vitam muroque tueri, vixque suae tutum viribus esse domus!"
vanity of a fantastic opinion; and when i shall be dead, i shall be still and much less sensible of it; and shall, withal, absolutely lose the use of those real advantages that sometimes accidentally follow it.
he had evidence of this as regards the orsini when, after taking faenza, he assaulted bologna and observed their backwardness in the assault.
ye higher men, it is getting on to midnight: then will i say something into your ears, as that old clock-bell saith it into mine ear,-
and verily, how much hath already succeeded! how rich is this earth in small, good, perfect things, in well-constituted things!
gen. one. two. "the spirit of god moved upon the face of the waters."
i answer, that in this my first knowledge 'tis nothing but a clear , and distinct perception of what i affirm, which would not be sufficient to make me certain of the truth of a thing, if it were possible that any thing that i so clearly and distinctly
o pitiful coward, thou faintest, and i grow stronger; make me complain, make me bend, make me yield if thou canst; encourage thy guards, cheer up thy executioners; see, see they faint, and can do no more; arm them, flesh them anew, spur them up"; truly, a
concerning god , which are well known ; that now without any difficulty i can turn my thoughts from things sensible , to those which are only intelligible , and abstracted from matter .
the purity men love is like the mists which envelop the earth, and not like the azure ether beyond.
and i should yet say, more probably, that neither that which goes before nor that which follows after is at all of the appurtenances of death.
passed through his head that we should have upon the like occasions; and that it is a ratiocination and consequence, drawn from natural sense, that that which makes a noise runs, that which runs is not frozen, what is not frozen is liquid, and that which
for where shall we find the criterion or character of the possibility of an object which is cogitated by means of an a priori synthetical conception, if not in the synthesis which constitutes the form of empirical cognition of objects?
water, as if there to cleanse herself from her sins; coming out thence, she wraps herself in a yellow linen of five-and-twenty ells long, and again giving her hand to this kinsman of her husband's, they return back to the mount, where she makes a speech
solitude was, doubtless, terrible to those who were the first inventors of this practice:
but as to what concerns philosophy, that part of it at least that treats of man, and of his offices and duties, it has been the common opinion of all wise men, that, out of respect to the sweetness of her conversation, she is ever to be admitted in all
happened. but thinking there was nothing to be got by having begun to do a courtesy, unless i went through with it, and that i could not disengage myself from them without spoiling all, i let myself go the most natural and simple way, as i always do, and
inclinations, etc. (which are all of empirical origin), at the foundation of its precepts, yet still into the conception of duty-as an obstacle to be overcome, or as an incitement which should not be made into a motive-these empirical conceptions must
he who one day teacheth men to fly will have shifted all landmarks; to him will all landmarks themselves fly into the air; the earth will he christen anew-as "the light body."
from the notion of an infinite quantity, but merely from the notion that an infinite quantity is measurable, and composed of finite parts therefore, the only fair conclusion to be drawn is that: infinite quantity is not measurable, and cannot be composed
the hotels, the provisions, the swiss cookery, everything, was agreeable to him; it appears, indeed, as if he preferred to the french manners and tastes those of the places he was visiting, and of which the simplicity and freedom (or frankness) accorded
but i will soon bring your hiding-places to the light: therefore do i laugh in your face my laughter of the height.
understand one another. any one answers too well for me, if he answers what i say: when the dispute is irregular and disordered, i leave the thing itself, and insist upon the form with anger and indiscretion; falling into wilful, malicious, and imperious
in reality, if it is not impossible for a particular will to agree on some point with the general will, it is at least impossible for the agreement to be lasting and constant; for the particular will tends, by its very nature, to partiality, while the
some of these (viz. humane thoughts ) are as it were the images of things, and to these alone belongs properly the name of an idea, as when i think on a man, a chimera, heaven, an angel, or god.
superciliousness gives you the bedlamite hope that because you are able to tyrannize over yourselves--stoicism is self-tyranny--nature will also allow herself to be tyrannized over: is not the stoic a part of nature?...
this unity, which a priori precedes all conceptions of conjunction, is not the category of unity ( six); for all the categories are based upon logical functions of judgement, and in these functions we already have conjunction, and consequently unity of
there is always some madness in love. but there is always, also, some method in madness.
whereof, is called a question of fact; the later a question of right; therefore unlesse the parties to the question, covenant mutually to stand to the sentence of another, they are as farre from peace as ever.
this foreign bird's note is celebrated by the poets of all countries along with the notes of their native songsters. all climates agree with brave chanticleer. he is more indigenous even than the natives.
ah, the pickerel of walden! when i see them lying on the ice, or in the well which the fisherman cuts in the ice, making a little hole to admit the water, i am always surprised by their rare beauty, as if they were fabulous fishes, they are so foreign to
of mankind. men of understanding, forasmuch as all things under the sun, as the holy writ declares, are subject to the same laws, were wont in such considerations as these, where we are to distinguish the natural laws from those which have been imposed by
in other places but counsell; which a man at his own perill, may without injustice refuse to obey.
note.--by good i here mean every kind of pleasure, and all that conduces thereto, especially that which satisfies our longings, whatsoever they may be. by evil, i mean every kind of pain, especially that which frustrates our longings.
it would also be no easy matter to prove the validity of a contract binding on only one of the parties, where all the risk is on one side, and none on the other; so that no one could suffer but he who bound himself.
none the less being trained for it. indeed the views given in the social contract are summarised in the fifth book of the emile , and by this summary the essential unity of rousseau's system is emphasised.
"as to the rest, madame, i should not have dared to make so bold with the mysteries of physic, considering the esteem that you and so many others have of it, had i not had encouragement from their own authors.
of custom, and that we should not easily change a law received
unexpected breadth, i could not hear the slightest sound from them.
he said to her: "daughter, you stand in no great need of advice from me, insomuch as you have a mother, whom i have ever found most sagacious, and entirely in conformity with my own opinions and wishes, and whom i have never found faulty; with such a
thirty three.fourteen.) had desired god to goe along with the campe, (as he had done alwaies before the making of the golden calfe,) god did not answer, "i will goe," nor "i will send an angel in my stead;" but thus, "my presence shall goe with thee."
be advisable to use the criteria separately, each being by itself infallible.
where he saith, "i will bring the third part through the fire, and refine them as silver is refined, and will try them as gold is tryed;" which is spoken of the comming of the messiah in power and glory; that is, at the day of judgment, and conflagration
rousseau tries to do this by an adaptation of the doctrine of the "three powers." but instead of three independent powers sharing the supreme authority, he gives only two, and makes one of these wholly dependent on the other.
but why should i raise them? only heaven knows.
of publique ministers, some have charge committed to them of a general administration, either of the whole dominion, or of a part thereof.
what is this man? a mass of diseases that reach out into the world through the spirit; there they want to get their prey.
unfair to the shining one in its innermost heart, cold to the suns:-thus travelleth every sun.
the highest instinct for purity places him who is affected with it in the most extraordinary and dangerous isolation, as a saint: for it is just holiness--the highest spiritualization of the instinct in question.
but it at the same time prescribes limits to itself, for it confesses itself unable to cognize these by means of the categories, and hence is compelled to cogitate them merely as an unknown something.
verily, there is still a future even for evil! and the warmest south is still undiscovered by man.
some consider blue "to be the color of pure water, whether liquid or solid." but, looking directly down into our waters from a boat, they are seen to be of very different colors.
introduction. idea of a transcendental logic.
as for the passions, and studies of the mind; avoid envy, anxious fears; anger fretting inwards; subtle and knotty inquisitions; joys and exhilarations in excess; sadness not communicated.
cicero observes that of all the philosophers who have acknowledged a deity, xenophanes the colophonian only has endeavoured to eradicate all manner of divination-- cicero, de divin., i. three.
it was probably greater in the middle. who knows but if our instruments were delicate enough we might detect an undulation in the crust of the earth?
i am thus good for nothing but to follow and suffer myself to be easily carried away with the crowd; i have not confidence enough in my own strength to take upon me to command and lead; i am very glad to find the way beaten before me by others.
when, therefore, those feelings and judgment declare the pleasures derived from the higher faculties to be preferable in kind , apart from the question of intensity, to those of which the animal nature, disjoined from the higher faculties, is susceptible,
which acts any community, being only the consent of the individuals of it, and it being necessary to that which is one body to move one way; it is necessary the body should move that way whither the greater force carries it, which is the consent of the
thus have involved myself in numberless vexations, and, among them, the troubles of old age, from which i shall now be exempt.
thus the dominant will of the prince is, or should be, nothing but the general will or the law; his force is only the public force concentrated in his hands, and, as soon as he tries to base any absolute and independent act on his own authority, the tie
that part of transcendental logic, then, which treats of the elements of pure cognition of the understanding, and of the principles without which no object at all can be thought, is transcendental analytic, and at the same time a logic of truth.
by which it appears that it is not upon any true ground of reason, but by a foolish pride and vain opinion, that we prefer ourselves before other animals, and separate ourselves from their society and condition.
no; we cannot deem men worthy of reverence on account of their office, whom we deem unworthy of the office itself. but didst thou see a man endued with wisdom, couldst thou suppose him not worthy of reverence, nor of that wisdom with which he was endued?'
language, which possesses some of the beauties of the old languages, will be systematically spoilt and stripped by these worthless contemporary scribblers, until, little by little, it becomes impoverished, crippled, and reduced to a miserable jargon.
first, that men are continually in competition for honour and dignity, which these creatures are not; and consequently amongst men there ariseth on that ground, envy and hatred, and finally warre; but amongst these not so.
the children of men in common, we see how labour could make men distinct titles to several parcels of it, for their private uses; wherein there could be no doubt of right, no room for quarrel.
this judgment, in anticipating that of the public, suddenly decided it.
i beg you to accept such portion of my estate as i bequeath to you, and be satisfied with it, though it is very inadequate to your desert."
"pocula lethaeos ut si ducentia somnos, arente fauce traxerim;"
and arithmetic. for he, amongst other rules, had been advised to make me relish science and duty by an unforced will, and of my own voluntary motion, and to educate my soul in all liberty and delight, without any severity or constraint; which he was an
this also is to bee considered, that as hezekiah brake in pieces the brazen serpent, because the jews did worship it, to the end they should doe so no more; so also christian soveraigns ought to break down the images which their subjects have been
power, and do not suspect to what extent the disintegrating policy they pursue must necessarily be only an interlude policy--owing to all this and much else that is altogether unmentionable at present, the most unmistakable signs that europe wishes to be
private bodies regular, but unlawfull, are those that unite themselves into one person representative, without any publique authority at all; such as are the corporations of beggars, theeves and gipsies, the better to order their trade of begging, and
of prophets, that were so by a perpetuall calling in the old testament, some were supreme, and some subordinate: supreme were first moses; and after him the high priest, every one for his time, as long as the priesthood was royall; and after the people of
altercation and division; judging with plato, "that lawyers and physicians are bad institutions of a country."
these last-mentioned contests had indeed the incurable defect, that the premises appealed to were taken from authority, not from reason; and, as a discipline to the mind, they were in every respect inferior to the powerful dialectics which formed the
to see a farre off the miseries that hang over them, and cannot without such payments be avoyded.
proof.--mirth (see its def. in three. xi. note) is pleasure, which, in so far as it is referred to the body, consists in all parts of the body being affected equally: that is (three.
then consider what victual or esculent things there are, which grow speedily, and within the year; as parsnips, carrots, turnips, onions, radish, artichokes of hierusalem, maize, and the like.
to take any precautions against their own fallibility, or admit the supposition that any opinion, of which they feel very certain, may be one of the examples of the error to which they acknowledge themselves to be liable.
i have a feeling that some day that little island will astonish europe.
considering these two significations of the word of god, as it is taken in scripture, it is manifest in this later sense (where it is taken for the doctrine of the christian religion,) that the whole scripture is the word of god: but in the former sense
but there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, nosce teipsum, read thy self: which was not meant, as it is now used, to countenance, either the barbarous
"vixere fortes ante agamemnona mufti, sed omnes illacrymabiles urgentur, ignotique longs nocte."
prop. thirty six. he who remembers a thing, in which he has once taken delight, desires to possess it under the same circumstances as when he first took delight therein.
his goodness must not be a partial and transitory act, but a constant superfluity, which costs him nothing and of which he is unconscious. this is a charity that hides a multitude of sins.
but in the middle of the day, being full of cracks, and the air also being less elastic, it had completely lost its resonance, and probably fishes and muskrats could not then have been stunned by a blow on it.
both in doing and speaking i simply follow my own natural way; whence, peradventure, it falls out that i am better at speaking than writing. motion and action animate words, especially in those who lay about them briskly, as i do, and grow hot.
that a man is soberly to judge of the divine ordinances
the mere philosopher is a character, which is commonly but little acceptable in the world, as being supposed to contribute nothing either to the advantage or pleasure of society; while he lives remote from communication with mankind, and is wrapped up in
acquired as the former. as much land as a man tills, plants, improves, cultivates, and can use the product of, so much is his property. he by his labour does, as it were, inclose it from the common.
but no one, so far as one know, has defined the nature and strength of the emotions, and the power of the mind against them for their restraint.
neither is it requisite to make one free that he should have an inclination to both sides.
design, that, the better at leisure to contemplate their strangeness and absurdity, i have begun to commit them to writing, hoping in time to make it ashamed of itself.
i have the same opinion of these political controversies; be on which side you will, you have as fair a game to play as your adversary, provided you do not proceed so far as to shock principles that are broad and manifest.
these were all i could recover of his remains, i to whom with so affectionate a remembrance, upon his death-bed, he by his last will bequeathed his library and papers, the little book of his works only excepted, which i committed to the press.
from this it follows that the relation of the magistrates to the government should vary inversely to the relation of the subjects to the sovereign; that is to say, the larger the state, the more should the government be tightened, so that the number of
i think myself obliged to fortune that, as our historians report, it was a gascon gentleman, a countryman of mine, who first opposed charlemagne, when he attempted to impose upon us latin and imperial laws.
--refused the riches fortune presented to him by very lawful means; because, said he, i am to contend with poverty, in which extreme he maintained himself to the last.
on the contrary a slow imagination, maketh that defect, or fault of the mind, which is commonly called dulnesse, stupidity, and sometimes by other names that signifie slownesse of motion, or difficulty to be moved.
retain the memory of things past omit, as incredible, such things as they do not understand on all occasions to contradict and oppose one door into life, but a hundred thousand ways out one may be humble out of pride one may more boldly dare what nobody
nature do not help a little, it is very hard if they can only be kind to us out of pity if they chop upon one truth, that carries a mighty report if they hear no noise, they think men sleep if to philosophise be, as 'tis defined, to doubt ignorance does
at the other extremity of the circle, unanimity recurs; this is the case when the citizens, having fallen into servitude, have lost both liberty and will.
midst of a huckleberry field, on one of our highest hills, two miles off; and then the state was nowhere to be seen.
the wise speak and deliver their fancies more specifically, and piece by piece; i, who see no further into things than as use informs me, present mine generally without rule and experimentally: i pronounce my opinion by disjointed articles, as a thing
was slain in the battle; as is to be read two chron. thirty five. vers. twenty one,twenty two,twenty three.
"for in those high fortunes, common sense is generally rare." --juvenal, viii. seventy three.
in short, the assertion 'i think,' assumes that i compare my state at the present moment with other states of myself which i know, in order to determine what it is; on account of this retrospective connection with further 'knowledge,' it has, at any rate,
did i perhaps learn from it the long clear silence? or did it learn it from me? or hath each of us devised it himself?
it is also from the roman heathen, that the popes have received the name, and power of pontifex maximus.
the peripatetics also disown this indissoluble connection; and aristotle is of opinion that a prudent and just man may be intemperate and inconsistent.
for what concerns his eloquence, that is totally out of all comparison, and i believe it will never be equalled.
topics to the embellishment of poets and orators, or to the arts of priests and politicians.
affectionately. they serve you where you are as positive matters of fact; but they serve us here no less by the fame which they diffuse: the echo carries as much weight as the blow.
after the great and stately pomp of the funeral, so soon as the fire began to mount to the top of the pyramid, and to catch hold of the couch where the body lay, they at the same time turned out an eagle, which flying upward, signified that the soul went
examine thy customs of diet, sleep, exercise, apparel, and the like; and try, in any thing thou shalt judge hurtful, to discontinue it, by little and little; but so, as if thou dost find any inconvenience by the change, thou come back to it again: for it
thus do i counsel all honest ones; and what would be my love to the superman, and to all that is to come, if i should counsel and speak otherwise!
that it is folly to measure truth and error by our own capacity
their falsity would have been manifest, if i had been allowed to use the confession of the informers themselves, evidence which has in all matters the most convincing force. why, what hope of freedom is left to us? would there were any!
covenant, not by the right of gods power; for such a kingdome god alwaies hath; so that it were superfluous to say in our prayer, "thy kingdome come," unlesse it be meant of the restauration of that kingdome of god by christ, which by revolt of the
for vainly i, at least, did search for the amissing fellow-jewel -namely, the other leg- in the sanctified precincts, nigh her very dearest, very tenderest, flapping and fluttering and flickering skirting.
officer subject to the civill state; yet after the empire was divided, and dissolved, it was not hard to obtrude upon the people already subject to them, another title, namely, the right of st.
conscience and religion generally tending rather towards superstition than otherwise. for a man of little stature, very strong, well proportioned, and well knit; of a pleasing countenance inclining to brown, and very adroit in all noble exercises.
--we suffer ourselves to lean and rely so strongly upon the arm of another, that we destroy our own strength and vigour.
lastly, seeing it hath been already proved out of divers evident places of scripture, in the thirty five.
now i assert, that this belief, where it reaches beyond the memory or senses, is of a similar nature, and arises from similar causes, with the transition of thought and vivacity of conception here explained.
twenty.thirty three.) "as i live, saith the lord god, surely with a mighty hand, and a stretched out arme, and with fury powred out, i wil rule over you; and (verse thirty seven.) i will cause you to passe under the rod, and i will bring you into the bond
and once did i want to dance as i had never yet danced: beyond all heavens did i want to dance. then did ye seduce my favourite minstrel.
to speak critically, i never received more than one or two letters in my life-i wrote this some years ago-that were worth the postage.
i confess, that it is impossible perfectly to explain this feeling or manner of conception. we may make use of words which express something near it.
the elect of knowledge, of the "initiated," of the almost sacrificed, finds all forms of disguise necessary to protect itself from contact with officious and sympathizing hands, and in general from all that is not its equal in suffering.
this means nothing less than that he will be forced to be free; for this is the condition which, by giving each citizen to his country, secures him against all personal dependence.
this very important and difficult operation is daily made by numbers of honest clerks, who know their arithmetic; but a plato or a montesquieu would not venture to undertake it without the greatest diffidence, or without praying to heaven for
it makes no noise . does it yet continue the same wax? surely it does, this all confess, no one denies it, no one doubts it. what therefore was there in it that was so evidently known?
and whatever pains these researches may cost us, we may think ourselves sufficiently rewarded, not only in point of profit but of pleasure, if, by that means, we can make any addition to our stock of knowledge, in subjects of such unspeakable importance.
endured. at his coming i was exceeding afraid; but he having spied me hid in the comer of his den, came gently to me, holding out and showing me his wounded foot, as if he demanded my assistance in his distress.
corollary.--hence it follows that god is not only the cause of things coming into existence, but also of their continuing in existence, that is, in scholastic phraseology, god is cause of the being of things (essendi rerum).
but a friend is a sane man who exercises not my ingenuity, but me. my friend gives me entertainment without requiring any stipulation on my part. a friend therefore is a sort of paradox in nature.
the better he had been served, the more wickedly he judged it to be, and meriting greater punishment.
common theme that has been hackneyed by a thousand writers.
poverty of intellect is fond of wearing this dress; just as stupid people in everyday life are fond of assuming gravity and formality.
it was by chance a love-letter that servilia, cato's sister, had written to him, which cato having read, he threw it back to him saying, "there, drunkard."
i cannot permit myself, for any consideration, to tell them a lie. what is intrusted to my secrecy, i religiously conceal; but i take as few trusts of that nature upon me as i can.
authority to rule and govem, by them the peace, tranquillity and happy estate of the rest might be procured.
now seeing the pope of rome, neither pretendeth himself, nor denyeth jesus to be the christ, i perceive not how he can be called antichrist; by which word is not meant, one that falsely pretendeth to be his lieutenant, or vicar generall, but to be hee.
superior and benefactor. from obedience and submission spring all other virtues, as all sin does from selfopinion.
elsewhere, are not always the most renowned. i often see the names of captains obscured by the splendour of other names of less desert; witness labienus, ventidius, telesinus, and several others.
this curse upon you, mine enemies! have ye not made mine eternal short, as a tone dieth away in a cold night! scarcely, as the twinkle of divine eyes, did it come to me-as a fleeting gleam!
this is why the most eminent intellects have always been strongly averse to any kind of disturbance, interruption and distraction, and above everything to that violent interruption which is caused by noise; other people do not take any particular notice
and to send him particulars of what each could advance.
extraordinary decay and self-destruction, owing to the savagely opposing and seemingly exploding egoisms, which strive with one another "for sun and light," and can no longer assign any limit, restraint, or forbearance for themselves by means of the
the victor having, as they hold, the right of killing the vanquished, the latter can buy back his life at the price of his liberty; and this convention is the more legitimate because it is to the advantage of both parties.
hence the proposition, "nothing happens by blind chance (in mundo non datur casus)," is an a priori law of nature.
body.-- herodotus, ii. forty eight, says "nearly as large as the body itself."
"how great is the power of counterfeiting pain: caelius has ceased to feign the gout; he has got it."--martial, ep., vii. thirty nine, eight.
i might boldly affirm that if those things the loss of which thou lamentest had been thine, thou couldst never have lost them. am i alone to be forbidden to do what i will with my own?
i know that fencing is an art very useful to its end (in a duel betwixt two princes, cousin-germans, in spain, the elder, says livy, by his skill and dexterity in arms, easily overcoming the greater and more awkward strength of the younger), and of which
property. when the ancients, says grotius, gave to ceres the title of legislatrix, and to a festival celebrated in her honour the name of thesmophoria, they meant by that that the distribution of lands had produced a new kind of right: that is to say, the
but when, for want of such knowledge, they are allowed to grow so that every one can recognise them, there is no longer any remedy to be found.
consequently apprehension in such an event, and the event itself, as far as regards the possibility of its perception, stands under the conception of the relation of cause and effect: and so in all other cases.
plutarch says of those who are delighted with little dogs and monkeys, that the amorous part that is in us, for want of a legitimate object, rather than lie idle, does after that manner forge and create one false and frivolous.
he will say, for instance: "i may be mistaken about my value, and on the other hand may nevertheless demand that my value should be acknowledged by others precisely as i rate it:--that, however, is not vanity (but self-conceit, or, in most cases, that
those worthy people stood in need of no subtlety to disguise their meaning; their language is downright, and full of natural and continued vigour; they are all epigram; not only the tail, but the head, body, and feet.
sensation, or anticipates it by his imagination. these faculties may mimic or copy the perceptions of the senses; but they never can entirely reach the force and vivacity of the original sentiment.
--who having been disturbed from his contemplation, to put some of his skill in practice for the defence of his country, that he suddenly set on foot dreadful and prodigious engines, that wrought effects beyond all human expectation; himself,
i have heard some of my townsmen say, "i should like to have them order me out to help put down an insurrection of the slaves, or to march to mexico,-see if i would go;" and yet these very men have each, directly by their allegiance, and so indirectly, at
thrice did there peal peals at the gate like thunders, thrice did the vaults resound and howl again: then did i go to the gate.
that of a true virtue; she requires a rough and stormy passage; she will have either exotic difficulties to wrestle with, like that of metellus, by means whereof fortune delights to interrupt the speed of her career, or internal difficulties, that the
pretended revelation, have added innumerable other superstitious wayes of divination; and made men believe they should find their fortunes, sometimes in the ambiguous or senslesse answers of the priests at delphi, delos, ammon, and other famous oracles;
speusippus, the nephew of plato, makes god a certain power governing all things, and that he has a soul.
demosthenes vehemently opposes the law of his city that assigned the public money for the pomp of their public plays and festivals: he would that their greatness should be seen in numbers of ships well equipped, and good armies well provided for; and
and hereupon a question may be asked, in what manner god speaketh to such a prophet. can it (may some say) be properly said, that god hath voice and language, when it cannot be properly said, he hath a tongue, or other organs, as a man?
if he had lived i should have made him fight his battles over again. his trade here was that of a ditcher. napoleon went to st. helena; quoil came to walden woods. all i know of him is tragic.
whether anything corresponding to this representation does or does not exist externally to me.
william gilpin, who is so admirable in all that relates to landscapes, and usually so correct, standing at the head of loch fyne, in scotland, which he describes as "a bay of salt water, sixty or seventy fathoms deep, four miles in breadth," and about
in the same way i thought that the sciences contained in books (such of them at least as are made up of probable reasonings, without demonstrations), composed as they are of the opinions of many different individuals massed together, are farther removed
yet so natural to mankind is intolerance in whatever they really care about, that religious freedom has hardly anywhere been practically realised, except where religious indifference, which dislikes to have its peace disturbed by theological quarrels, has
the savages of america, are not without some good morall sentences; also they have a little arithmetick, to adde, and divide in numbers not too great: but they are not therefore philosophers.
here, too, we shall find the general will the best possible conception for the guidance of political endeavour for the general will is realised not when that is done which is best for the community, but when, in addition, the community as a whole has
if the name was not derived from that of some english locality,-saffron walden, for instance,-one might suppose that it was called originally walled-in pond.
unless it be that you have already divined of your own accord who this questionable god and spirit is, that wishes to be praised in such a manner?
mundus domus est maxima rerum, quam quinque altiton fragmine zon cingunt, per quam limbus pictus bis sex signis stellimicantibus, altus in obliquo there, lun bigas acceptat.
first informed who were to be the other guests; no dish is so acceptable to me, nor no sauce so appetising, as that which is extracted from society.
the most profound joy has more of severity than gaiety, in it. the highest and fullest contentment offers more of the grave than of the merry:
and i thought that it was easy for me to select some matters which should neither be obnoxious to much controversy, nor should compel me to expound more of my principles than i desired, and which should yet be sufficient clearly to exhibit what i can or
from it. from this theory, some philosophers, and the ancient stoics among the rest, derived a topic of consolation under all afflictions, while they taught their pupils that those ills under which they laboured were, in reality, goods to the universe;
but how it comes to passe, that whereas heretofore the apostles, and after them for a time, the pastors of the church, did cure those singular diseases, which now they are not seen to doe; as likewise, why it is not in the power of every true beleever
in a good poem, whether it be epique, or dramatique; as also in sonnets, epigrams, and other pieces, both judgement and fancy are required: but the fancy must be more eminent; because they please for the extravagancy; but ought not to displease by
yet do i very well discern that he who has the conveniences (i mean the essential conveniences) of life for his end, as i have, ought to fly these difficulties and delicacy of humour, as much as the plague.
pretended by burning to be cleansed, and made fit for heaven.
but where a man may lawfully command, as a father in his family, or a leader in an army, his exhortations and dehortations, are not onely lawfull, but also necessary, and laudable: but then they are no more counsells, but commands; which when they are for
of common-wealth. for the representative must needs be one man, or more: and if more, then it is the assembly of all, or but of a part.
categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata).
authors communicate themselves to the people by some especial and extrinsic mark; i, the first of any, by my universal being; as michel de montaigne, not as a grammarian, a poet, or a lawyer.
and thus the synthetical unity of apperception is the highest point with which we must connect every operation of the understanding, even the whole of logic, and after it our transcendental philosophy; indeed, this faculty is the understanding itself.
"when i shall die, let it be doing that i had designed." --ovid, amor., ii. ten, thirty six.
but this same number of years--ay, and a number many times as great--cannot even be compared with endless duration; for, indeed, finite periods may in a sort be compared one with another, but a finite and an infinite never.
note two.--from what has just been said, we understand what is meant by the terms hope, fear, confidence, despair, joy, and disappointment.
soveraigns) has any jurisdiction at all.
for an apparition made to a man in his sleep, is that which all men call a dreame, whether such dreame be naturall, or supernaturall: and that which there jacob calleth an angel, was god himselfe; for the same angel saith (verse thirteen.) "i am the god
"i reverence them, and always rise to so great names." --seneca, ep., sixty four.
if intellect belongs to the divine nature, it cannot be in nature, as ours is generally thought to be, posterior to, or simultaneous with the things understood, inasmuch as god is prior to all things by reason of his causality (prop. xvi., coroll. i.).
imagination therefore is nothing but decaying sense; and is found in men, and many other living creatures, as well sleeping, as waking.
eloquence is power; because it is seeming prudence.
and why not, as well as our dumb people, dispute, argue, and tell stories by signs? of whom i have seen some, by practice, so clever and active that way that, in fact, they wanted nothing of the perfection of making themselves understood.
ends, they lightly pricked them with some sharp instrument, and mutually sucked them.
"we shall find them heavy enough when they come," says one of our masters, of none of the tender sects, but of the most severe; "in the meantime, favour thyself; believe what pleases thee best; what good will it do thee to anticipate thy ill fortune, to
say, a philosophical patience. but this action of his bears no comparison to the cruelty that he is said to have exercised against us. "he was," says eutropius, my other witness, "an enemy to christianity, but without putting his hand to blood."
we are bound then to distinguish clearly between the respective rights of the citizens and the sovereign, one and between the duties the former have to fulfil as subjects, and the natural rights they should enjoy as men.
religious instincts; so that they no longer know what purpose religions serve, and only note their existence in the world with a kind of dull astonishment.
in other things, the predominancy of custom is everywhere visible; insomuch as a man would wonder, to hear men profess, protest, engage, give great words, and then do, just as they have done before; as if they were dead images, and engines moved only by
the first of these verses is the commencement of an epigram of the veterum poetayurra catalecta, and the two others are from an epigram in the same collection (ad matrones).
that a common-wealth, to defend it selfe against injuries, may lawfully doe all that he hath here said, is very true; and hath already in that which hath gone before been sufficiently demonstrated.
both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena.
some new, and just cause of feare, to renew the war. and even in common-wealths, if i be forced to redeem my selfe from a theefe by promising him mony, i am bound to pay it, till the civill law discharge me.
"fuge suspicari, cujus undenum trepidavit aetas claudere lustrum."
zeuxidamus, to one who asked him, why the lacedaemonians did not commit their constitutions of chivalry to writing, and deliver them to their young men to read, made answer, that it was because they would inure them to action, and not amuse them with
these are the foundations of our mourning.
and of a woman married, than of a woman not married.
inch upon the shoulders of the last, but one gradations above and below pleasure gratify the gods and nature by massacre and murder great presumption to be so fond of one's own opinions greatest apprehensions, from things unseen, concealed greatest
to kill my selfe when he commands me. "'tis one thing to say 'kill me, or my fellow, if you please;' another thing to say, 'i will kill my selfe, or my fellow.'" it followeth therefore, that
experience, beneficial under similar circumstances. he set out, accordingly, with his wife and one thousand. bouillhonnas, his uncle.
princes. how many quarrels, and of how great importance, has the doubt of the meaning of this syllable, hoc , created in the world? let us take the clearest conclusion that logic itself
i am naturally no hermit, but might possibly sit out the sturdiest frequenter of the bar-room, if my business called me thither.
human actions, therefore, either can have no moral turpitude at all, as proceeding from so good a cause; or if they have any turpitude, they must involve our creator in the same guilt, while he is acknowledged to be their ultimate cause and author.
seven hundred fifty five; discours sur deux principes avances par rameau, one thousand seven hundred fifty five; sur l'economie politique, one thousand seven hundred fifty eight; letter to d'alembert on his article geneve in the encyclopedie, one thousand
and one will only have to combat the ambition of a few, who can be easily held in check in many ways.
carlyle said on one occasion that "she is thought to be dangerous," and that carlyle added that she was worse than dangerous, she was patronising. the occasion when mill and his wife were brought into close contact with the carlyles is well known.
though your name, to distant regions bruited, o'er the earth be widely spread, though full many a lofty-sounding title on your house its lustre shed,
the matter proper to create the gravel toward the reins, which by their own propension being apt to seize it, 'tis not to be imagined but that a great deal of what has been conveyed thither must remain behind; moreover, if the medicine happen to meet with
external or internal senses. i have endeavoured ten to explain and prove this proposition, and have expressed my hopes, that, by a proper application of it, men may reach a greater clearness and precision in philosophical reasonings, than what they have
two.eleven.) yet they did not cast one another out of the church. neverthelesse, during the apostles time, there were other pastors that observed it not; as diotrephes (three john nine. c.) who cast out of the church, such as s.
these universal judgments that i see so common, signify nothing; these are men who salute a whole people in a crowd together; they, who have a real acquaintance, take notice of and salute them individually and by name.
corollary.--hence it follows, that man is necessarily always a prey to his passions, that he follows and obeys the general order of nature, and that he accommodates himself thereto, as much as the nature of things demands.
this reason, men are troublesome to one another. again, it follows that men are naturally envious (three. xxiv. note, and three. xxxii. note), rejoicing in the shortcomings of their equals, and feeling pain at their virtues.
sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example
now rageth my hammer ruthlessly against its prison. from the stone fly the fragments: what's that to me?
to the muleteers and servants of the basest office in the house.
when we dream, the soul lives, works, and exercises all its faculties, neither more nor less than when awake; but more largely and obscurely, yet not so much, neither, that the difference should be as great as betwixt night and the meridian brightness of
for, when a man's view contradicts his ideas, he will reject at the outset what it renders evident as one-sided, nay, he will deny it and shut his eyes to it, so that his preconceived ideas may remain unaffected.
and it was in this light that the ancients and people of the east regarded woman; they recognised her true position better than we, with our old french ideas of gallantry and absurd veneration, that highest product of christian-teutonic stupidity.
again, defenders of utility often find themselves called upon to reply to such objections as this--that there is not time, previous to action, for calculating and weighing the effects of any line of conduct on the general happiness.
this strangers stand amazed at, and every one must confess needs a remedy; tho' most think it hard to find one, because the constitution of the legislative being the original and supreme act of the society, antecedent to all positive laws in it, and
nothing is more dangerous than the influence of private interests in public affairs, and the abuse of the laws by the government is a less evil than the corruption of the legislator, which is the inevitable sequel to a particular standpoint.
are, in consequence (three. xv. coroll. and three. xxvii.), determined to wonder at, love, or fear that thing.
what though plenty pour her gifts with a lavish hand, numberless as are the stars, countless as the sand, will the race of man, content, cease to murmur and lament?
is any man now living so impudent as to think himself comparable to them in virtue, piety, learning, judgment, or any kind of perfection?
mothers are mightily pleased to see a child writhe off the neck of a chicken, or to please itself with hurting a dog or a cat; and such wise fathers there are in the world, who look upon it as a notable mark of a martial spirit, when they hear a son
this prince is, indeed, the sovereign pattern of hazardous actions; but i do not know whether there be another passage in his life wherein there is so much firm courage as in this, nor so illustrious an image of the beauty and greatness of his mind.
he saw, he says, "ants go from their ant-hill, carrying the dead body of an ant towards another ant-hill, whence several other ants came out to meet them, as if to speak with them; where, after having been a while together, the last returned to consult,
four.one.) "and god dwelleth in him, and he in god," (one joh. four.fifteen.) but hee that hath the spirit of god; hee that dwelleth in god; hee in whom god dwelleth, can receive no harm by the excommunication of men.
and the heathen that believed, that saturn was deposed by his son jupiter, believed neverthelesse the same jupiter to be the avenger of injustice: somewhat like to a piece of law in cokes commentaries on litleton; where he sayes, if the right heire of the
and how many have not escaped dying, who have had three physicians at their tails? example is a vague and universal mirror, and of various reflections. if it be a delicious medicine, take it: 'tis always so much present good.
virtue for them is what maketh modest and tame: therewith have they made the wolf a dog, and man himself man's best domestic animal.
man is a rope stretched between the animal and the superman-a rope over an abyss.
we sometimes are delighted when a youth of steady courage receives on his spear the wild beast that attacks him; or when he meets the charge of a lion without flinching; and the more eminent the man is who acts thus, one the more five attractive is the
parents, by reprobating the former class of actions, and by frequently chiding their children because of them, and also by persuading to and praising the latter class, have brought it about, that the former should be associated with pain and the latter
reason, and not from common report knot is not so sure that a man may not half suspect it will slip lascivious poet: homer laying themselves low to avoid the danger of falling leave society when we can no longer add anything to it little less trouble in
assuredly it is not less absurd to assert that extended substance is made up of bodies or parts, than it would be to assert that a solid is made up of surfaces, a surface of lines, and a line of points.
if the cause, assigned for any effect, be not sufficient to produce it, we must either reject that cause, or add to it such qualities as will give it a just proportion to the effect.
the fairies likewise are said to take young children out of their cradles, and to change them into naturall fools, which common people do therefore call elves, and are apt to mischief.
"and petulant madness contends with itself." --claudian in eutrop., i. two hundred thirty seven.
studies, will suffice. a man's nature, runs either to herbs or weeds; therefore let him seasonably water the one, and destroy the other.
early ideas. and this is why, as is related by diogenes laertius, antisthenes gave the following answer: , , " ." ( interrogatus quaenam esset disciplina maxime necessaria, mala, inquit, dediscere .)
sect. one hundred forty seven. these two powers, executive and federative, though they be really distinct in themselves, yet one comprehending the execution of the municipal laws of the society within its self, upon all that are parts of it; the other the
thus conquerors swords often cut up governments by the roots, and mangle societies to pieces, separating the subdued or scattered multitude from the protection of, and dependence on, that society which ought to have preserved them from violence.
although, in the course of our analytic, we have already given sufficient answers to these questions, yet a summary recapitulation of these solutions may be useful in strengthening our conviction, by uniting in one point the momenta of the arguments.
hanged themselves one after another till the magistrate took order in it, enacting that the bodies of such as should be found so hanged should be drawn by the same halter stark naked through the city.
justice, which is in one party, is only there for ornament and palliation; it, is, indeed, pretended, but 'tis not there received, settled and espoused: it is there, as in the mouth of an advocate, not as in the heart and affection of the party.
note.--this proposition follows more clearly from prop. xvi.
possibly be fallacious or deceitful. but neither is there any such original principle, which has a prerogative above others, that are self-evident and convincing: or if there were, could we advance a step beyond it, but by the use of those very faculties,
and this is all the variety of names positive; which are put to mark somewhat which is in nature, or may be feigned by the mind of man, as bodies that are, or may be conceived to be; or of bodies, the properties that are, or may be feigned to be; or words
but the roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot.
entries very sharp and violent. but still good fruit and profit may thence be reaped; except for those who in well-doing are not satisfied with any benefit, if reputation be wanting; for, in truth, such an effect is not valued but by every one to himself;
turn their backs upon me; and for this reason it was that he provided to hold me at the font persons of the meanest fortune, to oblige and attach me to them.
nine.) commanded the burnt offering to be brought, and (one sam. fourteen. eighteen.) he commands the priest to bring the ark neer him; and (ver. nineteen.) again to let it alone, because he saw an advantage upon his enemies.
below, than indeed they have), but in gross.
where no civill law is, there is no crime
seventhly, it is an argument of indigestion, when greek and latine sentences unchewed come up again, as they use to doe, unchanged.
this decaying sense, when wee would express the thing it self, (i mean fancy it selfe,) wee call imagination, as i said before; but when we would express the decay, and signifie that the sense is fading, old, and past, it is called memory.
person; that is the person of god the father; though he were not called by the name of father, till such time as he sent into the world his son jesus christ, to redeem mankind from their sins, and bring them into his everlasting kingdome, to be saved for
for time is a mobile thine, and that appears as in a shadow, with a matter evermore flowing and running, without ever remaining stable and permanent; and to which belong those words, before and after, has been, or shall be: which at the first sight,
increase of its slavery, in order to secure its tranquillity.
but so it is, that the spaniards did not, either in this or in several other places, where they did not find the merchandise they sought, make any stay or attempt, whatever other conveniences were there to be had; witness my cannibals. -- chapter thirty.
on the contrary, i make it my business to bring vanity itself in repute, and folly too, if it produce me any pleasure; and let myself follow my own natural inclinations, without carrying too strict a hand upon them.
prudence could not penetrate into nor foresee them, i blame it not: 'tis commissioned no further than its own limits; if the event be too hard for me, and take the side i have refused, there is no remedy; one do not blame myself, i accuse my fortune, and
then if, by the blessing of providence, thou hast still preserved unto thee safe and inviolate that which, howsoever thou mightest reckon thy fortune, thou wouldst have thought thy most precious possession, what right hast thou to talk of ill-fortune
coldness of the stomach, they will needs persuade us, that of their ingredients one will heat the stomach and the other will cool the liver: one has its commission to go directly to the kidneys, nay, even to the bladder, without scattering its operations
finally, who would venture on a german translation of petronius, who, more than any great musician hitherto, was a master of presto in invention, ideas, and words?
"but whatever art thou about!" called out zarathustra in alarm, for he saw a deal of blood streaming over the naked arm,-"what hath hurt thee? hath an evil beast bit thee, thou unfortunate one?"
aristotelity. and for geometry, till of very late times it had no place at all; as being subservient to nothing but rigide truth.
"gravissimi sunt morsus irritatae necessitatis."
and yet pity is reputed a vice amongst the stoics, who will that we succour the afflicted, but not that we should be so affected with their sufferings as to suffer with them.
"undique totis usque adeo turbatur agris,"
the parts, to the name of the whole; or from the names of the whole and one part, to the name of the other part.
we are to reserve so much employment only as is necessary to keep us in breath and to defend us from the inconveniences that the other extreme of a dull and stupid laziness brings along with it.
we shall, therefore (by the first part of this proof), endeavour to destroy the same, or (three. xiii.) to remove it from us, so that we may not regard it as present; this was our second point. wherefore whatsoever conduces to pleasure, c.
found true here, and now, to be true in all times and places.
this story is in every child's mouth: bessus the paeonian, being reproached for wantonly pulling down a nest of young sparrows and killing them, replied, that he had reason to do so, seeing that those little birds never ceased falsely to accuse him of the
ambition sufficiently plagues her proselytes, by keeping them always in show, like the statue of a public, square:
and this is clearly true, not only in those effects whose actual or formal reallity is consider'd, but in those ideas also, whose objective reallity is only respected; that is to say, for example of illustration, it is not only impossible that a stone,
some new piece, always contriving some new invention, and still persists in his opinion, by so much the more obstinately, as it only concerns him to maintain it.
they stir in me the new emotions we call passion; of love, hatred, fear, admiration, pity; thence come conversation, competition, persuasion, cities and war. persons are supplementary to the primary teaching of the soul. in youth we are mad for persons.
at least retain the words; so as in all discourse upon all sorts of subjects, how mean and common soever, they speak and write after a new and learned way,
nam mulier prohibet se concipere atque repugnat, clunibus ipsa viri venerem si lta retractet, atque exossato ciet omni pectore fluctua. ejicit enim sulci recta regione viaque vomerem, atque locis avertit seminis ictum.
this truth seems to have been dimly recognized by those jews who maintained that god, god's intellect, and the things understood by god are identical.
nine, ten, c.) where he telleth them, he had formerly forbidden them to "company with fornicators;" but (because that could not bee without going out of the world,) he restraineth it to such fornicators, and otherwise vicious persons, as were of the
and that there are as many and innumerable degrees of mind as there are cubits betwixt this and heaven.
land cleared, the lakes emptied, the marshes drained, the enormous structures erected on land, and the teeming vessels that cover the sea; and, on the other hand, estimate with ever so little thought, the real advantages that have accrued from all these
for an haeretique, is he, that being a member of the church, teacheth neverthelesse some private opinion, which the church has forbidden: and such a one, s. paul adviseth titus, after the first, and second admonition, to reject.
however, even if the difficulties attending all these questions should still leave room for difference in this respect between men and brutes, there is another very specific quality which distinguishes them, and which will admit of no dispute.
glory; such were also those emperors who from private citizens became emperors by bribing the army. such as these depend absolutely on the good will and fortune of those who have raised them, both of which are extremely inconstant and unstable.
impression: a fact to be assigned to the coarse quality and strong texture of their brain tissues.
he was a skilful chopper, and indulged in some flourishes and ornaments in his art.
this conception implies no contradiction; but still it feels very differently from that conception by which i represent to myself the impulse and the communication of motion from one ball to another.
patiently endure them (diseases) those oppressed with sorrow sometimes surprised by a smile threats of the day of judgment tis better to lean towards doubt than assurance--augustine tis no matter; it may be of use to some others to forbear doing is often
present two smooth pieces of marble to a man who has no tincture of natural philosophy; he will never discover that they will adhere together in such a manner as to require great force to separate them in a direct line, while they make so small a
denique comrabia ad veneris, partusque ferarum esse animas prsto, deridiculum esse videtur; et spectare immortales mortalia membra innumero numero, certareque prproperanter inter se, qu prima potissimaq insinueter.
the transcendental synthesis of imagination. imagination is the faculty of representing an object even without its presence in intuition.
anger, spite, malice, impatience, and a vehement desire of getting the better in a concern wherein it were more excusable to be ambitious of being overcome; for to be eminent, to excel above the common rate in frivolous things, nowise befits a man of
these bonds in their own nature but weak, may neverthelesse be made to hold, by the danger, though not by the difficulty of breaking them.
uire meum, si vis, flamma caput, et pete ferro corpus, et iutorto verbere terga seca.
should certainly take account of this impulse and tendency, and make advances to it (it possibly betokens a mitigation of the jewish instincts) for which purpose it would perhaps be useful and fair to banish the anti-semitic bawlers out of the country.
o zarathustra, our fathers' blood stirred in our veins at such words: it was like the voice of spring to old wine-casks.
"for no man resists himself when he has begun to be driven forward."--seneca, ep., thirteen.
captain than to fly from the enemy; which was to abandon his own reputation in order to cover the shame of others. when charles five.
the poets indeed say that one only island, delos, which was before a floating island, was fixed for the service of latona's lying-in; but god has ordered that the whole ocean should be stayed, made stable and smooth, without waves, without winds or rain,
one hundred thirty. what a person is begins to betray itself when his talent decreases,--when he ceases to show what he can do. talent is also an adornment; an adornment is also a concealment.
"many have taught others to deceive, while they fear to be deceived, and, by suspecting them, have given them a title to do ill."--seneca, epist., three.
nevertheless, in order not to omit anything necessary to be known, i will briefly set down the causes, whence are derived the terms styled transcendental, such as being, thing, something.
their pleadings shew it, and by authority interpret it upon the place.
which was not , should now begin to be , unless it were produced by something , in which, whatever goes to the making a stone, is either formally or virtually ; neither can heat be produced in any thing, which before was not hot , but by a thing which is
insipid in all the dishes at your table as this wise meditation of his (for the most part we had better sleep than wake to the purpose we wake); and that his discourses and notions are not worth the worst mess there.
naturall power, is the eminence of the faculties of body, or mind: as extraordinary strength, forme, prudence, arts, eloquence, liberality, nobility.
and although he was twice beaten by the carthaginians and ultimately besieged, he was able not only to defend the city, but leaving a portion of his forces for its defence, with the remainder he invaded africa, and in a short time liberated syracuse from
the emotion is called horror. again, if it be the prudence, industry, or what not, of a man we love, that we wonder at, our love will on this account be the greater (three. xii.), and when joined to wonder or veneration is called devotion.
it is very soon seen that, as accordance of the cognition with its object constitutes truth, the question now before us can only relate to the formal conditions of empirical truth; and that the phenomenon, in opposition to the representations of
the republic of thlascala, enclosed by the mexican empire, preferred doing without salt to buying from the mexicans, or even getting it from them as a gift the thlascalans were wise enough to see the snare hidden under such liberality.
the case is quite different with man in the state of society, for whom first necessaries have to be provided, and then superfluities; delicacies follow next, then immense wealth, then subjects, and then slaves.
sect. sixty six. but though there be a time when a child comes to be as free from subjection to the will and command of his father, as the father himself is free from subjection to the will of any body else, and they are each under no other restraint, but
that is to say, we have shown that we are in possession of pure a priori intuitions, namely, space and time, in which we find, when in a judgement a priori we pass out beyond the given conception, something which is not discoverable in that conception,
introduced by men of well composed minds, but 'tis hard to limit our wit, which is curious and greedy, and will no more stop at a thousand than at fifty paces; having experimentally found that, wherein one has failed, the other has hit, and that what was
my hands are so clumsy that i cannot even write so as to read it myself, so that i had rather do what i have scribbled over again, than take upon me the trouble to make it out.
"he who makes a man live against his will, 'tis as cruel as to kill him."--horat., de arte poet., four hundred sixty seven
the most difficult discerning of a mans dream, from his waking thoughts, is then, when by some accident we observe not that we have slept: which is easie to happen to a man full of fearfull thoughts; and whose conscience is much troubled; and that
o my soul, i have taught thee to say "to-day" as "once on a time" and "formerly," and to dance thy measure over every here and there and yonder.
one "every interest," says the marquis d'argenson, "has different principles. the agreement of two particular interests is formed by opposition to a third." he might have added that the agreement of all interests is formed by opposition to that of each.
and yet, if you had a discriminating ear, there were in it the elements of a concord such as these plains never saw nor heard.
i found that it was as well for me to rest on my oars and wait his reappearing as to endeavor to calculate where he would rise; for again and again, when i was straining my eyes over the surface one way, i would suddenly be startled by his unearthly laugh
the divine law shuts up the people from all manner of rebellion. whereby it is evident, even by his own doctrine, that, since they may in some cases resist, all resisting of princes is not rebellion. his words are these.
i discovered that my house actually had its site in such a withdrawn, but forever new and unprofaned, part of the universe.
as yet woman is not capable of friendship: women are still cats, and birds. or at the best, cows.
how necessary, how logical, even how humanely desirable this was, let us consider for ourselves!
where two objects are contrary, the one destroys the other; that is, the cause of its annihilation, and the idea of the annihilation of an object, implies the idea of its former existence.
leaves us, when it thinks fit. the vessels that serve to discharge the belly have their own proper dilatations and compressions, without and beyond our concurrence, as well as those which are destined to purge the reins; and that which, to justify the
there is nothing so unsociable and sociable as man, the one by his vice, the other by his nature.
when therefore he saith, the civill power is subject to the spirituall, his meaning is, that the civill soveraign, is subject to the spirituall soveraign.
a memory of successions of events in times past, wherein the omission of every little circumstance altering the effect, frustrateth the expectation of the most prudent: whereas nothing is produced by reasoning aright, but generall, eternall, and immutable
at last he became calmer and his panting subsided; as soon, however, as he was quiet, i said laughingly:
it is the act of the assembly, because voted by the major part; and if it be a crime, the assembly may be punished, as farre-forth as it is capable, as by dissolution, or forfeiture of their letters (which is to such artificiall, and fictitious bodies,
it can do truth no service to blink the fact, known to all who have the most ordinary acquaintance with literary history, that a large portion of the noblest and most valuable moral teaching has been the work, not only of men who did not know, but of men
ah, we were made to remain nigh unto each other, ye kindly strange marvels; and not like timid birds did ye come to me and my longing-nay, but as trusting ones to a trusting one!
we see our germans, when drunk as the devil, know their post, remember the word, and keep to their ranks:
it has befallen me more than once to forget the watchword i had three hours before given or received, and to forget where i had hidden my purse; whatever cicero is pleased to say, i help myself to lose what i have a particular care to lock safe up:
i. a right line may be drawn from any one point to any other point.
it seemed by the distant hum as if somebody's bees had swarmed, and that the neighbors, according to virgil's advice, by a faint tintinnabulum upon the most sonorous of their domestic utensils, were endeavoring to call them down into the hive again.
and equally firm; but the one gaily and the other severely, and so far as it is able, to be careful to extinguish the one as to extend the other.
to which the guest would answer, such and such a thing passed. the lord would say, i thought, he would mar a good dinner.
let us repeat after him these fine sentences--and what wickedness and haughtiness is immediately aroused by way of answer in our probably less beautiful but harder souls, that is to say, in our more german souls!--"disons donc hardiment que la religion
if a mans father, or mother, or master bee excommunicate, yet are not the children forbidden to keep them company, nor to eat with them; for that were (for the most part) to oblige them not to eat at all, for want of means to get food; and to authorise
every man parts from that contemplation with the feeling that it rather belongs to ages than to mortal life. the least activity of the intellectual powers redeems us in a degree from the conditions of time.
distinction between divine and civill worship
for we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question:
at length, on some louder noise or my nearer approach, he would grow uneasy and sluggishly turn about on his perch, as if impatient at having his dreams disturbed; and when he launched himself off and flapped through the pines, spreading his wings to
resistance-that is the distinction of the slave. let your distinction be obedience. let your commanding itself be obeying!
in fine, there is no pleasure so just and lawful, where intemperance and excess are not to be condemned.
other, strangely relax and weaken the fraternal tie: brothers pursuing their fortune and advancement by the same path, 'tis hardly possible but they must of necessity often jostle and hinder one another.
as the pure intuition in all phenomena is either time or space, so is every phenomenon in its character of intuition an extensive quantity, inasmuch as it can only be cognized in our apprehension by successive synthesis (from part to part).
he had condemned a man in a great fine towards another by an absolute judgment. the truth some time after being discovered, he found that he had passed an unjust sentence.
and the is, or beeing a third: but that the man, and the living body, is the same thing: because the consequence, "if hee bee a man, hee is a living body," is a true consequence, signified by that word is.
the gentlemen of his train arriving presently after, and surprised to see him busy in this fine employment, for he failed not to obey his landlady's command, asked him what he was doing there: "i am," said he, "paying the penalty of my ugliness."
a minority is powerless while it conforms to the majority; it is not even a minority then; but it is irresistible when it clogs by its whole weight.
"what then," said he, "is it possible that i am to live in perpetual anxiety and alarm, and suffer my would-be assassin, meantime, to walk abroad at liberty?
whoever will be cured of ignorance must confess it.
it is no flatterer, it is no follower; it never appeals from itself. it believes in itself. before the immense possibilities of man all mere experience, all past biography, however spotless and sainted, shrinks away.
and yet, a for all that, i would not have this pupil of ours imprisoned and made a slave to his book; nor would one have him given up to the morosity and melancholic humour of a sour ill-natured pedant.
he is to receive: and though this commonly puts him into the family of his master, and under the ordinary discipline thereof; yet it gives the master but a temporary power over him, and no greater than what is contained in the contract between them.
happiness to himself, consistently with conduct opposed to the general good, but also that a direct impulse to promote the general good may be in every individual one of the habitual motives of action, and the sentiments connected therewith may fill a
xi.), in so far as he constitutes the mind of anything.
impossible they could point to anything farther, or be the foundation of any new inference.
'tis not to be a friend to one's self, much less a master 'tis to be a slave, incessantly to be led by the nose by one's self, and to be so fixed in one's previous inclinations, that one cannot turn aside nor writhe one's neck out of the collar.
not only doth he lie, who speaketh contrary to his knowledge, but more so, he who speaketh contrary to his ignorance. and thus speak ye of yourselves in your intercourse, and belie your neighbour with yourselves.
condemnation. but yet opposition may be made to the illegal acts of any inferior officer, or other commissioned by him; unless he will, by actually putting himself into a state of war with his people, dissolve the government, and leave them to that
the pope therefore, (pretending the present church to be, as the realme of israel, the kingdome of god) challenging to himselfe and his subordinate ministers, the like revenue, as the inheritance of god, the name of clergy was sutable to that claime.
"an obscure rumour scarce is hither come."--aeneid, vii. six hundred forty six.
subjects have divers lustres and divers considerations, and thence the diversity of opinions principally proceeds; one nation considers a subject in one aspect, and stops there: another takes it in a different point of view.
certainly there is a consent, between the body and the mind; and where nature erreth in the one, she ventureth in the other. ubi peccat in uno, periclitatur in altero.
for if a man banished, be neverthelesse permitted to enjoy his goods, and the revenue of his lands, the meer change of ayr is no punishment; nor does it tend to that benefit of the common-wealth, for which all punishments are ordained, (that is to say, to
how many ridiculous stories are there of like cuckoldings, committed by the gods against poor mortal men! and how many husbands injuriously scandaled in favour of the children!
forty four. we may observe, that, in these phaenomena, the belief of the correlative object is always presupposed; without which the relation could have no effect. the influence of the picture supposes, that we believe our friend to have once existed.
and although these books were written by divers men, yet it is manifest the writers were all indued with one and the same spirit, in that they conspire to one and the same end, which is the setting forth of the rights of the kingdome of god, the father,
it is most certain that in times past the recompense of this order had not only a regard to valour, but had a further prospect; it never was the reward of a valiant soldier but of a great captain; the science of obeying was not reputed worthy of so
the other, -- balthazar gerard. --when they pronounced his dreadful sentence, "i was prepared for this," said he, "beforehand, and i will make you wonder at my patience."
and several authors have in this manner prejudiced their own cause by running headlong upon those they attack, and darting those shafts against their enemies, that are more properly, and with greater advantage, to be turned upon themselves.
the fruits of unity (next unto the well pleasing of god, which is all in all) are two: the one, towards those that are without the church, the other, towards those that are within.
six but when i observe the latter sacrificing pleasure, peace, wealth, power and life itself to the preservation of that one treasure, which is so disdained by those who have lost it; when i see free-born animals dash their brains out against the bars of
the glorious masterpiece of man is to live to purpose; all other things: to reign, to lay up treasure, to build, are but little appendices and props.
few things, in comparison of what commonly affect other men, move, or, to say better, possess me: for 'tis but reason they should concern a man, provided they do not possess him.
he kept his family in health, as plutarch says if i mistake not, with hare's milk; as pliny reports, that the arcadians cured all manner of diseases with that of a cow; and herodotus says, the lybians generally enjoy rare health, by a custom they have,
pride, subjecteth a man to anger, the excesse whereof, is the madnesse called rage, and fury.
men their gaiety and to old men their youth; who mollifies the passions of the soul, as iron is softened by fire; and in his lazes allows such merry meetings, provided they have a discreet chief to govern and keep them in order, as good and of great
is it not better to remain in suspense than to entangle one's self in the innumerable errors that human fancy has produced?
for musus was born among the athenians, and linus among the thebans; and they say that the former, who was the son of eumolpus, was the first person who taught the system of the genealogy of the gods, and who invented the spheres; and that he taught that
of the resemblance of children to their fathers.
by this imposition of names, some of larger, some of stricter signification, we turn the reckoning of the consequences of things imagined in the mind, into a reckoning of the consequences of appellations.
family, wherein the master or mistress of it had some sort of rule proper to a family; each of these, or all together, came short of political society, as we shall see, if we consider the different ends, ties, and bounds of each of these.
for there are ways less displeasing to my taste, and more suitable to my ability, by which, if she had formerly called me to the public service, and my own advancement towards the world's opinion, i know i should, in spite of all my own arguments to the
i have formerly made myself believe that i have had more pleasure in a woman by reason she was not straight, and accordingly reckoned that deformity amongst her graces.
if we were left solely to the wordy wit of legislators in congress for our guidance, uncorrected by the seasonable experience and the effectual complaints of the people, america would not long retain her rank among the nations.
this heap, made in the winter of 'forty six-seven and estimated to contain ten thousand tons, was finally covered with hay and boards; and though it was unroofed the following july, and a part of it carried off, the rest remaining exposed to the sun, it
else i understand them not, for i by effect find the contrary. these are sharp, unsubstantial subleties, with which philosophy sometimes amuses itself. i follow some vices, but i fly others as much as a saint would do.
general logic is called applied, when it is directed to the laws of the use of the understanding, under the subjective empirical conditions which psychology teaches us.
for instance, when a man says that the lines drawn from the centre of a circle to its circumference are not equal, he then, at all events, assuredly attaches a meaning to the word circle different from that assigned by mathematicians.
might not be prevented from living thenceforward in the greatest possible felicity, i formed a provisory code of morals, composed of three or four maxims, with which i am desirous to make you acquainted.
at sunt paucorum generum commissa ejusmodi quae hunc effectum pariunt.
when we consider either the history of opinion, or the ordinary conduct of human life, to what is it to be ascribed that the one and the other are no worse than they are?
i do not more thoroughly sift myself in any other posture than this: what passion are we exempted from in it?
contrary, the glory will be great if he happen to have success; whereas, when there are many, they at every turn bring a disrepute upon their calling, forasmuch as they oftener do hurt than good.
as the difference of counsell from command, hath been now deduced from the nature of counsell, consisting in a deducing of the benefit, or hurt that may arise to him that is to be counselled, by the necessary or probable consequences of the action he
"cui malus est nemo, quis bonus esse potest?"
one consequences from qualities of minerals, as stones, metals, c . two consequences from the qualities of vegetables
he who seeth the abyss, but with eagle's eyes,-he who with eagle's talons graspeth the abyss: he hath courage.-
it will be found that the impressions of sense give the first occasion for bringing into action the whole faculty of cognition, and for the production of experience, which contains two very dissimilar elements, namely, a matter for cognition, given by the
enter ye that have leisure and a quiet mind, who earnestly seek the right road." he is perhaps the sanest man and has the fewest crotchets of any i chance to know; the same yesterday and tomorrow.
twenty three. all psychology hitherto has run aground on moral prejudices and timidities, it has not dared to launch out into the depths.
"the modest virgin is so delighted with the sport, that she applauds the blow, and when the victor bathes his sword in his fellow's throat, she says it is her pleasure, and with turned thumb orders him to rip up the bosom of the prostrate victim."
grandeur that can have no place in the grandeur of epaminondas' courage.
but, first, we attribute power to a vast number of objects, where we never can suppose this resistance or exertion of force to take place; to the supreme being, who never meets with any resistance; to the mind in its command over its ideas and limbs, in
ask a spartan whether he had rather be a good orator or a good soldier: and if i was asked the same question, i would rather choose to be a good cook, had i not one already to serve me. my god!
for example, according to what i commonly see, avarice has no greater impediment than itself; the more bent and vigorous it is, the less it rakes together, and commonly sooner grows rich when disguised in a visor of liberality.
"but thou knowest it, certainly," answered the soothsayer warmly, "why dost thou conceal thyself? it is the higher man that crieth for thee!"
three of relation of inherence and subsistence (substantia et accidens) of causality and dependence (cause and effect) of community (reciprocity between the agent and patient)
part of his enemies, but a disbanding of their armies. for the greatest and most active part of mankind, has never hetherto been well contented with the present.
when they thought the case indeed required dissimulation, if then they used it, it came to pass that the former opinion, spread abroad, of their good faith and clearness of dealing, made them almost invisible.
shining upon them; that we are able to look fixedly upon fire; and that fire kills herbs and plants. 'tis socrates's opinion, and mine too, that the best judging of heaven is not to judge of it at all.
experienced when we are asleep, while there is at that time not one of them true, i supposed that all the objects (presentations) that had ever entered into my mind when awake, had in them no more truth than the illusions of my dreams.
as if i could not remember my self to have been deceived formerly in my sleep by the like thoughts; which while i consider more attentively i am so far convinced of the difficulty of distinguishing sleep from waking that i am amazed, and this very
and the soveraign power; and therefore the soveraignty is still retayned; and consequently all those powers, which are necessary to the exercising thereof; such as are the power of warre, and peace, of judicature, of appointing officers, and councellours,
for truth and falsehood, in such things, are like the iron and clay, in the toes of nebuchadnezzar's image; they may cleave, but they will not incorporate.
the effects of things upon their happiness, the principle of utility, or as bentham latterly called it, the greatest happiness principle, has had a large share in forming the moral doctrines even of those who most scornfully reject its authority.
it is easy to see that the moral part of love is a factitious feeling, born of social usage, and enhanced by the women with much care and cleverness, to establish their empire, and put in power the sex which ought to obey.
formidable to all his neighbours. and his overthrow would have been difficult, like that of agathocles, if he had not allowed himself to be deceived by cesare borgia, when he besieged the orsinis and vitellis at sinigaglia, as already related, where he
on his own principles laid down elsewhere, rousseau would have to admit that it proves nothing of the sort, except in so far as the other voters have been guided by the general interest.
these two propositions are far from being the same, i have found that such an object has always been attended with such an effect , and i foresee, that other objects, which are, in appearance, similar, will be attended with similar effects .
joy to me! come hither! give me thy hand-ha! let be! aha!-disgust, disgust, disgust-alas to me!
"nec me pudet, ut istos fateri nescire, quod nesciam;"
pains about it. and even amongst us, the hare that any one is hunting, is thought his who pursues her during the chase: for being a beast that is still looked upon as common, and no man's private possession; whoever has employed so much labour about any
give them that eternall life, which was lost by the sin of adam. which when i have proved out of scripture, i will further shew when, and in what sense some other articles may bee also called necessary.
"which they ought to reverence, though they cannot comprehend." --cicero, tusc. quas., v. two.
all singularity in our manners and conditions is to be avoided, as inconsistent with civil society.
and those alleys must be likewise hedged at both ends, to keep out the wind; and these closer alleys must be ever finely gravelled, and no grass, because of going wet.
the air bubbles had greatly expanded under this heat and run together, and lost their regularity; they were no longer one directly over another, but often like silvery coins poured from a bag, one overlapping another, or in thin flakes, as if occupying
"proptereaque fere res omnes ant corio sunt, aut seta, ant conchis, ant callo, ant cortice tectae,"
where the causes are entirely similar, the analogy is perfect, and the inference, drawn from it, is regarded as certain and conclusive: nor does any man ever entertain a doubt, where he sees a piece of iron, that it will have weight and cohesion of parts;
consent; so that he is no more subordinate than he himself shall think fit, which one may certainly conclude will be but very little.
with my tears, go into thine isolation, my brother. i love him who seeketh to create beyond himself, and thus succumbeth.-
-ere night cometh will he again learn to love and laud me; he cannot live long without committing such follies.
power; so that when we have done our best in things external to us, all wherein we fail of success is to be held, as regards us, absolutely impossible: and this single principle seemed to me sufficient to prevent me from desiring for the future anything
or any one so ill-natured as to judge it to be any motive of glory: for it would be a strange ambition to seek to gain honour by an action my gardener or my groom can perform as well as i.
peradventure, the facility of entering my house, amongst other things, has been a means to preserve it from the violence of our civil wars: defence allures attempt, and defiance provokes an enemy.
i hesitate to say these things, but it is not because of the subject,-i care not how obscene my words are,-but because i cannot speak of them without betraying my impurity.
we have now to consider this power when it is gathered together into the hands of a natural person, a real man, who alone has the right to dispose of it in accordance with the laws. such a person is called a monarch or king.
yet more in continuation and holding out, than in sally:
and marke six.forty nine.) supposed him to be a spirit, meaning thereby an aeriall body, and not a phantasme: for it is said, they all saw him; which cannot be understood of the delusions of the brain, (which are not common to many at once, as visible
of women, where the temptation is violent, and, 'tis said, sometimes not to be overcome.
king agesilaus continued to a decrepit age to wear always the same clothes in winter that he did in summer.
he knew, that, as this was commonly altogether impossible at any small distance of time and place; so was it extremely difficult, even where one was immediately present, by reason of the bigotry, ignorance, cunning, and roguery of a great part of mankind.
why at the same rate should we not believe that an infinite number of greek letters, strewed all over a certain place, might fall into the contexture of the iliad?
the sole example of julius caesar may suffice to demonstrate to us the disparity of these appetites; for never was man more addicted to amorous delights than he: of which one testimony is the peculiar care he had of his person, to such a degree, as to
still more repugnant unto me, however, are all lickspittles; and the most repugnant animal of man that i found, did i christen "parasite": it would not love, and would yet live by love.
moreover, they write down words, nay, whole periods, which mean nothing in themselves, in the hope, however, that some one else will understand something from them.
when a body is once in motion, it moveth (unless something els hinder it) eternally; and whatsoever hindreth it, cannot in an instant, but in time, and by degrees quite extinguish it: and as wee see in the water, though the wind cease, the waves give not
deceived by such a proof of the power of reason, we can perceive no limits to the extension of our knowledge.
and was not the graving of a seal the first and principal cause of the greatest commotion that this machine of the world ever underwent? -- the civil war between marius and sylla; see plutarch's life of marius, c. three.
however intense my experience, i am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it; and that is no more one than it is you.
the two natural ways to enter into the cabinet of the gods, and there to foresee the course of destiny, are fury and sleep.
moreover, truth is no road to fortune, and the people dispenses neither ambassadorships, nor professorships, nor pensions.
impossible, without some violation of the law.
i have ever been very susceptibly tender as to offences: i am much more tender now, and open throughout.
good book is a foolish abridgment), which book shall come to be lost; and so on: posterity will derive a singular utility from such compositions: but what honour shall i have unless by great good fortune?
the most remarkable men, as i have judged by outward appearance (for to judge of them according to my own method, i must penetrate a great deal deeper), for soldiers and military conduct, were the duc de guise, who died at orleans, and the late marshal
neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light,
proof.--the duration of our body does not depend on its essence (two. ax. i.), nor on the absolute nature of god (i. xxi.). but (i.
but in transcendental logic it is the most important matter to be dealt with-indeed the only one, if the question is of the possibility of synthetical judgements a priori, the conditions and extent of their validity.
in summe, the power of excommunication cannot be extended further than to the end for which the apostles and pastors of the church have their commission from our saviour; which is not to rule by command and coaction, but by teaching and direction of men
i have before often noted that there can be no idea of god or the mind : i will now superadd, that neither can there be an idea of substance .
iii.), whereby the parts of the human body, and, consequently, the human body as a whole are affected. but (by two.
wretched prisoner at loches, but not till he had lived ten years in captivity,-- he was imprisoned by louis eleven. in an iron cage -- which was the worst part of his fortune. the fairest of all queens, -- mary, queen of scots.
in viewing the world one sees many things from many sides, consequently this is not such a short or quick way of learning as that which makes use of abstract ideas, and quickly comes to a decision about everything; therefore preconceived ideas will not be
so that, however it may be mistaken, the end of law is not to abolish or restrain, but to preserve and enlarge freedom: for in all the states of created beings capable of laws, where there is no law, there is no freedom: for liberty is, to be free from
if she had been protected by proper measures, like germany, spain, and france, this inundation would not have caused the great changes that it has, or would not have happened at all. this must suffice as regards opposition to fortune in general.
some, deeming it the highest good to want for nothing, spare no pains to attain affluence; others, judging the good to be that to which respect is most worthily paid, strive to win the reverence of their fellow-citizens by the attainment of official
and if the father die, and fail to substitute a deputy in his trust; if he hath not provided a tutor, to govern his son, during his minority, during his want of understanding, the law takes care to do it; some other must govern him, and be a will to him,
in which words two things are to be observed, first, that god wil not have miracles alone serve for arguments, to approve the prophets calling; but (as it is in the third verse) for an experiment of the constancy of our adherence to himself.
the hunters were formerly a numerous and merry crew here. i remember well one gaunt nimrod who would catch up a leaf by the road-side and play a strain on it wilder and more melodious, if my memory serves me, than any hunting-horn.
now for the part which is allegoricall, as "that the fire shall try every mans work," and that "they shall be saved, but so as by fire," or "through fire," (for the originall is dia puros,) it maketh nothing against this conclusion which i have drawn from
guides, that is to say, of their presbyters, (otherwise called bishops,) then this of plurality of suffrages, intimated by s.
show yourselves as you are!"--even such a virtuous and sincere ass would learn in a short time to have recourse to the furca of horace, naturam expellere: with what results? "plebeianism" usque recurret. footnote: horace's "epistles," i. x. twenty four.
another is, when many use the same words, to signifie (by their connexion and order,) one to another, what they conceive, or think of each matter; and also what they desire, feare, or have any other passion for, and for this use they are called signes.
but when 'tis here said, that we assent to things clearly perceived whether we will or no , 'tis the same, as if it were said, that willing or nilling, we desire good clearly known ; whereas the word nilling , finds no room in such expressions, for it
distinction betwixt freemen and slaves amongst them was that the one rode on horseback and the other went on foot, an institution of which king cyrus was the founder.
then if there are any imperfections in the constitutions of states (and that many such exist the diversity of constitutions is alone sufficient to assure us), custom has without doubt materially smoothed their inconveniences, and has even managed to steer
sect. two hundred six. secondly, but this privilege, belonging only to the king's person, hinders not, but they may be questioned, opposed, and resisted, who use unjust force, though they pretend a commission from him, which the law authorizes not; as is
but how did it turn out with me? although so alarmed-i had yet to laugh! never did mine eye see anything so motley-coloured!
to memory. but let us return to the empire of custom.
in general, and that no particular occurrences, how nearly soever they may concern his own interest, should divert him from that pursuit.
they have something whereof they are proud. what do they call it, that which maketh them proud? culture, they call it; it distinguisheth them from the goatherds.
the new statement is always hated by the old, and, to those dwelling in the old, comes like an abyss of scepticism.
the tribunate, like the government, grows weak as the number of its members increases.
thus demandeth my great love to the remotest ones: be not considerate of thy neighbour! man is something that must be surpassed.
but man has other enemies more formidable, against which he is not provided with such means of defence: these are the natural infirmities of infancy, old age, and illness of every kind, melancholy proofs of our weakness, of which the two first are common
verily, rather would i see a shameless one than the distorted eyes of their shame and devotion!
a ruddy drop of manly blood the surging sea outweighs; the world uncertain comes and goes, the lover rooted stays. i fancied he was fled, and, after many a year, glowed unexhausted kindliness like daily sunrise there.
libertatem sartam tectam conservare debuit, in alterius gentis ditionem potestatem dedidit; hac velut quadam regni ab alienatione effecit, ut nec quod ipse in regno imperium habuit retineat, nec in eum cui collatum voluit, juris quicquam transferat; atque
whatever amount of error and confusion that truth may be blended. no sober judge of human affairs will feel bound to be indignant because those who force on our notice truths which we should otherwise have overlooked, overlook some of those which we see.
these ideas of modifications, in so far as they are referred to the human mind alone, are as consequences without premisses, in other words, confused ideas. q.e.five hundred.
this must be admitted by all who know clear reason to be infallible, and most of all by those who deny the possibility of a vacuum.
into the semblance of its well-seasoned tomb,-heard perchance gnawing out now for years by the astonished family of man, as they sat round the festive board,-may unexpectedly come forth from amidst society's most trivial and handselled furniture, to enjoy
knowledge, style, and such parts as we see in others' works, we are soon aware of, if they excel our own: but for the simple products of the understanding, every one thinks he could have found out the like in himself, and is hardly sensible of the weight
subjects, though they suffered the same for want of foresight of the sequel, and of insight into the designs of their teachers, may neverthelesse bee esteemed accessories to their own, and the publique dammage; for without their authority there could at
there be some signes of honour, (both in attributes and actions,) that be naturally so; as amongst attributes, good, just, liberall, and the like; and amongst actions, prayers, thanks, and obedience.
so that it were sinful to say of god, who is he only who is, that he was, or that he shall be ; for those are terms of declension, transmutation, and vicissitude, of what cannot continue or remain in being; wherefore we are to conclude that god alone is,
"the earth," he adds elsewhere, "especially if fresh, has a certain magnetism in it, by which it attracts the salt, power, or virtue (call it either) which gives it life, and is the logic of all the labor and stir we keep about it, to sustain us; all
they use them with all liberality and freedom, to the end their lives may be so much the dearer to them; but frequently entertain them with menaces of their approaching death, of the torments they are to suffer, of the preparations making in order to it,
it is to much purpose to drag out of obscurity and doubt our private misfortunes, thence to expose them on tragic scaffolds; and misfortunes that only hurt us by being known; for we say a good wife or a happy marriage, not that they are really so, but
image of man, for instance, that man is a laughing animal, a two--footed animal without feathers, a rational animal, and thus, in other cases, everyone will form general images of things according to the habit of his body.
other forms of intuition besides those of space and time, other forms of understanding besides the discursive forms of thought, or of cognition by means of conceptions, we can neither imagine nor make intelligible to ourselves; and even if we could, they
as he came into italy. livia settled all things for the succession of her son tiberius, by continual giving out, that her husband augustus was upon recovery and amendment, and it is an usual thing with the pashas, to conceal the death of the great turk
the gelatinous mildewy stage in the mortification of all healthy and courageous thought. it reminded me of ghouls and idiots and insane howlings.
general logic, as has been repeatedly said, makes abstraction of all content of cognition, and expects to receive representations from some other quarter, in order, by means of analysis, to convert them into conceptions.
viii.), which does not follow from his virtue. but, in so far as he is determined for an action because he understands, he is active; that is, he does something, which is perceived through his essence alone, or which adequately follows from his virtue.
all subsequent disturbances have been the result?
know what wisdom is; and that man, who is nothing, if he thinks himself to be anything, does seduce and deceive himself."
messalla complains in tacitus of the straitness of some garments in his time, and of the fashion of the benches where the orators were to declaim, that were a disadvantage to their eloquence.
because i purposed to treat of the strength of the emotions in this part of my work.
present. i take it here in the first sense onely: and in this sense, there is no choyce of counsell, neither in a democracy, nor aristocracy; because the persons counselling are members of the person counselled.
but an offence against a private man, cannot in equity be pardoned, without the consent of him that is injured; or reasonable satisfaction.
but, doubtless, they wrong the just side when they go about to assist it with fraud; i have ever been against that practice: 'tis only fit to work upon weak heads; for the sound, there are surer and more honest ways to keep up their courage and to excuse
man's soul, however, is deep, its current gusheth in subterranean caverns: woman surmiseth its force, but comprehendeth it not.-
and this is all i shall say concerning systemes, and assemblyes of people, which may be compared (as i said,) to the similar parts of mans body; such as be lawfull, to the muscles; such as are unlawfull, to wens, biles, and apostemes, engendred by the
but there is nothing so absurd as the erudition which in our days identifies and confuses gods of different nations. as if moloch, saturn and chronos could be the same god! as if the phnician baal, the greek zeus, and the latin jupiter could be the same!
brawn, beef, bream, bustards, becca-ficos; and so of the others.
finally, good fortune, by her allurements, draws men far from the true good; ill fortune ofttimes draws men back to true good with grappling-irons.
we are all of us richer than we think we are; but we are taught to borrow and to beg, and brought up more to make use of what is another's than of our own.
of forgetfulness, and the state, set on fire by civil wars, is born again, so to speak, from its ashes, and takes on anew, fresh from the jaws of death, the vigour of youth.
we see nothing behind us; we mock ourselves an hundred times a day; when we deride our neighbours; and we detest in others the defects which are more manifest in us, and which we admire with marvellous inadvertency and impudence.
therefore, the title should be effective, and since it is essentially short, it should be concise, laconic, pregnant, and if possible express the contents in a word.
thus, the perfection of a thing does not annul its existence, but, on the contrary, asserts it.
"himself not afraid to die for beloved friends, or for his country."--horace, od., iv. nine, fifty one.
ingenuity of civilised man. equally confined by instinct and reason to the sole care of guarding himself against the mischiefs which threaten him, he is restrained by natural compassion from doing any injury to others, and is not led to do such a thing
he in a manner receives his life and being; of altering man's constitution for the purpose of strengthening it; and of substituting a partial and moral existence for the physical and independent existence nature has conferred on us all.
themselves, before the time of procreation returns again, the conjugal bond dissolves of itself, and they are at liberty, till hymen at his usual anniversary season summons them again to chuse new mates.
self-preservation being his chief and almost sole concern, he must exercise most those faculties which are most concerned with attack or defence, either for overcoming his prey, or for preventing him from becoming the prey of other animals.
dread him not, nor fear no harm, and thou shall his rage disarm; but who to hope or fear gives way-- lost his bosom's rightful sway-- he hath cast away his shield, like a coward fled the field; he hath forged all unaware fetters his own neck must bear!
salvation, namely, the beleef of this article, "that he was the christ, the son of the living god, sent into the world to sacrifice himselfe for our sins, and at his comming again, gloriously to reign over his elect, and to save them from their enemies
conscience, by which he hath already undertaken to be guided.
it was from this moment that mademoiselle de gournay dated her adoption as montaigne's daughter, a circumstance which has tended to confer immortality upon her in a far greater measure than her own literary productions.
the consent of the majority, giving it either by themselves, or their representatives chosen by them: for if any one shall claim a power to lay and levy taxes on the people, by his own authority, and without such consent of the people, he thereby invades
not because socrates has said so, but because it is in truth my own humour, and peradventure not without some excess, i look upon all men as my compatriots, and embrace a polander as a frenchman, preferring the universal and common tie to all national
consider in how many parts of the world they had no knowledge either of bacchus or ceres.
approve," and that we receive the arts by civil authority and decree, so that the schools have but one pattern, and a like circumscribed institution and discipline, we no more take notice what the coin weighs, and is really worth, but every one receives
coals to be brought, he saw and endured his arm to broil and roast, till the king himself, conceiving horror at the sight, commanded the pan to be taken away.
proof.--this is evident from three. xxvii. for in so far as we conceive a thing similar to ourselves to be affected with pain, we ourselves feel pain.
woods. let them tell us how these wretches could have the presumption to oppose such clever people as we were, so well trained in military discipline, and possessed of such excellent laws and institutions: and why, since society has been brought to
plato, in his laws, assigns an ignominious sepulture to him who has deprived his nearest and best friend, namely himself, of life and his destined course, being neither compelled so to do by public judgment, by any sad and inevitable accident of fortune,
the tyrant who had made trial of the perils of his condition figured the fears that haunt a throne under the image of a sword hanging over a man's head.
willingly slip the collar of command upon any pretence whatever woman who goes to bed to a man, must put off her modesty you must first see us die young and old die upon the same terms
sympathy for you!--to be sure, that is not sympathy as you understand it: it is not sympathy for social "distress," for "society" with its sick and misfortuned, for the hereditarily vicious and defective who lie on the ground around us; still less is it
they came not of their own motion, but were sent by god.
"and rocks i' th' seas that proudly raise their head, though far disjoined, though royal navies spread, their sails between; yet if from distance shown, they seem an island all combin'd in one.
up to boredom. this is a precise proof that existence in itself has no value, since boredom is merely the feeling of the emptiness of life.
he holds you for a villain; and in the meantime hears what you will say, gathers intelligence from you, and works his own ends out of your disloyalty; double-dealing men are useful for bringing in, but we must have a care they carry out as little as is
amynomachus and timocrates, his heirs, should, every january, defray the expense of the celebration of his birthday as hermachus should appoint; and also the expense that should be made the twentieth of every moon in entertaining the philosophers, his
that kings and other great persons do by that means the more easily know and the more hardly forget us; and indeed of our own servants we more frequently call and employ those whose names are most ready upon the tongue.
as soon as we are not engaged in one of these two ways, but thrown back on existence itself, we are convinced of the emptiness and worthlessness of it; and this it is we call boredom.
and first i will here reflect with my self, what those things were, which being perceived by sence i have heretofore thought true , and the reasons why i so thought : i will then enquire into the reasons for which i afterwards doubted those things.
giving his enemy opportunity and leisure to recruit his forces, which was afterwards the occasion of the king's final ruin.
cases, that the authority of one who is beloved over those whom he loves is a hundred times more absolute than all the tyranny of usurpers.
priori in one conception, conformably to the unity of apperception.
wherefore they are all to be put into the balance, and first the generals and those that tyrannize over us.
and when a man hath in either manner abandoned, or granted away his right; then is he said to be obliged, or bound, not to hinder those, to whom such right is granted, or abandoned, from the benefit of it: and that he ought, and it his duty, not to make
am incouraged with the hopes of attaining truth even in these very things.
but he did not take it right, for delicacy and the curious choice of wines is therein to be avoided. if you found your pleasure upon drinking of the best, you condemn yourself to the penance of drinking of the worst.
enemies, which with marvellous force and fury they charged through and through, and routed with a very great slaughter of the carthaginians, thus purchasing an ignominious flight at the same price they might have gained a glorious victory.-- livy, xxi.
burthen, of abstaining from things strangled, and from bloud; not absolute, but in case they will not erre. i have shewn before (chap.
himself harm, and that these were not of the words of a rational man, he did not yield at first, but redoubled his outcry, saying, "my brother, my brother! dost thou then refuse me a place?"
given point"; and such a proposition does not admit of proof, because the procedure, which it requires, is exactly that by which alone it is possible to generate the conception of such a figure.
their military discipline was much ruder than ours, and accordingly produced much greater effects. the younger scipio, reforming his army in spain, ordered his soldiers to eat standing, and nothing that was drest.
nature, and under all the inconveniencies of it, with only this woful difference to the subject, or rather slave of an absolute prince: that whereas, in the ordinary state of nature, he has a liberty to judge of his right, and according to the best of his
in answer to this theory, it is not enough, though it is a valuable point, to show that such a determinate superior is rarely to be found. where, for instance, is the sovereign of england or of the british empire?
they despatch the day's weary chores, and fly to voluptuous reveries. they eat and drink, that they may afterwards execute the ideal.
but distinguish, as cicero saith well of rabirius posthumus, in studio rei amplificandae apparebat, non avaritiae praedam, sed instrumentum bonitati quaeri.
debter for the whole to himself, and cannot therefore demand his debt, but only from the common stock, if there be any.
the former of these two celebrated men opened a wide door to extravagance-(for if reason has once undoubted right on its side, it will not allow itself to be confined to set limits, by vague recommendations of moderation); the latter gave himself up
so that i have reason, methinks, to take him for a man extremely given to this debauch, and of very amorous constitution.
she sees a full light, which illuminates certain places; but that light borders upon the most profound darkness. and between these she is so dazzled and confounded, that she scarcely can pronounce with certainty and assurance concerning any one object.
suetonius reports that caius rabirius having been condemned by caesar, the thing that most prevailed upon the people (to whom he had appealed) to determine the cause in his favour, was the animosity and vehemence that caesar had manifested in that
the difference and division of the lawes, has been made in divers manners, according to the different methods, of those men that have written of them.
one hundred eighty five. "i dislike him."--why?--"i am not a match for him."--did any one ever answer so?
xliv.); therefore he who lives under the guidance of reason will endeavour to repay hatred with love, that is, with kindness. q.e.five hundred.
i think i have sufficiently demonstrated how little she understands herself in herself; and who understands not himself in himself, in what can he? quasi vero mensuram ullius rei possit agere, qui sui nesciat.
one can never read too little of bad, or too much of good books: bad books are intellectual poison; they destroy the mind.
but although thou shouldst dance before me, and leap all thy side-leaps, no one may say unto me: 'behold, here danceth the last joyous man!'
our moral faculty, according to all those of its interpreters who are entitled to the name of thinkers, supplies us only with the general principles of moral judgments; it is a branch of our reason, not of our sensitive faculty; and must be looked to for
again, less or more would be eaten in various provinces, according to the land's fertility; but the same sobriety is found throughout the kingdom.
but the main point is the same which we mentioned in the former kind of fountain; which is, that the water be in perpetual motion, fed by a water higher than the pool, and delivered into it by fair spouts, and then discharged away under ground, by some
"heu! senibus vitae portio quanta manet."
i saw, when i was a boy, a gentleman, who was governor of a great city, upon occasion of a popular commotion and fury, not knowing what other course to take, go out of a place of very great strength and security, and commit himself to the mercy of the
nineteen. approval is love towards one who has done good to another.
crowd of people of all sorts and complexions who repair thither i take to be a sufficient warranty; and although i have not there observed any extraordinary and miraculous effects, but that on the contrary, having more narrowly than ordinary inquired into
desire, to contest, whatever precautions might be taken against its oppressive exercise.
doctrine of the will, both for philosophic purposes and for the wise ordering of life.
'tis to our prejudice that men of understanding should so immoderately affect brevity; no doubt their reputation is the better by it, but in the meantime we are the worse.
their substitutes, and successors. and therefore after our saviour had breathed upon them, saying, (john twenty.twenty two.) "receive the holy ghost," hee addeth in the next verse, "whose soever sins ye remit, they are remitted unto them; and whose soever
now all our intuitions are sensuous, and our cognition, in so far as the object of it is given, is empirical. but empirical cognition is experience; consequently no a priori cognition is possible for us, except of objects of possible experience.
but because he is mortall, and subject to decay, as all other earthly creatures are; and because there is that in heaven, (though not on earth) that he should stand in fear of, and whose lawes he ought to obey; i shall in the next following chapters speak
one day wilt thou see no longer thy loftiness, and see too closely thy lowliness; thy sublimity itself will frighten thee as a phantom. thou wilt one day cry: "all is false!"
the merely transcendental use of the categories is therefore, in fact, no use at all and has no determined, or even, as regards its form, determinable object.
therefore, although this is well known, i do not think it superfluous to call it to mind.
and thus it was a genuine schopenhauerian consequence, that his most convinced adherent (perhaps also his last, as far as germany is concerned), namely, richard wagner, should bring his own life-work to an end just here, and should finally put that
rousseau himself, in the fifth book of the emile , has stated the difference clearly.
prop. twenty one. this idea of the mind is united to the mind in the same way as the mind is united to the body.
"the victorious cause blessed the gods, the defeated one cato. --"lucan, i. one hundred twenty eight.
for seeing life is but a motion of limbs, the begining whereof is in some principall part within; why may we not say, that all automata (engines that move themselves by springs and wheeles as doth a watch) have an artificiall life?
once in a while we sat together on the pond, he at one end of the boat, and i at the other; but not many words passed between us, for he had grown deaf in his later years, but he occasionally hummed a psalm, which harmonized well enough with my
i well foresaw that, if his illness permitted him to express himself, he would allow nothing to fall from him, in such an extremity, that was not replete with good example. i consequently took every care in my power to treasure what was said.
whereupon a consultation was held, and several counsels were proposed, as in a case that was very nice and of great difficulty; and moreover of grave consequence.
so soon as it enters unto the terms of friendship, that is to say, into a concurrence of desires, it vanishes and is gone, fruition destroys it, as having only a fleshly end, and such a one as is subject to satiety.
that it will turn out as he desires (three. xx.).
sit thoughtfully while it goes by. what are men celebrating? they are all on a committee of arrangements, and hourly expect a speech from somebody. god is only the president of the day, and webster is his orator.
"amazing is the poverty of my ribs!" thus hath spoken many a present-day man.
the other for awhile affected to be patient, and, having endured to be abused, cried out derisively: " now , do you see that i am a philosopher?" the other, with biting sarcasm, retorted: "i should have hadst thou held thy peace."
lemma five. if the parts composing an individual become greater or less, but in such proportion, that they all preserve the same mutual relations of motion and rest, the individual will still preserve its original nature, and its actuality will not be
almost work as much upon the vulgar, as the pain they make the living endure; though that in effect be little or nothing, as god himself says, "who kill the body, and after that have no more that they can do;"-- luke, xii. four.
this town has spent seventeen thousand dollars on a town-house, thank fortune or politics, but probably it will not spend so much on living wit, the true meat to put into that shell, in a hundred years.
d'escars with nothing but his doublet on, and that with him a cold often brought on such attacks. i advised him to go as he had proposed, but to stay for the night at germignac, which is only about two leagues from the town.
yet the satisfying of what shall, on this score, be due to the conqueror, will scarce give him a title to any country he shall conquer: for the damages of war can scarce amount to the value of any considerable tract of land, in any part of the world,
if we ask in what precisely consists the greatest good of all, which should be the end of every system of legislation, we shall find it reduce itself to two main objects, liberty and equality--liberty, because all particular dependence means so much force
nay, it cannot be ignored that the highest renown is constantly associated with the highest excellence.
they all make the extremest limits of our ability:--
sixty one. to recapitulate, therefore, the reasonings of this section: every idea is copied from some preceding impression or sentiment; and where we cannot find any impression, we may be certain that there is no idea.
for already she cometh, the glowing one,-her love to the earth cometh! innocence and creative desire, is all solar love!
all society makes one somehow, somewhere, or sometime--"commonplace."
in the company of ladies, and at games, some have perhaps thought me possessed with some jealousy, or the uncertainty of some hope, whilst i was entertaining myself with the remembrance of some one, surprised, a few days before, with a burning fever of
have something which they hide--namely, intellect.
resolution continue to regulate all your proceedings, and to exhibit you to the whole universe as the example of a valiant and modest people, jealous equally of their honour and of their liberty.
"fortune is glass: in its greatest brightness it breaks." --ex mim. p. syrus.
xxxiii.); but falsity cannot consist in simple privation (for minds, not bodies, are said to err and to be mistaken), neither can it consist in absolute ignorance, for ignorance and error are not identical; wherefore it consists in the privation of
god having made the parents instruments in his great design of continuing the race of mankind, and the occasions of life to their children; as he hath laid on them an obligation to nourish, preserve, and bring up their offspring; so he has laid on the
"i found no one ripe for many of my thoughts; the case of 'zarathustra' proves that one can speak with the utmost clearness, and yet not be heard by any one."
him have seldom the right to understand themselves), still less, of course, by the unseemly noise with which he is now resisted and opposed in france: the fact remains, nevertheless, that richard wagner and the later french romanticism of the forties, are
account they worshipped the god of israel.
a novelty knowledge is not so absolutely necessary as judgment laws do what they can, when they cannot do what they would man can never be wise but by his own wisdom memories are full enough, but the judgment totally void miracles appear to be so,
other?" -- diogenes laertius, vi. eighty nine. --they used to eat fruit, as we do, after dinner.
life, are, in the main, the same with the vulgar, and are governed by the same maxims.
but history must not yet tell the tragedies enacted here; let time intervene in some measure to assuage and lend an azure tint to them.
i say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb nail.
"credo ch 'el reste di quel verno, cose facesse degne di tener ne conto; ma fur fin' a quel tempo si nascose, che non a colpa mia s' hor 'non le conto perche orlando a far l'opre virtuose piu ch'a narrar le poi sempre era pronto; ne mai fu alcun' de'suoi
we call a horse entire, that has his mane and ears so, and no other will pass muster.
and yet, coming to close fight, i should think they would also damage the assailant, and that the camp being as it were planted with these flaming truncheons, would produce a common inconvenience to the whole crowd:
"sincerum est nisi vas, quodcunque infundis, acescit."
so that imposition of hands, was nothing else but the seal of their commission to preach christ, and teach his doctrine; and the giving of the holy ghost by that ceremony of imposition of hands, was an imitation of that which moses did.
more contented life thereby; that is to say, of getting themselves out from that miserable condition of warre, which is necessarily consequent (as hath been shewn) to the naturall passions of men, when there is no visible power to keep them in awe, and
because, for man to be redeemed from revenge-that is for me the bridge to the highest hope, and a rainbow after long storms.
hail, ye worthies, barrow-wheeling, "longer--better," aye revealing,
as i came home through the woods with my string of fish, trailing my pole, it being now quite dark, i caught a glimpse of a woodchuck stealing across my path, and felt a strange thrill of savage delight, and was strongly tempted to seize and devour him
on the contrary, in the so-called cultured classes, the believers in "modern ideas," nothing is perhaps so repulsive as their lack of shame, the easy insolence of eye and hand with which they touch, taste, and finger everything; and it is possible that
it is impossible to say any thing to this blind man, either by reasoning, argument, or similitude, that can possess his imagination with any apprehension of light, colour, or sight; there's nothing remains behind that can push on the senses to evidence.
all your endeavours are in vain, and you find yourself forced to have recourse to intuition, as, in fact, geometry always does. you therefore give yourself an object in intuition. but of what kind is this intuition?
the soul environs itself with friends that it may enter into a grander self-acquaintance or solitude; and it goes alone for a season, that it may exalt its conversation or society.
but, as men cannot engender new forces, but only unite and direct existing ones, they have no other means of preserving themselves than the formation, by aggregation, of a sum of forces great enough to overcome the resistance.
it with infinite reproaches of violence and oppression.
"thy danger is not small, thou free spirit and wanderer! thou hast had a bad day: see that a still worse evening doth not overtake thee!
it is not therefore any injury to the people, for a monarch to dispose of the succession by will; though by the fault of many princes, it hath been sometimes found inconvenient.
extreme aversion from deceit. i shuffle and cut and make as much clatter with the cards, and keep as strict account for farthings, as it were for double pistoles; when winning or losing against my wife and daughter, 'tis indifferent to me, as when i play
had not the presence of an object, instantly excited the idea of those objects, commonly conjoined with it, all our knowledge must have been limited to the narrow sphere of our memory and senses; and we should never have been able to adjust means to ends,
if he is surrounded by mountainous circumstances, an achillean shore, whose peaks overshadow and are reflected in his bosom, they suggest a corresponding depth in him. but a low and smooth shore proves him shallow on that side.
those enterprising spirits, so dangerous and so much admired, all those great ministers, whose glory is inseparable from the miseries of the people, are no longer regretted: public morality supplies what is wanting in the genius of the rulers; and the
one inconvenience i sometimes experienced in so small a house, the difficulty of getting to a sufficient distance from my guest when we began to utter the big thoughts in big words.
to make this the better understood, let us consider, that, in matters of religion, whatever is different is contrary; and that it is impossible the religions of ancient rome, of turkey, of siam, and of china should, all of them, be established on any
the observations which produce all these ideas are said to come later on with experience; but until then these ideas are applied wrongly, and accordingly both things and men are judged wrongly, seen wrongly, and treated wrongly.
does not appertain to their essence. i said that "i considered as belonging to the essence of a thing that, which being given, the thing is necessarily given also, and which being removed, the thing is necessarily removed also; or that without which the
unhappy do i also call those who have ever to wait,-they are repugnant to my taste-all the toll-gatherers and traders, and kings, and other landkeepers and shopkeepers.
two hundred twenty one. "it sometimes happens," said a moralistic pedant and trifle-retailer, "that i honour and respect an unselfish man: not, however, because he is unselfish, but because i think he has a right to be useful to another man at his own
"throughout the limbs diffused, the fierce disease disturbs the soul, as in the briny seas, the foaming waves to swell and boil we see, stirred by the wind's impetuosity."
their operation. the ignorance and inexperience of the young are here plainly distinguishable from the cunning and sagacity of the old, who have learned, by long observation, to avoid what hurt them, and to pursue what gave ease or pleasure.
the question now is as to a criterion, by which we may securely distinguish a pure from an empirical cognition.
does not this incorrigible coxcomb think that he assumes a new understanding by undertaking a new dispute? 'tis by my own experience that i accuse human ignorance, which is, in my opinion, the surest part of the world's school.
they are chiefly more open, where they think they are most securely shut; things least feared are least interdicted and observed; one may more boldly dare what nobody thinks you dare, which by its difficulty becomes easy.
naked had i once seen both of them, the greatest man and the smallest man: all too like one another-all too human, even the greatest man!
the stars, the heavens, and all the other bodies that surround us, as distinctly as we know the various crafts of our artisans, we might also apply them in the same way to all the uses to which they are adapted, and thus render ourselves the lords and
for by that time, though their virtue be the same, yet it hath not the same lustre; for fresh men grow up that darken it.
"for nothing," said i; and i willingly excuse myself from knowing anything which enslaves me to others. but i had told the truth to my master,-- was this henri six.? five hundred.w.
walk. all which are obscure, improper, and unworthy that perspicuity which is usual with the noble des-cartes .
this proposition likewise, a man is an animal , will be true to eternity , because the word animal will eternally signifie what the word man signifies; but certainly if mankind perish, humane nature will be no longer.
like; but not that it should arrange them variously so as appositely to reply to what is said in its presence, as men of the lowest grade of intellect can do.
quod futuit glaphyran antonius, hanc mihi poenam fulvia constituit, se quoqne uti futuam. fulviam ego ut futuam! quid, si me manius oret podicem, faciam? non puto, si sapiam. aut futue, aut pugnemus, ait quid, si mihi vitii charior est ipsa mentula?
thereafter, i showed how the greatest part of the matter of this chaos must, in accordance with these laws, dispose and arrange itself in such a way as to present the appearance of heavens; how in the meantime some of its parts must compose an earth and
do they not, from a continual and perfect health, draw the argument of some great sickness to ensue?
significancy over and above the subjective, which is proper to it, as a determination of a state of mind?"
the stoutest antagonist, if he remit his watch a moment, is oppressed. and many, through cowardice and folly, open the gates to the enemies, and willingly receive them with reverence and submission, as their legal sovereigns.
but the question lyeth now in the state of meer nature; where there are supposed no lawes of matrimony; no lawes for the education of children; but the law of nature, and the naturall inclination of the sexes, one to another, and to their children.
"nor wars did men molest, when only beechen bowls were in request."
he himself is guilty of the same. what of that? the reproof is, notwithstanding, true and of very good use.
but, by the hypothesis, he conceives no cause for this pain except him who is his enemy; therefore, from conceiving that he is hated by some one, he will be affected with pain, accompanied by the idea of his enemy; in other words, he will hate his enemy
on the expiration of his official career, after four years' duration, he could say fairly enough of himself that he left behind him neither hatred nor cause of offence.
few men have made a wife of a mistress, who have not repented it. and even in the other world, what an unhappy life does jupiter lead with his, whom he had first enjoyed as a mistress!
protection of the existing government, and they dread the consequences of disobedience to it to their property and families. for my own part, one should not like to think that i ever rely on the protection of the state.
should one lay hold of them, then do they raise a dust like flour-sacks, and involuntarily: but who would divine that their dust came from corn, and from the yellow delight of the summer fields?
we cannot think any object except by means of the categories; we cannot cognize any thought except by means of intuitions corresponding to these conceptions.
and from hence it follows, that neither a thing can be made out of nothing , neither a thing which is more perfect (that is, which has in it self more reallity ) proceed from that which is less perfect .
in this case neither shall the letter of the law be followed to the condemnation of the innocent, nor shall the judge give sentence against the evidence of the witnesses; because the letter of the law is to the contrary: but procure of the soveraign that
sect. one hundred eighty. thirdly, the power a conqueror gets over those he overcomes in a just war, is perfectly despotical: he has an absolute power over the lives of those, who, by putting themselves in a state of war, have forfeited them; but he has
feels to be a conqueror, and discoverer of the ideal-as likewise how it is with the artist, the saint, the legislator, the sage, the scholar, the devotee, the prophet, and the godly non-conformist of the old style:-requires one thing above all for that
irresolution appears to me to be the most common and manifest vice of our nature witness the famous verse of the player publius:
and to most men logic and metaphysics may be safely taken as forming a domain in which originality of thought, if it can be honestly professed, is a sufficient title of distinction.
the manuscript of the first volume of the french revolution had been lent to mill, and was accidentally burnt by mrs. mill's servant.
and therefore it cannot be said to bee either god, or man; whereas our saviour is both. and this word which st.
one hundred twenty five. when we have to change an opinion about any one, we charge heavily to his account the inconvenience he thereby causes us.
"'nam nox nulla diem, neque noctem aurora sequuta est, quae non audierit mistos vagitibus aegris ploratus, mortis comites et funeris atri.'
i have shown that he necessarily exists, that he is one: that he is, and acts solely by the necessity of his own nature; that he is the free cause of all things, and how he is so; that all things are in god, and so depend on him, that without him they
showing that they have no other method of exhibiting their doctrine.
ring is being turned round the finger; yet, when you feel them, they seem all of an equal size.
contingeret, si id donum a deo, non a nobis haberemus: "we truly glory in our virtue; which would not be, if it was given us of god, and not by ourselves;" this is also seneca's saying; "that the wise man hath fortitude equal with god, but that his is in
'virtue cowers in dark retreats, crime's foul stain the righteous beareth, perjury and false deceits hurt not him the wrong who dareth; but whene'er the wicked trust in ill strength to work their lust, kings, whom nations' awe declareth mighty, grovel in
moreover, some that, under colour of curing, poison us.
"is life worth so much? we are compelled to withhold the mind from things to which we are accustomed; and, that we may live, we cease to live . . . .
therefore neither aaron, nor the people, nor any aristocracy of the chief princes of the people, but moses alone had next under god the soveraignty over the israelites: and that not onely in causes of civill policy, but also of religion; for moses onely
but while i say this, i feel under obligation almost as much to them as to ourselves (we free spirits who are their heralds and forerunners), to sweep away from ourselves altogether a stupid old prejudice and misunderstanding, which, like a fog, has too
this will be made still clearer by the following corollary.
afterward proved so valiant and so brave a gentleman.
another sovereign. violation of the act by which it exists would be self-annihilation; and that which is itself nothing can create nothing.
beyond this front, is there to be a fair court, but three sides of it, of a far lower building than the front. and in all the four corners of that court, fair staircases, cast into turrets, on the outside, and not within the row of buildings themselves.
affection and love to those under it, it was sufficient to procure and preserve to men all the political happiness they sought for in society.
but in this he was deceived; for behold, there sat a man on the ground who seemed to be persuading the animals to have no fear of him, a peaceable man and preacher-on-the-mount, out of whose eyes kindness itself preached. "what dost thou seek here?"
"there are some nations in the world, 'tis said, where fathers daughters, sons their mothers wed; and their affections thereby higher rise, more firm and constant by these double ties;"
were covered with planks enriched with gold and precious stones, thence to precipitate himself; and also caused cords twisted with gold and crimson silk to be made, wherewith to strangle himself; and a sword with the blade of gold to be hammered out to
health, it would no more refuse now, in consideration of the health of my soul, than at any time heretofore.
so that it is a sort of exercise, from which a man is to expect very little praise; a kind of composition of small repute. and, besides, for whom do you write?
in wickedness the haughty man and the weakling meet. but they misunderstand one another. i know you.
but that which is transferred to another cannot remain in one's own possession; and if that be so, then money is only precious when it is given away, and, by being transferred to others, ceases to be one's own.
and yet, methinks, 'tis to be feared, lest disgrace should make such delinquents desperate, and not only faint friends, but enemies.
ver.three.) "better is he that hath not yet been, than both they;" that is, than they that live, or have lived; which, if the soule of all them that have lived, were immortall, were a hard saying; for then to have an immortall soule, were worse than to
to those who asked him why he did not find out a more commodious place to eat in than in the open street, he made answer, "because i am hungry in the open street."
"but, as i am of opinion, the whole of the world is of recent origin, nor had its commencement in remote times; wherefore it is that some arts are still being refined, and some just on the increase; at present many additions are being made to shipping."
ah, my friends! i should have something more to say unto you! i should have something more to give unto you! why do i not give it? am i then a niggard?-
for not every fear justifies the action it produceth, but the fear onely of corporeall hurt, which we call bodily fear, and from which a man cannot see how to be delivered, but by the action.
the faculty of judgement in the employment of the pure understanding.
for heaven's kindly teardrops and dew's down-droppings, all singed and weary thirstedest, what time on yellow grass-pathways wicked, occidental sunny glances through sombre trees about thee sported, blindingly sunny glow-glances, gladly-hurting?
i do not yet desist to sound and to try; and by handling and kneading this new matter over and over again, by turning and heating it, i lay open to him that shall succeed me, a kind of facility to enjoy it more at his ease, and make it more maniable and
perceive are necessarily true ; tho i have no further respects to those reasons which induced me to believe it true , yet if i do but remember, that i have once clearly and distinctly perceived it, no argument can be brought on the contrary, that shall
in other words, we shall endeavour, as far as we can, to bring it about, that the thing should be affected with pleasure accompanied by the idea of ourselves, that is (three. xiii. note), that it should love us in return. q.e.five hundred.
rather burden and cumber us than do us good:
every man's words who speaks from that life must sound vain to those who do not dwell in the same thought on their own part. one dare not speak for it. my words do not carry its august sense; they fall short and cold.
impressed as if it were the prayer of the loon answered, and his god was angry with me; and so i left him disappearing far away on the tumultuous surface.
he who dares to undertake the making of a people's institutions ought to feel himself capable, so to speak, of changing human nature, of transforming each individual, who is by himself a complete and solitary whole, into part of a greater whole from which
iv.) we do possess the idea of the modifications of the body. therefore the object of the idea constituting the human mind is the body, and the body as it actually exists (two. xi.).
his visitors came over zarathustra, although he rejoiced at their gladness. for it seemed to him a sign of convalescence. so he slipped out into the open air and spake to his animals.
and this is the power men generally have to bestow their estates on those who please them best; the possession of the father being the expectation and inheritance of the children, ordinarily in certain proportions, according to the law and custom of each
and as for the experiments that others have already made, even although these parties should be willing of themselves to communicate them to him (which is what those who esteem them secrets will never do), the experiments are, for the most part,
composed of running nooses, and to seem to anoint their eyes with glue; so did those poor beasts employ their imitation to their own ruin they glued up their own eyes, haltered and bound themselves.
as a white ox would i like to see him, which, snorting and lowing, walketh before the ploughshare: and his lowing should also laud all that is earthly!
the lofty independent spirituality, the will to stand alone, and even the cogent reason, are felt to be dangers, everything that elevates the individual above the herd, and is a source of fear to the neighbour, is henceforth called evil, the tolerant,
almost all sea; or (which is most apparent) of the cold of the northern parts, which is that which, without aid of discipline, doth make the bodies hardest, and the courages warmest.
quiet, is far enough to make them destroy each other,) to extort a greater value from his contemners, by dommage; and from others, by the example.
synthetical unity that i can think to myself the analytical.
but then, what example of resolution did we not see in the simplicity of all this people?
lycurgus considered in theft the vivacity, diligence, boldness, and dexterity of purloining any thing from our neighbours, and the benefit that redounded to the public that every one should look more narrowly to the conservation of what was his own; and
"and, worse than the iron ages, for whose crimes there is no similitude in any of nature's metals."--juvenal, xiii. twenty eight.
four. of the difference between analytical and synthetical judgements.
to many men life is a failure; a poison-worm gnaweth at their heart. then let them see to it that their dying is all the more a success.
no sure method of holding them except by ruining them.
till he hath attained to a state of freedom, and his understanding be fit to take the government of his will.
politique, and their power limited by commission.
active will, and not force or even mere consent, is the basis of the "republican" state, which can only possess this character because individual wills are not really self-sufficient and separate, but complementary and inter-dependent.
those natures that are sanguinary towards beasts discover a natural proneness to cruelty. after they had accustomed themselves at rome to spectacles of the slaughter of animals, they proceeded to those of the slaughter of men, of gladiators.
we might here introduce the opinion of an ancient upon this occasion, "that executions rather whet than dull the edge of vices: that they do not beget the care of doing well, that being the work of reason and discipline, but only a care not to be taken in
and therefore, when a fact hurteth, not onely in the present, but also, (by example) in the future, it is a greater crime, than if it hurt onely in the present: for the former, is a fertile crime, and multiplyes to the hurt of many; the later is barren.
i hunt after her foot throughout: we have confounded it with artificial traces; and that academic and peripatetic good, which is "to live according to it," becomes on this account hard to limit and explain; and that of the stoics, neighbour to it, which
such authors have not sufficiently discerned love's essence, they have been unable to acquire a true conception of its properties, accordingly their definition is on all hands admitted to be very obscure.
that day. when the night arrived, to quote their own words,-"he laid us on the bed with himself and his wife, they at the one end and we at the other, it being only planks laid a foot from the ground, and a thin mat upon them.
instances of it elsewhere being rare, and less taken notice of, it passes in the world for a part of paternal jurisdiction.
if it happen so that he fall again, and be mixed with the common crowd, every one inquires with amazement into the cause of his having been raised so high. "is this he," say they, "was he no wiser when he was there?
tiberius in a letter to him saith, haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to friendship, as to a goddess, in respect of the great dearness of friendship, between them two.
but let us return to their institutions.
we are both of us genuine ne'er-do-wells and ne'er-do-ills. beyond good and evil found we our island and our green meadow-we two alone! therefore must we be friendly to each other!
example of his actions; and if his measures were not successful, it was through no fault of his own but only by the most extraordinary malignity of fortune. in wishing to aggrandise the duke his son, alexander six.
satan, devill, not proper names, but appellatives
but it is reason, the memory of their virtues remain to their posterity, and their faults die with themselves. nobility of birth commonly abateth industry; and he that is not industrious, envieth him that is.
war and courage have done more great things than charity. not your sympathy, but your bravery hath hitherto saved the victims.
they used to come round my door at dusk to nibble the potato parings which i had thrown out, and were so nearly the color of the ground that they could hardly be distinguished when still.
that set their hands to it; and most of all, when there is one, or more amongst them, that desire to have him lose.
it may, nevertheless, happen, that an avaricious, an ambitious, or a timid man may abstain from excess in eating, drinking, or sexual indulgence, yet avarice, ambition, and fear are not contraries to luxury, drunkenness, and debauchery.
but thou, o zarathustra, wouldst view the ground of everything, and its background: thus must thou mount even above thyself-up, upwards, until thou hast even thy stars under thee!
when, however, he was but a step behind, there happened the frightful thing which made every mouth mute and every eye fixed-he uttered a yell like a devil, and jumped over the other who was in his way.
if a theory possesses stability in itself, the action and reaction which seemed at first to threaten its existence serve only, in the course of time, to smooth down any superficial roughness or inequality, and-if men of insight, impartiality, and truly
and when they chance to speak harshly, those small people, then do i hear therein only their hoarseness-every draught of air maketh them hoarse.
conscientious-so call i him who goeth into god-forsaken wildernesses, and hath broken his venerating heart.
notwithstanding, disdaining all his handiwork, and thinking in this he had played the mere mechanic, and violated the dignity of his art, of which these performances of his he accounted but trivial experiments and playthings so they, whenever they have
it depends, for the future, on yourselves alone (not to make you happy, for your ancestors have saved you that trouble), but to render that happiness lasting, by your wisdom in its enjoyment.
henri rodet's le contrat social et les idees politiques de j. j. rousseau is useful, if not inspired, and there are interesting works by two thousand. chuquet, fabre and lemaitre.
in this case he may doubtless be well governed, but it would not last long, for that governor would in a short time deprive him of the state; but by taking counsel with many, a prince who is not wise will never have united councils and will not be able to
place in order to be able to command just as if they also were only obeying. this condition of things actually exists in europe at present--i call it the moral hypocrisy of the commanding class.
the fifth, that it beats down the price of land; for the employment of money, is chiefly either merchandizing or purchasing; and usury waylays both.
suppose a body of clergy should claim the sole right of permitting this act, a right which every intolerant religion must of necessity claim, is it not clear that in establishing the authority of the church in this respect, it will be destroying that of
every man against every man, contrary to the end for which monarchy had its first institution. therfore it is manifest, that by the institution of monarchy, the disposing of the successor, is alwaies left to the judgment and will of the present possessor.
i would not be one of those who will foolishly drive a nail into mere lath and plastering; such a deed would keep me awake nights. give me a hammer, and let me feel for the furring. do not depend on the putty.
whereby it is evident, that there is to bee a second death of every one that shall bee condemned at the day of judgement, after which hee shall die no more.
we are wont to forget that the sun looks on our cultivated fields and on the prairies and forests without distinction.
imagination, and properly but a fiction of the mind.
the hunter who told me this could remember one sam nutting, who used to hunt bears on fair haven ledges, and exchange their skins for rum in concord village; who told him, even, that he had seen a moose there.
"o you, of patrician blood, to whom it is permitted to live with(out) eyes in the back of your head, beware of grimaces at you from behind."--persius, sat., i. sixty one.
it falls out as it does in my dreams; whilst dreaming i recommend them to my memory (for i am apt to dream that i dream), but, the next morning, i may represent to myself of what complexion they were, whether gay, or sad, or strange, but what they were,
the strangeness of these inventions puts this other fancy in my head: that it is a kind of pusillanimity in monarchs, and a testimony that they do not sufficiently understand themselves what they are, when they study to make themselves honoured and to
king lysimachus's dog, hyrcanus, master being dead, lay on his bed, obstinately refusing either to eat or drink; and, the day that his body was burnt, he took a run and leaped into the fire, where he was consumed, as also did the dog of one pyrrhus, for
it is confessed that the colour, consistence, and other sensible qualities of bread appear not, of themselves, to have any connexion with the secret powers of nourishment and support.
true and solid contentment; how far death, affliction, and disgrace are to be apprehended;
them a reputation, endeavour to do it by attempting to impose things upon the world in their own name, which they have no manner of title to; and next, a ridiculous folly to content themselves with acquiring the ignorant approbation of the vulgar by such
"let them rave: thou art quiet in thy grave."
table, and in bed: but most on horseback, where i am most given to think. my speaking is a little nicely jealous of silence and attention: if i am talking my best, whoever interrupts me, stops me.
to a thing in itself, it is not subject to that law, and, accordingly, is free .
and whereas in the verses following, he is said "to have been taken up by the devill into the holy city, and set upon a pinnacle of the temple," shall we conclude thence that hee was possessed of the devill, or carryed thither by violence?
my counters: most of our current money i do not know, nor the difference betwixt one grain and another, either growing or in the barn, if it be not too apparent, and scarcely can distinguish between the cabbage and lettuce in my garden.
when i represent to myself a thing that is permanent, so that everything in it which changes belongs merely to its state or condition, from such a conception alone i never can cognize that such a thing is possible.
they empty their hearts, good times return unto them, they keep holiday and ruminate,-they become thankful.
but when he is really ill. whereas the other has the stone in his soul, before he has it in his bladder; as if it were not time enough to suffer the evil when it shall come, he must anticipate it by fancy, and run to meet it.
command."-- plutarch, life of agesilaus, c. seven.
in their hearts they want simply one thing most of all: that no one hurt them. thus do they anticipate every one's wishes and do well unto every one.
bernard saith, non est jam dicere, ut populus sic sacerdos; quia nec sic populus ut sacerdos. a third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion.
and if we consider the price that is paid for all this, existence, and life itself, it will be found that there has been an interval when existence was free from pain, an interval, however, which was immediately followed by boredom, and which in its turn
a higher body shalt thou create, a first movement, a spontaneously rolling wheel-a creating one shalt thou create.
are of this origin. in spite of all, what a blessing, what a deliverance from a weight becoming unendurable, is the appearance of an absolute ruler for these gregarious europeans--of this fact the effect of the appearance of napoleon was the last great
at different periods in his life, he would call this haunter of his dreams by different names; "but in the end," he declares in a note on the subject, "i had to do a persian the honour of identifying him with this creature of my fancy.
and still more happy, if, reasoning in this easy manner, we can undermine the foundations of an abstruse philosophy, which seems to have hitherto served only as a shelter to superstition, and a cover to absurdity and error!
ease and leisure. to give thee means to judge aright, and to assume the resolution of a man of courage, it presents to thee the state of thy entire condition, both in good and evil; and one while a very cheerful and another an insupportable life, in one
i have been told of a person of condition in one of our prisons, that his friends, being informed that he would certainly be condemned, to avoid the ignominy of such a death suborned a priest to tell him that the only means of his deliverance was to
writing for money and preservation of copyright are, at bottom, the ruin of literature. it is only the man who writes absolutely for the sake of the subject that writes anything worth writing.
"we retain no solid and express portraiture of true right and germane justice; we have only the shadow and image of it." --cicero, de offic., iii. seventeen.
it belongeth also to the office of the soveraign, to make a right application of punishments, and rewards.
the kine, however, seemed to listen eagerly to a speaker, and took no heed of him who approached.
"the first cause does not necessarily inflow any thing into the second, by force of the essential subordination of the second causes, by which it may help it to worke?"
ye shall fear every man his mother and his father, lev. xix. three. children, obey your parents, c. eph. vi. one. is the stile of the old and new testament.
if they pay the tax from a mistaken interest in the individual taxed, to save his property or prevent his going to jail, it is because they have not considered wisely how far they let their private feelings interfere with the public good.
books have not so much served me for instruction as exercise books of things that were never either studied or understood condemn the opposite affirmation equally courageous in death, not because his soul is immortal--socrates death conduces more to birth
crawling upon the slime of the earth, i do not for all that cease to observe up in the clouds the inimitable height of some heroic souls.
and if great things have been a failure with you, have ye yourselves therefore-been a failure? and if ye yourselves have been a failure, hath man therefore-been a failure? if man, however, hath been a failure: well then! never mind!
fatal. there is no better reason now than formerly for depopulating the country to form armies and garrisons, nor should the people be oppressed to support, them; in a word, these dangerous establishments have increased of late years with such rapidity in
religion superstition; true religion-- feare of power invisible, feigned by the mind, or imagined from tales publiquely allowed, religion; not allowed, superstition. and when the power imagined is truly such as we imagine, true religion.
in ordinary friendships i am somewhat cold and shy, for my motion is not natural, if not with full sail: besides which, my fortune having in my youth given me a relish for one sole and perfect friendship, has, in truth, created in me a kind of distaste to
the sea, however, is said to be blue one day and green another without any perceptible change in the atmosphere. i have seen our river, when, the landscape being covered with snow, both water and ice were almost as green as grass.
it is certain, at least, that the greatest talent a ruler can possess is to disguise his power, in order to render it less odious, and to conduct the state so peaceably as to make it seem to have no need of conductors.
now whether it be so or not, can only appear upon examination; and it is incumbent on these philosophers to make good their assertion, by defining or describing that necessity, and pointing it out to us in the operations of material causes.
kinds of animals, and we have no reason to think they would be more fatal to ours.
therefore, besides god no substance can be granted or conceived. q.e.five hundred.
after all, i do not so much value the fidelity of my people as i contemn their injury. what a mean and ridiculous thing it is for a man to study his money, to delight in handling and telling it over and over again!
it often falls out, that being displeased at some action that civility and reason will not permit me openly to reprove, i here disgorge myself, not without design of public instruction: and also these poetical lashes,
by virtue of which the most beautiful daughters no more allure their fathers' lust; nor brothers, of the finest shape and fashion, their sisters' desire; the very fables of thyestes, oedipus, and macareus, having with the harmony of their song, infused
every one has heard the story which has gone the rounds of new england, of a strong and beautiful bug which came out of the dry leaf of an old table of apple-tree wood, which had stood in a farmer's kitchen for sixty years, first in connecticut, and
i sought where-so the wind blows keenest. there i learned to dwell where no man dwells, on lonesome ice-lorn fell, and unlearned man and god and curse and prayer? became a ghost haunting the glaciers bare?
here i shall add that the conception of change, and with it the conception of motion, as change of place, is possible only through and in the representation of time; that if this representation were not an intuition (internal) a priori, no conception, of
vi., and vii.); therefore it is a passive state (three. def. ii.) which (three. iii.) depends on inadequate ideas; consequently the knowledge thereof (two. xxix.), namely, the knowledge of evil, is inadequate. q.e.five hundred.
in the war that ferdinand made upon the widow of king john of hungary, about buda, a man-at-arms was particularly taken notice of by every one for his singular gallant behaviour in a certain encounter; and, unknown, highly commended, and lamented, being
for whom did i reserve the discovery of that singular affection i had for him in my soul? was it not he himself, who ought to have had all the pleasure of it, and all the obligation?
but this circumstance is easily overlooked, because the said intuition can itself be given a priori, and therefore is hardly to be distinguished from a mere pure conception.
every truth which men of narrow capacity are in earnest about, is sure to be asserted, inculcated, and in many ways even acted on, as if no other truth existed in the world, or at all events none that could limit or qualify the first.
it was very pleasant, when i stayed late in town, to launch myself into the night, especially if it was dark and tempestuous, and set sail from some bright village parlor or lecture room, with a bag of rye or indian meal upon my shoulder, for my snug
judgment does more assist us than any force of it; and our blindness more than our clearness of sight: 'tis more by the mediation of our ignorance than of our knowledge that we know any thing of the divine wisdom.
to instance in myself: being young, i desired of fortune, above all things, the order of st. michael, which was then the utmost distinction of honour amongst the french nobles, and very rare.
he was only to look, that he used them before they spoiled, else he took more than his share, and robbed others. and indeed it was a foolish thing, as well as dishonest, to hoard up more than he could make use of.
this american government,-what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instant losing some of its integrity?
i do not know whether it may have the same operation upon other men that it has upon me, but when i hear our architects thunder out their bombast words of pilasters, architraves, and cornices, of the corinthian and doric orders, and suchlike jargon, my
if a triangle be no where , i understand not how it can have any nature , for what is no where , is not, and therefore has not a being , or any nature .
here was their promise of obedience; and by this it was they obliged themselves to obey whatsoever he should deliver unto them for the commandement of god.
(and the more, because it is a sign i have in great veneration and continual use, even when i yawn), and to dedicate all the other hours of the day to acts of malice, avarice, and injustice.
before a general depression of european intelligence.
for example, the propositions: "if equals be added to equals, the wholes are equal"; "if equals be taken from equals, the remainders are equal"; are analytical, because i am immediately conscious of the identity of the production of the one quantity with
lost; which many occasions may produce, as a too vehement agitation that any violent passion of the soul may beget in itself; or a wound in a certain part of the person, or vapours from the stomach, any of which may stupefy the understanding and turn the
after this, lucca and siena at once yielded, partly through envy of the florentines and partly through fear; the florentines had no resources, so that, had he succeeded as he had done before, in the very year that alexander died he would have gained such
whereas in these parts of europe, it hath been taken for a right of certain persons, to have place in the highest councell of state by inheritance; it is derived from the conquests of the antient germans; wherein many absolute lords joyning together to
i should be glad if all the meadows on the earth were left in a wild state, if that were the consequence of men's beginning to redeem themselves. a man will not need to study history to find out what is best for his own culture. but alas!
it remaineth therefore that we consider, what praecepts are dictated to men, by their naturall reason onely, without other word of god, touching the honour and worship of the divine majesty.
xxviii.) it must be determined by a cause, which has also been determined by another cause, and this last by another, c. q.e.five hundred.
the object that we love appears to us more beautiful than it really is;
from the sun did i learn this, when it goeth down, the exuberant one: gold doth it then pour into the sea, out of inexhaustible riches,-
speech. for besides sense, and thoughts, and the trayne of thoughts, the mind of man has no other motion; though by the help of speech, and method, the same facultyes may be improved to such a height, as to distinguish men from all other living creatures.
these things consider'd, i need not make any long apologies for my undertaking a translation thereof; the excellency of the original is sufficient to vindicate my endeavours to present the english world with a copy, and he that shall blame my intentions
this is why the right of the first occupier, which in the state of nature is so weak, claims the respect of every man in civil society. in this right we are respecting not so much what belongs to another as what does not belong to ourselves.
"nam quum vidit hic, ad victum qux flagitat usus, et per quae possent vitam consistere tutam, omnia jam ferme mortalibus esse parata; divitiis homines, et honore, et laude potentes aflluere, atque bona natorum excellere fama; nec minus esse domi cuiquam
all the diverse opinions of others, i foresee that i should frequently be turned aside from my grand design, on occasion of the opposition which they would be sure to awaken.
still art thou a prisoner-it seemeth to me-who deviseth liberty for himself: ah! sharp becometh the soul of such prisoners, but also deceitful and wicked.
one living after the maxims of this world and consistent and true to them, the other fired with all divine sentiments, yet grasping also at the pleasures of sense, without submitting to their law. that is a grief we all feel, a knot we cannot untie.
morals and criticism are not so properly objects of the understanding as of taste and sentiment. beauty, whether moral or natural, is felt, more properly than perceived.
inasmuch as a power operates therein, is not just the power of will, the effect of will.
and that moses had that power all his own time, is evidently affirmed in the scripture. first, in the text last before cited, because the people promised obedience, not to aaron but to him. secondly, (exod.
let these licensed lenders be in number indefinite, but restrained to certain principal cities and towns of merchandizing; for then they will be hardly able to color other men's moneys in the country: so as the license of nine will not suck away the
that had strong bodies, but were not philosophers as he;) as if master and servant were not introduced by consent of men, but by difference of wit; which is not only against reason; but also against experience.
extreme. the ripeness, or unripeness, of the occasion (as we said) must ever be well weighed; and generally it is good, to commit the beginnings of all great actions to argus, with his hundred eyes, and the ends to briareus, with his hundred hands; first
the ministers of the gospel lived on the benevolence of their flocks but here may some ask, whether the pastor were then bound to live upon voluntary contribution, as upon almes, "for who (saith s. paul one cor. nine.
nowadays the host does not admit you to his hearth, but has got the mason to build one for yourself somewhere in his alley, and hospitality is the art of keeping you at the greatest distance.
whereupon the other immediately quailed under the torment and died upon the spot.
there is in this as great diversity as in anything whatever.
quem te deus esse jussit, et humana qua parte locatus es in re, disce. persius, satire iii, seventy one.
the statements of the "memorabilia" respecting the trial and death of socrates agree generally with plato; but they have lost the flavour of socratic irony in the narrative of xenophon.
this principle was sufficient thenceforward to rid me of all those repentings and pangs of remorse that usually disturb the consciences of such feeble and uncertain minds as, destitute of any clear and determinate principle of choice, allow themselves one
his fortune, and the strength and riches of two parts of the world drained for the expense of his expeditions:--
alteration, attributed it to the mind and to some secret passion that tormented me within; but they were deceived. if my body would govern itself as well, according to my rule, as my mind does, we should move a little more at our ease.
there is nothing i hate so much as driving a bargain; 'tis a mere traffic of cozenage and impudence, where, after an hour's cheapening and hesitating, both parties abandon their word and oath for five sols' abatement.
twenty seven all combination (conjunctio) is either composition (compositio) or connection (nexus). the former is the synthesis of a manifold, the parts of which do not necessarily belong to each other.
that is to say, they have a reflective power, and apply to the conception of a thing, of which, in other respects, they affirm nothing, the faculty of cognition in which the conception originates and has its seat.
for, (i believe) the most sober men, when they walk alone without care and employment of the mind, would be unwilling the vanity and extravagance of their thoughts at that time should be publiquely seen: which is a confession, that passions unguided, are
one would here willingly have proceeded to exhibit the whole chain of truths which i deduced from these primary but as with a view to this it would have been necessary now to treat of many questions in dispute among the earned, with whom i do not wish to
i shall venture to affirm, as a general proposition, which admits of no exception, that the knowledge of this relation is not, in any instance, attained by reasonings a priori ; but arises entirely from experience, when we find that any particular objects
object--in other words, that truth is its own standard. we may add that our mind, in so far as it perceives things truly, is part of the infinite intellect of god (two. xi.
what it is to captivate the understanding
communicating by a long flaxen line with mysterious nocturnal fishes which had their dwelling forty feet below, or sometimes dragging sixty feet of line about the pond as i drifted in the gentle night breeze, now and then feeling a slight vibration along
all of them steeped in literature to their eyes and ears--the first artists of universal literary culture--for the most part even themselves writers, poets, intermediaries and blenders of the arts and the senses (wagner, as musician is reckoned among
i saw one die, who, at his last gasp, complained of nothing so much as that destiny was about to cut the thread of a chronicle he was then compiling, when he was gone no farther than the fifteenth or sixteenth of our kings:
thirty nine. nothing is more free than the imagination of man; and though it cannot exceed that original stock of ideas furnished by the internal and external senses, it has unlimited power of mixing, compounding, separating, and dividing these ideas, in
and though this reasoning may contradict the systems of many philosophers, in ascribing necessity to the determinations of the will, we shall find, upon reflection, that they dissent from it in words only, not in their real sentiment.
confess our ignorance in many things we consider our death as a very great thing we do not correct the man we hang; we correct others by him we do not easily accept the medicine we understand we do not go, we are driven we do not so much forsake vices as
than those whom the society hath authorized thereunto, do chuse, or in another way than what the society hath prescribed, those chosen are not the legislative appointed by the people.
the north wind had already begun to cool the pond, though it took many weeks of steady blowing to accomplish it, it is so deep.
and after such covenant made, the vanquished is a servant, and not before: for by the word servant (whether it be derived from servire, to serve, or from servare, to save, which i leave to grammarians to dispute) is not meant a captive, which is kept in
are meer fictions; what thing therefore is there that is true ? perhaps only this, that there is nothing certain.
because, being all slaves, and bound, it will be more difficult to corrupt them, and even if they were corrupted, little effect could be hoped for, as they would not be able to carry the people with them for the reasons mentioned.
'tis pity that we should fool ourselves with our own fopperies and inventions,
space is ample, east and west, but two cannot go abreast, cannot travel in it two: yonder masterful cuckoo crowds every egg out of the nest, quick or dead, except its own; a spell is laid on sod and stone, night and day 've been tampered with, every
on the contrary, there is nothing an author should guard against more than the apparent endeavour to show more intellect than he has; because this rouses the suspicion in the reader that he has very little, since a man always affects something, be its
but this answers not the difficulty, for a sick man is no less gods creature then a man in health, and therefore 'tis as absurd to imagine a deceitful nature imposed by god on the one as on the other; and as a clock that is made up of wheels and weights
as to the rest, i have sufficiently settled my thoughts to live upon less than i have, and live contentedly:
what is best for the state must be suffered by the individual. this, however, is very far from meaning that the ruling power ought, or has the moral right, to interfere in every particular case.
soil. but soon my homestead was out of their sight and thought.
i heard the house-dog bark. i was in haste to buy it, before the proprietor finished getting out some rocks, cutting down the hollow apple trees, and grubbing up some young birches which had sprung up in the pasture, or, in short, had made any more of his
of these the first is that they could never use words or other signs arranged in such a manner as is competent to us in order to declare our thoughts to others: for we may easily conceive a machine to be so constructed that it emits vocables, and even
unless presuming man to be, in regard of his depraved mind, little better than a wild beast, they do accordingly provide, notwithstanding, so to frame his outward actions, that they be no hindrance unto the common good, for which societies are instituted.
"nothing therefore seems to be done in so swift a manner than if the mind proposes it to be done, and itself begins. it is more active than anything which we see in nature."--lucretius, iii. one hundred eighty three.
to the wars to get reputation, rather than in the midst of ease and delights, to have to keep so difficult a guard.
both parts may contract now, to performe hereafter: in which cases, he that is to performe in time to come, being trusted, his performance is called keeping of promise, or faith; and the fayling of performance (if it be voluntary) violation of faith.
when one king dies, another is needed; elections leave dangerous intervals and are full of storms; and unless the citizens are disinterested and upright to a degree which very seldom goes with this kind of government, intrigue and corruption abound.
-- of georgia or of massachusetts, all transient and fleeting phenomena, till i am ready to leap from their court-yard like the mameluke bey.
"short" for all fundamental questions of life, future as well as present, and will be unable to descend into any of the depths.
and why should they not belong to me? for am not i the very same who at present doubt almost of all things; yet understand something, which thing onely i affirm to be true, i deny all other things, i am willing to know more, i would not be deceived, i
looking farther, i was surprised to find that the chips were covered with such combatants, that it was not a duellum , but a bellum , a war between two races of ants, the red always pitted against the black, and frequently two red ones to one black.
so the geometrician, from the construction of figures, findeth out many properties thereof; and from the properties, new ways of their construction, by reasoning; to the end to be able to measure land and water; and for infinite other uses.
perceives anything, but only in so far as he assents or dissents.
transcendental doctrine of the faculty of judgement or, analytic of
but if the right of the soveraign also be excluded, he cannot performe the office they have put him into; which is, to defend them both from forraign enemies, and from the injuries of one another; and consequently there is no longer a common-wealth.
this loathing choketh me, that we kings ourselves have become false, draped and disguised with the old faded pomp of our ancestors, show-pieces for the stupidest, the craftiest, and whosoever at present trafficketh for power.
as i make a conscience of eating flesh upon fish-days, so does my taste make a conscience of mixing fish and flesh; the difference betwixt them seems to me too remote.
i will grant, and very willingly, that it is the worst incident of our being (for i am the man upon earth who the most hates and avoids it, considering that hitherto, i thank god, i have had so little traffic with it), but still it is in us, if not to
i speak truth, not so much as i would, but as much as i dare; and i dare a little the more, as i grow older; for, methinks, custom allows to age more liberty of prating, and more indiscretion of talking of a man's self.
the art of music is good, for the reason, among others, that it produces pleasure; but what proof is it possible to give that pleasure is good?
-towards the golden marvel, the spontaneous bark, and its master: he, however, is the vintager who waiteth with the diamond vintage-knife,-
highest deed, and is not open to the censure of philosophers or divines.
'tis the privilege of art thus to play its cheerful part, man in earth to acclimate and bend the exile to his fate, and, moulded of one element with the days and firmament, teach him on these as stairs to climb and live on even terms with time; whilst
take the most eminent side, that of the greatest reputation; it will never be so sure that you shall not be forced to attack and contend with a hundred and a hundred adversaries to defend it. is it not better to keep out of this hurly-burly?
for skepticism is the most spiritual expression of a certain many-sided physiological temperament, which in ordinary language is called nervous debility and sickliness; it arises whenever races or classes which have been long separated, decisively and
better even a little teeth-chattering than idol-adoration!-so willeth my nature. and especially have i a grudge against all ardent, steaming, steamy fire-idols.
who is it that does not voluntarily exchange his health, his repose, and his very life for reputation and glory, the most useless, frivolous, and false coin that passes current amongst us?
'tis little worth, in the service of a prince, to be secret, if a man be not a liar to boot.
and if the excesses be madnesse, there is no doubt but the passions themselves, when they tend to evill, are degrees of the same.
for the understanding is by the flame of the passions, never enlightned, but dazled: nor is there any place, or time, wherein an assemblie can receive counsell with secrecie, because of their owne multitude.
this act of cruelty has been doubted, notwithstanding the statement of curtius. --was it that the height of courage was so natural and familiar to this conqueror, that because he could not admire, he respected it the less?
one unlearneth men when one liveth amongst them: there is too much foreground in all men-what can far-seeing, far-longing eyes do there!
civill power, by politick institution, then they may indeed lawfully punish any contradiction to their laws whatsoever: and st. paul, of himselfe and other then preachers of the gospell saith in expresse words, (two cor.
on the other hand, if one has once drifted hither with one's bark, well! very good! now let us set our teeth firmly! let us open our eyes and keep our hand fast on the helm!
"nec gentibus ullis commodat in populum, terra pelagique potentem, invidiam fortuna suam."
'tis a wholesome precept, certain and easy to be understood, "be content with what you have," that is to say, with reason: and yet to follow this advice is no more in the power of the wise men of the world than in me.
prince and the peasant, the scholar and the savage, equally require still a few sticks from the forest to warm them and cook their food. neither could i do without them.
let them be silenced by the laws of those, to whom the teachers of them are subject; that is, by the laws civill: for disobedience may lawfully be punished in them, that against the laws teach even true philosophy.
rectified until late, or it may be they are never rectified.
forty.) he anointed them with the oyle which god had commanded to bee made for that purpose; and they were holy; there was nothing exorcised, to drive away phantasmes.
here wee see, this article jesus is the christ, must bee held, though hee that shall teach the contrary should doe great miracles. the second place is gal. one. eight.
an over-strict combination in divers; which are things soon found, and holpen.
it is not, therefore, so much the understanding that constitutes the specific difference between the man and the brute, as the human quality of free-agency. nature lays her commands on every animal, and the brute obeys her voice.
but all these precautions will be inadequate, unless rulers go still more to the root of the matter. i conclude this part of public economy where one ought to have begun it.
to the present time, i believed that i could not keep them concealed without sinning grievously against the law by which we are bound to promote, as far as in us lies, the general good of mankind.
for god disposeth men to piety, justice, mercy, truth, faith, and all manner of vertue, both morall, and intellectuall, by doctrine, example, and by severall occasions, naturall, and ordinary.
the former have only to follow the pattern which the latter have to lay down. the legislator is the engineer who invents the machine, the prince merely the mechanic who sets it up and makes it go.
greatness and without place, without stone, without plaster, and without wood; this very same privilege, i say, seems evidently to be in beasts; for a courser accustomed to trumpets, to musket-shots, and battles, whom we see start and tremble in his sleep
prop. thirty. intellect, in function (actu) finite, or in function infinite, must comprehend the attributes of god and the modifications of god, and nothing else.
but that all his arguments, though otherwise intended, are, in reality, merely sceptical, appears from this, that they admit of no answer and produce no conviction .
because our desire for such can easily be controlled by the thought of something else frequently remembered, but that we are by no means free in respect to what we seek with violent emotion, for our desire cannot then be allayed with the remembrance of
prescribes to itself its own law) only when it is directed to a universal end; when it is guided by selfish passions, or particular considerations, it is heteronomous ( i.e. receives its law from something external to itself), and in bondage.
their views, however, present a difference; for, whereas the moving force of kant's moral imperative is purely "rational," rousseau finds the sanction of his general will in human feeling itself.
'tis then no longer correction, but revenge. chastisement is instead of physic to children; and would we endure a physician who should be animated against and enraged at his patient?
"emodi nolo, sed me esse mortem nihil astigmia:"
make protestation against any of their decrees, he does contrary to his covenant, and therfore unjustly.
this schematism of our understanding in regard to phenomena and their mere form, is an art, hidden in the depths of the human soul, whose true modes of action we shall only with difficulty discover and unveil.
i say, then, to return to my subject, that there is no appearance to induce a man to believe that beasts should, by a natural and forced inclination, do the same things that we do by our choice and industry.
to be sure, little of a man is he also, that timid night-reveller. verily, with a bad conscience doth he stalk over the roofs.
had we a good nose, our own ordure would stink worse to us, forasmuch as it is our own: and socrates is of opinion that whoever should find himself, his son, and a stranger guilty of any violence and wrong, ought to begin with himself, present himself
for this is the utmost point to which cruelty can arrive:
sect. seven. and that all men may be restrained from invading others rights, and from doing hurt to one another, and the law of nature be observed, which willeth the peace and preservation of all mankind, the execution of the law of nature is, in that
for gods kingdome was in palestine; and the nations round about, were the kingdomes of the enemy; and consequently by satan, is meant any earthly enemy of the church.
but that i now hear a noise, see the sun, or feel heat, i have alwayes judged to proceed from things external . but lastly, mermaids, griffins, and such like monsters, are made meerly by my self .
and therefore it is lawful for me to treat him as one who has put himself into a state of war with me, i.e. kill him if i can; for to that hazard does he justly expose himself, whoever introduces a state of war, and is aggressor in it.
sighs one on this side of the pond, and circles with the restlessness of despair to some new perch on the gray oaks. then- that i never had been bor-r-r-r-n! echoes another on the farther side with tremulous sincerity, and- bor-r-r-r-n!
a word more to conclude this argument. aristotle says, that anger sometimes serves for arms to virtue and valour.
with amazement did his eagle and serpent gaze upon him: for a coming bliss overspread his countenance like the rosy dawn.
he made answer, that he had learned those things long since; that his master had often made him a judge of the differences amongst his schoolfellows, and had one day whipped him for giving a wrong sentence."--w.one hundred.h.
verily, in those have i mine amusement: wherever i find such clocks i shall wind them up with my mockery, and they shall even whirr thereby!
but those who attribute its origin to them, introduce orpheus the thracian, and say that he was a philosopher, and the most ancient one of all.
"nay, even in plainest things, unless the mind take heed, unless she sets herself to find, the thing no more is seen, no more belov'd, than if the most obscure and most remov'd:"
the one, and not against the barking, a shrill and threatening voice, of the other; that teaches wasps, ants, and rats, to fall upon the best pear and the best cheese before they have tasted them, and inspires the stag, elephant, and serpent, with the
of castile --having received a blow from the hand of god, swore he would be revenged, and in order to it, made proclamation that for ten years to come no one should pray to him, or so much as mention him throughout his dominions, or, so far as his
all mathematical conceptions, therefore, are not per se cognition, except in so far as we presuppose that there exist things which can only be represented conformably to the form of our pure sensuous intuition.
a smaller number they were well paid and honoured. they reduced things to such a state that in an army of twenty,zero soldiers there were not two thousand foot.
thirty seven. revenge is the desire whereby we are induced, through mutual hatred, to injure one who, with similar feelings, has injured us. (see three. xl. coroll. ii and note.)
only access into our condition. let it alone a little; the general order of things that takes care of fleas and moles, also takes care of men, if they will have the same patience that fleas and moles have, to leave it to itself.
for every man looketh that his companion should value him, at the same rate he sets upon himselfe: and upon all signes of contempt, or undervaluing, naturally endeavours, as far as he dares (which amongst them that have no common power, to keep them in
rebounds them to an extremity quite contrary to its cause. this held good with one octavius at rome.
and thence it is, that ignorant, and superstitious men make great wonders of those works, which other men, knowing to proceed from nature, (which is not the immediate, but the ordinary work of god,) admire not at all: as when ecclipses of the sun and moon
authority, oppress my imagination; and, quite contrary to that other,-- julius caesar. --i should, peradventure, rather choose to be the second or third in perigord than the first at paris at least, without lying, rather the third at paris than the first.
we take other men's knowledge and opinions upon trust; which is an idle and superficial learning. we must make it our own.
sixthly, in prayers, thanksgivings, offerings and sacrifices, it is a dictate of naturall reason, that they be every one in his kind the best, and most significant of honour.
but in eternity there is no such thing as when, before, or after; hence it follows solely from the perfection of god, that god never can decree, or never could have decreed anything but what is; that god did not exist before his decrees, and would not
those that assert these arguments to have been long before thought upon by some of the fathers, i shall refer to our authors just vindication of himself in his several answers to objections made against these discourses.
one thing there is worthy my consideration, which is, that i find in my self innumerable ideas of certain things, which tho perhaps they exist no where without me, yet they cannot be said to be nothing ; and tho they are thought upon by me at my will and
my father in his domestic economy had this rule (which i know how to commend, but by no means to imitate), namely, that besides the day-book or memorial of household affairs, where the small accounts, payments, and disbursements, which do not require a
but what! (it may be asked) is the absence of unanimity an indispensable condition of true knowledge? is it necessary that some part of mankind should persist in error, to enable any to realise the truth?
our minds work only upon trust, when bound and compelled to follow the appetite of another's fancy, enslaved and captivated under the authority of another's instruction; we have been so subjected to the trammel, that we have no free, nor natural pace of
the greek sculpture is all melted away, as if it had been statues of ice; here and there a solitary figure or fragment remaining, as we see flecks and scraps of snow left in cold dells and mountain clefts in june and july.
his own nature considered solely in itself.
a hunger ariseth out of my beauty: i should like to injure those i illumine; i should like to rob those i have gifted:-thus do i hunger for wickedness.
conscience. supposing such a one comes to grief, it is so far from the comprehension of men that they neither feel it, nor sympathize with it. and he cannot any longer go back! he cannot even go back again to the sympathy of men!
but the sense is plain, that we should make friends with our riches, of the poore, and thereby obtain their prayers whilest they live. "he that giveth to the poore, lendeth to the lord. "the seventh is luke twenty three. forty two.
in this decay of nature which renders him useless, burdensome, and importunate to others, let him take care not to be useless, burdensome, and importunate to himself.
fruits of education; but his country sooner or later perceives its effects. families dissolve, but the state remains.
i shall omit the other arguments upon this subject; but a man would have much ado to make me believe that the sight of our crucifixes, that the picture of our saviour's passion, that the ornaments and ceremonious motions of our churches, that the voices
as for example, "that the common law, hath no controuler but the parlament;" which is true onely where a parlament has the soveraign power, and cannot be assembled, nor dissolved, but by their own discretion.
or if, by the help of vanity and a heated imagination, a man has first made a convert of himself, and entered seriously into the delusion; who ever scruples to make use of pious frauds, in support of so holy and meritorious a cause?
this is to buy or borrow a book, and not to make one; 'tis to show men not that he can make a book, but that, whereof they may be in doubt, he cannot make one.
eternally:" to which, the opinion of possession by spirits, or phantasmes, are no impediment in the way; though it be to some an occasion of going out of the way, and to follow their own inventions.
yet not have an idea, or image of him in his mind.
neither is that state (which, for any thing i know, is almost peculiar to england, and hardly to be found anywhere else, except it be perhaps in poland) to be passed over; i mean the state of free servants, and attendants upon noblemen and gentlemen;
government at all; or to agree that it shall be monarchical, but to appoint no way to know or design the person that shall have the power, and be the monarch.
she pays the debt of life not by what she does but by what she suffers--by the pains of child-bearing, care for the child, and by subjection to man, to whom she should be a patient and cheerful companion.
he tells also the story of archias, the tyrant of thebes, that the night before the execution of the design pelopidas had plotted to kill him to restore his country to liberty, he had a full account sent him in writing by another archias, an athenian, of
note two.--from all that has been said above it is clear, that we, in many cases, perceive and form our general notions:--(one.) from particular things represented to our intellect fragmentarily, confusedly, and without order through our senses (two.
, when the spaniards first landed amongst them, had so great an opinion both of the men and horses, that they looked upon the first as gods and the other as animals ennobled above their nature; insomuch that after they were subdued, coming to the men to
whether his disciples have turned out well or ill, he cannot justly be charged with the result, for he never promised to teach them anything.
two hundred twenty eight. i hope to be forgiven for discovering that all moral philosophy hitherto has been tedious and has belonged to the soporific appliances--and that "virtue," in my opinion, has been more injured by the tediousness of its advocates
my liberty of speaking has also easily cleared me from all suspicion of dissembling by its vehemency, leaving nothing unsaid, how home and bitter soever (so that i could have said no worse behind their backs), and in that it carried along with it a
and the difference between these forces can be easily seen if one considers the difference between the reputation of the duke when he had only the french, when he had the orsini and vitelli, and when he had to rely on himself and his own soldiers.
anything too large to be carried through all the narrow passages it must pass to be expelled, that obstruction, whatever it is, being stirred by these aperitive things and thrown into those narrow passages, coming to stop them, will occasion a certain and
stopped hurrying onwards. hence unrest is the type of existence.
but god declareth his lawes three wayes; by the dictates of naturall reason, by revelation, and by the voyce of some man, to whom by the operation of miracles, he procureth credit with the rest.
i do not think that servants of the most abject condition would willingly do that for their masters that princes think it an honour to do for their beasts.
but if he transferre the militia, he retains the judicature in vain, for want of execution of the lawes; or if he grant away the power of raising mony; the militia is in vain: or if he give away the government of doctrines, men will be frighted into
all the arts i have cited above are superfluous if the writer really possesses any intellect, for it allows a man to show himself as he is and verifies for all time what horace said: scribendi recte sapere est et principium et fons .
i learned this, at least, by my experiment; that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours.
chamber, which they accordingly did. but all these incisions being not yet enough to make him die, he commanded statius anneus, his physician, to give him a draught of poison, which had not much better effect; for by reason of the weakness and coldness of
"dolus, an virtus, quis in hoste requirat?"
it is the unjust use of force that makes the war: for he that breaks open my house, and violently turns me out of doors; or having peaceably got in, by force keeps me out, does in effect the same thing; supposing we are in such a state, that we have no
but this being supposed, it seems to some a very great difficulty, how any one should ever come to have a property in any thing: i will not content myself to answer, that if it be difficult to make out property, upon a supposition that god gave the world
prudent man would carefully select the safest position, where dr. b. might be on hand at a moment's warning.
power. and this they well knew of old, who called that nomos, (that is to say, distribution,) which we call law; and defined justice, by distributing to every man his own.
unfriendly and barren lands, where the product does; not repay the labour, should remain desert and uncultivated, or peopled only by savages; lands where men's labour brings in no more than the exact minimum necessary to subsistence should be inhabited by
there i found him, with every appearance of alarm, his horse panting and very tired.
every man has indeed a propriety that excludes the right of every other subject: and he has it onely from the soveraign power; without the protection whereof, every other man should have equall right to the same.
which is an opinion so false, that i am vexed it could ever enter into the understanding of a man that was honoured with the name of philosopher.
section one. of the supreme principle of all analytical judgements
since human nature makes us dependent on the opinion of others in a way that is completely out of proportion to its value.
i know i have alwayes (when ever i think) some certain thing as the subject or object of my thought, but in this last sort of thoughts there is something more which i think upon then barely the likeness of the thing.
than affection and friendship. not that i have not in my own person experimented all that can possibly be expected of that kind, having had the best and most indulgent father, even to his extreme old age, that ever was, and who was himself descended from
we have no idea of this connexion, nor even any distinct notion what it is we desire to know, when we endeavour at a conception of it. we say, for instance, that the vibration of this string is the cause of this particular sound.
that is to say, no sowing, nor planting of knowledge by it self, apart from the weeds, and common plants of errour and conjecture: and the cause of it being the want of leasure from procuring the necessities of life, and defending themselves against their
moreover, if you are restricted in your range by poverty, if you cannot buy books and newspapers, for instance, you are but confined to the most significant and vital experiences; you are compelled to deal with the material which yields the most sugar and
fourthly, by acquiring such power before the pope died as to be able to resist alone the first onslaught. of these four things he had at the death of alexander accomplished three, and the fourth he had almost accomplished.
the moment the people is legitimately assembled as a sovereign body, the jurisdiction of the government wholly lapses, the executive power is suspended, and the person of the meanest citizen is as sacred and inviolable as that of the first magistrate; for
philosophy admits the justice of boethius' self-vindication, but grieves rather for the unhappy change in his mind. she will first tranquillize his spirit by soothing remedies.--ch. six.
from what is there stated, the difference between a man who has true ideas, and a man who has only false ideas, is made apparent.
and whatsoever ye shall loose on earth, shall be loosed in heaven." but howsoever this be interpreted, there is no doubt but the power here granted belongs to all supreme pastors; such as are all christian civill soveraignes in their own dominions.
opinion, a juster judge than timon, surnamed the man-hater; for what a man hates he lays to heart.
"how many centuries does a mind require to be understood?"--that is also a standard, one also makes a gradation of rank and an etiquette therewith, such as is necessary for mind and for star.
"per varios usus artem experientia fecit, exemplo monstrante viam,"
has other respect of mercy, than as it conduceth to the good of his own people.
were, as it were, astonished and stupefied, while the former were respectful and contented.
even the properties of the mind, and wisdom itself, seem fruitless to us, if only enjoyed by ourselves, and if it produce not itself to the view and approbation of others.
we have seen that the theory of the social contract is founded on human freedom: this freedom carries with it, in rousseau's view, the guarantee of its own permanence; it is inalienable and indestructible.
when the city of nola was ruined by the barbarians, paulinus, who was bishop of that place, having there lost all he had, himself a prisoner, prayed after this manner: "o lord, defend me from being sensible of this loss; for thou knowest they have yet
but of this i have spoken elsewhere. as to what remains, in a great battle where ten thousand men are maimed or killed, there are not fifteen who are taken notice of; it must be some very eminent greatness, or some consequence of great importance that
willing seems to me to be above all something complicated, something that is a unity only in name--and it is precisely in a name that popular prejudice lurks, which has got the mastery over the inadequate precautions of philosophers in all ages.
in the interim, i cannot but admire how prone my mind is to erre; for though i revolve these things with my self silently , and without speaking , yet am i intangled in meer words , and am almost deceived by the usual way of expression ; for we commonly
indeed, it is to be noted, that the plays of children are not performed in play, but are to be judged in them as their most serious actions), there is no game so small wherein from my own bosom naturally, and without study or endeavour, i have not an
greater summe; because not onely he has wrong, that falls by such judgements; but all judgements are rendered uselesse, and occasion ministred to force, and private revenges.
i too felt a slumberous influence after watching him half an hour, as he sat thus with his eyes half open, like a cat, winged brother of the cat.
against such and such an enemy by name. a legion in which the younger cato was seeing his first service under popilius having been reconstructed, the elder cato wrote to popilius that, if he wished his son to continue serving under him, he must administer
i love not your festivals either: too many actors found i there, and even the spectators often behaved like actors.
still are my children verdant in their first spring, standing nigh one another, and shaken in common by the winds, the trees of my garden and of my best soil.
rousseau has been subjected to much foolish criticism because, after upholding the state's absolute supremacy, he goes on (book two, chap, iv) to speak of "the limits of the sovereign power." there is no contradiction whatsoever.
just as the regimen of health does not suit the sick, we should not wish to govern a people that has been corrupted by the laws that a good people requires.
to answer for a million of accomplishments, perfections, and virtues, latent (thanks to his unkind stars) in so noble a soul.
whilst her husband cleombrotus, in the commotion of her city, had the advantage over leonidas her father, she, like a good daughter, stuck close to her father in all his misery and exile, in opposition to the conqueror.
let thy virtue be too high for the familiarity of names, and if thou must speak of it, be not ashamed to stammer about it.
aside, by that declaring the wrong was done him. and another, having a keeper that mixed stones with his corn to make up the measure, came to the pot where he was boiling meat for his own dinner, and filled it with ashes.
and even of those things are we desirous, which old women tell one another in the evening. this do we call the eternally feminine in us.
the deplorable condition of the literature of to-day, both in germany and other countries, is due to the fact that books are written for the sake of earning money.
representations. it is in all acts of consciousness one and the same, and unaccompanied by it, no representation can exist for me.
piety, the "life in god," regarded in this light, would appear as the most elaborate and ultimate product of the fear of truth, as artist-adoration and artist-intoxication in presence of the most logical of all falsifications, as the will to the inversion
i am scandalised, that in so sacred a government as that of the lacedaemonians there should be mixed so hypocritical a ceremony at the interment of their kings; where all their confederates and neighbours, and all sorts and degrees of men and women, as
amongst the functions of the soul, there are some of a lower and meaner form; he who does not see her in those inferior offices as well as in those of nobler note, never fully discovers her; and, peradventure, she is best shown where she moves her simpler
married life it was your lot to lose her in the second year of her age.
according as it best agreeth with the conclusions they would inferre, or the actions they approve. to avoyd which mistakes, and render to those termes of commanding, counselling, and exhorting, their proper and distinct significations, i define them thus.
but there should be some restraint of law against foolish and impertinent scribblers, as well as against vagabonds and idle persons; which if there were, both i and a hundred others would be banished from the reach of our people.
one instance, precedes another, that therefore the one is the cause, the other the effect. their conjunction may be arbitrary and casual. there may be no reason to infer the existence of one from the appearance of the other.
they seem frigid and phlegmatic to those who have been spiced with the frantic passion and violent coloring of inferior but popular writers.
we find it put very clearly by the convention parliament of one thousand six hundred eighty eight, which accuses james two of having "endeavoured to subvert the constitution of the kingdom by breaking the original contract between king and people."
others. the better to explain this i would say, that i consider those capable of maintaining themselves alone who can, through abundance of men or money, put together a sufficient army, and hold the field against any one who assails them; and i consider
either the predicate b belongs to the subject a, as somewhat which is contained (though covertly) in the conception a; or the predicate b lies completely out of the conception a, although it stands in connection with it.
every man may speak truly, but to speak methodically, prudently, and fully, is a talent that few men have. the falsity that proceeds from ignorance does not offend me, but the foppery of it.
literary newspapers, since they print the daily smatterings of commonplace people, are especially a cunning means for robbing from the aesthetic public the time which should be devoted to the genuine productions of art for the furtherance of culture.
the uncertainty of my judgment is so equally balanced in most occurrences, that i could willingly refer it to be decided by the chance of a die: and i observe, with great consideration of our human infirmity, the examples that the divine history itself
the word minister in the originall diakonos signifieth one that voluntarily doth the businesse of another man; and differeth from a servant onely in this, that servants are obliged by their condition, to what is commanded them; whereas ministers are
severus, however, had such abilities that by maintaining the soldiers friendly to him, he was able to reign happily, although he oppressed the people, for his virtues made him so admirable in the sight both of the soldiers and the people that the latter
in his opponent's argument, or upon better consideration of his own; for he shall never be preferred to the chair for a mere clatter of words and syllogisms, and is no further engaged to any argument whatever, than as he shall in his own judgment approve
they are two passions to be feared; but the one has its remedy much nearer at hand than the other.
it much more supportable to be always alone than never to be so.
it is but the other day that the brave lovejoy gave his breast to the bullets of a mob, for the rights of free speech and opinion, and died when it was better not to live.
chuse whether i will perform it: for the law of nature laying an obligation on me only by the rules she prescribes, cannot oblige me by the violation of her rules: such is the extorting any thing from me by force.
proof.--from the true knowledge of good and evil, in so far as it is an emotion, necessarily arises desire (def. of the emotions, i.), the strength of which is proportioned to the strength of the emotion wherefrom it arises (three. xxxvii.).
one thousand. de belot called in the afternoon to see him, and one thousand. de la boetie, taking his hand, said to him: "i was on the point of discharging my debt, but my kind creditor has given me a little further time."
the most necessary command he had then to give, that his soldiers might not be discouraged (with the news) he expired with his finger upon his mouth, the ordinary sign of keeping silence. who ever lived so long and so far into death?
the former must be compelled to bring their wills into conformity with their reason; the latter must be taught to know what it wills.
as to pomp and magnificence, upon the account of which i engaged in this discourse, neither greece, rome, nor egypt, whether for utility, difficulty, or state, can compare any of their works with the highway to be seen in peru, made by the kings of the
and taking upon me to write indifferently of whatever comes into my head, and therein making use of nothing but my own proper and natural means, if it befall me, as oft-times it does, accidentally to meet in any good author, the same heads and
"thy rod and thy staff have comforted me," he does it by the rule of his providence, which better and more certainly discerns what is proper for us than we can do; and we ought to take it in good part, as coming from a wise and most friendly hand
indeed, if it were allowed, i should have to give him, according to human usage, fine ceremonious tides of lustre and merit, i should have to extol his courage as investigator and discoverer, his fearless honesty, truthfulness, and love of wisdom.
the causes why the blusterous winds vex ocean's tranquil face, whose hand doth turn the stable globe, or why his even race from out the ruddy east the sun unto the western waves doth run:
such a despair. i am sorry he had never heard, that he might have inserted it amongst his other stories, the saying of a woman, which was told me at toulouse, who had passed through the handling of some soldiers: "god be praised," said she, "that once at
opposers, as factious, seditious, and enemies to the government: whereas no other part of the legislative, or people, is capable by themselves to attempt any alteration of the legislative, without open and visible rebellion, apt enough to be taken notice
reflecting upon the answer, he determined to refute it by finding "a wiser;" and first he went to the politicians, and then to the poets, and then to the craftsmen, but always with the same result-he found that they knew nothing, or hardly anything more
deceit may serve for a need, but he only confesses himself overcome who knows he is neither subdued by policy nor misadventure, but by dint of valour, man to man, in a fair and just war.
moreover, it is probable that hitherto my life has been spent more simply, and with less of evil, than if god had spared me, and i had survived to feel the thirst for riches and worldly prosperity.
soon i was not unpleasantly disappointed when it was prolonged into the cheap and natural music of the cow.
or hurt in the head, whom we hear to mutter, and by fits to utter grievous groans; though we gather from these signs by which it seems as if they had some remains of consciousness, and that there are movements of the body; i have always believed, i say,
"the axiom about the purport of which all moralists are practically agreed: neminem laede, immo omnes quantum potes juva--is really the proposition which all moral teachers strive to establish, ...
for they may remember, what the apostle saith of a greater law than theirs; nos scimus quia lex bona est, modo quis ea utatur legitime.
'did i not say truly that something is missing, whereby, as through a breach in the ramparts, disease hath crept in to disturb thy mind? but, tell me, dost thou remember the universal end towards which the aim of all nature is directed?'
the dammage redounded rather to the church, by provocation of them they cast out, to a freer execution of their malice.
the conception of quantity cannot be explained except by saying that it is the determination of a thing whereby it can be cogitated how many times one is placed in it.
from the mere conception of a thing it is impossible to conclude its existence.
not conceiving things otherwise than by this outward bark not for any profit, but for the honour of honesty itself nothing is more confident than a bad poet nothing that so poisons as flattery obedience is never pure nor calm in him who reasons and
which also is evident to any mans reason; for whatsoever is not against the law of nature, may be made law in the name of them that have the soveraign power; and there is no reason men should be the lesse obliged by it, when tis propounded in the name of
'what need to speak of the forged letters by which an attempt is made to prove that i hoped for the freedom of rome?
i do not much less suspect my fancies for being the second or the third, than for being the first, or present, or past; we often correct ourselves as foolishly as we do others.
take a greater pleasure in being restored to health: in such a case he would always endeavour to be ill, which (three. vi.) is absurd.
lastly, when the question is propounded of our beleefe; because some are moved to beleeve for one, and others for other reasons, there can be rendred no one generall answer for them all. the question truly stated is, by what authority they are made law.
were we to suppose savage man as trained in the art of thinking as philosophers make him; were we, like them, to suppose him a very philosopher capable of investigating the sublimest truths, and of forming, by highly abstract chains of reasoning, maxims
poets, though unacquainted with the art of poetry.
sect. sixty seven. the subjection of a minor places in the father a temporary government, which terminates with the minority of the child: and the honour due from a child, places in the parents a perpetual right to respect, reverence, support and
for he that is plentiful in expenses of all kinds, will hardly be preserved from decay. in clearing of a man's estate, he may as well hurt himself in being too sudden, as in letting it run on too long.
jingle of words, or upon the grave composing of the countenance.
he came here a-fishing, and used an old log canoe which he found on the shore. it was made of two white-pine logs dug out and pinned together, and was cut off square at the ends.
on this account it is called objective, and must be distinguished from the subjective unity of consciousness, which is a determination of the internal sense, by means of which the said manifold in intuition is given empirically to be so united.
offended against the common law of nature, and was liable to be punished; he invaded his neighbour's share, for he had no right, farther than his use called for any of them, and they might serve to afford him conveniencies of life.
sixteen.) not to obey them. "thus saith the lord of hosts, hearken not unto the words of the prophets, that prophecy to you. they make you vain, they speak a vision of their own heart, and not out of the mouth of the lord."
i, in truth, receive a principal consolation in meditating my death, that it will be just and natural, and that henceforward i cannot herein either require or hope from destiny any other but unlawful favour.
though the result were bodily weakness, yet perhaps no one can say that the consequences were to be regretted, for these were a life in conformity to higher principles.
thrown into the midst of a noisy and plebeian age, with which he does not like to eat out of the same dish, he may readily perish of hunger and thirst--or, should he nevertheless finally "fall to," of sudden nausea.--we have probably all sat at tables to
the laws of god therefore are none but the laws of nature, whereof the principall is, that we should not violate our faith, that is, a commandement to obey our civill soveraigns, which wee constituted over us, by mutuall pact one with another.
if the latter, then (by prop. vii.) substance absolutely infinite could cease to exist, which (by prop. xi.) is also absurd.
whilst they were afraid of stopping a dysentery, lest they should put the patient into a fever, they killed me a friend, -- estienne de la boetie. --who was worth more than the whole of them.
sect. one hundred thirty one. but though men, when they enter into society, give up the equality, liberty, and executive power they had in the state of nature, into the hands of the society, to be so far disposed of by the legislative, as the good of the
king will honour." and yet another king of persia, or the same another time, to one that demanded for some great service, to weare one of the kings robes, gave him leave so to do; but with his addition, that he should weare it as the kings foole; and then
silanus the sentence of death, did him a very great kindness, in that, having received his answer, that he was well prepared to die, but not by base hands, he ran upon him with his soldiers to force him, and as he, unarmed as he was, obstinately defended
but if they are not able to fulfil their promises, and, moreover, lack many good things, is not the happiness men seek in them clearly discovered to be a false show?
with a hundred-faced mirror did i catch its glance when its mouth was shut, so that its eye might speak unto me. and its eye spake unto me.
that the rout and flight of his men could hardly waken him, he having seen nothing of the fight), he is said to have been at that time so extremely spent and worn out with labour and want of sleep, that nature could hold out no longer.
--such as only meddle with things subject to the conduct of human capacity, are excusable in doing the best they can: but those other fellows that come to delude us with assurances of an extraordinary faculty, beyond our understanding, ought they not to
for it is a desperate case, if those that hold with the proceeding of the state, be full of discord and faction, and those that are against it, be entire and united.
style is merely the silhouette of thought; and to write in a vague or bad style means a stupid or confused mind.
thus when we remember something which affected us with a certain pleasure, we by that very fact endeavour to regard it with the same emotion of pleasure as though it were present, but this endeavour is at once checked by the remembrance of things which
all this did zarathustra behold with great astonishment; then however he scrutinised each individual guest with courteous curiosity, read their souls and wondered anew.
do not will anything beyond your power: there is a bad falseness in those who will beyond their power.
moreover, what concern have choice spirits--for it is of such men we speak, men who seek glory by virtue--what concern, i say, have these with fame after the dissolution of the body in death's last hour?
it is men who make the money, and not women; therefore women are neither justified in having unconditional possession of it nor capable of administrating it.
( i one i ). a single hereditary person, having the constant, supreme, executive power, and with it the power of convoking and dissolving the other two within certain periods of time.
this consciousness in man requires an internal perception of the manifold representations which are previously given in the subject; and the manner in which these representations are given in the mind without spontaneity, must, on account of this
spirit of moses, to put upon them; so that they prophecyed as moses would have them: otherwise they had not been suffered to prophecy at all.
of lemma iii.) they are refracted therefrom in a different manner from that which they followed before such change; and, further, when afterwards they impinge on the new surfaces by their own spontaneous movement, they will be refracted in the same
"who of men can know the counsel of god? or who can think what the will of the lord is."--book of wisdom, ix. thirteen.
respecting these sciences, as they do certainly exist, it may with propriety be asked, how they are possible?-for that they must be possible is shown by the fact of their really existing.
country, from the city of quito to that of cusco (three hundred leagues), straight, even, five-and-twenty paces wide, paved, and provided on both sides with high and beautiful walls; and close by them, and all along on the inside, two perennial streams,
the chief cause which makes any one lose it, is the contempt of this art, and the way to acquire it is to be well versed in the same.
one hundred ten. thus i bring the dispute, o athenians, to a short issue with my antagonists. the course of nature lies open to my contemplation as well as to theirs.
the more respectful, more timorous, more coy, and secret love of the spaniards and italians pleases me.
a folly would it be! much, verily, doth it seem to me for such a one, if he should be the husband of one or of two or of three women.
thus am i in the midst of my work, to my children going, and from them returning: for the sake of his children must zarathustra perfect himself.
world. one spent the remainder of my youth in traveling, in visiting courts and armies, in holding intercourse with men of different dispositions and ranks, in collecting varied experience, in proving myself in the different situations into which fortune
him with offers of friendship. the venetians might then have seen the effects of their temerity, how to gain a few lands in lombardy they had made the king ruler over two-thirds of italy.
profitable journey. oh, that its followers had no more right, nor nerves, nor vigour in getting their wives' maidenheads than in its lesson.
for when i suppose, for instance, that a given body, a, is at rest, and do not take into consideration other bodies in motion, i cannot affirm anything concerning the body a, except that it is at rest.
government, have at all times been the horror of rulers: who therefore never spare pains, objections, difficulties, and promises, to stop the citizens from having them.
how much fairer than the pool before the farmer's door, in which his ducks swim! hither the clean wild ducks come. nature has no human inhabitant who appreciates her.
with you i should spoil all my victories. and many of you would tumble over if ye but heard the loud beating of my drums.
and verily, i am well disposed to mine eternal fate, because it doth not hound and hurry me, but leaveth me time for merriment and mischief; so that i have to-day ascended this high mountain to catch fish.
"from divine natures these so distant are, they are unworthy of that character."
laws politic, ordained for external order and regiment amongst men, are never framed as they should be, unless presuming the will of man to be inwardly obstinate, rebellious, and averse from all obedience to the sacred laws of his nature; in a word,
"o zarathustra," answered the trodden one, "that would be something immense; how could i presume to do so!
having intelligence of some who spoke ill of him, he did no more, but only by a public oration declare that he had notice of it.
if, on the other hand, the object conforms to the nature of our faculty of intuition, i can then easily conceive the possibility of such an a priori knowledge.
thirty. of the office of the soveraign representative
fortunate sometimes are those whose courage and virtue remove them from life before inhuman violence makes them spend it in crime or in despair.
therefore it happeneth commonly, that such as value themselves by the greatnesse of their wealth, adventure on crimes, upon hope of escaping punishment, by corrupting publique justice, or obtaining pardon by mony, or other rewards.
he saw a jewish child circumcised, and wrote down a most minute account of the operation. he met at san sisto a muscovite ambassador, the second who had come to rome since the pontificate of paul three.
as something that happens and has a beginning.
eye of a needle at a good distance that he never missed one, and was justly rewarded for it, as is said, by alexander, who saw the performance, with a bushel of peas."--coste.
ninety. but in order to encrease the probability against the testimony of witnesses, let us suppose, that the fact, which they affirm, instead of being only marvellous, is really miraculous; and suppose also, that the testimony considered apart and in
a frenchman seldome hears our saviour called by the name of parole, but by the name of verbe often; yet verbe and parole differ no more, but that one is latin, the other french.
ah, i am sad along with thee, thou dusky monster, and angry with myself even for thy sake.
custom? that he could neither read nor swim that looks a nice well-made shoe to you that we may live, we cease to live that which cowardice itself has chosen for its refuge the action is commendable, not the man the age we live in produces but very
that thereupon the divine justice is grounded, punishing in the children the faults of their fathers; forasmuch as the contagion of paternal vices is in some sort imprinted in the soul of children, and that the ill government of their will extends to
let him not stay long, in one city or town; more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town, to another; which is a great adamant of acquaintance.
and seeing the knowledge of all law, dependeth on the knowledge of the soveraign power; i shall say something in that which followeth, of the kingdome of god.
nor does this inability arise from want of organs: for we observe that magpies and parrots can utter words like ourselves, and are yet unable to speak as we do, that is, so as to show that they understand what they say; in place of which men born deaf and
thus, as time contains the sensuous condition a priori of the possibility of a continuous progression of that which exists to that which follows it, the understanding, by virtue of the unity of apperception, contains the condition a priori of the
then i say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another.
philosophy, and doctrine of aristotle into religion, by the schoole-men; from whence there arose so many contradictions, and absurdities, as brought the clergy into a reputation both of ignorance, and of fraudulent intention; and enclined people to revolt
nothing that yon heavenly roof looks upon so favourably as me; i am the darling of nature! is it not man that keeps, lodges, and serves me?
"each of us puts his person and all his power in common under the supreme direction of the general will, and, in our corporate capacity, we receive each member as an indivisible part of the whole. "
everything moves towards the same end indeed, but this end is by no means that of the public happiness, and even the force of the administration constantly shows itself prejudicial to the state.
the soul that has no established aim loses itself, for, as it is said--
this which you put seems to me not to be the most important question. what sort of space is that which separates a man from his fellows and makes him solitary? i have found that no exertion of the legs can bring two minds much nearer to one another.
that in earnest, 'tis a wonder how it can subsist:
as the universe shews wisdom and goodness, we infer wisdom and goodness. as it shews a particular degree of these perfections, we infer a particular degree of them, precisely adapted to the effect which we examine.
when zarathustra was again on the continent, he did not go straightway to his mountains and his cave, but made many wanderings and questionings, and ascertained this and that; so that he said of himself jestingly: "lo, a river that floweth back unto its
strangers see nothing but events and outward appearances; everybody can set a good face on the matter, when they have trembling and terror within: they do not see my heart, they see but my countenance.
multiplicity of objects of luxury, amusement and idleness, which strike the eyes of all, and can the less be hidden, as their whole purpose is to be seen, without which they would be useless.
"the accident is known to many, and now trite; and drawn from the midst of fortune's heap."--juvenal, sat., xiii. nine.
"one oar plunging into the sea, the other raking the sands." --propertius, iii. three, twenty three.
this mannerism was introduced by the pseudo-philosophers of the universities and may be discerned everywhere, even among the first literary notabilities of the age.
let him lie, until of his own accord he awakeneth,-until of his own accord he repudiateth all weariness, and what weariness hath taught through him!
every one should do in like manner, and, moreover, if they find themselves subject to some more violent disease, should furnish themselves with such medicines as may numb and stupefy the part.
wherefore seeing the knowledge of this proposition i am , depends on the knowledge of this i think , and the knowledge of this is from hence only, that we cannot separate thought from thinking matter , it seems rather to follow, that a thinking thing is
"young men are taken away by violence, old men by maturity." --cicero, ubi sup.
eight the only addition, properly so called-and that only in the method of proof-which i have made in the present edition, consists of a new refutation of psychological idealism , and a strict demonstration-the only one possible, as i believe-of the
sect. two hundred twenty two. the reason why men enter into society, is the preservation of their property; and the end why they chuse and authorize a legislative, is, that there may be laws made, and rules set, as guards and fences to the properties of
for which he was not prepared. but as to exercise for the mind, the prince ought to read history and study the actions of eminent men, see how they acted in warfare, examine the causes of their victories and losses in order to imitate the former and avoid
and coroll.), he will not conceive it as past or future, except in so far as its image is joined to the image of time past or future (two. xliv. note).
the real advantage which truth has, consists in this, that when an opinion is true, it may be extinguished once, twice, or many times, but in the course of ages there will generally be found persons to rediscover it, until some one of its reappearances
forasmuch as every one has not the firmness of fabius against common, adverse, and injurious tongues, who rather suffered his authority to be dissected by the vain fancies of men, than to do less well in his charge with a favourable reputation and the
the public wholly upon himself; neither entreated other favour, but alone to undergo the punishment for all: and yet sylla's host, having in the city of perugia -- plutarch says preneste, a town of latium.
i know a poet, against whom the intelligent and the ignorant, abroad and at home, both heaven and earth exclaim that he has but very little notion of it; and yet, for all that, he has never a whit the worse opinion of himself; but is always falling upon
we see then how easy it is, by the help of these principles, to explain those apparent contradictions, which are noticed in the conduct of many persons who are scrupulously honest in some respects, and cheats and scoundrels in others, who trample under
besides there are other acts , which we call cogitative or thinking , as understanding , will , imagination , sense , c.
we find them trying to envelop trivial ideas in grand words and to dress their very ordinary thoughts in the most extraordinary expressions and the most outlandish, artificial, and rarest phrases. their sentences perpetually stalk about on stilts.
they who give the first shock to a state, are almost naturally the first overwhelmed in its ruin the fruits of public commotion are seldom enjoyed by him who was the first motor; he beats and disturbs the water for another's net.
and those that deceive upon hope of not being observed, do commonly deceive themselves, (the darknesse in which they believe they lye hidden, being nothing else but their own blindnesse;) and are no wiser than children, that think all hid, by hiding their
as for the scythians, 'tis said of them, that when darius went his expedition to subdue them, he sent, by a herald, highly to reproach their king, that he always retired before him and declined a battle; to which idanthyrses,-- herod., iv.
said ye ever yea to one joy? o my friends, then said ye yea also unto all woe. all things are enlinked, enlaced and enamoured,-
polyphemus's den gives us a perfect pattern of such a peace, and such a government, wherein ulysses and his companions had nothing to do, but quietly to suffer themselves to be devoured.
and underwent all sorts of military injuries at once:
the supposition of farther attributes is mere hypothesis; much more the supposition, that, in distant regions of space or periods of time, there has been, or will be, a more magnificent display of these attributes, and a scheme of administration more
and therefore, whatsoever can from this definition by necessary consequence be deduced, ought to be acknowledged for truth. now i deduce from it this that followeth.
thus spake the ugliest man. zarathustra however got up, and prepared to go on: for he felt frozen to the very bowels.
one designs to secure, by entering into society, and for which the people submitted themselves to legislators of their own making; whenever the legislators endeavour to take away, and destroy the property of the people, or to reduce them to slavery under
ix.), as far as it can, will endeavour to conceive or remember the latter. q.e.five hundred.
and this is that, and that only, which did, or could give beginning to any lawful government in the world.
sixty two. it might reasonably be expected in questions which have been canvassed and disputed with great eagerness, since the first origin of science and philosophy, that the meaning of all the terms, at least, should have been agreed upon among the
set, not to stop travellers, but to keep them in the way. and therefore a law that is not needfull, having not the true end of a law, is not good.
and therefore the second conclusion, concerning the best form of government of the church, is nothing to the question of the popes power without his own dominions: for in all other common-wealths his power (if hee have any at all) is that of the
apperception and its synthetical unity are by no means one and the same with the internal sense.
presumption. the beginning and end of knowledge are equally foolish; observe to what a pitch plato flies in his poetic clouds; do but take notice there of the gibberish of the gods; but what did he dream of when he defined a man to be "a two-legged animal
many things in your good people cause me disgust, and verily, not their evil. i would that they had a madness by which they succumbed, like this pale criminal!
the vigour wherein i now am, the cheerfulness and delight wherein i now live, make the contrary estate appear in so great a disproportion to my present condition, that, by imagination, i magnify those inconveniences by one-half, and apprehend them to be
four; dictionnaire de musique, one thousand seven hundred sixty seven, translated by w. waring, one thousand seven hundred seventy nine; lettres sur son exil du canton de berne, one thousand seven hundred seventy.
like; or gather any mossiness or putrefaction. besides that, it is to be cleansed every day by the hand. also some steps up to it, and some fine pavement about it, doth well.
it must be originally intuition, for from a mere conception, no propositions can be deduced which go out beyond the conception, and yet this happens in geometry. (introd.
i find, by inquiry of people accustomed to open these animals, that it is a rare and unusual accident.
their proper use and office. that their motion follows the command of the will is a matter of common experience, like other natural events: but the power or energy by which this is effected, like that in other natural events, is unknown and inconceivable.
than croesus' reckoning. whereupon cyrus: "i am not," said he, "less in love with riches than other princes, but rather a better husband; you see with how small a venture i have acquired the inestimable treasure of so many friends, and how much more
"art thou not ashamed," said he to him, "to sing so well?"
"o misero frater adempte mihi! omnia tecum una perierunt gaudia nostra, quae tuus in vita dulcis alebat amor.
"the lot fell upon matthew."--acts i. twenty six.
and honourable sepulture; storing up in themselves, and as it were in their own marrow, the bodies and relics of their fathers; and in some sort regenerating them by transmutation into their living flesh, by means of nourishment and digestion.
who that one chief pastor is, according to the law of nature, hath been already shewn; namely, that it is the civill soveraign; and to whom the scripture hath assigned that office, we shall see in the chapters following.
saul sought the life of david; yet when it was in his power to slay saul, and his servants would have done it, david forbad them, saying (one sam. twenty four. nine) "god forbid i should do such an act against my lord, the anoynted of god."
perhaps the paradox of his situation becomes so dreadful that, precisely where he has learnt great sympathy, together with great contempt, the multitude, the educated, and the visionaries, have on their part learnt great reverence--reverence for "great
but our wonder will, perhaps, cease or diminish, when we consider, that the experimental reasoning itself, which we possess in common with beasts, and on which the whole conduct of life depends, is nothing but a species of instinct or mechanical power,
it has been so and so understood; it is not inquired into whether galen has said any thing to purpose, but whether he has said so or so.
from the first appearance of an object, we never can conjecture what effect will result from it.
in vain would any one come to this height who sought him here: caves would he find, indeed, and back-caves, hiding-places for hidden ones; but not lucky mines, nor treasure-chambers, nor new gold-veins of happiness.
a commended stranger is expected and announced, and an uneasiness betwixt pleasure and pain invades all the hearts of a household. his arrival almost brings fear to the good hearts that would welcome him.
let the learned tell us why, instead of multiplying to such a degree, these fierce and brutal men, without sense or science, without education, without restraint, did not destroy each other hourly in quarrelling over the productions of their fields and
for these do but corrupt the stream, the other corrupteth the fountain. so with solomon, fons turbatus, et vena corrupta, est justus cadens in causa sua coram adversario.
for especially wicked am i in the morning: at the early hour when the pail rattleth at the well, and horses neigh warmly in grey lanes:-
dominion and paternal jurisdiction; so that he that will not give just occasion to think that all government in the world is the product only of force and violence, and that men live together by no other rules but that of beasts, where the strongest
again, if all the money in the world were heaped up in one man's possession, all others would be made poor.
pompeia paulina, a young and very noble roman lady, had married seneca in his extreme old age.
to conclude, there is nothing in this whole discourse, nor in that i writ before of the same subject in latine, as far as i can perceive, contrary either to the word of god, or to good manners; or to the disturbance of the publique tranquillity.
but there is necessarily in god the idea of each individual part whereof the body is composed (two. viii. coroll.); therefore (two. vii.), the idea of the human body is composed of these numerous ideas of its component parts. q.e.five hundred.
the christian faith from the beginning, is sacrifice the sacrifice of all freedom, all pride, all self-confidence of spirit, it is at the same time subjection, self-derision, and self-mutilation.
"che non men the saver, dubbiar m' aggrata."
look into italy, where there is the most and the finest beauty to be sold, how it is necessitated to have recourse to extrinsic means and other artifices to render itself charming, and yet, in truth, whatever it may do, being venal and public, it remains
if i knew so wise a man as could teach me purity i would go to seek him forthwith. "a command over our passions, and over the external senses of the body, and good acts, are declared by the ved to be indispensable in the mind's approximation to god."
"apud alios loqui didicerunt non ipsi secum."
not merely in appearance, or according to opinion, as well to communicate to me the experiments they had already made, as to assist me in those that remain to be made.
and so of the rest. i say, then, that if simplicity conducts us to a state free from evil, she leads us to a very happy one according to our condition.
right to complain of violence. the popular insurrection that ends in the death or deposition of a sultan is as lawful an act as those by which he disposed, the day before, of the lives and fortunes of his subjects.
i came late to the government of a house: they whom nature sent into the world before me long eased me of that trouble; so that i had already taken another bent more suitable to my humour.
what sense have the two companions in greatest esteem amongst me, epaminondas, of this fine verse that has been so many ages current in his praise,
nineteen. though it be too obvious to escape observation, that different ideas are connected together; i do not find that any philosopher has attempted to enumerate or class all the principles of association; a subject, however, that seems worthy of
unreasonably for the most part, god knows.
"fool! why do you vainly form these puerile wishes?" --ovid., trist., one hundred eleven. eight, two.
on the contrary, from observing the variety of conduct in different men, we are enabled to form a greater variety of maxims, which still suppose a degree of uniformity and regularity.
'tis no such thing: what fear has once made me willing to do, i am obliged to do it when i am no longer in fear; and though that fear only prevailed with my tongue without forcing my will, yet am i bound to keep my word.
judge all the world." another time, all the answer he gave to several impeachments brought against him by a tribune of the people, instead of making his defence: "let us go, citizens," said he, "let us go render thanks to the gods for the victory they
a covenant not to defend my selfe from force, by force, is alwayes voyd.
the affection and tenderness which god hath planted in the breast of parents towards their children, makes it evident, that this is not intended to be a severe arbitrary government, but only for the help, instruction, and preservation of their offspring.
in the ancient sense, a period is above all a physiological whole, inasmuch as it is comprised in one breath.
aristotle, 'tis said, was reproached for having been too merciful to a wicked man: "i was indeed," said he, "merciful to the man, but not to his wickedness."
"no power on earth can sanction treachery against a friend." --ovid, de ponto, i. seven, thirty seven.
he, therefore, who draws up the laws has, or should have, no right of legislation, and the people cannot, even if it wishes, deprive itself of this incommunicable right, because, according to the fundamental compact, only the general will can bind the
prophets, and partly by the kings which were seduced by them.
there is not a nation in the world that has not been many ages without physic; and these the first ages, that is to say, the best and most happy; and the tenth part of the world knows nothing of it yet; many nations are ignorant of it to this day, where
ears with his neighbours or engaging in suits of law, is as free as a duke of venice.
(is not a moralist the opposite of a puritan? that is to say, as a thinker who regards morality as questionable, as worthy of interrogation, in short, as a problem?
have no objection to be dead one have not a wit supple enough to evade a sudden question i have nothing of my own that satisfies my judgment i would be rich of myself, and not by borrowing ill luck is good for something imitating other men's natures, thou
to this end it is that men give up all their natural power to the society which they enter into, and the community put the legislative power into such hands as they think fit, with this trust, that they shall be governed by declared laws, or else their
to which it is easily answered, that our saviour himself appeared to him in the way to damascus, from heaven, after his ascension; "and chose him for a vessell to bear his name before the gentiles, and kings, and children of israel;" and consequently
felt as in the foot , and the sense would be naturally deceived; for 'tis consonant to reason (seeing that that same motion of the brain alwayes represents to the mind that same sense, and it oftner proceeds from a cause hurtful to the foot , than from
conquest, public right, leagues, negotiations, treaties, etc. but all this forms a new subject that is far too vast for my narrow scope. i ought throughout to have kept to a more limited sphere.
government is then not mixed, but moderated.
if the original being of those things we fear had power to lodge itself in us by its own authority, it would then lodge itself alike, and in like manner, in all; for men are all of the same kind, and saving in greater and less proportions, are all
the temperance of the hero proceeds from the same wish to do no dishonor to the worthiness he has. but he loves it for its elegancy, not for its austerity.
younger brothers are commonly fortunate, but seldom or never where the elder are disinherited.
for though they might deliberate what each of them should teach; yet they could not deliberate what others should do, unless their assembly had had a legislative power; which none could have but civill soveraigns.
every association of several persons creates a new common will; every association of a permanent character has already a "personality" of its own, and in consequence a "general" will; the state, the highest known form of association, is a fully developed
why does he not sway and persuade us to what he will? why does a man, who has so much advantage in matter and treatment, mix railing, indiscretion, and fury in his disputations?
for example, a man is the cause of another man's existence, but not of his essence (for the latter is an eternal truth), and, therefore, the two men may be entirely similar in essence, but must be different in existence; and hence if the existence of one
earnestly pressed by the majority of the physicians whom he consulted, to suffer himself to be cut, to which also, upon their word, i used my interest to persuade him, when he was dead and opened, it appeared that he had no malady but in the kidneys.
and a thousand caricatures of children, angels, owls, fools, and child-sized butterflies laughed and mocked, and roared at me.
in one and the same nation, the virgins discover those parts that modesty should persuade them to hide, and the married women carefully cover and conceal them.
and it may happen that a man is possessed with so great an opinion of himself and his power, that thinking it unreasonable any place should dare to shut its gates against him, he puts all to the sword where he meets with any opposition, whilst his fortune
the interpretation of the law of nature, is the sentence of the judge constituted by the soveraign authority, to heare and determine such controversies, as depend thereon; and consisteth in the application of the law to the present case.
but some things there be, that can neither be divided, nor enjoyed in common. then, the law of nature, which prescribeth equity, requireth, "that the entire right; or else, (making the use alternate,) the first possession, be determined by lot."
the particular consent of each contributor then takes the place of the general consent of the whole people: for why should a people oppose the imposition of a tax which falls only on those who desire to pay it?
human society: it is an attempt-so i teach-a long seeking: it seeketh however the ruler!-
and these to be in the heath, here and there, not in any order.
never repaired. it was continually being patched up, when the first task should have been to get the site cleared and all the old materials removed, as was done by lycurgus at sparta, if a stable and lasting edifice was to be erected.
what have our legislators gained by culling out a hundred thousand particular cases, and by applying to these a hundred thousand laws?
passion, and divers others, necessary to the explaining of a mans conceptions concerning the nature and generation of bodies.
the philosopher antisthenes, as he was being initiated in the mysteries of orpheus, the priest telling him, "that those who professed themselves of that religion were certain to receive perfect and eternal felicity after death,"--"if thou believest that,"
"can ears the eyes, the touch the ears, correct? or is that touch by tasting to be check'd? or th' other senses, shall the nose or eyes confute in their peculiar faculties?"
vis.... animal conturbatur, et.... divisa seorsum disjectatur, eodem illo distracta veneno;
but returning to the speaking virtue: i find no great choice betwixt not knowing to speak anything but ill, and not knowing to speak anything but well.
socrates put himself, methinks, upon a ruder trial, keeping for his exercise a confounded scolding wife, which was fighting at sharps.
there is as much secrecy about the cooking as if he had a design to poison you. i am aware that i have been on many a man's premises, and might have been legally ordered off, but i am not aware that i have been in many men's houses.
proceeding from a religious heart it will raise to a divine use the railroad, the insurance office, the joint-stock company; our law, our primary assemblies, our commerce, the galvanic battery, the electric jar, the prism, and the chemist's retort; in
of these one of the very first that occurred to me was, that there is seldom so much perfection in works composed of many separate parts, upon which different hands had been employed, as in those completed by a single master.
now 'tis nothing but the not being used to wear it that makes the weight of our armour so intolerable:
captain paulin and the baron de la garde? secondly, these are dashes of the pen common to a thousand people. how many are there, in every family, of the same name and surname? and how many more in several families, ages, and countries?
lastly, for the errors brought in from false, or uncertain history, what is all the legend of fictitious miracles, in the lives of the saints; and all the histories of apparitions, and ghosts, alledged by the doctors of the romane church, to make good
cicero says, that chrysippus having attempted to extenuate the force and virtue of the senses, presented to himself arguments and so vehement oppositions to the contrary that he could not satisfy himself therein; whereupon cameades, who maintained the
what makes the constitution of a state really solid and lasting is the due observance of what is proper, so that the natural relations are always in agreement with the laws on every point, and law only serves, so to speak, to assure, accompany and rectify
it his constant residence. i have been vexed to see husbands hate their wives only because they themselves do them wrong; we should not, at all events, methinks, love them the less for our own faults; they should at least, upon the account of repentance
time , and the transitoriness of all things, are merely the form under which the will to live, which as the thing-in-itself is imperishable, has revealed to time the futility of its efforts.
one hundred twenty one. this is a topic, therefore, in which the profounder and more philosophical sceptics will always triumph, when they endeavour to introduce an universal doubt into all subjects of human knowledge and enquiry.
and silver, which may be hoarded up without injury to any one; these metals not spoiling or decaying in the hands of the possessor.
tone of a licence in thinking, which gives itself the airs of genius, and that the difficulties which beset the paths of criticism have not prevented energetic and acute thinkers from making themselves masters of the science of pure reason to which these
leaguer, having so sapped the greatest part of the castle without, that nothing remained but setting fire to the props to bury the besieged under the ruins, he requested the said henry to come out to speak with him for his own good, which he did with
has taken me so aback that i cannot well reconcile myself to it; i belong to the years wherein we kept another kind of account.
while the writing of an author of the third, the rare class, is like a chase where the game has been captured beforehand and cooped up in some enclosure from which it is afterwards set free, so many at a time, into another enclosure, where it is not
worthlessness. still less let the reader here expect a critique of books and systems of pure reason; our present object is exclusively a critique of the faculty of pure reason itself.
this question i propose as much for the sake of information, as with an intention of raising difficulties. i cannot find, i cannot imagine any such reasoning. but i keep my mind still open to instruction, if any one will vouchsafe to bestow it on me.
"for the ignorant judge, and therefore are oft to be deceived, less they should err."--quintil., inst. orat., xi. seventeen.
and besides, 'tis for those whose affairs compel them to travel in the depth of winter through the grisons country to be surprised upon the way with great inconveniences. i, who, for the most part, travel for my pleasure, do not order my affairs so ill.
"if, in the stealthy night, she has made strange gifts." --catullus, lxviii. one hundred forty five.
this is the dominant note of goethe's beautiful song:
"old though i am, for ladies' love unfit, the power of beauty i remember yet."--chaucer.
the supreme power being placed in them by the people, it is always in them, and they may exercise it when they please, unless by their original constitution they are limited to certain seasons, or by an act of their supreme power they have adjourned to a
"the children of this world marry, and are given in marriage; but they that shall be counted worthy to obtaine that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more; for they are equall to
sometimes seems to delight in taking us at our word; and i have heard several examples related of people who have become really sick, by only feigning to be so.
physicians might, i believe, extract greater utility from odours than they do, for i have often observed that they cause an alteration in me and work upon my spirits according to their several virtues; which makes me approve of what is said, that the use
he did not think it lawful, even to restore the liberty of his country, to kill a man without knowing a cause: which made him so cold in the enterprise of his companion pelopidas for the relief of thebes.
that is the testimony of this great captain, which teaches us, what we every day experience, that nothing so much throws us into dangers as an inconsiderate eagerness of getting ourselves clear of them:
in former times there was kept in our city of marseilles a poison prepared out of hemlock, at the public charge, for those who had a mind to hasten their end, having first, before the six hundred, who were their senate, given account of the reasons and
and inexpert in the combat, but sallied out to meet her, and purposely threw themselves into the proof of difficulties.
refined system of selfishness, and reason ourselves out of all virtue as well as social enjoyment.
the sovereign; even its right in this matter is far from clear, and the cases for exercising it are extremely rare.
nor did the church of rome ever establish this transubstantiation, till the time of innocent the third; which was not above five hundred.
i am a law only for mine own; i am not a law for all. he, however, who belongeth unto me must be strong of bone and light of foot,-
still, these excesses excepted, the knowledge of courtesy and good manners is a very necessary study.
fortune rules in all things gentleman would play the fool to make a show of defence happen to do anything commendable, i attribute it to fortune having too good an opinion of our own worth he should discern in himself, as well as in others he who is only
as if they should have said, this man is unfit to be our king, not having skill and conduct enough in war, to be able to defend us.
the child, and am not able to endure myself. a man may play the fool in everything else, but not in poetry;
-wandering 'twixt the past and the future as a heavy cloud." gradually, however, while the higher men held him in their arms, he came back to himself a little, and resisted with his hands the crowd of the honouring and caring ones; but he did not speak.
i retort that the question is wrongly put. the citizen gives his consent to all the laws, including those which are passed in spite of his opposition, and even those which punish him when he dares to break any of them.
suppose, on the other hand, we unite the government with the legislative authority, and make the sovereign prince also, and all the citizens so many magistrates: then the corporate will, being confounded with the general will, can possess no greater
seventeen to the former of these two principles are subject all the various representations of intuition, in so far as they are given to us; to the latter, in so far as they must be capable of conjunction in one consciousness; for without this nothing can
lizards, and bats; and in a time of scarcity of such delicacies, a toad was sold for six crowns, all which they cook, and dish up with several sauces. there were also others found, to whom our diet, and the flesh we eat, were venomous and mortal:
this makes them unpopular with many people; but it is an unpopularity which they must share with every one who regards the distinction between right and wrong in a serious light; and the reproach is not one which a conscientious utilitarian need be
with him he who fears he shall suffer, already suffers what he fears he who is only a good man that men may know it he who lays the cloth is ever at the charge of the feast he who lives everywhere, lives nowhere he who provides for all, provides for
eighty nine. this contrariety of evidence, in the present case, may be derived from several different causes; from the opposition of contrary testimony; from the character or number of the witnesses; from the manner of their delivering their testimony; or
violence of men. i easily grant, that civil government is the proper remedy for the inconveniencies of the state of nature, which must certainly be great, where men may be judges in their own case, since it is easy to be imagined, that he who was so
punishment. in respect to all persons but those whose pecuniary circumstances make them independent of the good will of other people, opinion, on this subject, is as efficacious as law; men might as well be imprisoned, as excluded from the means of
never be shaken. then sitting down with rest and satisfaction he looks upon this his off-spring and pronounces it good .
nothing else is at the bottom of all such endeavours but the inexhaustible attempt which is always venturing on new paths, to sell words for thoughts, and by means of new expressions, or expressions used in a new sense, turns of phrases and combinations
therefore it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom faileth of the effect.
a great man is a new statue in every attitude and action. a beautiful woman is a picture which drives all beholders nobly mad. life may be lyric or epic, as well as a poem or a romance.
the learned and the studious of thought have no monopoly of wisdom. their violence of direction in some degree disqualifies them to think truly.
principles, which they themselves, upon their own topics, if they argue consistently, must allow to be solid and satisfactory.
wide of the mark in judging of their own works willingly give them leave to laugh after we are dead willingly slip the collar of command upon any pretence whatever wisdom has its excesses, and has no less need of moderation wisdom is folly that does not
understanding a diligent examination of outward objects ; for to enquire into the truth of things belongs not to the whole compositum of a man as he consists of mind and body , but to the mind alone .
exist; there will still be women , but no unhappy women , of whom europe is at present full. the mormons' standpoint is right.
advised and set right in time. their favourites commonly have more regard to themselves than to their master; and indeed it answers with them, forasmuch as, in truth, most offices of real friendship, when applied to the sovereign, are under a rude and
two it is quite clear that the phocian war, which was called "the sacred war," was not a war of religion. its object was the punishment of acts of sacrilege, and not the conquest of unbelievers.
sect. two hundred twenty four. but it will be said, this hypothesis lays a ferment for frequent rebellion. to which i answer,
want and penury restrain the poor man; his employment takes the place of knowledge and occupies his thoughts: while rich men who are ignorant live for their pleasure only, and resemble a beast; as may be seen daily.
in here are some so wretched and mean (for the number amounts to six and thirty thousand) that they must pack five or six together, to produce one ear of corn, and thence take their several names; three to a door--that of the plank, that of the hinge, and
american prints, ginghams, muslins, c., gathered from all quarters both of fashion and poverty, going to become paper of one color or a few shades only, on which forsooth will be written tales of real life, high and low, and founded on fact!
but beyond this recognition of its own in particular passages of the individual's experience, it also reveals truth. and here we should seek to reinforce ourselves by its very presence, and to speak with a worthier, loftier strain of that advent.
lastly, a timid man does that which he would not.
the greater this exertion becomes, the more the constitution changes; and, as there is in this case no other corporate will to create an equilibrium by resisting the will of the prince, sooner or later the prince must inevitably suppress the sovereign and
this way of speaking in a christian man has ever seemed to me very indiscreet and irreverent. "god cannot die; god cannot contradict himself; god cannot do this or that."
ordained. it is evident, that this case is contained in the same law: for else there is no remedy for him at all; which is to be supposed against the intention of the legislator.
we, who deprive our judgment of the right of determining, look indifferently upon the diverse opinions, and if we incline not our judgment to them, yet we easily give them the hearing: where one scale is totally empty, i let the other waver under an old
in speaking, a perfect calmness both of face and accent, and casual and unpremeditated motions, as rising from present occasions, choosing rather to say nothing to purpose than to show that i came prepared to speak well, a thing especially unbecoming a
let it be allowed me to call these pure, but deduced conceptions of the understanding, the predicables of the pure understanding, in contradistinction to predicaments.
the use then of this ceremony considered in the ordination of pastors, was to design the person to whom they gave such power.
short, for an outside--for every outside is a cloak--there operates the sublime tendency of the man of knowledge, which takes, and insists on taking things profoundly, variously, and thoroughly; as a kind of cruelty of the intellectual conscience and
this origin is so much the more natural, as it is impossible to conceive how property can come from anything but manual labour: for what else can a man add to things which he does not originally create, so as to make them his own property?
even sensual pleasure itself is nothing but a continual striving, which ceases directly its aim is attained.
'tis not in the power of all the eloquence in the world, to dispossess me of the certainty i have of the intentions and resolutions of my friend; nay, no one action of his, what face soever it might bear, could be presented to me, of which i could not
paths conduct-a science which is not popular, but scholastic in its character, and which alone can hope for a lasting existence or possess an abiding value.
many years since i used to go there to collect the sand by cart-loads, to make sand-paper with, and i have continued to visit it ever since. one who frequents it proposes to call it virid lake.
histories themselves to oblivion. but this exceeds all meanness of spirit in persons of such a quality as they were, to think to derive any great renown from babbling and prating; even to the publishing of their private letters to their friends, and so
load of hay might be driven," if there were any body to drive it, the undoubted source of the styx and entrance to the infernal regions from these parts.
but that ye may understand my gospel of good and evil, for that purpose will i tell you my gospel of life, and of the nature of all living things.
and the most part of men, though they have the use of reasoning a little way, as in numbring to some degree; yet it serves them to little use in common life; in which they govern themselves, some better, some worse, according to their differences of
the reward of virtue soon becomes that of robbery; the vilest of men rise to the greatest credit; the greater they are the more despicable they become; their infamy appears even in their dignities, and their very honours dishonour them.
wherefore desire arising from such knowledge, when concerned with the future, can be more easily controlled or quenched, c. q.e.five hundred.
and inflame the tinder of a mortal brain. the material was pure, and his art was pure; how could the result be other than wonderful?
covenants not discharged by the vice of the person to whom made
embraced their doctrine. there was yet no mention of tythes: but such was in the time of constantine, and his sons, the affection of christians to their pastors, as ammianus marcellinus saith (describing the sedition of damasus and ursinicus about the
to triptolemus all men have erected temples and altars, because he gave us food by cultivation; but to him who discovered truth and brought it to light and communicated it to all, not the truth which shows us how to live, but how to live well, who of you
their children, and husbands their wives, to their guests to hire: where a man may get his own mother with child, and fathers make use of their own daughters or sons, without scandal: where, at their solemn feasts, they interchangeably lend their children
note.--things which are accidentally the causes of hope or fear are called good or evil omens. now, in so far as such omens are the cause of hope or fear, they are (by the definitions of hope and fear given in three. xviii.
paul calles it) "their doctrines of devils;" and by that meanes, the contagion was derived also to the jewes, both of judaea, and alexandria, and other parts, whereinto they were dispersed.
for similar reasons a thing is said to be impossible; namely, inasmuch as its essence or definition involves a contradiction, or because no external cause is granted, which is conditioned to produce such an effect; but a thing can in no respect be called
so when any of the four pillars of government, are mainly shaken, or weakened (which are religion, justice, counsel, and treasure), men had need to pray for fair weather.
if, for example, they were to give me a theme after the college fashion, they gave it to others in french; but to me they were to give it in bad latin, to turn it into that which was good.
my reason is much more free in prosperity, and much more distracted, and put to't to digest pains than pleasures: i see best in a clear sky; health admonishes me more cheerfully, and to better purpose, than sickness.
off the horns of one of his goats, to make his complaint to the royal judges thereabout, and so he went on from one to another, till he had spoiled and confounded all.
sforza had always the bracceschi against him, they being constantly at enmity. francesco directed his ambition towards lombardy; braccio against the church and the kingdom of naples. but let us look at what followed a short time ago.
ornament of all succeeding poesy. and yet there is no good judgment that will condemn this in the ancients, and that does not incomparably more admire the equal polish, and that perpetual sweetness and flourishing beauty of catullus's epigrams, than all
should be re-united to their bodies in the resurrection; supposing for a while, they lay under the altars: but afterward the church of rome found it more profitable, to build for them this place of purgatory; which by some other churches in this later
frost, as if some one had driven a team against my door, and in the morning would find a crack in the earth a quarter of a mile long and a third of an inch wide.
"verse has fingers."--altered from juvenal, iv. one hundred ninety six.
a man may repose more confidence in a sword he holds in his hand than in a bullet he discharges out of a pistol, wherein there must be a concurrence of several circumstances to make it perform its office, the powder, the stone, and the wheel: if any of
as it would represent itself immediately and spontaneously, but according to the manner in which the mind is internally affected, consequently, as it appears, and not as it is.
preservation of health, which is without doubt, of all the blessings of this life, the first and fundamental one; for the mind is so intimately dependent upon the condition and relation of the organs of the body, that if any means can ever be found to
signification of persons; which is, that which is represented by another.
"nature suffices for what he requires."--seneca, ep., ninety.
explanation.--i say intrinsic, in order to exclude that mark which is extrinsic, namely, the agreement between the idea and its object (ideatum).
this was a soul of a rich composition: he married goodness and humanity, nay, even the tenderest and most delicate in the whole school of philosophy, to the roughest and most violent human actions.
hence under the guidance of reason we seek or pursue only the greater good and the lesser evil. q.e.five hundred.
how then is the subsumption of the latter under the former, and consequently the application of the categories to phenomena, possible?-for it is impossible to say, for example: "causality can be intuited through the senses and is contained in the
mechanic victories! never did ambition, never did public animosities, engage men against one another in such miserable hostilities, in such miserable calamities.
ye flee unto your neighbour from yourselves, and would fain make a virtue thereof: but i fathom your "unselfishness."
surely, at this day, with us of europe, the vantage of strength at sea (which is one of the principal dowries of this kingdom of great britain) is great; both because most of the kingdoms of europe, are not merely inland, but girt with the sea most part
on the th of march, after i had heard the bluebird, song-sparrow, and red-wing, the ice was still nearly a foot thick.
for the significations of almost all words, are either in themselves, or in the metaphoricall use of them, ambiguous; and may be drawn in argument, to make many senses; but there is onely one sense of the law.
now the propositions of pure reason, especially when they transcend the limits of possible experience, do not admit of our making any experiment with their objects , as in natural science.
and though it be true, that many eys see more then one; yet it is not to be understood of many counsellours; but then only, when the finall resolution is in one man.
any thing; but it cannot be, when i see , or (which is the same thing) when i think that i see , that i who think should not exist . the same thing will follow if i judge that this wax exists , because i touch , or imagine it, c.
"let girls carry him off; wherever he steps let there spring up a rose!"--persius, sat., ii. thirty eight.
they are akin, fundamentally akin, in all the heights and depths of their requirements; it is europe, the one europe, whose soul presses urgently and longingly, outwards and upwards, in their multifarious and boisterous art--whither? into a new light?
the falseness of it will soon be felt and eventually proclaimed equally loudly and openly. it is as if an abscess had burst.
gallus speaks simply because he conceives simply: horace does not content himself with a superficial expression; that would betray him; he sees farther and more clearly into things; his mind breaks into and rummages all the magazine of words and figures
wrong. again, in all deliberations, and in all pleadings, the faculty of solid reasoning, is necessary: for without it, the resolutions of men are rash, and their sentences unjust: and yet if there be not powerfull eloquence, which procureth attention and
"get up," said zarathustra, "thou little thief, thou sluggard! what! still stretching thyself, yawning, sighing, falling into deep wells?
actuall; and in the same sense that god said to adam, that on the day hee should eate of the forbidden fruit, he should certainly die; from that time forward he was a dead man by sentence; but not by execution, till almost a thousand years after.
some of its most eminent teachers, are as full of fictions as english law, and of mysteries as theology.
bestowed on him cause him not to desire other honours and riches, and the tasks he has to fulfil make him fearful of changes, knowing that he could not execute them without the prince.
world"--well, granted that you could do that,--at least nothing of your "truth" would thereby remain! indeed, what is it that forces us in general to the supposition that there is an essential opposition of "true" and "false"?
if this question be answered in the affirmative, it follows that all empirical cognition of objects is necessarily conformable to such conceptions, since, if they are not presupposed, it is impossible that anything can be an object of experience.
when therefore the opinion that is contrary to my own prevails, this proves neither more nor less than that i was mistaken, and that what i thought to be the general will was not so.
ninachetuen, an indian lord, so soon as he heard the first whisper of the portuguese viceroy's determination to dispossess him, without any apparent cause, of his command in malacca, to transfer it to the king of campar, he took this resolution with
for although i recognized various difficulties in this undertaking, these were not, however, without remedy, nor once to be compared with such as attend the slightest reformation in public affairs.
he conceives the state as a body aiming at the well-being of all its members and subordinates all his views of taxation to that end.
i have both friends and kindred, not being, as homer says, begotten of wood or of stone, no more than others, who might well present themselves before you with tears and mourning, and i have three desolate children with whom to move you to compassion; but
with those rhymes of zarathustra the kings were delighted; the king on the right, however, said: "o zarathustra, how well it was that we set out to see thee!
and then after a little i said: 'thou sovereign solace of the stricken soul, what refreshment hast thou brought me, no less by the sweetness of thy singing than by the weightiness of thy discourse!
also to err from its nature , if its throat is dry , when it has no want of drink for its preservation .
explanation--whether this desire be excessive or not, it is still called lust. these last five emotions (as i have shown in three. lvi.) have on contraries. for deference is a species of ambition. cf. three. xxix. note.
comparatively, he is always strong, original, and, above all, practical. still his quality is not wisdom, but prudence. the lawyer's truth is not truth, but consistency or a consistent expediency.
he is now grown old, and rich for a man of his condition, thanks to his trade, which he openly confesses to every one.
"caedimur et totidem plagis consumimus hostem;"
he also would say that he seemed to himself like those who are reading some pleasant story or some fine book, of which they fear to come to the end: he felt so much pleasure in travelling that he dreaded the moment of arrival at the place where they were
one afternoon i amused myself by watching a barred owl ( strix nebulosa ) sitting on one of the lower dead limbs of a white-pine, close to the trunk, in broad daylight, i standing within a rod of him.
worse there be; and by an example yet more dangerous than that of mithridates' flatterers, who, as their master pretended to the honour of a good physician, came to him to have incisions and cauteries made in their limbs; for these others suffered the
war, to the end that, being unexhausted of its stores, it might continually supply men and money at need; that the necessity of war requires at every turn to spoil and lay waste the country before us, which cannot very well be done upon one's own; to
"obest plerumque iis, qui discere volunt, auctoritas eorum, qui docent."
there were above six thousand put to the sword, of whom not one was seen to fly, or heard to cry out for quarter; but, on the contrary, every one running here and there to seek out and to provoke the victorious enemy to help them to an honourable end.
living, by our passing from our houses into the open air and back again, by the putting on or throwing off our clothes with too little care, and by all the precautions which sensuality has converted into necessary habits, and the neglect of which
the turkish historians say, that the persuasion those of their nation have imprinted in them of the fatal and unalterable prescription of their days, manifestly conduces to the giving them great assurance in dangers.
this repairs the wounded affection. meantime, as life wears on, it proves a game of permutation and combination of all possible positions of the parties, to employ all the resources of each and acquaint each with the strength and weakness of the other.
perhaps in general to be more, or even feel himself "more." but this is a realm of questions and answers in which a more fastidious spirit does not like to stay: for here truth has to stifle her yawns so much when she is obliged to answer.
tryed, and refined from their idolatry, and be made to call upon the name of the true god. alluding whereto st.
i shall call both these ways of regarding things knowledge of the first kind, opinion, or imagination. (three.) from the fact that we have notions common to all men, and adequate ideas of the properties of things (two. xxxviii. coroll., xxxix. and coroll.
thou implantedst thy highest aim into the heart of those passions: then became they thy virtues and joys.
joy in contemplating the form, movement, and intelligence of this person, because it suggests to him the presence of that which indeed is within the beauty, and the cause of the beauty.
a soldier demanded a reward of his officer for having killed his brother.
ninety four. the maturity of man--that means, to have reacquired the seriousness that one had as a child at play.
dialectic combines these again into harmony with the necessary rational idea of the unconditioned, and finds that this harmony never results except through the above distinction, which is, therefore, concluded to be just.
the matter was brought before the council of the achi for deliberation, where the ambassador of antiochus sought to persuade them to remain neutral, to which the roman ambassador replied: "as to what is said that it is best and most useful for your state
now in this third, this mediating term, the essential form of which consists in the synthetical unity of the apperception of all phenomena, we found a priori conditions of the universal and necessary determination as to time of all existences in the world
we had, in this copse, a very long contest about my ransom, which they set so high, that it was manifest that i was not known to them.
the hospitality was as cold as the ices. i thought that there was no need of ice to freeze them.
this takes much from my grace in entertaining visitors, so that i have, peradventure, detained some rather out of expectation of a good dinner, than by my own behaviour; and lose much of the pleasure i ought to reap at my own house from the visitation and
presses with a double weight, both of itself and from so long a premeditation; and, therefore, it was the opinion of caesar, that the least premeditated death was the easiest and the most happy:
why do you not now at this instant settle yourself in the state you seem to aim at, and spare all the labour and hazard you interpose?"
age, there is no sign nor trace of any such thing in use; so much concurrence is required to the building of such a one, that 'tis much, if fortune bring it but once to pass in three ages.
i see him satisfying his hunger at the first oak, and slaking his thirst at the first brook; finding his bed at the foot of the tree which afforded him a repast; and, with that, all his wants supplied.
i have a clear sight enough, but i fix it upon very few objects; i have a sense delicate and tender enough; but an apprehension and application hard and negligent.
astrology: sometimes in their own hopes and feares, called thumomancy, or presage: sometimes in the prediction of witches, that pretended conference with the dead; which is called necromancy, conjuring, and witchcraft; and is but juggling and confederate
but what a tully or a demosthenes could scarcely effect over a roman or athenian audience, every capuchin , every itinerant or stationary teacher can perform over the generality of mankind, and in a higher degree, by touching such gross and vulgar
therefore, since custom is the principal magistrate of man's life, let men by all means endeavor, to obtain good customs. certainly custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom.
good-will rage it puts them to oppose silence and coldness to their fury rash and incessant scolding runs into custom rather be a less while old than be old before i am really so rather complain of ill-fortune than be ashamed of victory rather prating of
when we find in froissart, that the comte de foix knew in bearn the defeat of john, king of castile, at jubera the next day after it happened, and the means by which he tells us he came to do so, we may be allowed to be a little merry at it, as also at
for multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart, hard to find or sound.
in my front yard grew the strawberry, blackberry, and life-everlasting, johnswort and goldenrod, shrub-oaks and sand-cherry, blueberry and groundnut.
note.--this hatred towards an object of love joined with envy is called jealousy, which accordingly is nothing else but a wavering of the disposition arising from combined love and hatred, accompanied by the idea of some rival who is envied.
two. time is a necessary representation, lying at the foundation of all our intuitions.
he occupied one window, and i the other; and i saw, that, if one stayed there long, his principal business would be to look out the window.
seeing now there is none, that so interprets the scripture, as that after the day of judgment, the wicked are all eternally to be punished in the valley of hinnon; or that they shall so rise again, as to be ever after under ground, or under water; or that
which answers, were made ambiguous by designe, to own the event both wayes; or absurd by the intoxicating vapour of the place, which is very frequent in sulphurous cavernes: sometimes in the leaves of the sibills; of whose prophecyes (like those perhaps
to divert myself from a troublesome fancy, 'tis but to run to my books; they presently fix me to them and drive the other out of my thoughts, and do not mutiny at seeing that i have only recourse to them for want of other more real, natural, and lively
well-conditioned and brought up, had he had them, as he did from the production of so many rich writings?
mutuall emulation of those princes, they might without warre, or trouble, exclude all forraign authority, as easily as it has been excluded in england.
but those towers, are not to be of the height of the front, but rather proportionable to the lower building. let the court not be paved, for that striketh up a great heat in summer, and much cold in winter.
valor consists in the power of self-recovery, so that a man cannot have his flank turned, cannot be out-generalled, but put him where you will, he stands.
in the example above given the proposition, "there exists perfect justice," is not stated assertorically, but as an ad libitum judgement, which someone may choose to adopt, and the consequence alone is assertorical.
the first of these arises from the defective circulation of specie; for industry and commerce draw all the money from the country into the capitals: and as the tax destroys the proportion there might otherwise be between the needs of the husbandman and
but for such as have strong bodies, the case is otherwise: they are to be forced to work; and to avoyd the excuse of not finding employment, there ought to be such lawes, as may encourage all manner of arts; as navigation, agriculture, fishing, and all
well! take heart! ye higher men! now only travaileth the mountain of the human future. god hath died: now do we desire-the superman to live.
for 'tis evident, that this enquiry will not admit of progressus in infinitum , especially when at present i treat not only of that cause which at first made me; but chiefly of that which conserves me in this instant time.
the physicians have no 'speculum matricis', by which to examine our brains, lungs, and liver.
why, there are thirty years that i have thus lived.
from the dawn of philosophy, the question concerning the summum bonum , or, what is the same thing, concerning the foundation of morality, has been accounted the main problem in speculative thought, has occupied the most gifted intellects, and divided
us. consequently, in youth there is generally little harmony and connection between our ideas, which mere expressions have fixed, and our real knowledge, which has been acquired by observation.
and though there are few or no instances of a like deficiency in the mind, where a person has never felt or is wholly incapable of a sentiment or passion that belongs to his species; yet we find the same observation to take place in a less degree.
it is therefore not merely possible or probable, but indubitably certain, that space and time, as the necessary conditions of all our external and internal experience, are merely subjective conditions of all our intuitions, in relation to which all
for now i plainly discover a great difference between them ( that is sleep and waking ) for my dreams are never conjoyn'd by my memory, with the other actions of my life.
dishonest as to oppress you with such ingratitude.
the boat. it was surprising how quickly he made up his mind and put his resolve into execution. he led me at once to the widest part of the pond, and could not be driven from it.
risk of becoming contemptible. because there is no other way of guarding one's self against flattery than by letting men understand that they will not offend you by speaking the truth; but when every one can tell you the truth, you lose their respect.
ut hymettia sole cera remollescit, tractataque poll ice multas vertitur in facies, ipsoque fit utilis usu;
withal, that though some of them were never sent, the opportunity being lost, they nevertheless presented them to the light, with this worthy excuse that they were unwilling to lose their labours and lucubrations.
is no necessity upon a man to live in necessity": "no man continues ill long but by his own fault." he who has neither the courage to die nor the heart to live, who will neither resist nor fly, what can we do with him?
plutarch, apothegms of the lacedaemonians.
informed thereof, and then told them of a number much surpassing both the truth and the report that was current in his army; following the advice of cyrus in xenophon, forasmuch as the deception is not of so great importance to find an enemy weaker than
the votes, and to declare thereby who was chosen; and where the votes were equall, to decide the matter in question, by adding his own; which is the office of a president in councell.
so that it is impossible to make any profound enquiry into naturall causes, without being enclined thereby to believe there is one god eternall; though they cannot have any idea of him in their mind, answerable to his nature.
we need not go to what is reported of the people about the cataracts of the nile; and what philosophers believe of the music of the spheres, that the bodies of those circles being solid and smooth, and coming to touch and rub upon one another, cannot fail
weighing over two pounds, shiners, chivins or roach ( leuciscus pulchellus ), a very few breams, and a couple of eels, one weighing four pounds,-i am thus particular because the weight of a fish is commonly its only title to fame, and these are the only
and knowing of how uncertain duration these accidental conveniences are, i never forget, in the height of all my enjoyments, to make it my chiefest prayer to almighty god, that he will please to render me content with myself and the condition wherein i
there is no doubt but any king, in case he were skilfull in the sciences, might by the same right of his office, read lectures of them himself, by which he authorizeth others to read them in the universities.
useful and pleasing. such as hear me declare my ignorance in husbandry, whisper in my ear that it is disdain, and that i neglect to know its instruments, its seasons, its order, how they dress my vines, how they graft, and to know the names and forms of
with the same ease can it be demonstrated, that the possibility of things as quantities, and consequently the objective reality of the category of quantity, can be grounded only in external intuition, and that by its means alone is the notion of quantity
this view may be seen in germ even in the discourse on inequality , where, distinguishing self-respect ( amour de soi ) from egoism ( amour-propre ), rousseau makes the former, the property of the "natural" man, consist not in the desire for
time and ability to visit the bottom of the pond in its deepest part. it is said that loons have been caught in the new york lakes eighty feet beneath the surface, with hooks set for trout,-though walden is deeper than that.
again, the consent of a subject to soveraign power, is contained in these words, "i authorise, or take upon me, all his actions;" in which there is no restriction at all, of his own former naturall liberty: for by allowing him to kill me, i am not bound
merchandise in so great repute, as in a government to create a fourth estate of wrangling lawyers, to add to the three ancient ones of the church, nobility, and people; which fourth estate, having the laws in their own hands, and sovereign power over
we read of marcus brutes, (one that had his life given him by julius caesar, and was also his favorite, and notwithstanding murthered him,) how at phillipi, the night before he gave battell to augustus caesar, he saw a fearfull apparition, which is
o zarathustra, thou stone of wisdom, thou sling-stone, thou star-destroyer! thyself threwest thou so high,-but every thrown stone-must fall!
and, to speak the truth, our laws are easy enough, so easy that a gentleman of france scarce feels the weight of sovereignty pinch his shoulders above twice in his life.
but i will not omit the latter end of this story, though it be for my purpose; st.
and as to rebellion in particular against monarchy; one of the most frequent causes of it, is the reading of the books of policy, and histories of the antient greeks, and romans; from which, young men, and all others that are unprovided of the antidote of
and some have been known so intent upon their lesson as privately to practice it by themselves, that they might not be chidden nor beaten by their masters.
power merely a function of government. this division he makes, naturally, one of will and power . the government is merely to carry out the decrees, or acts of will, of the sovereign people.
and that which plutarch says of the months, that astrology had not in his time determined as to the motion of the moon; what a fine condition are we in to keep records of things past.
exclaimed he with a strong voice, and stroked his beard-"that do i know better! there are still happy isles! silence thereon, thou sighing sorrow-sack!
the author of the essays was now fifty-five. the malady which tormented him grew only worse and worse with years; and yet he occupied himself continually with reading, meditating, and composition.
of this part it follows that, if objects are separated from the present by a longer period than we can define in conception, though their dates of occurrence be widely separated one from the other, they all affect us equally faintly.
of them: having also no legislative superior to him, there being no law to be made without his consent, which cannot be expected should ever subject him to the other part of the legislative, he is properly enough in this sense supreme.
therefore it must be concluded that wise counsels, from whoever they come, must necessarily be due to the prudence of the prince, and not the prudence of the prince to the good counsels received.
in cases of great enterprise upon charge and adventure, a composition of glorious natures, doth put life into business; and those that are of solid and sober natures, have more of the ballast, than of the sail.
decision relief and redress may be expected of any injury or inconviency, that may be suffered from the prince, or by his order: so that such a man, however intitled, czar, or grand seignior, or how you please, is as much in the state of nature, with all
how far apart, think you, dwell the two most distant inhabitants of yonder star, the breadth of whose disk cannot be appreciated by our instruments? why should i feel lonely? is not our planet in the milky way?
--he did not say ill in saying, "could i find": for though one may almost everywhere meet with men sufficiently qualified for a superficial acquaintance, yet in this, where a man is to deal from the very bottom of his heart, without any manner of
we ought not to mix god in our actions, but with the highest reverence and caution; that poesy is too holy to be put to no other use than to exercise the lungs and to delight our ears; it ought to come from the conscience, and not from the tongue.
ah, there are so many things betwixt heaven and earth of which only the poets have dreamed!
holy ghost): for there is no good inclination, that is not of the operation of god. but these operations are not alwaies supernaturall.
great wisdome is called the spirit of wisdome; and mad men are said to be possessed with a spirit.
genoa yielded, the florentines became his friends, the marquis of mantua, the dukes of ferrara and bentivogli, the lady of furli, the lords of faenza, pesaro, rimini, camerino, and piombino, the inhabitants of lucca, of pisa, and of sienna, all approached
alone than never to be so more valued a victory obtained by counsel than by force morosity and melancholic humour of a sour ill-natured pedant most cruel people, and upon frivolous occasions, apt to cry most men are rich in borrowed sufficiency most men
health." "no health to thee," replied the other if to philosophise be, as 'tis defined, to doubt improperly we call this voluntary dissolution, despair it's madness to nourish infirmity let him be as wise as he will, after all he is but a man living is
to part also with as much of his natural liberty, in providing for himself, as the good, prosperity, and safety of the society shall require; which is not only necessary, but just, since the other members of the society do the like.
this envoy is chosen by lot, and the form of dispatching him, after he has been instructed by word of mouth what he is to deliver, is that of the assistants, three hold up as many javelins, upon which the rest throw his body with all their force.
the ten thousand greeks in their long and famous retreat met with a nation who very much galled them with great and strong bows, carrying arrows so long that, taking them up, one might return them back like a dart, and with them pierce a buckler and an
sometimes the extraordinary and extravagant passion, proceedeth from the evill constitution of the organs of the body, or harme done them; and sometimes the hurt, and indisposition of the organs, is caused by the vehemence, or long continuance of the
thus the state grows rich on the one hand, and feeble and depopulated on the other; the mightiest monarchies, after having taken immense pains to enrich and depopulate themselves, fall at last a prey to some poor nation, which has yielded to the fatal
whereby it appears; that joshua knew not they had received authority so to do, and prophecyed according to the mind of moses, that is to say, by a spirit, or authority subordinate to his own.
for wherever the repetition of any particular act or operation produces a propensity to renew the same act or operation, without being impelled by any reasoning or process of the understanding, we always say, that this propensity is the effect of custom .
living, attacked from time to time those who had organized themselves into civil communities.
for that which in speaking of goods and possessions, is called an owner, and in latine dominus, in greeke kurios; speaking of actions, is called author.
all which doctrine is founded onely on some of the obscurer places of the new testament; which neverthelesse, the whole scope of the scripture considered, are cleer enough in a different sense, and unnecessary to the christian faith.
the ants bring abroad into the sun their grain and seed to air, refresh and dry them when they perceive them to mould and grow musty, lest they should decay and rot.
by which every one may know what is his.
so that desire, and love, are the same thing; save that by desire, we alwayes signifie the absence of the object; by love, most commonly the presence of the same. so also by aversion, we signifie the absence; and by hate, the presence of the object.
till possession be taken, a man that knows himself subject to this infirmity, should leisurely and by degrees make several little trials and light offers, without obstinately attempting at once, to force an absolute conquest over his own mutinous and
or they may be compared to the commanders of armies, whose forces usually increase in proportion to their victories, and who need greater prudence to keep together the residue of their troops after a defeat than after a victory to take towns and
a wanderer am i, who have walked long at thy heels; always on the way, but without a goal, also without a home: so that verily, i lack little of being the eternally wandering jew, except that i am not eternal and not a jew.
"what they have sought they dress closely, and cause pain; on the lips fix the teeth, and every kiss indents: urged by latent stimulus the part to wound"--lucretius, i. four.
"'nec sibi enim quisquam tum se vitamque requirit. "'nec desiderium nostri nos afficit ullum.'
how often do we torment our mind with anger or sorrow by such shadows, and engage ourselves in fantastic passions that impair both soul and body? what astonished, fleeting, confused grimaces does this raving put our faces into!
accordingly, when we know in experience that something happens, we always presuppose that something precedes, whereupon it follows in conformity with a rule.
sect. one. it having been shewn in the foregoing discourse,
however, in order that the government may have a true existence and a real life distinguishing it from the body of the state, and in order that all its members may be able to act in concert and fulfil the end for which it was set up, it must have a
i have learned to travel after the spanish fashion, and to make but one stage of a great many miles; and in excessive heats i always travel by night, from sun set to sunrise.
but this expedient would not obviate the difficulty, and would besides involve the blunder made by those who, in reasoning on the state of nature, always import into it ideas gathered in a state of society.
twenty three. if we would satisfy ourselves, therefore, concerning the nature of that evidence, which assures us of matters of fact, we must enquire how we arrive at the knowledge of cause and effect.
and like the father, so also do the teacher, the class, the priest, and the prince still see in every new individual an unobjectionable opportunity for a new possession. the consequence is...
the other cause that tempts me out to these journeys is, inaptitude for the present manners in our state. i could easily console myself for this corruption in regard to the public interest:
both jews and gentiles, that some such apparitions were not imaginary, but reall; and such as needed not the fancy of man for their existence: these the jews called spirits, and angels, good or bad; as the greeks called the same by the name of daemons.
deficient-that general logic, which is merely a canon of judgement, has been employed as an organon for the actual production, or rather for the semblance of production, of objective assertions, and has thus been grossly misapplied.
but what kind of right is that which perishes when force fails? if we must obey perforce, there is no need to obey because we ought; and if we are not forced to obey, we are under no obligation to do so.
case, denied to those who attack a prevailing opinion: they can neither use it with safety to themselves, nor, if they could, would it do anything but recoil on their own cause.
visible shew, apparition, or aspect, or a being seen; the receiving whereof into the eye, is seeing.
i would study sickness whilst i am well; when it has seized me, it will make its impression real enough, without the help of my imagination.
but we are met at the very commencement with an ambiguity, which may easily occasion great misapprehension.
the artist was drunk with a passion for form which he could not resist, and which vented itself in these fine extravagances,-no longer dignifies the chisel or the pencil.
whereof there be two sorts: one called naturall history; which is the history of such facts, or effects of nature, as have no dependance on mans will; such as are the histories of metals, plants, animals, regions, and the like.
no man can quite exclude this element of necessity from his labor. no man can quite emancipate himself from his age and country, or produce a model in which the education, the religion, the politics, usages and arts of his times shall have no share.
we should see the honour of defending the common cause confined by statecraft to a mercenary part of the people.
controversies by those laws; and to employ the force of the community at home, only in the execution of such laws, or abroad to prevent or redress foreign injuries, and secure the community from inroads and invasion.
only distinguished by an extrinsic mark); consequently, neither will a man who has a true idea have any advantage over him who has only false ideas. further, how comes it that men have false ideas?
and for the infant that is to be baptized, he is subject to many charms; first, at the church dore the priest blows thrice in the childs face, and sayes, "goe out of him unclean spirit, and give place to the holy ghost the comforter."
-to-day, when everything tottereth, when all the earth quaketh. ye, however, when i see what eyes ye make, it almost seemeth to me that ye seek more insecurity,
before they come to years of discretion, the father can, in their name, lay down conditions for their preservation and well-being, but he cannot give them, irrevocably and without conditions: such a gift is contrary to the ends of nature, and exceeds the
through the enemy's ranks with great slaughter, breaking down all their spears."--idem, xl. forty.
and who can do nothing but by book, one hate it, if one dare to say so, worse than stupidity.
obligations: that is a typical sign of shallow-mindedness; and a thinker who has proved himself shallow at this dangerous spot--shallow in instinct!--may generally be regarded as suspicious, nay more, as betrayed, as discovered; he will probably prove too
as the particular will acts constantly in opposition to the general will, the government continually exerts itself against the sovereignty.
and forthwith it came to pass that the laugher wept-with anger and longing wept zarathustra bitterly.
illatae, non recedendi a debita reverentia propter acceptam injuriam. praesentem denique impetum propulsandi non vim praeteritam ulciscenti jus habet. horum enim alterum a natura est, ut vitam scilicet corpusque tueamur.
we may, and must, assume our opinion to be true for the guidance of our own conduct: and it is assuming no more when we forbid bad men to pervert society by the propagation of opinions which we regard as false and pernicious.
and bajazet principally grounded his resolution of giving tamerlane battle, contrary to the opinion of all his captains, upon this, that his enemies numberless number of men gave him assured hopes of confusion.
prop. twelve. an emotion towards a thing, which we know not to exist at the present time, and which we conceive as possible, is more intense, other conditions being equal, than an emotion towards a thing contingent.
with all the more profound and large-minded men of this century, the real general tendency of the mysterious labour of their souls was to prepare the way for that new synthesis, and tentatively to anticipate the european of the future; only in their
there are ways by which they may lose their virginity without prostitution, and, which is more, without their knowledge:
above all, as i have implied, the man who goes alone can start to-day; but he who travels with another must wait till that other is ready, and it may be a long time before they get off.
the clauses of this contract are so determined by the nature of the act that the slightest modification would make them vain and ineffective; so that, although they have perhaps never been formally set forth, they are everywhere the same and everywhere
these nine years passed away, however, before i had come to any determinate judgment respecting the difficulties which form matter of dispute among the learned, or had commenced to seek the principles of any philosophy more certain than the vulgar.
birth incur the same inconveniences that have ruined the other.-- montaigne refers to the order of the saint-esprit, instituted by henry three. in one thousand five hundred seventy eight.
and yet god consented to it, saying to samuel (verse seven.) "hearken unto the voice of the people, in all that they shall say unto thee; for they have not rejected thee, but they have rejected mee, that i should not reign over them."
louis; eginhard, chancellor to charlemagne; and of later date, philip de commines. what we have here is rather an apology for king francis, against the emperor charles five., than history.
head this idle fancy of writing. wherein, finding myself totally unprovided and empty of other matter, i presented myself to myself for argument and subject. 'tis the only book in the world of its kind, and of a wild and extravagant design.
even the organization within which, as was previously supposed, the individuals treat each other as equal--it takes place in every healthy aristocracy--must itself, if it be a living and not a dying organization, do all that towards other bodies, which
sect. one hundred seventy three. nature gives the first of these, viz. paternal power to parents for the benefit of their children during their minority, to supply their want of ability, and understanding how to manage their property.
'tis a miracle to be able to mix any image of justice with such violent actions: and it was only possible for such a steadfastness of mind as that of epaminondas therein to mix sweetness and the facility of the gentlest manners and purest innocence.
believe that god did not wish to create all the things which were in his intellect, and to create them in the same perfection as he had understood them.
many functions of judgement and no more, or why time and space are the only forms of our intuition.
arise more real calamities than even apparent advantages.
two hundred thirty four. stupidity in the kitchen; woman as cook; the terrible thoughtlessness with which the feeding of the family and the master of the house is managed! woman does not understand what food means, and she insists on being cook!
to be, deserves an investigation of its origin, and justifies the conjecture that it must be grounded in some law of the understanding, which, as is often the case, has only been erroneously interpreted.
they came, wearing as composed an air as possible; and when we four were together, he addressed us, with an untroubled countenance, as follows: "uncle and wife, rest assured that no new attack of my disease, or fresh doubt that i have as to my recovery,
as the sacrifice of the one goat was a sufficient (because an acceptable) price for the ransome of all israel; so the death of the messiah, is a sufficient price, for the sins of all mankind, because there was no more required.
one in a year, is worth l. and from the other possibly not worth a penny, if all the profit an indian received from it were to be valued, and sold here; at least, i may truly say, not one thousandth.
it told its readers, with unexampled frankness, what its writer's opinion was about men and things, and threw what must have been a strange kind of new light on many matters but darkly understood.
much are men enslaved to their miserable being, that there is no condition so wretched they will not accept, provided they may live! hear maecenas:
all these considerations clearly show that a mental decision and a bodily appetite, or determined state, are simultaneous, or rather are one and the same thing, which we call decision, when it is regarded under and explained through the attribute of
proposition, how extensively valid soever it may be, is a perfect safeguard against confounding them.
again, perhaps, nature will try, with me for a first settler, and my house raised last spring to be the oldest in the hamlet.
"a little river seems to him, who has never seen a larger river, a mighty stream; and so with other things--a tree, a man--anything appears greatest to him that never knew a greater."--idem, vi. six hundred seventy four.
on the contrary, if we ascribe objective reality to these forms of representation, it becomes impossible to avoid changing everything into mere appearance.
cannot think it will be condemned at this time, either by the publique judge of doctrine, or by any that desires the continuance of publique peace.
they had their bacchanalia; and we have our wakes, answering to them: they their saturnalia, and we our carnevalls, and shrove-tuesdays liberty of servants: they their procession of priapus; wee our fetching in, erection, and dancing about may-poles; and
i beseech you, sir, to lend the matter your attentive consideration; you will find the character of it as i represent it to you. he is persecuted on this crime, in a way which is far worse than the offence itself.
he entertained me with this story: "that, about half a league off, he had met with a certain enemy of his, whom i also knew, and had heard of their quarrel; that his enemy had given him a very brisk chase, and that having been surprised in disorder, and
it would not be improper, therefore, further to distinguish public economy as popular or tyrannical.
condemn anything for false and impossible, is arrogantly and impiously to circumscribe and limit the will of god, and the power of our mother nature, within the bounds of my own capacity, than which no folly can be greater.
however, when i have thought to indulge myself in this respect, and lay their heaven under an obligation by maintaining certain poor persons in all respects as comfortably as i maintain myself, and have even ventured so far as to make them the offer, they
the lincoln hills rose up around me at the extremity of a snowy plain, in which i did not remember to have stood before; and the fishermen, at an indeterminable distance over the ice, moving slowly about with their wolfish dogs, passed for sealers or
other whomsoever those parts that we are accustomed to conceal.
which conflicting rights and duties can be referred. if utility is the ultimate source of moral obligations, utility may be invoked to decide between them when their demands are incompatible.
only, therefore, in reference to a rule, according to which phenomena are determined in their sequence, that is, as they happen, by the preceding state, can i make my subjective synthesis (of apprehension) objective, and it is only under this
--all pleasures and all sorts of gratifications are not properly and fitly conferred upon all sorts of persons.
the church of god; that is to say, amongst them that beleeve not in jesus christ. but we cannot say, that therefore the church enjoyeth (as the land of goshen) all the light, which to the performance of the work enjoined us by god, is necessary.
used their natural freedom, to set up him, whom they judged the ablest, and most likely, to rule well over them.
'tis a language (as the rest about me on every side, of poitou, xaintonge, angoumousin, limousin, auvergne), a poor, drawling, scurvy language.
the great distinction between teachers sacred or literary,-between poets like herbert, and poets like pope,-between philosophers like spinoza, kant and coleridge, and philosophers like locke, paley, mackintosh and stewart,-between men of the world who are
of fresh memory, the portuguese having besieged the city of tamly, in the territory of xiatine, the inhabitants of the place brought a great many hives, of which are great plenty in that place, upon the wall; and with fire drove the bees so furiously upon
as much as i dare i take hold of, as little glorious and exemplary as you will i understand my men even by their silence and smiles i was always superstitiously afraid of giving offence i was too frightened to be ill "i wish you good health"--"no health
world. but to speak in a mean. the virtue of prosperity, is temperance; the virtue of adversity, is fortitude; which in morals is the more heroical virtue.
as for example, there was a time, when in england a man might enter in to his own land, (and dispossesse such as wrongfully possessed it) by force.
has fortune no shame--if not at the accusation of the innocent, at least for the vileness of the accusers? perhaps thou wonderest what is the sum of the charges laid against me? i wished, they say, to save the senate. but how?
it is not desirable to cultivate a respect for the law, so much as for the right. the only obligation which i have a right to assume, is to do at any time what i think right.
one day in april, taking his usual brisk walk after dinner, he suffered from palpitation of the heart, he could scarcely breathe. these symptoms developed during the next few months, and dr.
we may affirm the same thing of each part of each individual composing the human body; therefore, the knowledge of each part composing the human body is in god, in so far as he is affected by very many ideas of things, and not in so far as he has the idea
translations: heloise (eloisa), one thousand seven hundred sixty one, with a sequel found after the author's death, one thousand seven hundred eighty four, one thousand seven hundred ninety five, one thousand eight hundred ten; emile, by nugent, one
virtues. for that reason the lover never sees personal resemblances in his mistress to her kindred or to others. his friends find in her a likeness to her mother, or her sisters, or to persons not of her blood.
-and again did zarathustra's feet run through mountains and forests, and his eyes sought and sought, but nowhere was he to be seen whom they wanted to see-the sorely distressed sufferer and crier.
ground to rest upon. for they are not based upon experience and its known laws; and, without experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither,
left hope behind, and howls like an animal, yet with human sobs, on entering the dark valley, made more awful by a certain gurgling melodiousness,-i find myself beginning with the letters gl when i try to imitate it,-expressive of a mind which has reached
but whether the mischief hath oftener begun in the peoples wantonness, and a desire to cast off the lawful authority of their rulers, or in the rulers insolence, and endeavours to get and exercise an arbitrary power over their people; whether oppression,
as such to our understanding. but in this case, no a priori synthetical cognition of them could be possible, consequently not through pure conceptions of space and the science which determines these conceptions, that is to say, geometry, would itself be
to the will of god, of which that is a declaration, and the fundamental law of nature being the preservation of mankind, no human sanction can be good, or valid against it.
could ever be discovered by arguments a priori . in like manner, when an effect is supposed to depend upon an intricate machinery or secret structure of parts, we make no difficulty in attributing all our knowledge of it to experience.
desires and volitions. what will the moral philosophers who appear at this time have to preach?
i still insisted upon the truce, too willing they should have the gain of what they had already taken from me, which was not to be despised, without promise of any other ransom.
the first step of worthiness will be to disabuse us of our superstitious associations with places and times, with number and size. why should these words, athenian, roman, asia and england, so tingle in the ear?
with regard to these, it is to be remarked, that the categories, as the true primitive conceptions of the pure understanding, have also their pure deduced conceptions, which, in a complete system of transcendental philosophy, must by no means be passed
one have a care of them, but i will not sit upon them.
but because a certain form of sensuous intuition exists in the mind a priori which rests on the receptivity of the representative faculty (sensibility), the understanding, as a spontaneity, is able to determine the internal sense by means of the diversity
but this is no body politique, there being no common representative to oblige them to any other law, than that which is common to all other subjects.
embrace and invite helps, and advices, touching the execution of thy place; and do not drive away such, as bring thee information, as meddlers; but accept of them in good part.
"ego," sayest thou, and art proud of that word. but the greater thing-in which thou art unwilling to believe-is thy body with its big sagacity; it saith not "ego," but doeth it.
but though our saviour was a man, whom wee also beleeve to bee god immortall, and the son of god; yet this is no idolatry; because wee build not that beleef upon our own fancy, or judgment, but upon the word of god revealed in the scriptures.
but seeing a common-wealth is but one person, it ought also to exhibite to god but one worship; which then it doth, when it commandeth it to be exhibited by private men, publiquely.
but by beleeving in, as it is in the creed, is meant, not trust in the person; but confession and acknowledgement of the doctrine.
own person not being likely to happen often, nor to extend itself far; nor being able by his single strength to subvert the laws, nor oppress the body of the people, should any prince have so much weakness, and ill nature as to be willing to do it, the
as possible. the nature of a circle is such that if any number of straight lines intersect within it, the rectangles formed by their segments will be equal to one another; thus, infinite equal rectangles are contained in a circle.
disposed, where the plains lie, and understand the nature of the rivers and swamps, and to this he should devote great attention. this knowledge is useful in two ways.
john himself thought fit to be received into it, out of a pride he took in praeeminence; so early it was, that vainglory, and ambition had found entrance into the church of christ.
of pleasures, or delights, some arise from the sense of an object present; and those may be called pleasures of sense, (the word sensuall, as it is used by those onely that condemn them, having no place till there be lawes.) of this kind are all
commandement of the priest, nor any law of moses, but did every man that which was right in his own eyes; and obeyed in civill affairs, such men, as from time to time they thought able to deliver them from the neighbour nations that oppressed them; and
the king never denies the field to any who wish to fight; and when they are persons of quality; he looks on, rewarding the victor with a chain of gold,--for which any one who pleases may fight with him again, so that, by having come off from one combat,
xxv. and xvi.); this is our first point. our second point is plainly to be inferred therefrom. for if a thing, which has not been conditioned by god, could condition itself, the first part of our proof would be false, and this, as we have shown is absurd.
"the wise man, self-governed, whom neither poverty, nor death, nor chains affright: who has the strength to resist his appetites and to contemn honours: who is wholly self-contained: whom no external objects affect: whom fortune assails in vain."
physical and mental suffering--such as indigence, disease, and the unkindness, worthlessness, or premature loss of objects of affection.
(pollock, p. two hundred sixty eight, note.)
needless preliminary interlocutions? my ignorance will better excuse me in that i understand not greek so well as to discern the beauty of his language. i generally choose books that use sciences, not such as only lead to them.
when it breathes through his intellect, it is genius; when it breathes through his will, it is virtue; when it flows through his affection, it is love. and the blindness of the intellect begins when it would be something of itself.
his subjects for the defraying of all publique charges: for he demanded no more but the twentieth part; and yet abundantly maintained therewith the commonwealth.
vehemence and approbation than we do in our colder and more temperate state. you only give your counsel a simple brief of your cause; he returns you a dubious and uncertain answer, by which you find him indifferent which side he takes.
prop. twenty three. man, in so far as he is determined to a particular action because he has inadequate ideas, cannot be absolutely said to act in obedience to virtue; he can only be so described, in so far as he is determined for the action because he
it has been the custom of princes in order to be able to hold securely their state, to erect fortresses, as a bridle and bit to those who have designs against them, and in order to have a secure refuge against a sudden assault.
a third place is that of one cor. fifteen.
in the next place, how could digestion be carried on in the stomach unless the heart communicated heat to it through the arteries, and along with this certain of the more fluid parts of the blood, which assist in the dissolution of the food that has been
i apply myself to what i see and to what i have in my hand, and go not very far from the shore,
noise of the bells. i myself lie at home in a tower, where every morning and evening a very great bell rings out the ave maria: the noise shakes my very tower, and at first seemed insupportable to me; but i am so used to it, that i hear it without any
that acts in us unknown to ourselves; and in its chief operations, is not directed by any such relations or comparisons of ideas, as are the proper objects of our intellectual faculties.
and from this followeth another law, "that such things as cannot be divided, be enjoyed in common, if it can be; and if the quantity of the thing permit, without stint; otherwise proportionably to the number of them that have right."
the political works, however, can be read separately, and the social contract itself is still by far the best of all text-books of political philosophy.
always faulty and imperfect. comparisons are ever-coupled at one end or other: so do the laws serve, and are fitted to every one of our affairs, by some wrested, biassed, and forced interpretation.
for enjoyment and innocence are the most bashful things. neither like to be sought for. one should have them,-but one should rather seek for guilt and pain!-
ancient and modern philosophers with regard to tragedy--may no longer wander about virtuously and boldly.
his peculiar lofty bounty to his fellow-men is only possible when he attains his elevation and dominates.
such talk is doubtless edifying; but it would be more in place in a pulpit than in a political book. what are we to think of a doctor who promises miracles, and whose whole art is to exhort the sufferer to patience?
prophecy is not an art, nor (when it is taken for praediction) a constant vocation; but an extraordinary, and temporary employment from god, most often of good men, but sometimes also of the wicked.
there are free insolent minds which would fain conceal and deny that they are broken, proud, incurable hearts (the cynicism of hamlet--the case of galiani); and occasionally folly itself is the mask of an unfortunate over-assured knowledge.--from which it
imagination of the object, from whence the impression proceedeth; which imagination is called sight; and seemeth not to bee a meer imagination, but the body it selfe without us; in the same manner, as when a man violently presseth his eye, there appears
paul says, he shal be saved; much more shall he be saved, that teacheth them by his command; and much more yet, he that teaches not, but onely beleeves his lawfull teacher.
secondly, as to his second, an inferior cannot punish a superior; that is true, generally speaking, whilst he is his superior.
one hundred twenty four. it may seem a very extravagant attempt of the sceptics to destroy reason by argument and ratiocination; yet is this the grand scope of all their enquiries and disputes.
the wildest scenes had become unaccountably familiar. i found in myself, and still find, an instinct toward a higher, or, as it is named, spiritual life, as do most men, and another toward a primitive rank and savage one, and i reverence them both.
-- or to cure my sick stomach, or for want of fit company; for i say, as the same epicurus did, that one is not so much to regard what he eats, as with whom; and i commend chilo, that he would not engage himself to be at periander's feast till he was
so saith solomon, where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?
fortune has added to it, that signalises a private action, not of a harquebuser only, but of a great captain; for to kill a man, or two, or ten: to expose a man's self bravely to the utmost peril of death, is indeed something in every one of us, because
proctagoras and aristo gave no other essence to the justice of laws than the authority and opinion of the legislator; and that, these laid aside, the honest and the good lost their qualities, and remained empty names of indifferent things; thrasymachus,
to say the truth, by reason that we suck it in with our milk, and that the face of the world presents itself in this posture to our first sight, it seems as if we were born upon condition to follow on this track; and the common fancies that we find in
but let us come to alexander, who was of such goodness, that among other things for which he is praised, it is said that in the fourteen years that he reigned no one was put to death by him without a fair trial.
one. that men by various ways arrive at the same end. two. of sorrow. three. that our affections carry themselves beyond us. four. that the soul discharges her passions upon false objects, where the true are wanting. five.
ye higher men, the worst thing in you is that ye have none of you learned to dance as ye ought to dance-to dance beyond yourselves! what doth it matter that ye have failed!
by which definition it is evident, that we are not to account as any part thereof, that originall knowledge called experience, in which consisteth prudence: because it is not attained by reasoning, but found as well in brute beasts, as in man; and is but
madam, science is a very great ornament, and a thing of marvellous use, especially in persons raised to that degree of fortune in which you are.
now, by this account, all things shall be monstrous to the wisest and most understanding men; for human reason has persuaded them that there was no manner of ground nor foundation, not so much as to be assured that snow is white, and anaxagoras affirmed
ninety. heavy, melancholy men turn lighter, and come temporarily to their surface, precisely by that which makes others heavy--by hatred and love.
that faith, and obedience are both of them necessary to salvation
tragical; not nice or dainty. several quires, placed one over against another, and taking the voice by catches, anthem-wise, give great pleasure. turning dances into figure, is a childish curiosity.
needs no dispensation, when there is no law that forbids it. therefore to deny these functions to those, to whom the civill soveraigne hath not denyed them, is a taking away of a lawfull liberty, which is contrary to the doctrine of civill government.
and before the captivity, between the time when the law was lost, (which is not mentioned in the scripture, but may probably be thought to be the time of rehoboam, when shishak king of egypt took the spoils of the temple,(one kings fourteen.twenty six.))
at another time, hearing plato's definition of a man,-a biped without feathers,-and that one exhibited a cock plucked and called it plato's man, he thought it an important difference that the knees bent the wrong way.
whatever we undertake without his assistance, whatever we see without the lamp of his grace, is but vanity and folly. we corrupt the very essence of truth, which is uniform and constant, by our weakness, when fortune puts it into our possession.
the soothsayer, however, shall eat and drink at my side: and verily, i will yet show him a sea in which he can drown himself!"-
all objections are but the chicaneries of an ill-instructed reason, which erroneously thinks to liberate the objects of sense from the formal conditions of our sensibility, and represents these, although mere phenomena, as things in themselves, presented
a tender and pleasant feeling insinuated itself into their souls, and the least opposition turned it into an impetuous fury: with love arose jealousy; discord triumphed, and human blood was sacrificed to the gentlest of all passions.
one day when i came to the same place forty-eight hours afterward, i found that those large bubbles were still perfect, though an inch more of ice had formed, as i could see distinctly by the seam in the edge of a cake.
and the pyrrhonians make no other use of their arguments and their reason than to ruin the appearance of experience; and 'tis a wonder how far the suppleness of our reason has followed them in this design of controverting the evidence of effects; for they
the law is made by the soveraign power, and all that is done by such power, is warranted, and owned by every one of the people; and that which every man will have so, no man can say is unjust.
they have only retired to take a better leap, and by a stronger motion to give a brisker charge into the crowd. will you see how they shoot short?
litterateurs , hack-writers, and productive authors have succeeded, contrary to good taste and the true culture of the age, in bringing the world elegante into leading-strings, so that they have been taught to read a tempo and all the same thing--namely,
'tis for some corner of a library, or to entertain a neighbour, a kinsman, a friend, who has a mind to renew his acquaintance and familiarity with me in this image of myself.
the extent to which this generation of circles, wheel without wheel, will go, depends on the force or truth of the individual soul.
after the sages have told us that no one is indigent according to nature, and that every one is so according to opinion, they very subtly distinguish betwixt the desires that proceed from her, and those that proceed from the disorder of our own fancy:
of chaos, provided only he had established certain laws of nature, and had lent it his concurrence to enable it to act as it is wont to do, it may be believed, without discredit to the miracle of creation, that, in this way alone, things purely material
is it to be enough to set foot on a plot of common ground, in order to be able to call yourself at once the master of it?
meriting some coercion from our laws, the practice which often prevails of robbing virtue of glory, its faithful associate, in order to confer it, in accordance with our private interests and without discrimination, on the first comer; seeing that our two
present him such words as the memory suggests to the tongue psalms of king david: promiscuous, indiscreet rhetoric: an art to flatter and deceive rhetoric: to govern a disorderly and tumultuous rabble sitting betwixt two stools sometimes the body first
there is still in europe one country capable of being given laws--corsica. the valour and persistency with which that brave people has regained and defended its liberty well deserves that some wise man should teach it how to preserve what it has won.
proof.--if they could agree together or co--exist in the same object, there would then be in the said object something which could destroy it; but this, by the foregoing proposition, is absurd, therefore things, c. q.e.five hundred.
he was able, if not to make pope whom he wished, at any rate to prevent a pope being created whom he did not wish. but if at the death of alexander he had been well everything would have been easy. and he told me on the day that pope julius two.
though he drug himself with wine, divert himself with the sound of falling waters, and distract his troubled thoughts with a thousand pleasures, yet maecenas will no more sleep on his down cushions than regulus on the rack.
fourthly, not to swear by any but god, is naturally a signe of honour: for it is a confession that god onely knoweth the heart; and that no mans wit, or strength can protect a man against gods vengence on the perjured.
ii.) than the nature of an external body.
will, and with so much haughty obstinacy denying all solicitation, both of hand and mind.
and because the soveraignty is either in one man, or in an assembly of more than one; and into that assembly either every man hath right to enter, or not every one, but certain men distinguished from the rest; it is manifest, there can be but three kinds
so does our sight often represent to us strange images at a distance that vanish on approaching near:
def. ii.); consequently (three. vii.) its force and increase can be defined solely by human power.
but there are other ( thoughts ) that have superadded forms to them, as when i will, when i fear, when i affirm, when i deny; i know i have alwayes (whenever i think) some certain thing as the subject or object of my thought, but in this last sort of
in full bloom, and in its best springtime--which does not mean to imply that in this case self-praise smells sweet. here also the instinct of the populace cries, "freedom from all masters!"
"the general will is always right and tends to the public advantage; but it does not follow that the deliberations of the people are always equally correct.
yes, thou hast undertaken to murder me in such a place, on such a day, in such and such company, and in such a manner."
he cannot oblige men to beleeve; though as a civill soveraign he may make laws suitable to his doctrine, which may oblige men to certain actions, and sometimes to such as they would not otherwise do, and which he ought not to command; and yet when they
objects are therefore mere phenomena, and not things in themselves, presented to us in this particular manner.
in such an infinity of inform thoughts; there is required some certain image to be presented according to its own model. the divine majesty has thus, in some sort, suffered himself to be circumscribed in corporal limits for our advantage.
if there really is this preponderance--which there must be, unless human affairs are, and have always been, in an almost desperate state--it is owing to a quality of the human mind, the source of everything respectable in man either as an intellectual or
they think that good rules cannot be understood but by the sound of trumpet. ambition is not a vice of little people, nor of such modest means as ours.
quod itaque populus malum, antequam factum sit, impedire potest, ne fiat, id postquam factum est, in regem authorem sceleris vindicare non potest: populus igitur hoc amplius quam privatus quispiam habet: quod huic, vel ipsis adversariis judicibus, excepto
-"thou servedst him to the last?" asked zarathustra thoughtfully, after a deep silence, "thou knowest how he died? is it true what they say, that sympathy choked him;
which is given-a correlate which itself relates to the event as its consequence, conditions it, and connects it necessarily with itself in the series of time.
we suppose that there is some connexion between them; some power in the one, by which it infallibly produces the other, and operates with the greatest certainty and strongest necessity.
the treatment of the general will in the political economy is brief and lucid, and furnishes the best guide to his meaning.
"in a fragile body every shock is obnoxious." --cicero, de senec., c. eighteen.
if a cognition is to have objective reality, that is, to relate to an object, and possess sense and meaning in respect to it, it is necessary that the object be given in some way or another.
alexander, laying siege to a city of the indies, those within, finding themselves very hardly set, put on a vigorous resolution to deprive him of the pleasure of his victory, and accordingly burned themselves in general, together with their city, in
and though this act of our redemption, be not alwaies in scripture called a sacrifice, and oblation, but sometimes a price, yet by price we are not to understand any thing, by the value whereof, he could claim right to a pardon for us, from his offended
be avoided, and men absolutely to acquiesce in the prescriptions and formulas of faith established by the ancients.
i very willingly deliver this author to you in his own words; for should i alter eloquence itself? besides, it were but a poor prize to steal the matter of his inventions; they are neither very frequent, nor of any great weight, and sufficiently known.
did it perhaps squat there along with another night-moth? for everywhere do i smell small concealed communities; and wherever there are closets there are new devotees therein, and the atmosphere of devotees.
ten.twenty three.) "they saw not one another, neither rose any man from his place for three days; but all the children of israel had light in their dwellings;" the place of the wicked after judgment, is called utter darknesse, or (as it is in the
cain's envy was the more vile and malignant, towards his brother abel, because when his sacrifice was better accepted, there was no body to look on. thus much for those, that are apt to envy.
it is the oldest of the sciences, and would still survive, even if all the rest were swallowed up in the abyss of an all-destroying barbarism. but it has not yet had the good fortune to attain to the sure scientific method.
pleasant. men would have been unhappy at the loss of them, though the possession did not make them happy.
"venus herself made them what they are," --virg., georg., iii. two hundred sixty seven.
and this is the account of zarathustra's interview with the fire-dog:
some overgrown member, so that their strength is a disease. in these instances the intellectual gifts do not make the impression of virtue, but almost of vice; and we feel that a man's talents stand in the way of his advancement in truth.
there cannot a worse state of things be imagined than where wickedness comes to be legitimate, and assumes, with the magistrates' permission, the cloak of virtue:
yet these things may hardly be said without a sort of treachery to the relation. the essence of friendship is entireness, a total magnanimity and trust. it must not surmise or provide for infirmity. it treats its object as a god, that it may deify both.
but, if i deny the authority of the state when it presents its tax-bill, it will soon take and waste all my property, and so harass me and my children without end. this is hard.
preserving his own being; secondly, that virtue is to be desired for its own sake, and that there is nothing more excellent or more useful to us, for the sake of which we should desire it; thirdly and lastly, that suicides are weak--minded, and are
and therefore the analysis, or resolution is by the same way; but beginning with the knot that was last tyed; as wee may see in the dissolution of the praeterpoliticall church government in england.
i am not quite so strict in my terms, perhaps because i have never known so high a fellowship as others. i please my imagination more with a circle of godlike men and women variously related to each other and between whom subsists a lofty intelligence.
affected in many ways and of affecting external bodies in many ways; consequently it is good (by the last prop.).
concerning any subject, either of action or speculation. this begets a very natural question; what is meant by a sceptic? and how far it is possible to push these philosophical principles of doubt and uncertainty?
difficult part: for it needs a greater mind to return a second time to death. how could they fail to view their pupil with interest when leaving his life by such a noble and memorable departure?
necessary moral laws of a free will, is related to practical ethics, which considers these laws under all the impediments of feelings, inclinations, and passions to which men are more or less subjected, and which never can furnish us with a true and
there is nothing that so greatly recreates the mind as the works of the old classic writers.
at athens over the tragic poets, better than himself, having caused his own play called the leneians to be acted in emulation; presently after which victory he died, and partly of the excessive joy he conceived at the success.
prop. fifty three. when the mind regards itself and its own power of activity, it feels pleasure: and that pleasure is greater in proportion to the distinctness wherewith it conceives itself and its own power of activity.
it is this compassion that hurries us without reflection to the relief of those who are in distress: it is this which in a state of nature supplies the place of laws, morals and virtues, with the advantage that none are tempted to disobey its gentle
i frankly submit to an examination of this kind, and shall venture to affirm that the doctrines, both of necessity and of liberty, as above explained, are not only consistent with morality, but are absolutely essential to its support.
they say it is exacting too much to require that people shall always act from the inducement of promoting the general interests of society.
verily, not as creators, as procreators, or as jubilators do ye love the earth!
conception, we require an intuition (of matter) in space, because space alone is permanent and determines things as such, while time, and with it all that is in the internal sense, is in a state of continual flow; (two) in order to represent change as the
then cometh the god and converts the statues into fiery men, and by a flash of his eye burns up the veil which shrouded all things, and the meaning of the very furniture, of cup and saucer, of chair and clock and tester, is manifest.
phenomena which occur to us. these objects, therefore, are mediately represented by the conception of divisibility.
to himself he seems weak; to others, formidable. you are afraid of grim; but grim also is afraid of you. you are solicitous of the good-will of the meanest person, uneasy at his ill-will.
his reason and learning will by degrees grow hot in your cause; behold an apparent and undoubted truth presents itself to his understanding; he discovers a new light in your business, and does in good earnest believe and persuade himself that it is so.
i will not spare either my life or anything else for your service, and will leave it to your judgment whether the assistance i might be able to render by my presence at the forthcoming election, would be worth the risk i should run by going into the town,
his design is bold and daring, for he undertakes, by human and natural reasons, to establish and make good, against the atheists, all the articles of the christian religion: wherein, to speak the truth, he is so firm and so successful that i do not think
could not so well perform it; so also as to the cure of our maladies.
for, in speaking of knowledge which has its sources in experience, we are wont to say, that this or that may be known a priori, because we do not derive this knowledge immediately from experience, but from a general rule, which, however, we have itself
knowing now what is the obedience necessary to salvation, and to whom it is due; we are to consider next concerning faith, whom, and why we beleeve; and what are the articles, or points necessarily to be beleeved by them that shall be saved.
greeks hades; that is to say, a place where men cannot see; and containeth as well the grave, as any other deeper place.
i know this well, that if one thousand, if one hundred, if ten men whom i could name,-if ten honest men only,-aye, if one honest man, in this state of massachusetts, ceasing to hold slaves , were actually to withdraw from this copartnership, and be locked
pleasure, near great cities; armories; arsenals; magazines; exchanges; burses; warehouses; exercises of horsemanship, fencing, training of soldiers, and the like; comedies, such whereunto the better sort of persons do resort; treasuries of jewels and
away with thee, thou blissful hour! rather harbour there-with my children! hasten! and bless them before eventide with my happiness!
of the same kind it is also, when any but the soveraign restraineth in any man that power which the common-wealth hath not restrained: as they do, that impropriate the preaching of the gospell to one certain order of men, where the laws have left it free.
their mercy, they make it manifestly enough appear, what it is to take two sorts of grist out of the same sack, and with the same mouth to blow hot and cold. it were better to possess the vulgar with the solid and real foundations of truth.
it is a displeasing custom and injurious for the ladies, that they must be obliged to lend their lips to every fellow who has three footmen at his heels, however ill-favoured he may be in himself:
if i say that he would not, he would then determine his own action, and would consequently possess the faculty of going and doing whatever he liked.
object, which they set before us. an artist must be better qualified to succeed in this undertaking, who, besides a delicate taste and a quick apprehension, possesses an accurate knowledge of the internal fabric, the operations of the understanding, the
'tis injustice to lament that which has befallen any one which may befall every one:
the first distinction that ever was amongst men, and the first consideration that gave some pre-eminence over others, 'tis likely was the advantage of beauty:
now because all is here gradually incorporated with the understanding-inasmuch as in the first place we judge problematically; then accept assertorically our judgement as true; lastly, affirm it as inseparably united with the understanding, that is, as
it is folly; instead of transforming themselves into angels, they transform themselves into beasts; instead of elevating, they lay themselves lower.
the rational quest of what is useful to us further teaches us the necessity of associating ourselves with our fellow men, but not with beasts, or things, whose nature is different from our own; we have the same rights in respect to them as they have in
applies, as we shall see clearly when the idea attached to the word law has been defined.
for when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be partner in the industries of younger men, he cannot but increase mainly.
"ego illos veneror, et tantis nominibus semper assurgo."
placed between two extreme parties, ever on the point of getting to blows, he showed himself in practice what he is in his book, the friend of a middle and temperate policy.
the sixth, to the use of metaphors, tropes, and other rhetoricall figures, in stead of words proper.
to read, drank off the potion he had brought him. was not this to express a resolution, that if his friends had a mind to despatch him out of the world, he was willing to give them opportunity to do it?
his power cannot, without his consent, be transferred to another: he cannot forfeit it: he cannot be accused by any of his subjects, of injury: he cannot be punished by them: he is judge of what is necessary for peace; and judge of doctrines: he is sole
now, to judge of constancy and resolution in a man who does not yet believe himself to be certainly in danger, though he really is, is not reason; and 'tis not enough that he die in this posture, unless he purposely put himself into it for this effect.
latter, something else must exist in the former, which could not be understood from its own existence alone? for this is the very essence of community-which is inconceivable as a property of things which are perfectly isolated.
it, principally, we are to accuse for these disorders:
i think i have seen in plutarch' (who of all the authors i know, is he who has best mixed art with nature, and judgment with knowledge), his giving as a reason for the, rising of the stomach in those who are at sea, that it is occasioned by fear; having
propositions apply and relate"; indeed, their possibility itself rests entirely on this relation.
being accordingly come, and a chair by his appointment set him, having ordered all the rest out of the room, he spake to him after this manner: "in the first place, cinna, i demand of thee patient audience; do not interrupt me in what i am about to say,
if i converse with a strong mind and a rough disputant, he presses upon my flanks, and pricks me right and left; his imaginations stir up mine; jealousy, glory, and contention, stimulate and raise me up to something above myself; and acquiescence is a
consequently there is possible a synthesis also of the production of the quantity of a sensation from its commencement, that is, from the pure intuition zero onwards up to a certain quantity of the sensation.
he is an old man already, and the athenians will gain nothing but disgrace by depriving him of a few years of life. perhaps he could have escaped, if he had chosen to throw down his arms and entreat for his life.
for the hour hath come, thou knowest it forsooth, for the great, evil, long, slow mob-and-slave-insurrection: it extendeth and extendeth!
will be sufficient to know how he has thought. his style is an exact expression of how he has thought, of the essential state and general quality of his thoughts.
their way of speaking is: "i assert nothing; it is no more so than so, or than neither one nor t'other; i understand it not. appearances are everywhere equal; the law of speaking, pro or con , is the same. nothing seems true, that may not seem false."
its otherwise invisible surface amid the reflected skies and trees.
he said that he had read and written letters for those who could not, but he never tried to write thoughts,-no, he could not, he could not tell what to put first, it would kill him, and then there was spelling to be attended to at the same time!
if several, nearly equal in point of eminence, stood above the rest, they were elected jointly, and formed an aristocracy.
for the empirical consciousness which accompanies different representations is in itself fragmentary and disunited, and without relation to the identity of the subject.
honourable a post, where necessity must make them bold remotest witness knows more about it than those who were nearest represented her a little too passionate for a married venus reputation: most useless, frivolous, and false coin that passes repute for
this, so far as it is usurpation, is a change only of persons, but not of the forms and rules of the government: for if the usurper extend his power beyond what of right belonged to the lawful princes, or governors of the commonwealth, it is tyranny added
there are feelings which seek to slay the lonesome one; if they do not succeed, then must they themselves die! but art thou capable of it-to be a murderer?
the same pace of a horse seems to me one while hard, and another easy; and the same way one while shorter, and another longer; and the same form one while more, another less agreeable: i am one while for doing every thing, and another for doing nothing at
"tu sapientum curas et arcanum jocoso consilium retegis lyaeo."
we are sure that we have all in us. we go to europe, or we pursue persons, or we read books, in the instinctive faith that these will call it out and reveal us to ourselves. beggars all.
a man who at noon leaves his purse full of gold on the pavement at charing-cross, may as well expect that it will fly away like a feather, as that he will find it untouched an hour after.
if understanding in general be defined as the faculty of laws or rules, the faculty of judgement may be termed the faculty of subsumption under these rules; that is, of distinguishing whether this or that does or does not stand under a given rule (casus
but this universal and primary opinion of all men is soon destroyed by the slightest philosophy, which teaches us, that nothing can ever be present to the mind but an image or perception, and that the senses are only the inlets, through which these images
twenty three.two.) "the scribes and pharisees sit in moses seat; all therefore whatsoever they bid you doe, that observe and doe;" hee declareth plainly, that hee ascribeth kingly power, for that time, not to himselfe, but to them.
sect. eighty nine. where-ever therefore any number of men are so united into one society, as to quit every one his executive power of the law of nature, and to resign it to the public, there and there only is a political, or civil society.
rulers and subjects in common, betraying and surrendering to the former the conscience of the latter, their inmost heart, which would fain escape obedience.
from the point of view of the historian. so in the "apology" there is an ideal rather than a literal truth; much is said which was not said, and is only plato's view of the situation.
twenty three. envy is hatred, in so far as it induces a man to be pained by another's good fortune, and to rejoice in another's evil fortune.
"what do these houses mean? verily, no great soul put them up as its simile!
and that it is more respectful and more civil to stay at home to receive him, if only upon the account of missing him by the way, and that it is enough to receive him at the door, and to wait upon him.
to the good warrior soundeth "thou shalt" pleasanter than "i will." and all that is dear unto you, ye shall first have it commanded unto you.
one saw some who were afraid of staying behind, as in a dreadful solitude; and i did not commonly observe any other solicitude amongst them than that of sepulture; they were troubled to see the dead bodies scattered about the fields, at the mercy of the
this was an airy and unplastered cabin, fit to entertain a travelling god, and where a goddess might trail her garments.
phocna , or the anatomy of a porpess dissected at gresham colledge, with a preliminary discourse concerning anatomy, and a natural history of animals. quar.
from fear, as if they had come to terms with this necessity, and that it was an universal and inevitable sentence. 'tis always such; but how slender hold has the resolution of dying?
properties of the subject: for no man or society of men, having a power to deliver up their preservation, or consequently the means of it, to the absolute will and arbitrary dominion of another; when ever any one shall go about to bring them into such a
aelius verus, the emperor, answered his wife, who reproached him with his love to other women, that he did it upon a conscientious account, forasmuch as marriage was a name of honour and dignity, not of wanton and lascivious desire; and our ecclesiastical
fools are industrious in propagating the imposture; while the wise and learned are contented, in general, to deride its absurdity, without informing themselves of the particular facts, by which it may be distinctly refuted.
and shall be dissolved, and the elements shall melt with fervent heat. neverthelesse, we according to the promise look for new heavens, and a new earth, wherein dwelleth righteousnesse."
in one place, men feed upon human flesh; in another, 'tis reputed a pious office for a man to kill his father at a certain age; elsewhere, the fathers dispose of their children, whilst yet in their mothers' wombs, some to be preserved and carefully
as they who never knew socrates cannot, when they see his picture, say it is like him.
and tho at the time when i so think of a chiliogone , i may confusedly represent to my self some figure (because whenever i think of a corporeal object , i am used to imagine some shape or other) yet 'tis evident that this representation is not a
thou forcest many to think differently about thee; that, charge they heavily to thine account. thou camest nigh unto them, and yet wentest past: for that they never forgive thee.
the low shrub-oak plateau to which the opposite shore arose, stretched away toward the prairies of the west and the steppes of tartary, affording ample room for all the roving families of men.
now these sciences, if they can be termed rational at all, must contain elements of a priori cognition, and this cognition may stand in a twofold relation to its object.
prop. thirteen. the object of the idea constituting the human mind is the body, in other words a certain mode of extension which actually exists, and nothing else.
and the soveraign, in every commonwealth, is the absolute representative of all the subjects; and therefore no other, can be representative of any part of them, but so far forth, as he shall give leave; and to give leave to a body politique of subjects,
there were others at antioch, iconium and thessalonica, whereinto he entred, to dispute: and such was the synagogue of the libertines, cyrenians, alexandrians, cilicians, and those of asia; that is to say, the schoole of libertines, and of jewes, that
"and he attempts short excursions." --virgil, georgics, iv. one hundred ninety four.
in our courts of justice this word is much in use, which is spoken of criminals when they find the judges in a good humour, gentle, and mild, gaudeat de bona fortuna ; "let him rejoice in his good fortune;" for it is most certain that men's judgments are
once did i long for happy auspices: then did ye lead an owl-monster across my path, an adverse sign. ah, whither did my tender longing then flee?
slave, and the latter a free man, concerning whose disposition and manner of life it will be well to make a few observations.
yet in religious meditations, there is sometimes mixture of vanity, and of superstition.
secondly (they have a way of speaking in their language to call men the half of one another), that they had observed that there were amongst us men full and crammed with all manner of commodities, whilst, in the meantime, their halves were begging at
there is another sort of glory, which is the having too good an opinion of our own worth.
and since, at ligny, in barrois, where the count de brienne commanded, the emperor having in his own person beleaguered that place, and bertheville, the said count's lieutenant, going out to parley, whilst he was capitulating the town was taken.
indignation. enough, however--the world grew older, and the dream vanished. a time came when people rubbed their foreheads, and they still rub them today. people had been dreaming, and first and foremost--old kant.
but tell me, my brethren, what the child can do, which even the lion could not do? why hath the preying lion still to become a child?
comparison of that which might be expected), is that the use of coin was there utterly unknown, and that consequently their gold was found all hoarded together, being of no other use but for ornament and show, as a furniture reserved from father to son by
such ever were her ways, ever such her nature. rather in her very mutability hath she preserved towards thee her true constancy. such was she when she loaded thee with caresses, when she deluded thee with the allurements of a false happiness.
the soothsayer, who had perceived what went on in zarathustra's soul, wiped his face with his hand, as if he would wipe out the impression; the same did also zarathustra.
xv. and def. vi.), through some attribute of god which expresses the eternal and infinite essence of thought, be so conceived, that without such attribute it could neither be nor be conceived.
only those who will take it on that condition, and so is no natural tie or engagement, but a voluntary submission: for every man's children being by nature as free as himself, or any of his ancestors ever were, may, whilst they are in that freedom, choose
it tells me: "that 'tis for my good to have the stone: that the structure of my age must naturally suffer some decay, and it is now time it should begin to disjoin and to confess a breach; 'tis a common necessity, and there is nothing in it either
physician, heal thyself: then wilt thou also heal thy patient. let it be his best cure to see with his eyes him who maketh himself whole.
particular men, where there is no law but reason, may be done by the will of the common-wealth, by lawes civill.
the sun do thick and obscure mists; to accuse one's self would be to excuse in this case, and to condemn, to absolve. there never was porter or the silliest girl, that did not think they had sense enough to do their business.
it. but, on the contrary, the inhabitants think themselves beholden to him, who, by his industry on neglected, and consequently waste land, has increased the stock of corn, which they wanted.
it was thus the female sex commanded at sparta; and thus you deserve to command at geneva. what man can be such a barbarian as to resist the voice of honour and reason, coming from the lips of an affectionate wife?
a field of water betrays the spirit that is in the air. it is continually receiving new life and motion from above. it is intermediate in its nature between land and sky. on land only the grass and trees wave, but the water itself is rippled by the wind.
rouse me from my sloth, not even to get me out to play. what i saw, i saw clearly enough, and under this heavy complexion nourished a bold imagination and opinions above my age.
for though his action in this case, be according to the law; which where the obligation is in foro interno, is a breach.
the tribunate is not a constituent part of the city, and should have no share in either legislative or executive power; but this very fact makes its own power the greater: for, while it can do nothing, it can prevent anything from being done.
dreams and phantasms. i no more wonder at those who have been blinded and seduced by the fooleries of apollonius and mahomet.
the pond had in the mean while skimmed over in the shadiest and shallowest coves, some days or even weeks before the general freezing.
shall we say that we have discovered in no other creature but man the use of a reasonable soul? what! have we seen any thing like the sun? does he cease to be, because we have seen nothing like him?
once into the heart of the assailant who should dare to cast a glance on that invincible maiden, that pallas athene:--how much of personal timidity and vulnerability does this masquerade of a sickly recluse betray!
it is in vain to get ourselves up as romantic, or classical, or christian, or florentine, or barocco, or "national," in moribus et artibus: it does not "clothe us"!
if we be, therefore, engaged by arguments to put trust in past experience, and make it the standard of our future judgement, these arguments must be probable only, or such as regard matter of fact and real existence, according to the division above
(the same who so long governed our guienne, a personage whose condition and fortune have in them a great deal of the most notable and most considerable parts of grandeur), having been highly incensed by the limousins, and taking their city by assault, was
three hundred ninety nine), thought of the state of women under the ancient greeks--convenient enough. present state, a remnant of the barbarism of the chivalric and feudal ages--artificial and unnatural.
instead of the white lily, which requires mud, or the common sweet flag, the blue flag ( iris versicolor ) grows thinly in the pure water, rising from the stony bottom all around the shore, where it is visited by humming birds in june; and the color both
sect. one hundred sixty three. and therefore they have a very wrong notion of government, who say, that the people have encroached upon the prerogative, when they have got any part of it to be defined by positive laws: for in so doing they have not pulled
workings of the passions, and the various species of sentiment which discriminate vice and virtue.
i perceive that phenomena succeed one another, that is to say, a state of things exists at one time, the opposite of which existed in a former state. in this case, then, i really connect together two perceptions in time.
side, and obedience on the other, the state of war and slavery ceases, as long as the compact endures: for, as has been said, no man can, by agreement, pass over to another that which he hath not in himself, a power over his own life.
the length of the discourse indicates the distance of thought betwixt the speaker and the hearer. if they were at a perfect understanding in any part, no words would be necessary thereon. if at one in all parts, no words would be suffered.
price soever, which they ought not to do who have acquired enough already. there may reasonably be some moderation, some satiety, in this thirst and appetite of glory, as well as in other things: and there are enough people who practise it.
neither written nor published in their own language, and of which they are of necessity to purchase both the interpretation and the use? not according to the ingenious opinion of isocrates,-- discourse to nicocles.
they persecute me: now art thou my last refuge. not with their hatred, not with their bailiffs;-oh, such persecution would i mock at, and be proud and cheerful!
proof.--a free man is one who lives under the guidance of reason, who is not led by fear (four. lxiii.), but who directly desires that which is good (four. lxiii. coroll.), in other words (four.
again, if we say the word of god, or of man, it may bee understood sometimes of the speaker, (as the words that god hath spoken, or that a man hath spoken): in which sense, when we say, the gospel of st. matthew, we understand st.
it has been held that this act of establishment was a contract between the people and the rulers it sets over itself.--a contract in which conditions were laid down between the two parties binding the one to command and the other to obey.
and yet he must not mind incurring the disgrace of those vices, without which it would be difficult to save the state, for if one considers well, it will be found that some things which seem virtues would, if followed, lead to one's ruin, and some others
those who are inured to monarchy do the same; and what opportunity soever fortune presents them with to change, even then, when with the greatest difficulties they have disengaged themselves from one master, that was troublesome and grievous to them, they
must have a significance far more extended, and wholly independent of all schemata.
one anothers covetousnesse and ambition by turnes. and whereas the favorites of an assembly, are many; and the kindred much more numerous, than of any monarch.
our being is cemented with sickly qualities: ambition, jealousy, envy, revenge, superstition, and despair have so natural a possession in us, that its image is discerned in beasts; nay, and cruelty, so unnatural a vice; for even in the midst of compassion
head of them, who was the late monsieur le comte de la rochefoucauld.
then answered me the old woman: "many fine things hath zarathustra said, especially for those who are young enough for them.
and note) that the power of the mind, whereby it imagines and remembers things, also depends on the fact, that it involves the actual existence of the body.
it is known to have been in existence some years after the date of the impression, made on its authority.
be borrowed, or be absent, yet because in lending, he voteth the borrowing, he contradicteth his former vote, and is obliged by the later, and becomes both borrower and lender, and consequently cannot demand payment from any particular man, but from the
however this important trust be conferred, it is important that its duration should be fixed at a very brief period, incapable of being ever prolonged.
themselves--their legitimate or illegitimate self-interest. wherever there is an ascendant class, a large portion of the morality of the country emanates from its class interests, and its feelings of class superiority.
"volutantibus res inter se pugnantes, obtorpuerunt.... animi."
this passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly.
persons,) are declared for such, by those whom god hath authorised to declare them. but this authority of man to declare what be these positive lawes of god, how can it be known? god may command a man by a supernaturall way, to deliver lawes to other men.
for all is open with thee and clear; and even the hours run here on lighter feet. for in the dark, time weigheth heavier upon one than in the light.
but it remains to be seen whether, as ptolemy was therein formerly deceived upon the foundation of his reason, it were not very foolish to trust now in what these people say?
of the fancy, raised by the speciall and extraordinary operation of god, thereby to make his presence and commandements known to mankind, and chiefly to his own people.
and consequently, when wee believe that the scriptures are the word of god, having no immediate revelation from god himselfe, our beleefe, faith, and trust is in the church; whose word we take, and acquiesce therein.
secondly, he alledgeth that of matth. sixteen. "whatsoever yee shall bind, c." and interpreteth it for such binding as is attributed (matth.
whoever shall desire the good of his country, as i do, without fretting or pining himself, will be troubled, but will not swoon to see it threatening either its own ruin, or a no less ruinous continuance; poor vessel, that the waves, the winds, and the
between imagination and pure intellection .
than by anything else; at the same time, however, i would not wish to overlook their general usefulness.
and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a nilometer, but a realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time.
the saints and demigods whom history worships we are constrained to accept with a grain of allowance.
careful, have i found all buyers, and all of them have astute eyes. but even the astutest of them buyeth his wife in a sack.
are always threatening us, you will see how dearly nature makes us pay for the contempt with which we have treated her lessons.
whoever has had occasion for oracles and predictions has there found sufficient to serve his turn.
multitude of believers in a crowd best virtue i have has in it some tincture of vice better at speaking than writing--motion and action animate word better have none at all than to have them in so prodigious a num better to be alone than in foolish and
if i leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which i endeavour to realize by representing to myself something that can exist
six. the universal problem of pure reason.
respect to existence, nor can it in anywise agree therewith save in name, as we said before. the reasoning would be identical in the case of the will, as anyone can easily see.
sect. ninety three. in absolute monarchies indeed, as well as other governments of the world, the subjects have an appeal to the law, and judges to decide any controversies, and restrain any violence that may happen betwixt the subjects themselves, one
might cast in their teeth of our little amendment, when they have had us so long in their hands that they have not one more invention left wherewith to amuse us, which is to send us to the better air of some other country.
fifteen.) "and solomon awoak, and behold it was a dream:" so that generally the prophets extraordinary in the old testament took notice of the word of god no otherwise, than from their dreams, or visions, that is to say, from the imaginations which they
and let the stream of my love sweep into unfrequented channels! how should a stream not finally find its way to the sea!
self-examination, and to establish a tribunal, which may secure it in its well-grounded claims, while it pronounces against all baseless assumptions and pretensions, not in an arbitrary manner, but according to its own eternal and unchangeable laws.
which fail it endangers your fortune. a man himself strikes much surer than the air can direct his blow:
--is in circuit; or of the richness of signora livia's petticoats; or, as some others, how much nero's face, in a statue in such an old ruin, is longer and broader than that made for him on some medal; but to be able chiefly to give an account of the
begets, but concerns not himself for the female or young, to whose sustenance he can contribute nothing.
"id cinerem et manes credis curare sepultos?"
but that act of the understanding, by which the manifold content of given representations (whether intuitions or conceptions) is brought under one apperception, is the logical function of judgements ( fifteen).
for though it be true that the greatest part of our actions are no other than visor and disguise, and that it may sometimes be true that
the misunderstanding arises in this way.
we have these narratives from themselves for they not only own it, but boast of it and publish it. could it be for a testimony of their justice or their zeal to religion? doubtless these are ways too differing and contrary to so holy an end.
this reciprocation of hatred may also arise from the hatred, which follows an endeavour to injure the object of our hate (three. xxxix.).
corollary one.--hence it follows, that god is the efficient cause of all that can fall within the sphere of an infinite intellect.
reminded of the fable of the lark and the reapers, or the parable of the sower, and the like; and now they are all gone, and in thirty days more, probably, i shall look from the same window on the pure sea-green walden water there, reflecting the clouds
the only effectual cure for such inveteracies as these tails exhibit is to make glue of them, which i believe is what is usually done with them, and then they will stay put and stick.
"it is only certain that there is nothing certain, and that nothing is more miserable or more proud than man."--nat. hist., ii. seven.
the representative of the common-wealth unpunishable
bishop; as if it were from that ceremony, that he derives the clause of dei gratia in his title; and that then onely he is made king by the favour of god, when he is crowned by the authority of gods universall viceregent on earth; and that every bishop
his particular interest may speak to him quite differently from the common interest: his absolute and naturally independent existence may make him look upon what he owes to the common cause as a gratuitous contribution, the loss of which will do less harm
it is the same as a man running downhill, who falls if he tries to stop, and it is only by his continuing to run on that he keeps on his legs; it is like a pole balanced on one's finger-tips, or like a planet that would fall into its sun as soon as it
a little wisdom is indeed possible; but this blessed security have i found in all things, that they prefer- to dance on the feet of chance.
the eighteenth, no man to be judge, that has in him cause of partiality
the wealthy, on their part, had no sooner begun to taste the pleasure of command, than they disdained all others, and, using their old slaves to acquire new, thought of nothing but subduing and enslaving their neighbours; like ravenous wolves, which,
now that one have laid down the true principles of political right, and tried to give the state a basis of its own to rest on, i ought next to strengthen it by its external relations, which would include the law of nations, commerce, the right of war and
yet i experienced sometimes that the most sweet and tender, the most innocent and encouraging society may be found in any natural object, even for the poor misanthrope and most melancholy man.
if others excel you in knowledge, in gracefulness, in strength, or fortune, you have alternative resources at your disposal; but to give place to them in stability of mind, you can blame no one for that but yourself.
neither endure the sight nor the crowing of a cock. i will not deny, but that there may, peradventure, be some occult cause and natural aversion in these cases; but, in my opinion, a man might conquer it, if he took it in time.
let us confess the truth; there is scarce one of us who does not more apprehend the shame that accrues to him by the vices of his wife than by his own, and that is not more solicitous (a wonderful charity) of the conscience of his virtuous wife than of
such as a great many have described them; seen from a higher still, and the highest, who shall say what they are, or that they are worth looking at or thinking of at all?
"italiam si coelo auctore recusas, me pete: sola tibi causa est haec justa timoris, vectorem non nosce tuum; perrumpe procellas, tutela secure mea."
nothing else, yet at least this certainty, that there is nothing sure .
principally on helps externall, such as are women, and children. therefore, some weep for the loss of friends; others for their unkindnesse; others for the sudden stop made to their thoughts of revenge, by reconciliation.
last rise, pitch-pines, birches, alders, aspens, and others, and, falling again, leaves an unobstructed shore; for, unlike many ponds and all waters which are subject to a daily tide, its shore is cleanest when the water is lowest.
human eyes cannot perceive things but by the forms they know; and we do not remember what a leap miserable phton took for attempting to guide his father's horses with a mortal hand.
"why art thou frightened on that account?-but it is the same with man as with the tree.
or if we reason concerning it, and endeavour to fix its standard, we regard a new fact, to wit, the general tastes of mankind, or some such fact, which may be the object of reasoning and enquiry.
pastor over his people; for that were to deprive himself of the civill power; which depending on the opinion men have of their duty to him, and the fear they have of punishment in another world, would depend also on the skill, and loyalty of doctors, who
a man must not always presently yield, what truth or beauty soever may seem to be in the opposite argument; either he must stoutly meet it, or retire, under colour of not understanding it, to try, on all parts, how it is lodged in the author.
and therefore so long as man is in the condition of meer nature, (which is a condition of war,) as private appetite is the measure of good, and evill: and consequently all men agree on this, that peace is good, and therefore also the way, or means of
the prejudice of the other's right, for it would then fall into disorder. let us, in god's name, follow it; it leads those that follow, and those who will not follow, it drags along, both their fury and physic together.
and beholding in many souls the traits of the divine beauty, and separating in each soul that which is divine from the taint which it has contracted in the world, the lover ascends to the highest beauty, to the love and knowledge of the divinity, by steps
thus the law of nature stands as an eternal rule to all men, legislators as well as others. the rules that they make for other men's actions, must, as well as their own and other men's actions, be conformable to the law of nature, i.e.
courage, for he himself has none; the other animates and inflames you.
methinks that he emasculates me. let martial turn up venus as high as he may, he cannot shew her so naked: he who says all that is to be said gluts and disgusts us.
i conclude again by saying that a prince must esteem his nobles, but not make himself hated by the populace.
wherefore god acts solely by the laws of his own nature, and is not constrained by anyone. q.e.five hundred.
with these advantages, and taking an opportune occasion of his master's absence, he betrayed vislicza, a great and rich city, to the russians, which was entirely sacked and burned, and not only all the inhabitants of both sexes, young and old, put to the
for then there can no heire be known, and consequently no subjection be due.
paul here saith, that the day (that is, the day of judgment, the great day of our saviours comming to restore the kingdome of god in israel) shall try every mans doctrine, by judging, which are gold, silver, pretious stones, wood, hay, stubble; and then
neverthelesse, there is no doubt, but god can make unnaturall apparitions.
find in them proceeds not from them, but from a cause of that very diversity in our thought.
a good wind? ah, he only who knoweth whither he saileth, knoweth what wind is good, and a fair wind for him.
instituted. and this division is it, whereof it is said, "a kingdome divided in it selfe cannot stand:" for unlesse this division precede, division into opposite armies can never happen.
liberty of the subject how to be measured
every morning was a cheerful invitation to make my life of equal simplicity, and i may say innocence, with nature herself. i have been as sincere a worshipper of aurora as the greeks.
almost all so evident that to assent to them no more is needed than simply to understand them, and although there is not one of them of which i do not expect to be able to give demonstration, yet, as it is impossible that they can be in accordance with
god or devil, the delight and practice of supreme justice, the art of commanding, the amplitude of will, the lingering eye which rarely admires, rarely looks up, rarely loves....
"manente memoria, etiam in dissidio publicorum foederum, privati juris:"
it, i have found all the reports of such operations that have been spread abroad in those places ill-grounded and false, and those that believe them (as people are willing to be gulled in what they desire) deceived in them, yet i have seldom known any who
but i do not believe that those who undergo this very common change, voluntarily choose the lower description of pleasures in preference to the higher.
constitute the requisites for the reproduction of the whole conception.
of self-consciousness would be incogitable.
'thou dost rule the changing year: when rude boreas oppresses, fall the leaves; they reappear, wooed by zephyr's soft caresses.
according to the general laws of nature, and without contradiction to any positive law of scripture, otherwise they are ill made. hooker's eccl. pol. l. iii. sect. nine.
xix.); consequently, he will also endeavour to prevent others being so assailed (four. xxxvii.). but hatred is increased by being reciprocated, and can be quenched by love (three. xliii.), so that hatred may pass into love (three.
i should not doubt of her pretended death, and of those other public circumstances that followed it: i should only assert it to have been pretended, and that it neither was, nor possibly could be real.
i would fain bestow and distribute, until the wise have once more become joyous in their folly, and the poor happy in their riches.
in reality, the source, of all these differences is, that the savage lives within himself, while social man lives constantly outside himself, and only knows how to live in the opinion of others, so that he seems to receive the consciousness of his own
but behold whilst i am speaking, 'tis put to the fire, its tast is purged away, the smell is vanish'd, the colour is changed, the shape is alter'd, its bulk is increased, its become soft , 'tis hot , it can scarce be felt , and now (though you strike it)
i know that every one will admit that it would be highly praiseworthy in a prince to possess all the above-named qualities that are reputed good, but as they cannot all be possessed or observed, human conditions not permitting of it, it is necessary that
continually sent thither new blood. we likewise perceive from this, that the true use of respiration is to bring sufficient fresh air into the lungs, to cause the blood which flows into them from the right ventricle of the heart, where it has been
judged by equity. for many unjust actions, and unjust sentences, go uncontrolled a longer time, than any man can remember.
following these precepts, i have tried to apply in the business of public administration the principles which i learnt from thee in leisured seclusion.
and in many occasions they put for cause of naturall events, their own ignorance, but disguised in other words: as when they say, fortune is the cause of things contingent; that is, of things whereof they know no cause: and as when they attribute many
what i find tolerable of mine, is not so really and in itself, but in comparison of other worse things, that i see well enough received.
christian soveraign. but if the church be not one person, then it hath no authority at all; it can neither command, nor doe any action at all; nor is capable of having any power, or right to any thing; nor has any will, reason, nor voice; for all these
especially in such an age as this, where the very judges who are to determine our controversies are usually partisans to the young, and interested in the cause.
where again to find the track through which they performed so fine a career; which also is in them called fury and rapture.
d'alembert has avoided the error, and, in his article on geneva, has clearly distinguished the four orders of men (or even five, counting mere foreigners) who dwell in our town, of which two only compose the republic.
cast but your pure eyes into the well of my delight, my friends! how could it become turbid thereby! it shall laugh back to you with its purity.
illness, and finally the struggle with death--do all these not make one feel that existence is nothing but a mistake, the consequences of which are becoming gradually more and more obvious?
what i am saying of them puts me in mind of something like it i have at times observed in some of our young courtiers; they will not mix with any but men of their own sort, and look upon us as men of another world, with disdain or pity.
this closed car smells of salt fish, the strong new england and commercial scent, reminding me of the grand banks and the fisheries.
i government in general two the constituent principle in the various forms of government three the division of governments four democracy five aristocracy six monarchy seven mixed governments eight that all forms of government do not suit all countries
to obey, then are those canons, not onely rules, but laws: the question therefore here, is of the power to make the scriptures (which are the rules of christian faith) laws.
science fitted to cultivate the mind. by these considerations i was induced to seek some other method which would comprise the advantages of the three and be exempt from their defects.
who that sees the meanness of our politics but inly congratulates washington that he is long already wrapped in his shroud, and for ever safe; that he was laid sweet in his grave, the hope of humanity not yet subjugated in him?
highest order. the wonderful family resemblance of all indian, greek, and german philosophizing is easily enough explained.
but how a family, or any other society of men, differ from that which is properly political society, we shall best see, by considering wherein political society itself consists.
experience, to objects of the senses, and never to things in general, apart from the mode in which we intuite them.
ten this is possible, though the human mind is part of the divine intellect, as i have shown in two. xiii. note.
montaigne, in his new employment, the most important in the province, obeyed the axiom, that a man may not refuse a duty, though it absorb his time and attention, and even involve the sacrifice of his blood.
wherein our judgment is in its due place and right condition, our bodies being subject to so many continual mutations, and stuffed with so many several sorts of springs, that i believe the physicians, that it is hard but that there must be always some one
for instance, the ideal of the superman is put forth quite clearly in all his writings during the years one thousand eight hundred seventy three-seventy five; and in "we philologists", the following remarkable observations occur:-
belief, he will yet find himself as perplexed in his second operation.
and a man reaps by it a very pleasing reward; for what can be more delightful than to be so dear to his wife, as upon her account he shall become dearer to himself?
and swelling words. 'tis not much unlike the style of seneca: i look upon tacitus as more sinewy, and seneca as more sharp. his pen seems most proper for a troubled and sick state, as ours at present is; you would often say that he paints and pinches us.
"i repeat my poems only to my friends, and when bound to do so; not before every one and everywhere; there are plenty of reciters in the open market-place and at the baths."--horace, sat. i. four, seventy three.
for which inconveniences, the doctrine of italy, and practice of france, in some kings' times, hath introduced cabinet counsels; a remedy worse than the disease.
we made many a "bran new" theory of life over a thin dish of gruel, which combined the advantages of conviviality with the clear-headedness which philosophy requires.
"'tis the chief virtue of a prince to know his people." --martial, viii. fifteen.
"nor shall you so much as wish for the life you are so concerned about:
a straight oar seems crooked in the water it does not only import that we see the thing, but how and after what manner we see it.
his pain had made him pull up to him: "you will find them," said he, "at the end of my legs." to one who being present exhorted him to recommend himself to god: "why, who goes thither?"
pull them down when it likes; that for them there is no question of contract, but of obedience; and that in taking charge of the functions the state imposes on them they are doing no more than fulfilling their duty as citizens, without having the remotest
do but observe with what horrid impudence we toss divine arguments to and fro, and how irreligiously we have both rejected and retaken them, accord--as fortune has shifted our places in these intestine storms.
like things past, they expect the like things to come; and hope for good or evill luck, superstitiously, from things that have no part at all in the causing of it: as the athenians did for their war at lepanto, demand another phormio; the pompeian faction
accompany their master in death. during our late wars of milan, where there happened so many takings and retakings of towns, the people, impatient of so many changes of fortune, took such a resolution to die, that i have heard my father say he there saw a
the soul requires purity, but purity is not it; requires justice, but justice is not that; requires beneficence, but is somewhat better; so that there is a kind of descent and accommodation felt when we leave speaking of moral nature to urge a virtue
essential reason, from which we by a false colour borrow the name, is lodged in the bosom of the almighty; there is her habitation and recess; 'tis thence that she imparts her rays, when god is pleased to impart any beam of it to mankind, as balias issued
else is to be feared except the family of the prince, and if this is extinguished, there is no longer any one to be feared, the others having no credit with the people; and as the victor before the victory could place no hope in them, so he need not fear
this do i speak unto you in parable. yesterday at the stillest hour did the ground give way under me: the dream began.
"as with the first wind the sea begins to foam, and swells, thence higher swells, and higher raises the waves, till the ocean rises from its depths to the sky."--aeneid, vii. five hundred twenty eight.
of itself, and can only refer to itself: this is no one special consideration, nor two, nor three, nor four, nor a thousand; 'tis i know not what quintessence of all this mixture, which, seizing my whole will, carried it to plunge and lose itself in his,
a man was he, and only a poor fragment of a man and ego. out of mine own ashes and glow it came unto me, that phantom. and verily, it came not unto me from the beyond!
he who knows the duties of this friendship and practises them is truly of the cabinet of the muses, and has attained to the height of human wisdom and of our happiness, such an one, exactly knowing what he owes to himself, will on his part find that he
there, in a very secluded and shaded spot, under a spreading white-pine, there was yet a clean, firm sward to sit on.
of individuality, as one of the elements of well-being one hundred three
the egyptian conjurers, that are said to have turned their rods to serpents, and the water into bloud, are thought but to have deluded the senses of the spectators by a false shew of things, yet are esteemed enchanters: but what should wee have thought of
the author of "zarathustra" never lost sight of that egregious example of a transvaluation of all values through christianity, whereby the whole of the deified mode of life and thought of the greeks, as well as strong romedom, was almost annihilated or
but that which passeth all the rest is: they do recount that the earth, mother of the giants that made war against jupiter, and were by him destroyed, thereupon in an anger brought forth fame.
above it all, however, there soars, transfiguring it, the image of his greatest hopes and remotest aims. my brother had the figure of zarathustra in his mind from his very earliest youth: he once told me that even as a child he had dreamt of him.
for at this point the soothsayer interrupted the greeting of zarathustra and his guests: he pressed forward as one who had no time to lose, seized zarathustra's hand and exclaimed: "but zarathustra!
the proverbs, being a collection of wise and godly sayings, partly of solomon, partly of agur the son of jakeh; and partly of the mother of king lemuel, cannot probably be thought to have been collected by solomon, rather then by agur, or the mother of
an enterprise; which was to do him honour at his own expense.
it. for example, i see a ship float down the stream of a river.
but women are by no means conscious of this leading principle in abstracto , they are only conscious of it in concreto , and have no other way of expressing it than in the manner in which they act when the opportunity arrives.
laws and the election of rulers were not the only questions submitted to the judgment of the comitia: as the roman people had taken on itself the most important functions of government, it may be said that the lot of europe was regulated in its
now let us conceive a particular volition, namely, the mode of thinking whereby the mind affirms, that the three interior angles of a triangle are equal to two right angles.
and whereas all bodies enter into account upon divers considerations, (which i have mentioned in the precedent chapter;) these considerations being diversly named, divers absurdities proceed from the confusion, and unfit connexion of their names into
for example, i shall ask him, what can be more strange than to see a people obliged to obey laws they never understood; bound in all their domestic affairs, as marriages, donations, wills, sales, and purchases, to rules they cannot possibly know, being
viii. points which lie on the same right line are called collinear points. a figure formed of collinear points is called a row of points.
enjoined. there are places where brothels of young men are kept for the pleasure of women; where the wives go to war as well as the husbands, and not only share in the dangers of battle, but, moreover, in the honours of command.
he has been living in security up to the present, and because his life is no longer a mere bounty of nature, but a gift made conditionally by the state.
on the other hand, the man, with the more careful logical methods and the slow processes of formal reasoning, is apt to suppose that the happy intuition which leaps to the conclusion is really based on the intellectual processes of which he is conscious
in like manner if we consider all the miracles done by the hand of moses, and all the rest of the prophets, till the captivity; and those of our saviour, and his apostles afterward; we shall find, their end was alwaies to beget, or confirm beleefe, that
the contrary of every matter of fact is still possible; because it can never imply a contradiction, and is conceived by the mind with the same facility and distinctness, as if ever so conformable to reality.
you demonstrate yourself, so as to put yourself out of the reach of false relations, and you draw to you the first-born of the world,-those rare pilgrims whereof only one or two wander in nature at once, and before whom the vulgar great show as spectres
we find elsewhere, perhaps, greater delicacy phrase, greater softness and harmony of language; but imaginative grace, and in the store of pointed wit, i do not think he has been surpassed; and we should take the account that he made these things neither
may we not include under the title of conference and communication the quick and sharp repartees which mirth and familiarity introduce amongst friends, pleasantly and wittily jesting and rallying with one another?
the different formes of common-wealths but three
crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation.
besides, they often weaken the power of our understanding to apprehend rules or laws in their universality, independently of particular circumstances of experience; and hence, accustom us to employ them more as formulae than as principles.
one hundred nine. the criminal is often enough not equal to his deed: he extenuates and maligns it.
kept their vow in spite of all matrimonial conveniences.
sometimes one of those great cakes slips from the ice-man's sled into the village street, and lies there for a week like a great emerald, an object of interest to all passers.
there is indeed in st. paul (titus three.ten.) a text that seemeth to be to the contrary. "a man that is an haeretique, after the first and second admonition, reject."
and first there are the words of solomon (ecclesiastes twelve.seven.) "then shall the dust return to dust, as it was, and the spirit shall return to god that gave it."
i should now speak of the methods of giving and counting opinions in the assembly of the people; but perhaps an account of this aspect of the roman constitution will more forcibly illustrate all the rules i could lay down.
xii.) will again take cognizance--that is (two. xvii.), the mind will again regard the external body as present, and will do so, as often as the fluid parts of the human body impinge on the aforesaid surfaces by their own spontaneous motion.
at first he did it leisurely and without fear of being interfered with; he kept the minds of the barons of castile occupied in this enterprise, so that thinking only of that war they did not think of making innovations, and he thus acquired reputation and
the character inherent in the american people has done all that has been accomplished; and it would have done somewhat more, if the government had not sometimes got in its way.
astonishment or miracle at all? it would, peradventure, be more strange to see the passion fixed; 'tis not a simply corporeal passion.
defence. mine was strong for the time when it was built; i have added nothing to it of that kind, and should fear that its strength might turn against myself; to which we are to consider that a peaceable time would require it should be dismantled.
and for this purpose, mere analysis is of course useless, because it only shows what is contained in these conceptions, but not how we arrive, a priori, at them; and this it is her duty to show, in order to be able afterwards to determine their valid use
it this civil reception: do not laugh at this distinction; they say 'tis aristotle's.
thus spake zarathustra, and laughed with love and mischief. after this greeting his guests bowed once more and were reverentially silent; the king on the right, however, answered him in their name.
the punishment of innocent subjects is contrary to the law of nature
poor john field!-i trust he does not read this, unless he will improve by it,-thinking to live by some derivative old country mode in this primitive new country,-to catch perch with shiners. it is good bait sometimes, i allow.
if that man, or assembly, that hath the soveraign power, disclaime any right essentiall to the soveraignty, whereby there accrueth to the subject, any liberty inconsistent with the soveraign power, that is to say, with the very being of a common-wealth,
such there are who quote plato and homer, who never saw either of them; and i also have taken things out of places far enough distant from their source.
he ran to find death, since he could not overtake knowledge.
functions: thus seeing and feeling must be his first condition, which would be common to him and all other animals.
perspectives, besides being probably made from some corner, perhaps from below--"frog perspectives," as it were, to borrow an expression current among painters.
and, without wishing to offer any remarks on the employments of others, i may state that it was my conviction that i could not do better than continue in that in which i was engaged, viz., in devoting my whole life to the culture of my reason, and in
purchase at the price of torment of mind and constraint:
of the faculty of judgement will inform the reader.
a substance which is permanently present in space, yet without filling it (like that tertium quid between matter and the thinking subject which some have tried to introduce into metaphysics), or a peculiar fundamental power of the mind of intuiting the
he proposed to himself no vain and idle fancies; his design was to furnish us with precepts and things that more really and fitly serve to the use of life;
"tunc animis opus, aenea, tunc pectore firmo."
finally, there were the self-styled reformers, the greatest bores of all, who thought that i was forever singing,-
swim the babylonians carried their sick into the public square they (good women) are not by the dozen, as every one knows they have not one more invention left wherewith to amuse us they juggle and trifle in all their discourses at our expense they never
granted even that there is already a little constant exercise of consideration, sympathy, fairness, gentleness, and mutual assistance, granted that even in this condition of society all those instincts are already active which are latterly distinguished
what offices in the church are magisteriall
and when i consider the ridiculous titillation of this pleasure, the absurd, crack-brained, wild motions with which it inspires zeno and cratippus, the indiscreet rage, the countenance inflamed with fury and cruelty in the sweetest effects of love, and
edward, prince of wales edward, the black prince. five hundred.w.
thus we kept on like true idealists, rejecting the evidence of our senses, until at a turn in the road we heard the crackling and actually felt the heat of the fire from over the wall, and realized, alas! that we were there.
but i part from thee; the time hath arrived. 'twixt rosy dawn and rosy dawn there came unto me a new truth.
degrees to cool and to decay; and not seeing the wonted marks and ensigns of their leader, they presently conclude him either dead, or that, despairing of the business, he is gone to shift for himself.
three. modes of thinking, such as love, desire, or any other of the passions, do not take place, unless there be in the same individual an idea of the thing loved, desired, c. but the idea can exist without the presence of any other mode of thinking.
the rational position for him would be suspension of judgment, and unless he contents himself with that, he is either led by authority, or adopts, like the generality of the world, the side to which he feels most inclination.
value. this is most striking in regard to painting, the technique of which is as much within their reach as within ours; this is why they pursue it so industriously.
despise thee." those princely ornaments, that mighty state, did not permit him to be ignorant with a common ignorance, and to speak impertinently of painting; he ought to have kept this external and presumptive knowledge by silence.
deliberate and more slow nature of wit is to have its operation prompt and sudden nature, who left us in such a state of imperfection nearest to the opinions of those with whom they have to do negligent garb, which is yet observable amongst the young men
and therefore by the aforesaid rule, of cui bono, we may justly pronounce for the authors of all this spirituall darknesse, the pope, and roman clergy, and all those besides that endeavour to settle in the mindes of men this erroneous doctrine, that the
three. having kept a sharp eye on philosophers, and having read between their lines long enough, i now say to myself that the greater part of conscious thinking must be counted among the instinctive functions, and it is so even in the case of
when we press down the eye, the body that we look upon we perceive to be longer and more extended;--many beasts have their eyes so pressed down; this length, therefore, is perhaps the true form of that body, and not that which our eyes give it in the
the rights of man as they are preached by the modern individualist, are not the rights of which rousseau and the revolutionaries were thinking.
"formerly all the world was insane,"-say the subtlest of them, and blink thereby.
about the same time that these sailors landed on the fire-isle, there was a rumour that zarathustra had disappeared; and when his friends were asked about it, they said that he had gone on board a ship by night, without saying whither he was going.
the emperors excused the superfluity of their plays and public spectacles by reason that their authority in some sort (at least in outward appearance) depended upon the will of the people of rome, who, time out of mind, had been accustomed to be
promise; so also the jews, before the coming of our saviour, had a rite of baptizing, that is, of washing with water all those that being gentiles, embraced the god of israel. this rite st.
"sit tandem pudor; aut eamus in jus; multis mentula millibus redempta, non est haec tua, basse; vendidisti;"
such as attend men in the state of nature, there was no way but only by growing into composition and agreement amongst themselves, by ordaining some kind of govemment public, and by yielding themselves subject thereunto, that unto whom they granted
so alien are ye in your souls to what is great, that to you the superman would be frightful in his goodness!
and therefore of absurd and false affirmations, in case they be universall, there can be no understanding; though many think they understand, then, when they do but repeat the words softly, or con them in their mind.
i have known many in my time very ambitious of the repute of this fine wit; but they do not see that if they have the reputation of it, the effect can no longer be.
example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations and not intuitions, do not of themselves give us the cognition of any object, least of all, an a
fictions, the good stupid will to "belief," and the lack of distrust and patience are first developed--our senses learn late, and never learn completely, to be subtle, reliable, and cautious organs of knowledge.
there are some causes, which are entirely uniform and constant in producing a particular effect; and no instance has ever yet been found of any failure or irregularity in their operation.
all the diseases he pretends to cure, and through all the accidents and circumstances whereof he is to judge.
it requires the immediate hand of god. and in this also we must have recourse to gods lieutenant; to whom in all doubtfull cases, wee have submitted our private judgments.
but that such must be the fact, if we admit that space is merely a pure form of the phenomena of external sense, can be clearly proved by the consideration that we cannot represent time, which is not an object of external intuition, in any other way than
inestimable fruit? there is a vast difference betwixt the case of one who follows the forms and laws of his country, and of another who will undertake to regulate and change them; of whom the first pleads simplicity, obedience, and example for his excuse,
mankind can have neither society nor security .
-as mysteriously, as frightfully, and as cordially as that midnight clock-bell speaketh it to me, which hath experienced more than one man:
all that others distribute amongst an infinite number of friends and acquaintance, to their glory and grandeur, i dedicate to the repose of my own mind and to myself; that which escapes thence is not properly by my direction:
on account of those abrupt ones, return into thy security: only in the market-place is one assailed by yea? or nay?
at tragedies, bull-fights, and crucifixions hath he hitherto been happiest on earth; and when he invented his hell, behold, that was his heaven on earth.
in like manner, is it not injustice, in bodily pleasures, to subdue and keep under the soul, and say that it must therein be dragged along as to some enforced and servile obligation and necessity?
these is placed the utmost and most supreme height to which human nature can attain. they have regulated the world with policies and laws. they have instructed it with arts and sciences, and by the example of their admirable manners.
of manners, as a civil war and the mutations of state consequent to it, always bring in their train, and to introduce them, in a thing of so high concern, into the bowels of one's own country.
and nothing can be more inexplicable than the manner, in which body should so operate upon mind as ever to convey an image of itself to a substance, supposed of so different, and even contrary a nature.
every philosopher hitherto has believed that he has given it a basis; morality itself, however, has been regarded as something "given."
as the evening approached, he began perceptibly to sink; and while i supped, he sent for me to come, being no more than the shadow of a man, or, as he put it himself, 'non homo, sed species hominis'; and he said to me with the utmost difficulty: "my
but that another series of phenomena, in complete coherence with that which is given in perception, consequently more than one all-embracing experience is possible, is an inference which cannot be concluded from the data given us by experience, and still
of all which together, it is called an universall; there being nothing in the world universall but names; for the things named, are every one of them individual and singular.
from this point of view there is perhaps much more in the conception of "art" than is generally believed.
physicians are not content to deal only with the sick, but they will moreover corrupt health itself, for fear men should at any time escape their authority.
occasion, presume to acquaint your ladyship with one particular fancy of my own, contrary to the common method, which is all i am able to contribute to your service in this affair.
cardinall bellarmine in his third generall controversie, hath handled a great many questions concerning the ecclesiasticall power of the pope of rome; and begins with this, whether it ought to be monarchicall, aristocraticall, or democraticall.
past and future or by consideration for what is absent and remote. accordingly they have the first and principal qualities of virtue, but they lack the secondary qualities which are often a necessary instrument in developing it.
"we have seen in tortured bodies, amongst the wounds, none that have been mortal, inhuman mode of dire cruelty, that means to kill, but will not let men die."--lucan, iv. i. seventy eight.
it is thus apparent that men are naturally prone to hatred and envy, which latter is fostered by their education. for parents are accustomed to incite their children to virtue solely by the spur of honour and envy.
the most modest matrons of rome thought it an honour to offer flowers and garlands to the god priapus; and they made the virgins, at the time of their espousals, sit upon his shameful parts.
farther than this logic cannot go, and the error which depends not on the form, but on the content of the cognition, it has no test to discover.
but all men know, that the obstructions to this kind of doctrine, proceed not so much from the difficulty of the matter, as from the interest of them that are to learn.
"sapere aude; incipe; qui recte vivendi prorogat horam, rusticus exspectat, dum defluat amnis; at ille labitur, et labetur in omne volubilis oevum."
the result is dulness of sight, a stagnation of the vital circulations, and a general deliquium and sloughing off of all the intellectual faculties.
i always in such things bow to the authority of so great witnesses.
and i am also apt to believe, that where a family was numerous enough to subsist by itself, and continued entire together, without mixing with others, as it often happens, where there is much land, and few people, the government commonly began in the
as to the amadis, and such kind of stuff, they had not the credit of arresting even my childhood.
compounding, transposing, augmenting, or diminishing the materials afforded us by the senses and experience. when we think of a golden mountain, we only join two consistent ideas, gold , and mountain , with which we were formerly acquainted.
difference between verifying and authorising
verse, he saith, that "the heavens and the earth that are now, are reserved unto fire against the day of judgment, and perdition of ungodly men," and (verse twelve.) "looking for, and hasting to the comming of god, wherein the heavens shall be on fire,
but our poets are beginning their career:
which remains. the very same principle of experience, which gives us a certain degree of assurance in the testimony of witnesses, gives us also, in this case, another degree of assurance against the fact, which they endeavour to establish; from which
medicine we understand, no more than we do the drugs we ourselves gather.
the ladies, in their baths, made no scruple of admitting men amongst them, and moreover made use of their serving-men to rub and anoint them:
proof.--a mode exists in something else, through which it must be conceived (def. v.), that is (prop. xv.), it exists solely in god, and solely through god can be conceived.
should have it continually in their mouths; for it is most certain that all necessary petitions are comprehended in it, and that it is infinitely proper for all occasions.
they are competent to determine this unity by means of general a priori connecting conceptions only on account of the pure ideality of space and time.
conclusion, now that the influence of respectable but mediocre englishmen--i may mention darwin, john stuart mill, and herbert spencer--begins to gain the ascendancy in the middle-class region of european taste.
how did i ever bear it? how did i survive and surmount such wounds? how did my soul rise again out of those sepulchres?
times of heroism are generally times of terror, but the day never shines in which this element may not work. the circumstances of man, we say, are historically somewhat better in this country and at this hour than perhaps ever before.
one must, however, go still further, and also declare war, relentless war to the knife, against the "atomistic requirements" which still lead a dangerous after-life in places where no one suspects them, like the more celebrated "metaphysical
all that is necessary to salvation is contained in faith and obedience
new paths do i tread, a new speech cometh unto me; tired have i become- like all creators-of the old tongues. no longer will my spirit walk on worn-out soles.
all legitimate intentions are temperate and equable of themselves; if otherwise, they degenerate into seditious and unlawful. this is it which makes me walk everywhere with my head erect, my face and my heart open.
mind not only his first but his last fruits also.
his sixth argument is this, if bishops have their jurisdiction de jure divino (that is, immediately from god,) they that maintaine it, should bring some word of god to prove it: but they can bring none.
distinguish'd from his essence , so that i may imagine god not to exist .
instillata patris virtus tibi; fortes creantur fortibus, et bonis;
for honest men to rebel and revolutionize. what makes this duty the more urgent is that fact, that the country so overrun is not our own, but ours is the invading army.
in such sort that, as fruits and animals grow different, men are also more or less warlike, just, temperate, and docile; here given to wine, elsewhere to theft or uncleanness; here inclined to superstition, elsewhere to unbelief; in one place to liberty,
for the people. it has been even maintained that it is necessary to burden the peasant in order to rouse him from indolence, and that he would never work if he had no taxes to pay. but in all countries experience confutes this ridiculous notion.
if you are cheated out of a single dollar by your neighbor, you do not rest satisfied with knowing you are cheated, or with saying that you are cheated, or even with petitioning him to pay you your due; but you take effectual steps at once to obtain the
cents, and seeds, and materials for a wheelbarrow left. i found thus that i had been a rich man without any damage to my poverty. but i retained the landscape, and i have since annually carried off what it yielded without a wheelbarrow.
disown them, in laying the fault upon the patient, by such frivolous reasons as they are never at a loss for; as "he lay with his arms out of bed," or "he was disturbed with the rattling of a coach:"
important as it may be, in order to judge rightly of the natural state of man, to consider him from his origin, and to examine him, as it were, in the embryo of his species; i shall not follow his organisation through its successive developments, nor
nothing therefore seems to be taught more clearly by experience, than that the will or faculty of assent is free and different from the faculty of understanding.
their manner was to grant naturalization (which they called jus civitatis), and to grant it in the highest degree; that is, not only jus commercii, jus connubii, jus haereditatis; but also jus suffragii, and jus honorum.
if one listens to the faintest but constant suggestions of his genius, which are certainly true, he sees not to what extremes, or even insanity, it may lead him; and yet that way, as he grows more resolute and faithful, his road lies.
"as we were formerly by crimes, so we are now overburdened by laws."--tacitus, annal., iii. twenty five.
according to my intentions, and according to the profit that so many of our citizens, both young and old, daily extract from my conversation, and the fruit that you all reap from me, you cannot more duly acquit yourselves towards my merit than in ordering
there are, say they, true and false, and we have in us wherewith to seek it; but not to make it stay when we touch it. we are much more prudent, in letting ourselves be regulated by the order of the world, without inquiry.
if, then, one considers the progress made by the duke, it will be seen how firm were the foundations he had laid to his future power, which i do not think it superfluous to examine, as i know of no better precepts for a new prince to follow than the
and in attempting to take that of the church, he knew that the duke of milan and the venetians would not consent, because faenza and rimini were already under the protection of the venetians.
fourthly, to be able to give counsell to a common-wealth, in a businesse that hath reference to another common-wealth, it is necessary to be acquainted with the intelligences, and letters that come from thence, and with all the records of treaties, and
the love of a father for his children is of a different nature and more sincere; it is founded on a recognition of his own inner self in the child, and is therefore metaphysical in its origin.
before all, be it observed, that proper mathematical propositions are always judgements a priori, and not empirical, because they carry along with them the conception of necessity, which cannot be given by experience.
forces). that, however, which is present in this or that place, or any operation going on, or result taking place in the things themselves, with the exception of change of place, is not given to us by intuition.
that kind; while men rather discharge their minds, than impart their minds. in few words, mysteries are due to secrecy.
"there is nothing at first so grand, so admirable, which by degrees people do not regard with less admiration."--lucretius, ii. one thousand twenty seven
and he that can tell ten, if he recite them out of order, will lose himselfe, and not know when he has done: much lesse will he be able to add, and substract, and performe all other operations of arithmetique.
in this preface i treat the new metaphysical method as a hypothesis with the view of rendering apparent the first attempts at such a change of method, which are always hypothetical.
while then, on the one hand, experience, as empirical synthesis, is the only possible mode of cognition which gives reality to all other synthesis; on the other hand, this latter synthesis, as cognition a priori, possesses truth, that is, accordance with
whether settled periods of their convening, or a liberty left to the prince for convoking the legislative, or perhaps a mixture of both, hath the least inconvenience attending it, it is not my business here to inquire, but only to shew, that though the
and men range themselves on one or the other side in any particular case, according to this general direction of their sentiments; or according to the degree of interest which they feel in the particular thing which it is proposed that the government
the soldier is applauded who refuses to serve in an unjust war by those who do not refuse to sustain the unjust government which makes the war; is applauded by those whose own act and authority he disregards and sets at naught; as if the state were
infinita vis innumerabilium appareret fomorum."
enslave him cannot therefore be derived from the right to kill him. it is accordingly an unfair exchange to make him buy at the price of his liberty his life, over which the victor holds no right.
it is the same as if all these traps were buckled to a man's belt, and he could not move over the rough country where our lines are cast without dragging them,-dragging his trap. he was a lucky fox that left his tail in the trap.
they perceived it to be capable of divers passions, and agitated with divers painful motions, whence it fell into lassitude and uneasiness; capable of alteration and change, of cheerfulness, of stupidity and languor, and subject to diseases and injuries,
streams, and, so far as concerned themselves, dried up all the other rivers of the world.
food: but suppose that, in all these cases, they perceive the very force or energy of the cause, by which it is connected with its effect, and is for ever infallible in its operation.
his pity knew no modesty: he crept into my dirtiest corners. this most prying, over-intrusive, over-pitiful one had to die.
when i shall have exhausted my purse in attendance on your majesty at paris, i will take the liberty to tell you, and then, if you should regard me as worthy of being retained any longer in your suite, you will find me more modest in my claims upon you
one suspects that this kind of divinity and philosopher perhaps lacks shame?--he once said: "under certain circumstances i love mankind"--and referred thereby to ariadne, who was present; "in my opinion man is an agreeable, brave, inventive animal, that
we can imagine how the lands of individuals, where they were contiguous and came to be united, became the public territory, and how the right of sovereignty, extending from the subjects over the lands they held, became at once real and personal.
whom the voice of fame points to as such. these alone really educate and instruct.
and therefore, to avoid ambiguity, i crave leave to use the word commonwealth in that sense, in which i find it used by king james the first; and i take it to be its genuine signification; which if any body dislike, i consent with him to change it for a
why should we live with such hurry and waste of life? we are determined to be starved before we are hungry. men say that a stitch in time saves nine, and so they take a thousand stitches to-day to save nine to-morrow.
who founded firm and sure would ever live secure, in spite of storm and blast immovable and fast; whoso would fain deride the ocean's threatening tide;-- his dwelling should not seek on sands or mountain-peak.
thereof represented in the phantasie , but yet, that there is such a thing, as i call an idea .
this island; yet his dominion by conquest could reach no farther than to the saxons and britons, that were then inhabitants of this country.
of that infinite confusion of opinions and determinations, which this fine human reason produces by its certitude and clearsightedness in every thing it meddles withal, as i should the opinion of aristotle upon this subject of the principles of natural
of the soveraign power between the time of joshua and of saul
the race beginning, as hippomenes perceived his mistress to press hard up to him; he, as it were by chance, let fall one of these apples; the maid, taken with the beauty of it, failed not to step out of her way to pick it up:
qualities most predominant in me liberty of poverty liberty to lean, but not to lay our whole weight upon others library: tis there that i am in my kingdom license of judgments is a great disturbance to great affairs life of caesar has no greater example
themselves only, than tending to the weal and advancement of the state which they serve.
many lands have i seen, my nose hath learned to test and estimate many kinds of air: but with thee do my nostrils taste their greatest delight!
can, ignore them and shun them as a thing of troublesome and contemptible quality: but i know it to be another kind of thing, and find it both valuable and commodious, even in its latest decay, wherein i now enjoy it; and nature has delivered it into our
also. and as an infected body communicates its malady to those that approach or live near it, as we see in the plague, the smallpox, and sore eyes, that run through whole families and cities:--
the momentum of resistance to other bodies in motion), conclude unanimously that this volume (extensive quantity of the phenomenon) must be void in all bodies, although in different proportion.
wit is a dangerous weapon, even to the possessor, if he knows not how to use it discreetly; and there is not a beast to whom a headboard is more justly to be given, to keep his looks down and before his feet, and to hinder him from wandering here and
one reproaching diogenes that, being ignorant, he should pretend to philosophy; "i therefore," answered he, "pretend to it with so much the more reason."
not in vain doth your lip hang down:-a small worldly wish still sitteth thereon! and in your eye-floateth there not a cloudlet of unforgotten earthly bliss?
honour. what i say in this example may be said in all others. every particle, every employment of man manifests him equally with any other.
flourishing age; and wills that in these recreations the honour of the prize should be given to that young man who has most diverted the company.
wishing to answer these objections, i will discuss the qualities of some emperors, showing the cause of their ruin not to be at variance with what i have stated, and i will also partly consider the things to be noted by whoever reads the deeds of these
pleasure itself seeks to be heightened with pain; it is much sweeter when it smarts and has the skin rippled. the courtesan flora said she never lay with pompey but that she made him wear the prints of her teeth.-- plutarch, life of pompey, c. i.
i knew the judgment which others had formed of me; and i did not find that i was considered inferior to my fellows, although there were among them some who were already marked out to fill the places of our instructors.
of this part), not in so far as he is infinite, but in so far as he is considered as affected by another idea of an individual thing (by the last prop.); but (by prop. vii.
but to return to what concerns myself; i think it would be very difficult for any other man to have a meaner opinion of himself; nay, for any other to have a meaner opinion of me than of myself: i look upon myself as one of the common sort, saving in
when, therefore, the opinion that is contrary to my own prevails, this proves neither more nor less than that i was mistaken, and that what i thought to be the general will was not so."
i have a favourable aspect, both in form and in interpretation:
and that to an enlarged view, which could comprehend the whole system of nature, every event became an object of joy and exultation. but though this topic be specious and sublime, it was soon found in practice weak and ineffectual.
thirty two but what renders the matter more extraordinary, is, that these seemingly absurd opinions are supported by a chain of reasoning, the clearest and most natural; nor is it possible for us to allow the premises without admitting the consequences.
what, then, strictly speaking is an act of sovereignty? it is not a convention between a superior and an inferior, but a convention between the body and each of its members.
footsteps and gliding-past of spiritual beings may not be lost on his surface and film whatever "personality" he still possesses seems to him accidental, arbitrary, or still oftener, disturbing, so much has he come to regard himself as the passage and
it may be, plato's great year, if the world should last so long, would have some effect; not in renewing the state of like individuals (for that is the fume of those, that conceive the celestial bodies have more accurate influences upon these things
none of us lays it enough to heart that he is but one: thence proceeded those words of caesar to his pilot, more tumid than the sea that threatened him:
he has a great train, a beautiful palace, so much credit, so many thousand pounds a year: all these are about him, but not in him.
the rules of the latter are written at length in the archives of history, and in the satires of macchiavelli. the rules of the former are found only in the writings of those philosophers who venture to proclaim the rights of humanity.
the savages of north america govern themselves in this way even now, and their government is admirable.
"in fragili corpore odiosa omnis offensio est;"
if what we call evil and torment is neither evil nor torment of itself, but only that our fancy gives it that quality, it is in us to change it, and it being in our own choice, if there be no constraint upon us, we must certainly be very strange fools to
i believe it will readily be allowed, that the several distinct ideas of colour, which enter by the eye, or those of sound, which are conveyed by the ear, are really different from each other; though, at the same time, resembling.
and why should the left cavity of the heart and the great artery be wider and larger than the right cavity and the arterial vein, were it not that the blood of the venous artery, having only been in the lungs after it has passed through the heart, is
every master took some place for that purpose.
i take pleasure in seeing a general of an army, at the foot of a breach he is presently to assault, give himself up entire and free at dinner, to talk and be merry with his friends.
to preach the kingdome of god: for neither there, nor mat. ten.seven.
knowledge. but let his questions not be troublesome; for that is fit for a poser. and let him be sure to leave other men, their turns to speak.
faguet's study of rousseau in his dix-huitieme siecle--etudes litteraires and his politique comparee de montesquieu, voltaire et rousseau are useful, though i am seldom in agreement with them. one thousand.
grief hath not so blunted my perceptions in this matter that i should complain because impious wretches contrive their villainies against the virtuous, but at their achievement of their hopes i do exceedingly marvel.
they are to be reproached also for not having used wealth and leisure for that which lends them their greatest value.
quality, sharp, sweet, deep, or superficial, as best pleases each of them, for they are not agreed upon any common standard of forms, rules, or proceedings; every one is a queen in her own dominions.
human virtue demands her champions and martyrs, and the trial of persecution always proceeds.
finally, we should do honour to our name--we are not called the "tiusche volk" (deceptive people) for nothing....
he sayes they must. signes of prudence are all uncertain; because to observe by experience, and remember all circumstances that may alter the successe, is impossible.
wisdom for a man's self is, in many branches thereof, a depraved thing. it is the wisdom of rats, that will be sure to leave a house, somewhat before it fall. it is the wisdom of the fox, that thrusts out the badger, who digged and made room for him.
discreet followers and servants, help much to reputation. omnis fama a domesticis emanat.
the stone is often no less long-lived than you; we see men with whom it has continued from their infancy even to their extreme old age; and if they had not broken company, it would have been with them longer still; you more often kill it than it kills
obligation if men know not, they cannot know the right of any law the soveraign maketh. and for the punishment, they take it but for an act of hostility; which when they think they have strength enough, they will endeavour by acts of hostility, to avoyd.
revocation if they should give me cause to alter my mind; i would leave to them the use, that being no longer convenient for me; and, of the general authority and power over all, would reserve as much as--i thought good to myself; having always held that
the action of striking, in so far as it is considered physically, and in so far as we merely look to the fact that a man raises his arm, clenches his fist, and moves his whole arm violently downwards, is a virtue or excellence which is conceived as proper
they played by the sea-then came there a wave and swept their playthings into the deep: and now do they cry.
those things which we neither desire, nor hate, we are said to contemne: contempt being nothing els but an immobility, or contumacy of the heart, in resisting the action of certain things; and proceeding from that the heart is already moved otherwise, by
mind to deny. i, in those days, more jocundly and freely referred the conduct of my affairs to the stars, than i have since done to my own providence and judgment.
originall) darknesse without. and so it is expressed (mat.
consider how little difficulty the king would have had in maintaining his reputation in italy if he had observed the rules above given, and kept a firm and sure hold over all those friends of his, who being many in number, and weak, and fearful one of the
"what's that to us? for we are only we, while soul and body in one frame agree."
me, if i have not a brisk answer immediately ready, i do not study to pursue the point with a tedious and impertinent contest, bordering upon obstinacy, but let it pass, and hanging down cheerfully my ears, defer my revenge to another and better time:
they have occupied themselves rather in inquiring what things society ought to like or dislike, than in questioning whether its likings or dislikings should be a law to individuals.
swaddle it up and hold its mouth: otherwise it will scream too loudly, the little truth."
eighteen. of the rights of soveraignes by institution
to form such troops, it was necessary to take men from the land; the lack of their labour then diminished the amount of provisions, and their maintenance introduced those taxes which increased prices.
seven. of recompenses of honour. eight. of the affection of fathers to their children. nine. of the arms of the parthians. ten. of books. eleven. of cruelty. twelve. apology for raimond sebond.
they had collation betwixt meals, and had in summer cellars of snow to cool their wine; and some there were who made use of snow in winter, not thinking their wine cool enough, even at that cold season of the year.
but, so soon as i raise my conception of an object to the transcendental signification thereof, i find that the house is not a thing in itself, but only a phenomenon, that is, a representation, the transcendental object of which remains utterly unknown.
voice: it is this which will always prevent a sturdy savage from robbing a weak child or a feeble old man of the sustenance they may have with pain and difficulty acquired, if he sees a possibility of providing for himself by other means: it is this
greatest genius can never sufficiently admire. i shall not examine the justness of this argument. i shall allow it to be as solid as my antagonists and accusers can desire.
observable amongst the young men nobody prognosticated that i should be wicked, but only useless not having been able to pronounce one syllable, which is no!
use their wing, and provide for themselves.
breadth exactly at the point of greatest depth, notwithstanding that the middle is so nearly level, the outline of the pond far from regular, and the extreme length and breadth were got by measuring into the coves; and i said to myself, who knows but this
that the cause of his condemnation written on the crosse, was jesus of nazareth, the king of the jewes. all which tend to no other end than this, that men should beleeve, that jesus is the christ. such therefore was the scope of st. matthews gospel.
and error, and by whom they may be instructed, ought rather to content themselves with the opinions of such than trust for more correct to their own reason.
was it not necessary to sacrifice god himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness?
and even should we not love each other from the bottom of our hearts,-must we then have a grudge against each other if we do not love each other perfectly?
how does the noble man betray himself, how is he recognized under this heavy overcast sky of the commencing plebeianism, by which everything is rendered opaque and leaden?--it is not his actions which establish his claim--actions are always ambiguous,
since i have been troubled with the stone, i find myself freed from all other accidents, much more, methinks, than i was before, and have never had any fever since; i argue that the extreme and frequent vomitings that i am subject to purge me: and, on the
we are underbred and low-lived and illiterate; and in this respect i confess i do not make any very broad distinction between the illiterateness of my townsman who cannot read at all, and the illiterateness of him who has learned to read only what is for
here, however, a foaming fool, with extended hands, sprang forward to him and stood in his way.
trouble the world. and therefore it is that i, for my own part, retreat as much as one can towards the first and natural station, whence i so vainly attempted to advance.
honours and rights, as the essence of all intercourse, belongs also to the natural condition of things. the noble soul gives as he takes, prompted by the passionate and sensitive instinct of requital, which is at the root of his nature.
by the kingdome of heaven, is meant the kingdome of the king that dwelleth in heaven; and his kingdome was the people of israel, whom he ruled by the prophets his lieutenants, first moses, and after him eleazar, and the soveraign priests, till in the days
produces an image of itself (or a velleity, as it is called in the schools) even on that side, on which it did not settle.
drawing near, he begged his wife to summon certain of the gentlemen who lived in the neighbourhood to bid them a last farewell.
it is not the river that is your danger and the end of your good and evil, ye wisest ones: but that will itself, the will to power-the unexhausted, procreating life-will.
totum populum, vel insignem aliquam ejus partem immani intoleranda saevitia seu tyrannide divexet; populo, quidem hoc casu resistendi ac tuendi se ab injuria potestas competit, sed tuendi se tantum, non enim in principem invadendi: restituendae injuriae
exhaust them, wrestle with them, let them not go until their blessing be won, and after a short season the dismay will be overpast, the excess of influence withdrawn, and they will be no longer an alarming meteor, but one more bright star shining serenely
i do then with my friends as i do with my books. i would have them where i can find them, but i seldom use them. we must have society on our own terms, and admit or exclude it on the slightest cause. i cannot afford to speak much with my friend.
even at present, to be sure, there are some like this preacher of virtue, and not always so honourable: but their time is past. and not much longer do they stand: there they already lie.
antecedent to all experience. but all laws of nature, without distinction, are subject to higher principles of the understanding, inasmuch as the former are merely applications of the latter to particular cases of experience.
the rock or the clay. in this, as appears to me, i was successful enough; for, since i endeavored to discover the falsehood or incertitude of the propositions i examined, not by feeble conjectures, but by clear and certain reasonings, i met with nothing
whosoever shall narrowly pry into and thoroughly sift this sort of people, wherewith the world is so pestered, will, as i have done, find, that for the most part, they neither understand others, nor themselves; and that their memories are full enough, but
and after a time, set before thee thine own example; and examine thyself strictly, whether thou didst not best at first.
distinguish well between what is, and what is not necessary to eternall salvation.
reciprocal causality in the relation of substances to each other (commercium) is just as little susceptible thereof.
but 'tis wonderful to observe how the most constant and obstinate maintainers of this just and clear persuasion of the immortality of the soul fall short, and how weak their arguments are, when they go about to prove it by human reason: somnia sunt non
verily, he who here towered aloft his thoughts in stone, knew as well as the wisest ones about the secret of life!
see him plead before his judges; observe by what reasons he rouses his courage to the hazards of war; with what arguments he fortifies his patience against calumny, tyranny, death, and the perverseness of his wife: you will find nothing in all this
it will soon be forgotten, in these days of stoves, that we used to roast potatoes in the ashes, after the indian fashion. the stove not only took up room and scented the house, but it concealed the fire, and i felt as if i had lost a companion.
of every person in it. this legislative is not only the supreme power of the commonwealth, but sacred and unalterable in the hands where the community have once placed it; nor can any edict of any body else, in what form soever conceived, or by what power
the sceptic is another enemy of religion, who naturally provokes the indignation of all divines and graver philosophers; though it is certain, that no man ever met with any such absurd creature, or conversed with a man, who had no opinion or principle
four. that the soul discharges her passions upon false objects, where the true are wanting.
common-wealth, is law onely to those, that have means to take notice of it.
solution. for tho i am not forced at any time to think of a god ; yet as often as i cast my thoughts on a first and cheif being , and as it were bring forth out of the treasury of my mind an idea thereof, i must of necessity attribute thereto all manner
one old frequenter of these woods remembers, that as he passed her house one noon he heard her muttering to herself over her gurgling pot,-"ye are all bones, bones!" i have seen bricks amid the oak copse there.
over-royal, and the father of the gods. but what rebuke their plain fraternal bearing casts on the mutual flattery with which authors solace each other and wound themselves! these flatter not.
terrible and eternal type upon the stage as kundry, type vecu, and as it loved and lived, at the very time that the mad-doctors in almost all european countries had an opportunity to study the type close at hand, wherever the religious neurosis--or as i
he that resteth upon gains certain, shall hardly grow to great riches; and he that puts all upon adventures, doth oftentimes break and come to poverty: it is good, therefore, to guard adventures with certainties, that may uphold losses.
thought, or employment, extended or unpleasing, a people that pass over their lives in a wonderful simplicity and ignorance, without letters, without law, without king, or any manner of religion.
--"no, truly, sir," said he, "but i would give him with all my heart, to get thereby a true friend, could i find out any man worthy of that alliance."-- xenophon, cyropadia, viii. three.
he does not maintain that there can be no opposition between a man's particular interests and the general will as present in him; on the contrary, he explicitly and consistently affirms the presence of such opposition (book one, chap. vii).
that is why, after having tested the worth of our noblest ideal-that of the saviour, in the light of the new valuations, the poet cries with passionate emphasis in "zarathustra":
again, those who confuse words with ideas, or with the affirmation which an idea involves, think that they can wish something contrary to what they feel, affirm, or deny.
do but observe how plato is tumbled and tossed about; every one ennobling his own opinions by applying him to himself, and making him take what side they please.
slip into a contrary course. a young man ought to cross his own rules, to awaken his vigour and to keep it from growing faint and rusty; and there is no course of life so weak and sottish as that which is carried on by rule and discipline;
that cannot be spoken at once and in gross; relation and conformity are not to be found in such low and common souls as ours. wisdom is a solid and entire building, of which every piece keeps its place and bears its mark:
as for the inward thought, and beleef of men, which humane governours can take no notice of, (for god onely knoweth the heart) they are not voluntary, nor the effect of the laws, but of the unrevealed will, and of the power of god; and consequently fall
they are nothing but mere forms of thought, which contain only the logical faculty of uniting a priori in consciousness the manifold given in intuition.
in whatsoever mode, or by whatsoever means, our knowledge may relate to objects, it is at least quite clear that the only manner in which it immediately relates to them is by means of an intuition.
the fifth argument, is drawn from the words spoken by our saviour, feed my sheep; by which was give all power necessary for a pastor; as the power to chase away wolves, such as are haeretiques; the power to shut up rammes, if they be mad, or push at the
and for three years of this fantastic and imaginary life we must go and throw away our true and essential life, and engage ourselves in a perpetual death! the sages propose to themselves a nobler and more just end in so important an enterprise:
de methodo ) to get loose from those chains and fetters of mind to which the weakness of his tender years had subjected him.
the protection of friends and of the state which guard him. when to these things are added the goodwill of the people, it is impossible that any one should have the temerity to conspire.
nay! nay! three times nay! always more, always better ones of your type shall succumb,-for ye shall always have it worse and harder. thus only-
if he happen to be wounded in a mortal part, and that he immediately dies, 'tis held a certain argument of divine favour; but if he escapes, he is looked upon as a wicked and execrable wretch, and another is dismissed after the same manner in his stead.
and isaiah fourteen.nine. "hell is troubled how to meet thee," (that is, the king of babylon) "and will displace the giants for thee:" and here again the place of the damned, (if the sense be literall,) is to be under water.
i am very well pleased with the milesian girl, who observing the philosopher thales to be always contemplating the celestial arch, and to have his eyes ever gazing upward, laid something in his way that he might stumble over, to put him in mind that it
up, and when he runs he circles round to his old haunts, where the hunters await him. sometimes, however, he will run upon a wall many rods, and then leap off far to one side, and he appears to know that water will not retain his scent.
i know very well, for what concerns myself, that from having been brought up in my childhood to a plain and straightforward way of dealing, and from having had an aversion to all manner of juggling and foul play in my childish sports and recreations (and,
of that which a man has overthrown, many who have attempted it have foundered. i very little consult my prudence in my conduct; i am willing to let it be guided by the public rule.
"he strikes at all who fears all." --claudius, in eutrop., i. one hundred eighty two.
stomach which prepare the common subsistence; the public income is the blood, which a prudent economy , in performing the functions of the heart, causes to distribute through the whole body nutriment and life: the citizens are the body and the members,
in confederations that hold but by one end, we are only to provide against the imperfections that particularly concern that end.
these were the various ways in which the roman people was divided. let us now see the effect on the assemblies.
here to their disputes, and to speak only of what would happen in a new world, if god were now to create somewhere in the imaginary spaces matter sufficient to compose one, and were to agitate variously and confusedly the different parts of this matter,
whoever considers, therefore, the actions and qualities of this man, will see few if any things which can be attributed to fortune; for, as above stated, it was not by the favour of any person, but through the grades of the militia, which he had gained
towards the use of pleasure as we do towards that of pain!
eye only for the degenerating): it counts intolerance itself among the virtues, under the name of "justice."
one hundred thirteen. the case is not the same with our reasonings from the works of nature.
all in all, however, no beauty, no south, nothing of the delicate southern clearness of the sky, nothing of grace, no dance, hardly a will to logic; a certain clumsiness even, which is also emphasized, as though the artist wished to say to us: "it is part
"in manicis et compedibus saevo te sub custode tenebo. ipse deus, simul atque volam, me solvet. opinor, hoc sentit; moriar; mors ultima linea rerum est."
by writers of almost all schools, the state will be represented as having arisen, in some remote age, out of a compact or, in more legal phrase, contract between two or more parties.
and forasmuch as, while thus indifferent to the thought alike of fame or of forgetfulness, i have yet been unable to prevent myself from acquiring some sort of reputation, i have thought it incumbent on me to do my best to save myself at least from being
appetites, be neverthelesse noxious, or at least unprofitable to them. and therefore it belongeth to the common-wealth, (that is, to the soveraign only,) to approve, or disapprove both of the places, and matter of forraign traffique.
philosophy); sometimes they express their thoughts in a crowd of words and the most intolerable diffuseness, as if it were necessary to make a sensation in order to make the profound meaning of their phrases intelligible--while it is quite a simple idea
nineteen the category indicates accordingly that the empirical consciousness of a given manifold in an intuition is subject to a pure self-consciousness a priori, in the same manner as an empirical intuition is subject to a pure sensuous intuition, which
but now that men go all one way, qui certis quibusdam destinatisque sententiis addicti et consecrati sunt, ut etiam, qu non probant, cogantur defendere, "who are so tied and obliged to certain opinions that they are bound to defend even those they do not
dispersed, the weaker it is: to which may be added, that it is half true:
it was, in truth, a wonderful example, and of great advantage for the training up the people, to see every day before their eyes a hundred; two hundred, nay, a thousand couples of men armed against one another, cut one another to pieces with so great a
"the numidians guiding their horses without bridles." --aeneid, iv. forty one.
but the wind, which we see not, troubleth and bendeth it as it listeth. we are sorest bent and troubled by invisible hands."
maintenance of the community, there can be no "morality of love to one's neighbour."
try them as gold is tryed; they shall call on the name of the lord, and i will hear them." the day of judgment, is the day of the restauration of the kingdome of god; and at that day it is, that st. peter tells us (two pet. three.
to finer nostrils, this english christianity itself has still a characteristic english taint of spleen and alcoholic excess, for which, owing to good reasons, it is used as an antidote--the finer poison to neutralize the coarser: a finer form of poisoning
at its pleasure. on the contrary, the number seven is possible only in one manner, and so is likewise the number twelve, which results from the synthesis of seven and five.
sally into arms) had inspired him with so brave a courage, replied, that his chief tutor for valour was a hare.
but when a man, or other animal, engenders his like, though we know no more how this is done, than the other; yet because 'tis usuall, it is no miracle.
lance in honour of his new bride, went out to skirmish near st. omer, where the sieur d'estrees proving the stronger, took him prisoner, and the more to illustrate his victory, the lady was fain--
barnabas are said to have done, though the church have not received the books that have gone under their names:) and as prophets, by the gift of interpreting the old testament; and sometimes by declaring their speciall revelations to the church.
in plain truth, it is no such great matter for a man in health and in a temperate state of mind to resolve to kill himself; it is very easy to play the villain before one comes to the point, insomuch that heliogabalus, the most effeminate man in the
the three; and yet in his imagination will be placing himself above the circle of the moon, and bringing the heavens under his feet.
i do not desire it should be without the necessity of eating and drinking; and i should think it a not less excusable failing to wish it had been twice as long;
justly to be resolved. the like has been the endeavour of critics, logicians, and even politicians: nor have their attempts been wholly unsuccessful; though perhaps longer time, greater accuracy, and more ardent application may bring these sciences still
i think that has been well learnt: it takes place thousands of times at present on a large and small scale; indeed, at times the higher and sublimer thing takes place:--we learn to despise when we love, and precisely when we love best; all of it, however,
but in regard to the merely logical use of the understanding, it still remains undetermined to which of these two conceptions belongs the function of subject and to which that of predicate. for we could also say: "some divisible is a body."
bad air is always about you and your repasts: your lascivious thoughts, your lies, and secrets are indeed in the air!
as they are masters of the whole commerce of the state, nothing is easier for them than to direct it into such channels as to provide for every need, without appearing to interfere.
fire has always burned, and water suffocated every human creature: the production of motion by impulse and gravity is an universal law, which has hitherto admitted of no exception.
which to doe, he was to preach unto them, that he was the messiah, that is, the king promised to them by the prophets; and to offer himselfe in sacrifice for the sinnes of them that should by faith submit themselves thereto; and in case the nation
eight hundred eighty one in sils maria; and it was the idea of the eternal recurrence of all things which finally induced my brother to set forth his new views in poetic language.
who, fording a river, laden with salt, and by accident stumbling there, so that the sacks he carried were all wet, perceiving that by the melting of the salt his burden was something lighter, he never failed, so oft as he came to any river, to lie down
i heard it proposed lately that two young men should travel together over the world, the one without money, earning his means as he went, before the mast and behind the plow, the other carrying a bill of exchange in his pocket.
as that in the phenomenon, the apprehension of which is not a successive synthesis advancing from parts to an entire representation, sensation has therefore no extensive quantity; the want of sensation in a moment of time would represent it as empty,
out of which it is evident, that god himself was then their king; and samuel did not command the people, but only delivered to them that which god from time to time appointed him.
to reproach us with a lie. upon examination, i find that it is natural most to defend the defects with which we are most tainted.
brazen serpent for a time, and in, or towards the temple of jerusalem, which was also but for a time, committeth not idolatry.
sect. one hundred ninety one. by the first of these, a man is naturally free from subjection to any government, tho' he be born in a place under its jurisdiction; but if he disclaim the lawful government of the country he was born in, he must also quit
he must fool it a little who would not be deemed wholly a fool, say both the precepts, and, still more, the examples of our masters.
assistance is due to him from his parents: whereby the father, who is bound to take care for those he hath begot, is under an obligation to continue in conjugal society with the same woman longer than other creatures, whose young being able to subsist of
he, is proved by the weakness of the eyes in those who are immoderate in that exercise; democritus, that it is a substance extracted from the whole mass of the body; epicurus, an extract from soul and body; aristotle, an excrement drawn from the aliment
sixteen.thirteen) not peter onely, "who men said he was;" and they answered, that "some said he was john the baptist, some elias, and others jeremias, or one of the prophets:" then (ver.
the world, they bathed stark naked in mixed and perfumed water, looking upon it as a great simplicity to bathe in mere water. the most delicate and affected perfumed themselves all over three or four times a day.
i love to see that these great and leading souls cannot rid themselves of our company: perfect men as they are, they are yet simply men.
"has vobis epulas habete, lauti nos offendimur ambulante caena."
the traveller does not often look into such a limpid well.
captive their master, justly:) but one, that being taken, hath corporall liberty allowed him; and upon promise not to run away, nor to do violence to his master, is trusted by him.
to hear what god said to moses, be obliged to obedience to all those laws which moses propounded to them?
rebellion, with slaughter. for seeing punishments are consequent to the breach of lawes; naturall punishments must be naturally consequent to the breach of the lawes of nature; and therfore follow them as their naturall, not arbitrary effects.
sue for peace and pardon, and to bring them gold and provisions, they failed not to offer of the same to the horses, with the same kind of harangue to them they had made to the others: interpreting their neighing for a language of truce and friendship.
great pleasure, to desire to see, that it cannot perfectly discern. let the songs be loud and cheerful, and not chirpings or pulings. let the music likewise be sharp and loud, and well placed.
deliberate in council. the elders of the hebrews, the gerontes at sparta, the senate at rome, and the very etymology of our word seigneur, show how old age was once held in veneration.
a more remote or nearer distance he can hear the noise of the waters' current, and, according as he finds by that the ice to be of a less or greater thickness, to retire or advance,--have we not reason to believe thence that the same rational thoughts
it is long ere we discover how rich we are. our history, we are sure, is quite tame: we have nothing to write, nothing to infer.
in an encounter of the civil war against cinna, one of pompey's soldiers having unawares killed his brother, who was of the contrary party, he immediately for shame and sorrow killed himself: and some years after, in another civil war of the same people,
as i walked over the long causeway made for the railroad through the meadows, i encountered many a blustering and nipping wind, for nowhere has it freer play; and when the frost had smitten me on one cheek, heathen as i was, i turned to it the other also.
add to this that it does not appear that any animal naturally makes war on man, except in case of self-defence or excessive hunger, or betrays any of those violent antipathies, which seem to indicate that one species is intended by nature for the food of
what is most essential and important in any department of knowledge, to the exclusion of everything else.
the liberty of man, in society, is to be under no other legislative power, but that established, by consent, in the commonwealth; nor under the dominion of any will, or restraint of any law, but what that legislative shall enact, according to the trust
we should see the magistrates fomenting everything that might weaken men united in society, by promoting dissension among them; everything that might sow in it the seeds of actual division, while it gave society the air of harmony; everything that might
verily, like penitential preachers and fools did i cry wrath and shame on all their greatness and smallness. oh, that their best is so very small! oh, that their worst is so very small! thus did i laugh.
'doth zarathustra still live? it is no longer worth while to live, everything is indifferent, everything is useless: or else-we must live with zarathustra!'
i have spoken my word. i break down by my word: so willeth mine eternal fate-as announcer do i succumb!
man, let him depart from life."--cicero, de offic., i. forty three.
"adhuc ardens rigidae tentigine vulvae et lassata viris, nondum satiata, recessit:"
but diogenes laertius, in naming the supposed discoverer of some of the simplest elements of geometrical demonstration-elements which, according to the ordinary opinion, do not even require to be proved-makes it apparent that the change introduced by the
his occupation nor his study, and that he scarcely took a pen in his hand more than once a year, as is shown by the very slender quantity of his remains.
earl of salisbury, whom he gave up to messire jehan de nesle. with a like subtlety of conscience to that i have just named, he would kill but not wound, and for that reason ever fought with a mace.
but that this carriage was too mean and low for the dignity of an emperor and general of an army, and therefore brought up the custom of calling them soldiers only.
texts for the infallibility of the popes judgement in points of faith
de warens, one thousand seven hundred thirty nine; sur la musique moderne, one thousand seven hundred forty three; si le retablissement des sciences et des arts a contribue a epurer les murs, prize essay, one thousand seven hundred fifty, translated by r.
a prelude am i to better players, o my brethren! an example! do according to mine example!
he takes hold of the first subject like one who has a more profitable end than to explain it--namely, to clear the understandings that he takes upon him to instruct and exercise.
in the same way also it can be easily shown, that a thing may be accidentally the cause of desire. q.e.five hundred.
that which is told us of those of brazil, that they never die but of old age, is attributed to the serenity and tranquillity of the air they live in; but i rather attribute it to the serenity and tranquillity of their souls, free from all passion,
if i should only give a few pulls at the parish bell-rope, as for a fire, that is, without setting the bell, there is hardly a man on his farm in the outskirts of concord, notwithstanding that press of engagements which was his excuse so many times this
men create oppositions, which are not; and put them into new terms, so fixed, as whereas the meaning ought to govern the term, the term in effect governeth the meaning.
in order that i may give different things different names, i call him who usurps the royal authority tyrant , and him who usurps the sovereign power a despot .
a great man makes his climate genial in the imagination of men, and its air the beloved element of all delicate spirits. that country is the fairest which is inhabited by the noblest minds.
with thy laughter wilt thou frighten and prostrate them: fainting and recovering will demonstrate thy power over them.
iv.) is not the effect of any attribute save thought. therefore the actual being of ideas owns god as its cause, in so far as he is considered as a thinking thing, c. q.e.five hundred.
and yet there is scarce a young schoolboy that does not convict him of untruth, and that pretends not to instruct him in the progress of the works of nature. when we read in bouchet the miracles of st.
we are holden to men by every sort of tie, by blood, by pride, by fear, by hope, by lucre, by lust, by hate, by admiration, by every circumstance and badge and trifle,-but we can scarce believe that so much character can subsist in another as to draw us
not one was seen who, however weakened with wounds, did not in his last gasp yet endeavour to revenge himself, and with all the arms of a brave despair, to sweeten his own death in the death of an enemy.
from the same opinion, that the present church is the kingdome of god, it proceeds that pastours, deacons, and all other ministers of the church, take the name to themselves of the clergy, giving to other christians the name of laity, that is, simply
proof.--a true idea must agree with its object (ax. vi.); in other words (obviously), that which is contained in the intellect in representation must necessarily be granted in nature. but in nature (by prop. xiv., coroll.
let us begin by distinguishing between the physical and moral ingredients in the feeling of love. the physical part of love is that general desire which urges the sexes to union with each other.
what their own reasons shall suggest, for the most profitable to themselves.
my perigordin patois very pleasantly calls these pretenders to learning, 'lettre-ferits', as a man should say, letter-marked--men on whom letters have been stamped by the blow of a mallet.
posterity may credit me, if it chooses, when i swear upon my conscience, that i knew and saw him to be such as, all things considered, i could neither desire nor imagine a genius surpassing his.
it is impossible to live at peace with those we regard as damned; to love them would be to hate god who punishes them: we positively must either reclaim or torment them.
men-servants that never sucked women's milk more than eight days after they were born. these goats are immediately taught to come to suckle the little children, know their voices when they cry, and come running to them.
the seventeenth, no man is his own judge
but for the second, how he can be bound to obey them; it is not so hard.
"we have again become pious"-so do those apostates confess; and some of them are still too pusillanimous thus to confess.
as justice dependeth on antecedent covenant; so does gratitude depend on antecedent grace; that is to say, antecedent free-gift: and is the fourth law of nature; which may be conceived in this forme, "that a man which receiveth benefit from another of
but, in this case, a noumenon is not a particular intelligible object for our understanding; on the contrary, the kind of understanding to which it could belong is itself a problem, for we cannot form the most distant conception of the possibility of an
where it is said, that jonathan "and his sonnes were priests to the tribe of dan, untill the day of the captivity of the land."
sixty years of age. i should be of opinion that our vocation and employment should be as far as possible extended for the public good: i find the fault on the other side, that they do not employ us early enough.
"pejus vexabar, quam ut periculum mihi succurreret;"
reason of the eminence and lustre of the place where they are seated, and that a mole or a wart appears greater in them than a wide gash in others.
this is my lake country. these, with concord river, are my water privileges; and night and day, year in year out, they grind such grist as i carry to them.
i do not bite my nails about the difficulties i meet with in my reading; after a charge or two, i give them over.
not the violent conflict between parts of the truth, but the quiet suppression of half of it, is the formidable evil: there is always hope when people are forced to listen to both sides; it is when they attend only to one that errors harden into
"thou art not gone being gone, where'er thou art, thou leav'st in him thy watchful eyes, in him thy loving heart."
"who tells us what is good, what evil, what useful, what not, more clearly and better than chrysippus and crantor?" --horace, ep., i. two, three.
kept; as also the lethargy of ease, and consumption of riot and vain expence.
as yet lay concealed, was but now springing, and not of maturity to blossom; that this fury, if it seized upon a low spirit, the means by which it preferred its suit were rich presents, favour in advancement to dignities, and such trumpery, which they by
his step betrayeth whether a person already walketh on his own path: just see me walk! he, however, who cometh nigh to his goal, danceth.
"fatigued together with the weight of years:"
but there is also in me a certain passive faculty of sense , or of receiving and knowing the ideas of sensible things ; of which faculty i can make no use, unless there were in my self, or in something else, a certain active faculty of producing and
with much tranquillity, many find that they can be content with very little pleasure: with much excitement, many can reconcile themselves to a considerable quantity of pain.
build it; and for giving to himselfe the grace to accomplish the same; and then prayed unto him, first, to accept that house, though it were not sutable to his infinite greatnesse; and to hear the prayers of his servants that should pray therein, or (if
and as the world unrolled itself for him, so rolleth it together again for him in rings, as the growth of good through evil, as the growth of purpose out of chance.
being the wife of a living and healthful emperor, and at rome, the theatre of the world, in the face of the sun, and with solemn ceremony, and to silius, who had long before enjoyed her, she publicly marries herself one day that her husband was gone out
conclusions do we draw to other things, by comparing one sense with another?
'tis an example that i could imitate with all my heart; and i very much approve the fortune of the aged prelate whom i see to have so absolutely stripped himself of his purse, his revenue, and care of his expense, committing them one while to one trusty
by fits and starts; and in the lives of those heroes of times past there are sometimes miraculous impulses, and that seem infinitely to exceed our natural force; but they are indeed only impulses: and 'tis hard to believe, that these so elevated qualities
the laws have delivered me from a great anxiety; they have chosen a side for me, and given me a master; all other superiority and obligation ought to be relative to that, and cut, off from all other.
note.--thus we see, that the mind can undergo many changes, and can pass sometimes to a state of greater perfection, sometimes to a state of lesser perfection. these passive states of transition explain to us the emotions of pleasure and pain.
the church not yet fully freed of darknesse
these, however, were treated by painters who were wanting in earnestness of faith, and in their delusion they took for examples francesco francia, pietro perugino, angelico da fiesole, and others like them, even holding them in greater esteem than the
many at rome thought, and would usually say, that the greatest of scipio's acts were in part due to laelius, whose constant practice it was still to advance and support scipio's grandeur and renown, without any care of his own.
therefore there is nothing positive in ideas which causes them to be called false. q.e.five hundred.
in the noon and the afternoon of life we still throb at the recollection of days when happiness was not happy enough, but must be drugged with the relish of pain and fear; for he touched the secret of the matter who said of love,-
eight distributive justice would oppose this rigorous equality of the state of nature, even were it practicable in civil society; as all the members of the state owe it their services in proportion to their talents and abilities, they ought, on their
the name of fulmen excommunicationis (that is, the thunderbolt of excommunication) proceeded from an imagination of the bishop of rome, which first used it, that he was king of kings, as the heathen made jupiter king of the gods; and assigned him in their
it was on these two roads that all 'zarathustra' came to me, above all zarathustra himself as a type;-i ought rather to say that it was on these walks that these ideas waylaid me."
successful navigation, and receiving them with the greatest joy; and when his brother crito caused him to be restored to his better understanding, he infinitely regretted that sort of condition wherein he had lived with so much delight and free from all
in the like sense it is said, (rom. eight.nine.) "if any man have not the spirit of christ, he is none of his:" not meaning thereby the ghost of christ, but a submission to his doctrine.
"every spirit that confesseth not that jesus christ is come in the flesh, is not of god; and this is the spirit of antichrist." the other mark is expressed in the words of our saviour, (mat.
here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this simplified, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it
wisdom, learning, and virtue, without it, wither away and vanish; and to the most laboured and solid discourses that philosophy would imprint in us to the contrary, we need no more but oppose the image of plato being struck with an epilepsy or apoplexy;
it should be remarked that all these forms, or at least the first two, admit of degree, and even of very wide differences; for democracy may include the whole people, or may be restricted to half.
this rule has only regard to the popular vice.
and, in truth, 'tis reason that a man should make a great difference betwixt faults that merely proceed from infirmity, and those that are visibly the effects of treachery and malice: for, in the last, we act against the rules of reason that nature has
that the condition of meer nature, that is to say, of absolute liberty, such as is theirs, that neither are soveraigns, nor subjects, is anarchy, and the condition of warre: that the praecepts, by which men are guided to avoyd that condition, are the
just so, i see better than any other, that all i write here are but the idle reveries of a man that has only nibbled upon the outward crust of sciences in his nonage, and only retained a general and formless image of them; who has got a little snatch of
and the wind gathereth as in troughs; so as you shall have, and that suddenly, as great diversity of heat and cold as if you dwelt in several places.
proof.--the mind (three. xiii.) endeavours to conceive those things, which exclude the existence of things whereby the body's power of activity is diminished or constrained; that is (three. xiii.
here hast thou now a fine selection, and verily, an opportunity with more than one forelock!
i am of opinion, that order, moderation, and constancy excepted, all things are to be done by a man that is very imperfect and defective in general.
they call that aeriall substance, which in the body of any living creature, gives it life and motion, vitall and animall spirits.
who doubts but an infant, arrived to the strength of feeding himself, may make shift to find something to eat and the earth produces and offers him wherewithal to supply his necessity, without other culture and artifice; and if not at all times, no more
-- certain nations (the mohammedan, amongst others) abominate all conjunction with women with child, others also, with those who are in their courses.
and yet this hypothesis is far from being the strangest and most painful in this immense and almost new domain of dangerous knowledge, and there are in fact a hundred good reasons why every one should keep away from it who can do so!
secondly, when they use words metaphorically; that is, in other sense than that they are ordained for; and thereby deceive others. thirdly, when by words they declare that to be their will, which is not.
perceptions, never fitting together into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception.
whereupon they, out of magnanimity of heart, presently contrived to carry out, upon their shoulders, their husbands and children, and the duke himself; a sight at which the emperor was so pleased, that, ravished with the generosity of the action, he wept
i must yet add another example, equally remarkable for the present consideration with any of the former. the emperor maximilian, great-grandfather to the now king philip,-- philip two. of spain.
as folly, on the one side, though it should enjoy all it desire, would notwithstanding never be content, so, on the other, wisdom, acquiescing in the present, is never dissatisfied with itself. -- cicero, tusc. quae., fifty seven, v. eighteen.
as soon as a thought has found words it no longer exists in us or is serious in its deepest sense.
four), but in the main it is self-contained and complete. the title sufficiently defines its scope. it is called the social contract or principles of political right , and the second title explains the first.
secondary and subordinate, and strength being incompatible with submission, princes naturally give the preference always to the principle that is more to their immediate advantage.
monsieur, i pray god to grant you a long and happy life. from montaigne, this th april one thousand five hundred seventy. your humble servant, michel de montaigne.
-the hour approacheth: o man, thou higher man, take heed! this talk is for fine ears, for thine ears-what saith deep midnight's voice indeed?
for my part, one am glad to hear of experiments of this kind being tried; as that a young man tried for a fortnight to live on hard, raw corn on the ear, using his teeth for all mortar. the squirrel tribe tried the same and succeeded.
this is, in a manner, the constant character of human nature; though it be applicable, in a more particular manner, to some persons who have no fixed rule for their conduct, but proceed in a continued course of caprice and inconstancy.
while the rest of the world are thinking of nothing less than of despising him. again, a man may think too meanly of himself, if he deny of himself in the present something in relation to a future time of which he is uncertain.
and yet would have me obliged to it for giving, as it wants to make out, much less consent to this stupidity than is the ordinary case with men of my age. let us, at least, whilst we have truce, drive away incommodities and difficulties from our commerce:
what hands they please, and so constitute a new form of government: for the form of government depending upon the placing the supreme power, which is the legislative, it being impossible to conceive that an inferior power should prescribe to a superior,
of god, hee commanded to bee taught; and thereby to examine and try out the truth of those doctrines, which pretended prophets with miracles, or without, shall at any time advance: and if they find it contrary to that rule, to doe as they did, that came
is there any more intelligible proposition than to affirm, that all the trees will flourish in december and january, and decay in may and june?
anything. amongst other particular customs of our ancient gauls, this, as caesar reports,-- de bello gall., vi. r .
never did two men make the same judgment of the same thing; and 'tis impossible to find two opinions exactly alike, not only in several men, but in the same man, at diverse hours.
if they really knew them, and to defend all that they say on any subject against the most subtle and skillful, without its being possible for any one to convict them of error.
of it could come from any other quarter than the heart.
intellect lies behind genius, which is intellect constructive. intellect is the simple power anterior to all action or construction.
how many a man has dated a new era in his life from the reading of a book. the book exists for us perchance which will explain our miracles and reveal new ones. the at present unutterable things we may find somewhere uttered.
exercise, they who are troubled with it less dissipate their strength, and come more entire to the sports of venus; which also is the reason why the greeks decried the women-weavers as being more hot than other women by reason of their sedentary trade,
the broadest and most prevalent error requires the most disinterested virtue to sustain it. the slight reproach to which the virtue of patriotism is commonly liable, the noble are most likely to incur.
'tis indecent, besides the hurt it does to one's health, and even to the pleasure of eating, to eat greedily as i do; i often bite my tongue, and sometimes my fingers, in my haste.
mine, amongst the rest, was, that they should by all means avoid giving any sign of suspicion, but that the officers who were most in danger should boldly go, and with cheerful and erect countenances ride boldly and confidently through the ranks, and that
the good lucan, being condemned by that rascal nero, at the last gasp of his life, when the greater part of his blood was already spent through the veins of his arms, which he had caused his physician to open to make him die, and when the cold had seized
but as long as they ought living is slavery if the liberty of dying be wanting living well, which of all arts is the greatest llaying the fault upon the patient, by such frivolous reasons lodge nothing in his fancy upon simple authority and upon trust
the fountains of invention and beauty in modern society are all but dried up. a popular novel, a theatre, or a ball-room makes us feel that we are all paupers in the alms-house of this world, without dignity, without skill or industry.
having any standard of morality at all; for certainly no known ethical standard decides an action to be good or bad because it is done by a good or a bad man, still less because done by an amiable, a brave, or a benevolent man or the contrary.
furious and indiscreet hatred, and was without malignity and detraction: in their hottest exploits upon one another, i discover some remains of respect and good-will: and am therefore of opinion that, had, it been possible, each of them would rather have
epicurus makes the gods shining, transparent, and perflable, lodged as betwixt two forts, betwixt two worlds, secure from blows, clothed in a human figure, and with such members as we have; which members are to them of no use:--
when you see me moved first, let me alone, right or wrong young are to make their preparations, the old to enjoy them
there is master-morality and slave-morality,--i would at once add, however, that in all higher and mixed civilizations, there are also attempts at the reconciliation of the two moralities, but one finds still oftener the confusion and mutual
note); when it is referred to desire, it is called emulation, which is nothing else but the desire of anything, engendered in us by the fact that we conceive that others have the like desire.
"fortune is never simply complaisant (unmixed)." --quintus curtius, iv. fourteen
life, and no one is so bold as to lay hands upon them; and they have applications made to them to determine the controversies that arise betwixt men of other countries.
still i see well that, if you think proper to balance accounts with the author, you will find yourself much his debtor; for against his excellent and religious discourses, his lofty and, so to speak, divine conceptions, you will find that you will have to
-the man that is higher than we, although we are kings. to him do we convey this ass. for the highest man shall also be the highest lord on earth.
i trust to getting due thanks for my moderation; for, being a direct descendant of one of these princes, perhaps of the eldest branch, how do i know that a verification of titles might not leave me the legitimate king of the human race?
"caesar now deemed these dangers worthy of his destiny: 'what!' said he, 'is it for the gods so great a task to overthrow me, that they must be fain to assail me with great seas in a poor little bark.'"--lucan, v. six hundred fifty three.
and because it works better, when anything seemeth to be gotten from you by question, than if you offer it of yourself, you may lay a bait for a question, by showing another visage, and countenance, than you are wont; to the end to give occasion, for the
and forms. i saw a miserable sick person panting and burning for thirst, that he might be cured, who was afterwards laughed at for his pains by another physician, who condemned that advice as prejudicial to him: had he not tormented himself to good
he to whom the state has sold itself can hardly help selling it in his turn and repaying himself, at the expense of the weak, the money the powerful have wrung from him.
eight.five.) "make us a king to judge us, like all the nations," they signified that they would no more bee governed by the commands that should bee laid upon them by the priest, in the name of god; but by one that should command them in the same manner
the democratic movement is the inheritance of the christian movement.
and epicurus, whose doctrines were so irreligious and effeminate, was in his life very laborious and devout; he wrote to a friend of his that he lived only upon biscuit and water, entreating him to send him a little cheese, to lie by him against he had a
"yet that the eye's deluded we deny; charge not the mind's faults, therefore, on the eye:"
only the great thought that gives greatness to an action or affair.
and of that which always must be coexistent with succession, the permanent.
and therefore where the custome is, that the next of kindred absolutely succeedeth, there also the next of kindred hath right to the succession; for that, if the will of him that was in posession had been otherwise, he might easily have declared the same
no determinate object corresponding to them, and cannot therefore possess objective validity.
auxiliary forces, which are the other kind of useless forces, are when one calls on a potentate to come and aid one with his troops, as was done in recent times by julius, who seeing the wretched failure of his mercenary forces, in his ferrara enterprise,
for example, the two triangles into which a square is divided by a diagonal, do not necessarily belong to each other, and of this kind is the synthesis of the homogeneous in everything that can be mathematically considered.
akin to these are those titles which have been imitated, in other words, half stolen; for instance, a long time after i had written "on will in nature," oersted wrote "on mind in nature."
the latter is that which we call the law of a common-weal, the very soul of a politic body, the parts whereof are by law animated, held together, and set on work in such actions as the common good requireth.
if we now direct our attention to these primitive emotions, and to what has been said concerning the nature of the mind, we shall be able thus to define the emotions, in so far as they are referred to the mind only.
but disguised do i want to see you, ye neighbours and fellowmen, and well-attired and vain and estimable, as "the good and just;"-
before his face, charged in upon the enemy's foot when he saw them left unprotected by the horse, and notwithstanding that they were lacedaemonians, yet taking them in the nick, when thinking themselves secure of the victory, they began to disorder their
justly disgust a subject, and make him unwilling to expose himself to labour and danger for the service of his prince, than to see him, in the meantime, devoted to his ease and frivolous amusement, and to be solicitous of his preservation who so much
to be in love--"yes," replied he, "provided it be not with a farded and adulterated beauty like thine."
the principal difficulty in the mathematics is the length of inferences and compass of thought, requisite to the forming of any conclusion.
the laws which have been hitherto mentioned, i.e.
how requisite such kind of treatment was to philosophy, in her early youth, will easily be conceived, if we reflect, that, even at present, when she may be supposed more hardy and robust, she bears with much difficulty the inclemency of the seasons, and
henry more in his antidote against atheism , and more fully in his appendix annex'd thereto, hath treated of our authors demonstration; and yet nothing of the genuine all their copies (tho some of them drawn in a larger size, yet i question whether so
for their wicked life destroyed by the generall deluge; the place of the damned, is therefore also sometimes marked out, by the company of those deceased giants; as proverbs twenty one.sixteen.
reflection of outside forms and events he calls up the recollection of "himself" with an effort, and not infrequently wrongly, he readily confounds himself with other persons, he makes mistakes with regard to his own needs, and here only is he unrefined
aristippus maintained nothing but the body, as if we had no soul; zeno comprehended only the soul, as if we had no body: both of them faultily.
in the mean time, seeing there are no men on earth, whose bodies are spirituall; there can be no spirituall common-wealth amongst men that are yet in the flesh; unlesse wee call preachers, that have commission to teach, and prepare men for their reception
as the savage state also protects them from gout and rheumatism, and old age is, of all ills, that which human aid can least alleviate, they cease to be, without others perceiving that they are no more, and almost without perceiving it themselves.
i have sometimes disturbed a fishhawk sitting on a white-pine over the water; but i doubt if it is ever profaned by the wing of a gull, like fair haven. at most, it tolerates one annual loon. these are all the animals of consequence which frequent it now.
"all things that are done according to nature are to be accounted good."--cicero, de senect., c. nineteen.
but the word obey, as it is in the greek upakouei, signifieth hearkening to, or putting in practice, not onely that which is commanded by him that has right to punish, but also that which is delivered in a way of counsell for our good; and therefore st.
one hundred seventeen. the will to overcome an emotion, is ultimately only the will of another, or of several other, emotions.
note.--the indivisibility of substance may be more easily understood as follows. the nature of substance can only be conceived as infinite, and by a part of substance, nothing else can be understood than finite substance, which (by prop.
at last, however, he became old and soft and mellow and pitiful, more like a grandfather than a father, but most like a tottering old grandmother.
spectators, seeketh the spirit of the poet-should they even be buffaloes!-
thou poor rover and rambler, thou tired butterfly! wilt thou have a rest and a home this evening? then go up to my cave!
we may recognise it not only in a parliament, a church, a university or a trade union, but also in the most intimate human relationships, and the most trivial, as well as the most vital, social customs.
to excuse themselves for what they had said against my book, they instanced works of our time by cardinals and other divines of excellent repute which had been blamed for similar faults, which in no way affected reputation of the author, or of the
and this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one.
i fear that we are such gods or demigods only as fauns and satyrs, the divine allied to beasts, the creatures of appetite, and that, to some extent, our very life is our disgrace.-
the malignity of my air and climate, and render it so much better and purer by their vicinity, i should not lose all.
please. by which means every single person became subject, equally with other the meanest men, to those laws, which he himself, as part of the legislative, had established; nor could any one, by his own authority; avoid the force of the law, when once
and of caligula, that he openly declared, that he would be no longer a head to the people or senate, and that he had it in his thoughts to cut off the worthiest men of both ranks, and then retire to alexandria: and he wisht that the people had but one
wise legislator. it is thus quite certain that the constitution of the true religion, the ordinances of which are derived from god, must be incomparably superior to that of every other.
and the grounds of these rights, have the rather need to be diligently, and truly taught; because they cannot be maintained by any civill law, or terrour of legal punishment.
almost incredible to be done. therefore it was, that being sometime taken in his house sharply scolding with his sister, and being reproached that he therein transgressed his own rules of indifference: "what!"
when we engage in a pursuit, a clear and precise conception of what we are pursuing would seem to be the first thing we need, instead of the last we are to look forward to.
three.) "whom i have filled with the spirit of wisdome to make garments for aaron," is not meant a spirit put into them, that can make garments; but the wisdome of their own spirits in that kind of work.
the corruption of the age is made up by the particular contribution of every individual man; some contribute treachery, others injustice, irreligion, tyranny, avarice, cruelty, according to their power; the weaker sort contribute folly, vanity, and
we need not trouble ourselves to seek out foreign miracles and difficulties; methinks, amongst the things that we ordinarily see, there are such incomprehensible wonders as surpass all difficulties of miracles.
and lost be the day to us in which a measure hath not been danced. and false be every truth which hath not had laughter along with it!
"this is the custom of kings: when they buy horses, they have open inspection, lest, if a fair head, as often chances, is supported by a weak foot, it should tempt the gaping purchaser." --horace, sat., i. two, eighty six.
it is hard to provide and cook so simple and clean a diet as will not offend the imagination; but this, i think, is to be fed when we feed the body; they should both sit down at the same table. yet perhaps this may be done.
consecrate both temples, and pastors to gods service; which most men deny; partly because they use not to do it; and partly because the administration of sacraments, and consecration of persons, and places to holy uses, requireth the imposition of such
one wallace's life , pp. ninety five, ninety six.
the sick as with the healthful; he who has his finger chapt or benumbed would find the same hardness in wood or iron that he handles that another does; foreign subjects then surrender themselves to our mercy, and are seated in us as we please.
the evil of sending scholars into new and dangerous hunting-domains, where courage, sagacity, and subtlety in every sense are required, is that they are no longer serviceable just when the "big hunt," and also the great danger commences,--it is precisely
and i am of such a composition, that i would as willingly be lucky as wise, and had rather owe my successes purely to the favour of almighty god, than to any operation of my own.
but on the contrary i plainly understand, that there is more reality in an infinite substance , then in a finite ; and that therefore the perception of an infinite (as god ) is antecedent to the notion i have of a finite (as my self ).
"thou nondescript," said he, "thou warnedst me against thy path. as thanks for it i praise mine to thee. behold, up thither is the cave of zarathustra.
yea, changed have i seen the poets, and their glance turned towards themselves.
subject--that he as yet attached no definite meaning to the doctrines he professed; in order that, becoming aware of his ignorance, he might be put in the way to attain a stable belief, resting on a clear apprehension both of the meaning of doctrines and
this matter, commonly called commodities, is partly native, and partly forraign: native, that which is to be had within the territory of the common-wealth; forraign, that which is imported from without.
is there any so fantastic opinion (omitting the gross impostures of religions, with which we see so many great nations, and so many understanding men, so strangely besotted; for this being beyond the reach of human reason, any error is more excusable in
she quitted the chateau of gournay, to come and see him.
and it is all my poetisation and aspiration to compose and collect into unity what is fragment and riddle and fearful chance.
twenty three hist. lib. iv. cap. eighty one. suetonius gives nearly the same account in vita vesp.
hypotyp., i. fourteen. --who, in so many of his writings, has strewed the little account he made of incestuous conjunctions, committed with how near relations soever.
their guests, attending on their circuit, and their journeys, scriv'ners, and clerks, and lawyers, and attorneys."
but then, on the other hand, 'tis a foolish presumption to slight and condemn all things for false that do not appear to us probable; which is the ordinary vice of such as fancy themselves wiser than their neighbours.
arts of publique use, as fortification, making of engines, and other instruments of war; because they conferre to defence, and victory, are power; and though the true mother of them, be science, namely the mathematiques; yet, because they are brought into
all this does not sound very ill, and the last was not at all amiss, for they wear no breeches.
the same reason that makes us wrangle with a neighbour causes a war betwixt princes; the same reason that makes us whip a lackey, falling into the hands of a king makes him ruin a whole province.
prop. twenty four. the essence of things produced by god does not involve existence.
upon the same ground they say, that the figure, and colour, and tast of a peece of bread, has a being, there, where they say there is no bread: and upon the same ground they say, that faith, and wisdome, and other vertues are sometimes powred into a man,
on this journey his wife, faustina, died. at his return the emperor celebrated a triumph (one hundred seventy six). immediately afterwards he repaired to germany, and took up once more the burden of war.
away! there fled he surely, my final, only comrade, my greatest foe, mine unfamiliar- my hangman-god!...
proof.--in so far as men are assailed by emotions that are passions, they can be different in nature (four. xxxiii.), and at variance one with another. but men are only said to be active, in so far as they act in obedience to reason (three.
be true , not that i was forced thereto by any outward impulse , but because a strong propension in my will did follow this great light in my understanding , so that i believed it so much the more freely and willingly , by how much the less indifferent i
and can by no grant passe away without direct renouncing of the soveraign power
off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think himself all in all. but when all is done, the help of good counsel, is that which setteth business straight.
being young, i was engaged up to the ears in business, and it succeeded well; but i disengaged myself in good time.
they told me that they had some in the ice-houses at fresh pond five years old which was as good as ever. why is it that a bucket of water soon becomes putrid, but frozen remains sweet forever?
in fact, laws are always of use to those who possess and harmful to those who have nothing: from which it follows that the social state is advantageous to men only when all have something and none too much.
there are also many positive acts for the benefit of others, which he may rightfully be compelled to perform; such as, to give evidence in a court of justice; to bear his fair share in the common defence, or in any other joint work necessary to the
"as indian ivory streaked with crimson, or white lilies mixed with the damask rose."--aeneid, xii. sixty seven.
to my reasonings merely because i expound them in the vulgar tongue.
otherwise. the law man was under, was rather for appropriating. god commanded, and his wants forced him to labour. that was his property which could not be taken from him where-ever he had fixed it.
now, time in itself cannot be an object of perception.
this seems to have been recognized by those who have asserted, that god's intellect, god's will, and god's power, are one and the same.
frequent pardons mean that crime will soon need them no longer, and no-one can help seeing whither that leads.
supposing that we should carry our empirical intuition even to the very highest degree of clearness, we should not thereby advance one step nearer to a knowledge of the constitution of objects as things in themselves.
we much more aptly imagine an artisan upon his close-stool, or upon his wife, than a great president venerable by his port and sufficiency: we fancy that they, from their high tribunals, will not abase themselves so much as to live.
which will receive its completion in some distant point of space or time? are not these methods of reasoning exactly similar? and under what pretence can you embrace the one, while you reject the other?
after her enemies had been defeated and driven out of italy; which was the result of the causes above mentioned. nevertheless it was taken from her both the first and the second time.
eating too much hurts me; but, as to the quality of what i eat, i do not yet certainly know that any sort of meat disagrees with me; neither have i observed that either full moon or decrease, autumn or spring, have any influence upon me.
the canopy embroidered with pearl and gold he lies under has no virtue against a violent fit of the colic:
common-wealths, to avoyd warre. and that disputing of gods nature is contrary to his honour: for it is supposed, that in this naturall kingdome of god, there is no other way to know any thing, but by naturall reason; that is, from the principles of
their thinking is, in fact, far less a discovery than a re-recognizing, a remembering, a return and a home-coming to a far-off, ancient common-household of the soul, out of which those ideas formerly grew: philosophizing is so far a kind of atavism of the
of my nature. but this could not be the case with-the idea of a nature more perfect than myself; for to receive it from nothing was a thing manifestly impossible; and, because it is not less repugnant that the more perfect should be an effect of, and
it was over-run with roman wormwood and beggar-ticks, which last stuck to my clothes for all fruit. the skin of a woodchuck was freshly stretched upon the back of the house, a trophy of his last waterloo; but no warm cap or mittens would he want more.
for fear of wild animals-that hath been longest fostered in man, inclusive of the animal which he concealeth and feareth in himself:-zarathustra calleth it 'the beast inside.'
that, from selfe conceit, and foolish arrogance, and false opinion of a mans own godlinesse, or other vertue, by which he thinks he hath merited the favour of extraordinary revelation.
let him be taught to be curious in the election and choice of his reasons, to abominate impertinence, and consequently, to affect brevity; but, above all, let him be lessoned to acquiesce and submit to truth so soon as ever he shall discover it, whether
"what they cannot bear away, they spoil; and the wicked mob burn harmless houses; walls cannot secure their masters, and the fields are squalid with devastation." --ovid, trist., iii. ten, thirty five; claudianus, in eutyop., i. two hundred forty four.
"tentatum mollescit ebur, positoque rigore, subsidit digitis."
bellum, o terra hospita, portas: bello armantur eqni; bellum hc armenta minantur. sed tamen idem olim curru succedere sueti quadrupedes, et frena jugo concordia ferre; spes est pacis.
sexton, a parish library, and three selectmen, because our pilgrim forefathers got through a cold winter once on a bleak rock with these.
these are new poetry of the first bard,-poetry without stop,-hymn, ode and epic, poetry still flowing, apollo and the muses chanting still. will these too separate themselves from me again, or some of them?
plato forbids children wine till eighteen years of age, and to get drunk till forty; but, after forty, gives them leave to please themselves, and to mix a little liberally in their feasts the influence of dionysos, that good deity who restores to younger
but in that obscurity and ignorance in which the world then was, every one of these great men endeavoured to present some kind of image or reflection of light, and worked their brains for inventions that might have a pleasant and subtle appearance;
but who desires to see him--him, who is yet the most sober and moderate of the whole gang of philosophers, lay about him with greater boldness, and relate his miracles upon this subject, i refer him to his treatise of the moon, and of the demon of
superstitious people are fond of the reliques of saints and holy men, for the same reason, that they seek after types or images, in order to enliven their devotion, and give them a more intimate and strong conception of those exemplary lives, which they
thus, the law of succession of time is in all instances the only empirical criterion of effect in relation to the causality of the antecedent cause.
our wit is a wandering, dangerous, and temerarious utensil; it is hard to couple any order or measure to it; in those of our own time, who are endued with any rare excellence above others, or any extraordinary vivacity of understanding, we see them almost
and above all, a prince must live with his subjects in such a way that no accident should make him change it, for good or evil; for necessity arising in adverse times, you are not in time with severity, and the good that you do does not profit you, as it
this sole end of another happily immortal life is that which really merits that we should abandon the pleasures and conveniences of this; and he who can really and constantly inflame his soul with the ardour of this vivid faith and hope, erects for
i have neither faculty nor relish for those tedious tenders of service and affection; i believe little in them from others, and i should not forgive myself should i say to others more than i myself believe.
and marius' soldiers, laden at the same rate, were inured to march in order of battle five leagues in five hours, and sometimes, upon any urgent occasion, six.
naturall means, but onely by the immediate hand of god.
it be with torment: we must hold the soul fast in our teeth, since the rule of living, amongst good men, is not so long as they please, but as long as they ought.
natural events and in the operation of external objects. our authority over our sentiments and passions is much weaker than that over our ideas; and even the latter authority is circumscribed within very narrow boundaries.
bears well a changed fortune, acting both parts equally well belief compared to the impression of a seal upon the soul cloak on one shoulder, my cap on one side, a stocking disordered college: a real house of correction of imprisoned youth disgorge what
and, in truth, i find so vast a distance betwixt epaminondas, according to my judgment of him, and some that i know, who are yet men of good sense, that i could willingly enhance upon plutarch, and say that there is more difference betwixt such and such a
on this law society can be established, so long as it keeps in its own hand the right, possessed by everyone, of avenging injury, and pronouncing on good and evil; and provided it also possesses the power to lay down a general rule of conduct, and to pass
"a great courage speaks more calmly and more securely. there is not one complexion for the wit and another for the mind." --seneca, ep. one hundred fourteen, one hundred fifteen
moreover, how many things are there in our own knowledge that oppose those fine rules we have cut out for and prescribe to nature? and yet we must undertake to circumscribe thereto god himself!
they would like, by all means, to convince themselves that the striving after english happiness, i mean after comfort and fashion (and in the highest instance, a seat in parliament), is at the same time the true path of virtue; in fact, that in so far as
neither health, which i have hitherto ever enjoyed very strong and vigorous, and very seldom interrupted, does prolong, nor sickness contract my hopes.
for the most ordinary error of our dreams, which consists in their representing to us various objects in the same way as our external senses, this is not prejudicial, since it leads us very properly to suspect the truth of the ideas of sense; for we are
no more than two hairs tyrannical authority physicians usurp over poor creatures venture it upon his neighbour, if he will let him venture the making ourselves better without any danger we confess our ignorance in many things we do not easily accept the
from montaigne, this th february one thousand five hundred eighty five. your humble brother and servant, montaigne.
in one original apperception); and so to render them susceptible of a complete connection in one experience.
to which it is obvious to answer, that though in the state of nature he hath such a right, yet the enjoyment of it is very uncertain, and constantly exposed to the invasion of others: for all being kings as much as he, every man his equal, and the greater
than in their intrinsic nature. and on all these points utilitarians have fully proved their case; but they might have taken the other, and, as it may be called, higher ground, with entire consistency.
for after men have been in deliberation till the time of action approach, if it be not then manifest what is best to be done, tis a signe, the difference of motives, the one way and the other, are not great: therefore not to resolve then, is to lose the
these considerations, notwithstanding, will not prevail upon any understanding man to decline the common mode; but, on the contrary, methinks, all singular and particular fashions are rather marks of folly and vain affectation than of sound reason, and
have reached the stage of gratitude towards them, he has not personally advanced one step nearer to that which still maintains itself as church or as piety; perhaps even the contrary.
if it is the felicity which fortune gives that moves thee--mere name though it be--come reckon up with me how rich thou art in the number and weightiness of thy blessings.
sir rich. baker 's chronicle of the kings of england from the romans government to this time.
nor pain inflicted without respect to the future good
how this takes place remains here undetermined.
health on his return, and the attendance on his subsequent infirmities.
to it is burning) and a man may come sometimes within the reach of the law, which makes no distinction of persons, by an action that may deserve reward and pardon; 'tis fit the ruler should have a power, in many cases, to mitigate the severity of the law,
note.--if we could possess an adequate knowledge of the duration of things, and could determine by reason their periods of existence, we should contemplate things future with the same emotion as things present; and the mind would desire as though it were
whatever happens contrary to the course of nature may be troublesome; but what comes according to her should always be pleasant:
argument, nor abandon it to all the rhetoric in the world; we should withstand the fury of these waves with an immovable and unyielding constancy:
"liquid, and likest the pure river." --horace, ep., ii. s, one hundred twenty.
the cause whereof, was the immoderate esteem, and prices set upon the workmanship of them, which made the owners (though converted, from worshipping them as they had done religiously for daemons) to retain them still in their houses, upon pretence of
to will , or not to will ) it seems contrary to its nature that it should be less then 'tis; and certainly by how much the greater it is, so much the more thankful i ought to be to him ; that gave it me.
"falsus honor juvat, et mendax infamia terret quem nisi mendosum et mendacem?"
words. with such a one, after fifteen or sixteen years' study, compare one of our college latinists, who has thrown away so much time in nothing but learning to speak.
"folliculos ut nunc teretes aestate cicadae linquunt."
this instinctive action never ceases in a healthy mind, but becomes richer and more frequent in its informations through all states of culture.
to take it in hand by some new light i discover in it.
care of his own advantage according to his own disposition (four. xix. and four. xx.), avenges the wrongs done to him (three. xl. coroll. ii.), and endeavours to preserve that which he loves and to destroy that which he hates (three. xxviii.).
eight 'naturane nobis, inquit, datum dicam, an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam siquando eorum ipsorum aut facta audiamus aut scriptum aliquod legamus?
the second part of our transcendental logic must therefore be a critique of dialectical illusion, and this critique we shall term transcendental dialectic-not meaning it as an art of producing dogmatically such illusion (an art which is unfortunately too
during the captivity, the jews had no common-wealth at all: and after their return, though they renewed their covenant with god, yet there was no promise made of obedience, neither to esdras, nor to any other; and presently after they became subjects to
after what manner they think this last sun shall perish, my author knows not; but their number of this fourth change agrees with the great conjunction of stars which eight hundred and odd years ago, as astrologers suppose, produced great alterations and
these images, then, which are present to the fancy or senses, are absolutely indivisible, and consequently must be allowed by mathematicians to be infinitely less than any real part of extension; and yet nothing appears more certain to reason, than that
supernaturally; breach of faith cannot be called a precept of reason, or nature.
do you boast of your nobility, as being descended from seven rich successive ancestors?
--so the imagination, being vehemently agitated, darts out infection capable of offending the foreign object. the ancients had an opinion of certain women of scythia, that being animated and enraged against any one, they killed him only with their looks.
the falling of a pebble may, for aught we know, extinguish the sun; or the wish of a man control the planets in their orbits.
i, for my part, hold that one am not, but in myself; and of that other life of mine which lies in the knowledge of my friends, to consider it naked and simply in itself, i know very well that i am sensible of no fruit nor enjoyment from it but by the
it is significant that plato is said to have been present at the defence (apol.), as he is also said to have been absent at the last scene in the "phdo".
"thou shalt speak (saith god) to all that are wise hearted, whom i have filled with the spirit of wisdome, to make aaron garments, to consecrate him."
had it been a cheat, it had certainly been detected by such sagacious and powerful antagonists, and must have hastened the ruin of the contrivers.
two. soveraigne power cannot be forfeited
and afterwards the latter could, when fighting among themselves, draw each one with him a portion of these provinces, according to the authority he had established there, and these provinces, when the family of their ancient princes was extinct,
it is well known that a large plate of glass will have a green tint, owing, as the makers say, to its "body," but a small piece of the same will be colorless. how large a body of walden water would be required to reflect a green tint i have never proved.
in a life of ambition and glory, it is necessary to hold a stiff rein upon suspicion: fear and distrust invite and draw on offence. the most mistrustful of our kings-- louis eleven.
so that you may conclude, that no people overcharged with tribute, is fit for empire.
--has seen his courtiers repudiate theirs, whom they loved; and, which is yet more, uncleanliness and all manner of dissoluteness have so been in fashion; as also disloyalty, blasphemy, cruelty, heresy, superstition, irreligion, effeminacy, and worse, if
neither is it reasonable that art should gain the pre-eminence of our great and powerful mother nature.
oh, how could one not be ardent for eternity, and for the marriage-ring of rings-the ring of the return?
again, when a man is contemplating himself, he only perceived clearly and distinctly or adequately, such things as follow from his power of action (three. def. ii.), that is (three.
the principle of causality, and, by consequence, the mechanism of nature as determined by causality, would then have absolute validity in relation to all things as efficient causes.
when a man reckons without the use of words, which may be done in particular things, (as when upon the sight of any one thing, wee conjecture what was likely to have preceded, or is likely to follow upon it;) if that which he thought likely to follow,
corollary two.--we cannot hate a thing which we pity, because its misery affects us painfully.
they that are the first raisers of their houses, are most indulgent towards their children; beholding them as the continuance, not only of their kind, but of their work; and so both children and creatures.
the feelings with which mankind now regard these lamentable transactions, especially the later of the two, render them extremely unjust in their judgment of the unhappy actors.
beware lest in the end a narrow faith capture thee, a hard, rigorous delusion! for now everything that is narrow and fixed seduceth and tempteth thee.
(for as yet i admit nothing as belonging to me but a mind .) why (shall i say?) should not i, who seem to perceive this wax so distinctly , know my self not only more truly and more certainly , but more distinctly and evidently ?
the poor wretches whom we see brought upon the scaffold, full of ardent devotion, and therein, as much as in them lies, employing all their senses, their ears in hearing the instructions given them, their eyes and hands lifted up towards heaven, their
or, by presumption of naturall affection
there are amongst them physicians, poets, and civilians.
otherwise, however, would the tarantulas have it. "let it be very justice for the world to become full of the storms of our vengeance"-thus do they talk to one another.
condition of warre. if it be known who have the power to give the soveraigntie after his death, it is known also that the soveraigntie was in them before: for none have right to give that which they have not right to possesse, and keep to themselves, if
faithfull, but also the soules of reprobates, as a property naturally consequent to the essence of mankind, without other grace of god, but that which is universally given to all mankind; there are divers places, which at the first sight seem sufficiently
"we are," says chardin, "carnivorous animals, wolves, in comparison with the asiatics.
experience, and under whatever conditions of sensuous perception, is known in intuition to be so and so determined, and not otherwise.
but as the king of the vultures would be no less bent upon preying on the flock than any of the minor harpies, it was indispensable to be in a perpetual attitude of defence against his beak and claws.
now, upon this notion of permanence rests the proper notion of the conception change. origin and extinction are not changes of that which originates or becomes extinct.
from the mere fact that god was set over every political society, it followed that there were as many gods as peoples.
for if we could suppose a great multitude of men to consent in the observation of justice, and other lawes of nature, without a common power to keep them all in awe; we might as well suppose all man-kind to do the same; and then there neither would be nor
de brissac and others, and one thousand. de mercure is to join him. the report goes also that one thousand.
he would sometimes exclaim, "how i love to talk! by george, i could talk all day!" i asked him once, when i had not seen him for many months, if he had got a new idea this summer.
when i take a book in hand one have then discovered admirable graces in such and such passages, and such as have struck my soul; let me light upon them at another time, i may turn and toss, tumble and rattle the leaves to no purpose; 'tis then to me an
note), if we conceive that anyone affects an object of our love pleasurably or painfully, we shall be affected with love or hatred towards him. q.e.five hundred.
but there are others of them, that have superadded forms to them, as when i will, when i fear, when i affirm, when i deny.
talks of; if he should die as soon as his heir were born, must not the child, notwithstanding he were never so free, never so much sovereign, be in subjection to his mother and nurse, to tutors and governors, till age and education brought him reason and
it is necessary, however, in order to investigate thoroughly this question, to examine whether these innovators are independent, or whether they depend upon others, that is to say, whether in order to carry out their designs they have to entreat or are
will you be a reader, a student merely, or a seer? read your fate, see what is before you, and walk on into futurity.
and as everything loves its symbol, so the german loves the clouds and all that is obscure, evolving, crepuscular, damp, and shrouded, it seems to him that everything uncertain, undeveloped, self-displacing, and growing is "deep".
the greatness of an estate, in bulk and territory, doth fall under measure; and the greatness of finances and revenue, doth fall under computation. the population may appear by musters; and the number and greatness of cities and towns by cards and maps.
-"and thou thyself, finally," said zarathustra, and turned towards the ugliest man, who still lay on the ground stretching up his arm to the ass (for he gave it wine to drink). "say, thou nondescript, what hast thou been about!
i never disturb myself that i have no physician, no apothecary, nor any other assistance, which i see most other sick men more afflicted at than they are with their disease. what!
it may be added that there is no government so subject to civil wars and intestine agitations as democratic or popular government, because there is none which has so strong and continual a tendency to change to another form, or which demands more
we are either wholly and absolutely to submit ourselves to the authority of our ecclesiastical polity, or totally throw off all obedience to it: 'tis not for us to determine what and how much obedience we owe to it.
with thinking we may be beside ourselves in a sane sense. by a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent. we are not wholly involved in nature.
consequently totally incapable of being affected in an increased numbers of ways; therefore it is bad. q.e.five hundred.
"et veniunt hederae sponte sua melius; surgit et in solis formosior arbutus antris; et volucres nulls dulcius arte canunt."
they judge, by what they see, of very different things, which they have not seen; and attribute to man a natural propensity to servitude, because the slaves within their observation are seen to bear the yoke with patience; they fail to reflect that it is
as matters stand, i live, above one half, by the favour of others, which is an untoward obligation.
how jesuitical, that amiable and shrewd cicerone of port royal, sainte-beuve, in spite of all his hostility to jesuits!
rigour than mount up to it. this humour of his yet aimed at another end, to make me familiar with the people and the condition of men who most need our assistance; considering that i should rather regard them who extend their arms to me, than those who
now do i shake myself and run away from thee, that i may again become dry: thereat mayest thou not wonder! do i seem to thee discourteous? here however is my court.
for if upon the infliction of a punishment death follow not in the intention of the inflicter, the punishment is not be bee esteemed capitall, though the harme prove mortall by an accident not to be foreseen; in which case death is not inflicted, but
and therefore, to promise that which is known to be impossible, is no covenant.
in earlier ages, in some countries, every function was reverently spoken of and regulated by law. nothing was too trivial for the hindoo lawgiver, however offensive it may be to modern taste.
the air was god, that he was procreate and immense, always moving. anaxagoras the first, was of opinion that the description and manner of all things were conducted by the power and reason of an infinite spirit.
"let them reserve to themselves arms, horses, spears, clubs, tennis, swimming, and races; and of all the sports leave to us old men cards and dice."--cicero, de senec., c. sixteen.
liberty. but i have already said too much on this head, and the philosophical meaning of the word liberty does not now concern us.
wherefore, if a man in self--contemplation perceives any infirmity in himself, it is not by virtue of his understanding himself, but (three. lv.) by virtue of his power of activity being checked.
but some of them, seeing the reins of government in the hands of incapable men, have avoided all management of political affairs; and he who demanded of crates, how long it was necessary to philosophise, received this answer: "till our armies are no more
but i may conclude, that 'tis sufficient that this reallity be in the very causes only objectively .
the ammonites making war upon israel, the gileadites in fear send to jephtha, a bastard of their family whom they had cast off, and article with him, if he will assist them against the ammonites, to make him their ruler; which they do in these words, and
"if thou say in thy heart, how shall we know that the word (of the prophet) is not that which the lord hath spoken.
suppose for a moment that this so-called "right" exists. i maintain that the sole result is a mass of inexplicable nonsense. for, if force creates right, the effect changes with the cause: every force that is greater than the first succeeds to its right.
forasmuch as the ordinary discipline of a healthful state does not provide against these extraordinary accidents; it presupposes a body that supports itself in its principal members and offices, and a common consent to its obedience and observation.
absolute princes, or others who are accustomed to unlimited deference, usually feel this complete confidence in their own opinions on nearly all subjects.
appetites only supported by use and exercise coming out of the same hole common friendships will admit of division dost thou, then, old man, collect food for others' ears?
to all empirical cognition belongs the synthesis of the manifold by the imagination, a synthesis which is always successive, that is, in which the representations therein always follow one another.
but, though all our knowledge begins with experience, it by no means follows that all arises out of experience.
it is not called religious, but it is innocent. it calls the light its own, and feels that the grass grows and the stone falls by a law inferior to, and dependent on, its nature. behold, it saith, i am born into the great, the universal mind.
for according to aristotle, the poet, of all artificers, is the fondest of his work.
to which arguments i know not what to answer but am forced to confess, that there is nothing of all those things which i formerly received as truths , whereof at present i may not doubt ; and this doubt shall not be grounded on inadvertency or levity, but
of the whole, as to a protector, or regent, may bee committed by the predecessor of an infant king, during his minority, the whole administration of his kingdome.
i knew one that, when he wrote a letter, he would put that, which was most material, in the postscript, as if it had been a by-matter.
consequently, the determination of my existence in time is possible only through the existence of real things external to me. now, consciousness in time is necessarily connected with the consciousness of the possibility of this determination in time.
precautions, it was a college still. my latin immediately grew corrupt, of which also by discontinuance i have since lost all manner of use; so that this new way of education served me to no other end, than only at my first coming to prefer me to the
the like is said of david (acts two.thirty four.) where st. peter, to prove the ascension of christ, using the words of the psalmist, (psal.
those also whose presence has done more hurt than good: but no virtuous and valiant prince can with patience endure so dishonourable councils.
noise, they think men sleep. my humour is no friend to tumult; one could appease a commotion without commotion, and chastise a disorder without being myself disorderly; if i stand in need of anger and inflammation, i borrow it, and put it on.
as i was born a citizen of a free state, and a member of the sovereign, i feel that, however feeble the influence my voice can have on public affairs, the right of voting on them makes it my duty to study them: and i am happy, when i reflect upon
nature itself, and so exalt in his copy the features that please him. he will give the gloom of gloom and the sunshine of sunshine.
let us but consider through what clouds, and as it were groping in the dark, our teachers lead us to the knowledge of most of the things about us; assuredly we shall find that it is rather custom than knowledge that takes away their strangeness--
contrariwise, such an one shows a constant mind, inasmuch as he cannot by any gifts be corrupted, to his own or the general hurt.
hereby substitute the survivor in his place."
we thought it was far south over the woods,-we who had run to fires before,-barn, shop, or dwelling-house, or all together. "it's baker's barn," cried one. "it is the codman place," affirmed another.
every one runs elsewhere, and to the future, forasmuch as no one is arrived at himself.
long and curious speeches, are as fit for dispatch, as a robe or mantle, with a long train, is for race.
which if any man would see proved, let him (as i have said once before) see whether he can translate any schoole-divine into any of the modern tongues, as french, english, or any other copious language: for that which cannot in most of these be made
it is a kind of reproach, not to be able, or not to dare, to do what we see those about us do; let such as these stop at home.
a question worth asking!--it would be strange if some mystic has not already ventured on the same kind of thing.
xxviii. a polygon of four sides is called a quadrilateral.
he must be convinced at his own expense; and he in some sort discovers that he was hard pressed by his enemy.
disputes over the choice of good kings. it has not been taken into account that, in so exposing ourselves to the risks this possibility entails, we are setting almost all the chances against us.
object; but changeable, by the variation of the organs of sight, or by glasses; and are present oftentimes in our imagination, and in our dreams, when the object is absent; or changed into other colours, and shapes, as things that depend onely upon the
"report is never fully substantiated." --quintus curtius, ix. two.
"my opinion is my opinion: another person has not easily a right to it"--such a philosopher of the future will say, perhaps. one must renounce the bad taste of wishing to agree with many people.
were a man, whom i know to be honest and opulent, and with whom i live in intimate friendship, to come into my house, where i am surrounded with my servants, i rest assured that he is not to stab me before he leaves it in order to rob me of my silver
ye do not yet suffer enough for me! for ye suffer from yourselves, ye have not yet suffered from man. ye would lie if ye spake otherwise! none of you suffereth from what i have suffered.-
however this may be, i beg you, sir, to receive it kindly; and as our judgment of great things is many times formed from lesser things, and as even the recreations of illustrious men carry with them, to intelligent observers, some honourable traits of
requirement; he has the instinct for people like himself, and for that which they require--for instance: the portion of independence and green meadow without which there is no rest from labour, the claim to honour and consideration (which first and
have their seasons, even good ones all think he has yet twenty good years to come all those who have authority to be angry in my family almanacs always be parading their pedantic science always complaining is the way never to be lamented always the
and this meanness of soul, in suffering anxiety and trouble, serves to breed remorse and repentance in the conscience, and to make us sensible of the scourge of god, and politic correction for the chastisement of our offences; compassion is a spur to
but if one subject giveth counsell to another, to do any thing contrary to the lawes, whether that counsell proceed from evill intention, or from ignorance onely, it is punishable by the common-wealth; because ignorance of the law, is no good excuse,
say, that i have resolved to devote what time i may still have to live to no other occupation than that of endeavoring to acquire some knowledge of nature, which shall be of such a kind as to enable us therefrom to deduce rules in medicine of greater
in spite of all the value which may belong to the true, the positive, and the unselfish, it might be possible that a higher and more fundamental value for life generally should be assigned to pretence, to the will to delusion, to selfishness, and
and how can the cause give it that reallity , unless it self have it?
ah! my brother, hast thou never seen a virtue backbite and stab itself?
but to leave these points of nature, and to come to men. the greatest vicissitude of things amongst men, is the vicissitude of sects and religions. for those orbs rule in men's minds most.
but we often err even in those things to which we are impelled by nature , as when sick men desire that meat or drink , which will certainly prove hurtful to them. to this it may perhaps be reply'd, that they err in this because their nature is corrupt .
consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence
each morning, when they were numbed with cold, i swept some of them out, but i did not trouble myself much to get rid of them; i even felt complimented by their regarding my house as a desirable shelter.
undoubtedly, in this case, what is true for one is truer still for a thousand, as a large house is not proportionally more expensive than a small one, since one roof may cover, one cellar underlie, and one wall separate several apartments.
and many a powerful one who wanted to run well with the people, hath harnessed in front of his horses-a donkey, a famous wise man.
but reflecting persons perceived that when society is itself the tyrant--society collectively, over the separate individuals who compose it--its means of tyrannising are not restricted to the acts which it may do by the hands of its political
commonly injury done to some person or other, and some other man receives damage by his transgression: in which case he who hath received any damage, has, besides the right of punishment common to him with other men, a particular right to seek reparation
it still, however, remains to estimate the extent to which mrs. taylor, both before and after her marriage with mill, made actual contributions to his thoughts and his public work.
this discovery of so vast a country seems to be of very great consideration. i cannot be sure, that hereafter there may not be another, so many wiser men than we having been deceived in this.
france; for first, himself entered league for the extirpation of the protestants; and presently after, the same league was turned upon himself.
they whose concern it is to have a care of me, may very easily hinder me from eating anything they think will do me harm; for in such matters i never covet nor miss anything i do not see; but withal, if it once comes in my sight, 'tis in vain to persuade
for, so long as he conceives that he cannot do it, so long is he not determined to do it, and consequently so long is it impossible for him to do it.
if things surrender themselves to our mercy, why do we not convert and accommodate them to our advantage?
and hence it comes to passe, that in all places, men that are grieved with payments to the publique, discharge their anger upon the publicans, that is to say, farmers, collectors, and other officers of the publique revenue; and adhaere to such as find
in the number of several other offices, that the general and principal chapter of knowing how to live comprehends, is this article of knowing how to die; and, did not our fears give it weight, one of the lightest too.
emotions, we shall still regard the first--named object with love or hate.
the god or hero of the sculptor is always represented in a transition from that which is representable to the senses, to that which is not. then first it ceases to be a stone. the same remark holds of painting.
"to eat not largely, but cleanly."--nepos, life of atticus, c. thirteen
a wise man will only be useful as a man, and will not submit to be "clay," and "stop a hole to keep the wind away," but leave that office to his dust at least:
passing by the battalion where philopoemen was, though his soldiers were impatient to fall on, he did not think fit to stir from his post nor to present himself to the enemy to relieve his men, but having suffered these to be chased and cut in pieces
philopoemen, in an encounter with machanidas, having sent before a good strong party of his archers and slingers to begin the skirmish, and these being routed and hotly pursued by the enemy, who, pushing on the fortune of their arms, and in that pursuit
the first verse of psalme, thirty seven. "o lord rebuke me not in thy wrath, nor chasten me in thy hot displeasure:" what were this to purgatory, if augustine had not applied the wrath to the fire of hell, and the displeasure, to that of purgatory?
when christ shall come in majesty to judge the world, and actually to govern his owne people, which is called the kingdome of glory.
it is true, they regarded as powerless the gods of the canaanites, a proscribed people condemned to destruction, whose place they were to take; but remember how they spoke of the divisions of the neighbouring peoples they were forbidden to attack!
the same thing happens when the members of the government severally usurp the power they should exercise only as a body; this is as great an infraction of the laws, and results in even greater disorders.
for i have already reaped from it such fruits that, although i have been accustomed to think lowly enough of myself, and although when i look with the eye of a philosopher at the varied courses and pursuits of mankind at large, i find scarcely one which
for the vulgar, there were never so many poetasters as now; but though they find it no hard matter to imitate their rhyme, they yet fall infinitely short of imitating the rich descriptions of the one, and the delicate invention of the other of these
let us, on the contrary, confirm it by mutual offices; let the mind rouse and quicken the heaviness of the body, and the body stay and fix the levity of the soul:
time. books are the treasured wealth of the world and the fit inheritance of generations and nations. books, the oldest and the best, stand naturally and rightfully on the shelves of every cottage.
if nature enclose within the bounds of her ordinary progress the beliefs, judgments, and opinions of men, as well as all other things; if they have their revolution, their season, their birth and death, like cabbage plants; if the heavens agitate and rule
necessary to the power of judging completely of our synthetical knowledge a priori.
'tis now two or three years ago that they made the year ten days shorter in france.-- by the adoption of the gregorian calendar. --how many changes may we expect should follow this reformation! it was really moving heaven and earth at once.
the true god, of whom there can be no similitude; nor on his prime ministers, moses, and the high priests; but every man had governed himself according to his own appetite, to the utter eversion of the common-wealth, and their own destruction for want of
so caesar said to the pilot in the tempest, caesarem portas, et fortunam ejus. so sylla chose the name of felix, and not of magnus. and it hath been noted, that those who ascribe openly too much to their own wisdom and policy, end infortunate.
appear as signes of honoring, are ordinarily also called honor.
the author, or legislator is supposed in every common-wealth to be evident, because he is the soveraign, who having been constituted by the consent of every one, is supposed by every one to be sufficiently known.
hence such judgements may be obviously false, and yet, taken problematically, be conditions of our cognition of the truth.
then, though the tempests roar, seas thunder on the shore, thou in thy stronghold blest and undisturbed shalt rest; live all thy days serene, and mock the heavens' spleen.
"sic tauriformis volvitur aufidus; qui regna dauni perfluit appuli, dum saevit, horrendamque cultis diluviem meditatur agris;"
so long as we have not intuition we cannot know whether we do really think an object by the categories, and where an object can anywhere be found to cohere with them, and thus the truth is established, that the categories are not in themselves cognitions,
where any other than the soveraign, hath a power of giving greater rewards than life; and of inflicting greater punishments than death.
there were marks of an axe and of woodpeckers on the butt.
the possessor? i could wish that our youth, instead of the time they spend in less fruitful travels and less honourable employments, would bestow one half of that time in being an eye-witness of naval exploits, under some good captain of rhodes, and the
i wish also, in the very middle, a fair mount, with three ascents, and alleys, enough for four to walk abreast; which i would have to be perfect circles, without any bulwarks or embossments; and the whole mount to be thirty foot high; and some fine
tast, smell, hearing, touch, and sight; but also of what is conformable, or disagreeable to reason, in the actions of common life.
i saw the other day, at my own house, a little fellow, a native of nantes, born without arms, who has so well taught his feet to perform the services his hands should have done him, that truly these have half forgotten their natural office; and, indeed,
he that hath the best of these intentions, when he aspireth, is an honest man; and that prince, that can discern of these intentions in another that aspireth, is a wise prince.
with his horizon all his own, yet he a poor man, born to be poor, with his inherited irish poverty or poor life, his adam's grandmother and boggy ways, not to rise in this world, he nor his posterity, till their wading webbed bog-trotting feet get talaria
probably many ichthyologists would make new varieties of some of them. there are also a clean race of frogs and tortoises, and a few muscels in it; muskrats and minks leave their traces about it, and occasionally a travelling mud-turtle visits it.
all things, says an old adage, are to be hoped for by a man whilst he lives; ay, but, replies seneca, why should this rather be always running in a man's head that fortune can do all things for the living man, than this, that fortune has no power over him
and effectively he can combat injustice who has experienced a little in his own person. cast your whole vote, not a strip of paper merely, but your whole influence.
and self-responsibility almost offends, and awakens distrust, "the lamb," and still more "the sheep," wins respect.
again, in their superiors, it quencheth jealousy towards them, as persons that they think they may, at pleasure, despise: and it layeth their competitors and emulators asleep; as never believing they should be in possibility of advancement, till they see
to which may be added the new and neat-made shoe of the man of old, that hurts your foot,
he who makes the law knows better than any one else how it should be executed and interpreted.
it is certain that distance diminishes the force of every idea, and that, upon our approach to any object; though it does not discover itself to our senses; it operates upon the mind with an influence, which imitates an immediate impression.
to myself have ye given this power,-a good gift, mine honourable guests! an excellent guest's-present! well, do not then upbraid when i also offer you something of mine.
i have as much to wish for as another, and allow my wishes as much liberty and indiscretion; but yet it never befell me to wish for either empire or royalty, or the eminency of those high and commanding fortunes: i do not aim that way; i love myself too
war is constituted by a relation between things, and not between persons; and, as the state of war cannot arise out of simple personal relations, but only out of real relations, private war, or war of man with man, can exist neither in the state of
doubt. and here it cannot be said, that i am forced to suppose god existing , after i have supposed him endowed with all perfections , seeing existence is one of them; but that my first position ( viz. his absolute perfection ) is not necessary .
society, for which it was first instituted, and for which only they entered into it.
i would that a boy should be sent abroad very young, and first, so as to kill two birds with one stone, into those neighbouring nations whose language is most differing from our own, and to which, if it be not formed betimes, the tongue will grow too
it is realised, in greater or less degree, in the whole life of the community, in the entire complex of private and public relations which, in the widest sense, may be called society.
were specially employed, or reverenced) to the publique peace, and to the obedience of subjects necessary thereunto; and to make some of them good daemons, and others evill; the one as a spurre to the observance, the other, as reines to withhold them from
renders possible the representation of a transition from one state into another, and from non-being to being, which, consequently, can be empirically cognized only as alternating determinations of that which is permanent.
i should paint the school with the pictures of joy and gladness; flora and the graces, as the philosopher speusippus did his. where their profit is, let them there have their pleasure too.
to the course for which we design it; it will, otherwise, doubtless find itself at a loss when it comes to the pinch of the business.
i am forced to call the men who serve me either by the names of their offices or their country; for names are very hard for me to remember.
to evade the strict and incessant searches that were every day made for him, the little pleasure he could hope for in such a kind of life, and how much better it was for him to die once for all, than to be perpetually at this pass, he started from his
the concord hunter told him what he knew and offered him the skin; but the other declined it and departed.
there is a certain friend of theirs,-- celsus, preface to the first book.
my house, as one that has ever been open and free to all comers, and civil to all (for i could never persuade myself to make it a garrison of war, war being a thing that i prefer to see as remote as may be), has sufficiently merited popular kindness, and
for this is the truth: i have departed from the house of the scholars, and the door have i also slammed behind me.
messire francesco being come, and prepared with a long counterfeit history of the affair (for the king had applied himself to all the princes of christendom, as well as to the duke himself, to demand satisfaction), had his audience at the morning council;
but, though not a public man, he has passed his days in instructing the citizens without fee or reward-this was his mission.
but though there had never been any time, wherein particular men were in a condition of warre one against another; yet in all times, kings, and persons of soveraigne authority, because of their independency, are in continuall jealousies, and in the state
"meminerint deum se habere testem, id est (ut ego arbitror) mentem suam."
as these absurdities follow, it is said, from considering quantity as infinite, the conclusion is drawn, that extended substance must necessarily be finite, and, consequently, cannot appertain to the nature of god.
proof.--this proposition is self--evident. he, who knows how to distinguish between true and false, must have an adequate idea of true and false. that is (two. xl., note ii.), he must know the true and the false by the second or third kind of knowledge.
say, consequentially collected , or some other ways made by me from certain natural notions ) by which 'tis rendred something bigger then the globe of the earth.
observable among animals of the same species, as well as among men, and since some are more capable of being instructed than others, it is incredible that the most perfect ape or parrot of its species, should not in this be equal to the most stupid infant
cyrus would not grant the persians leave to quit their rough and craggy country to remove to another more pleasant and even, saying, that fertile and tender soils made men effeminate and soft.
the roman tyrants thought they did, in a manner, give a criminal life when they gave him the choice of his death.
thus, to prescribe the conditions according to which he can dispose of them, is in reality less to alter his right as it appears, than to extend it in fact.
"indignare, si quid in to inique proprio constitutum est."
most writers on the emotions and on human conduct seem to be treating rather of matters outside nature than of natural phenomena following nature's general laws.
where, after david had adjudged equall part of the spoiles, to them that guarded the ammunition, with them that fought, the writer saith, "he made it a statute and an ordinance to israel to this day." (two. sam.
-as if a tree nodded unto me, a broad-branched, strong-willed tree, curved as a recline and a foot-stool for weary travellers: thus did the world stand on my promontory:-
the first expansions of the human heart were the effects of a novel situation, which united husbands and wives, fathers and children, under one roof.
i know very well that most men keep themselves in this lower form from not conceiving things otherwise than by this outward bark; but i likewise know that the greatest masters, and xenophon and plato are often seen to stoop to this low and popular manner
another, contrary to the words of our saviour, "whatsoever you would that men should doe unto you, that doe yee unto them;" and contrary to the law of nature, (which is the indubitable everlasting law of god) "do not to another, that which thou wouldest
and truely i have a much more distinct idea of a mans mind (as it is a thinking thing , having no corporeal dimensions of length , breadth , and thickness , nor having any other corporeal quality ) then the idea of any corporeal thing can be.
the mamalukes make their boast that they have the most ready horses of any cavalry in the world; that by nature and custom they were taught to know and distinguish the enemy, and to fall foul upon them with mouth and heels, according to a word or sign
style is the physiognomy of the mind. it is a more reliable key to character than the physiognomy of the body. to imitate another person's style is like wearing a mask.
not to cleave to a sympathy, be it even for higher men, into whose peculiar torture and helplessness chance has given us an insight. not to cleave to a science, though it tempt one with the most valuable discoveries, apparently specially reserved for us.
it seems as if there were some lucky and some unlucky faces; and i believe there is some art in distinguishing affable from merely simple faces, severe from rugged, malicious from pensive, scornful from melancholic, and such other bordering qualities.
would be loth to serve her husband in quality of a mistress. if she be lodged in his affection as a wife, she is more honourably and securely placed.
procured the credit of prudence and capacity sins that make the least noise are the worst sitting betwixt two stools slaves, or exiles, ofttimes live as merrily as other folk sleep suffocates and suppresses the faculties of the soul smile upon us whilst
are not blinded by self love, or some other passion, it is now become of all laws the most obscure; and has consequently the greatest need of able interpreters.
there you see motion, and speech, which are commonly attributed to angels, attributed to a cloud, because the cloud served as a sign of gods presence; and was no lesse an angel, then if it had had the form of a man, or child of never so great beauty; or
but, as i was looking over the surface, i saw here and there at a distance a faint glimmer, as if some skater insects which had escaped the frosts might be collected there, or, perchance, the surface, being so smooth, betrayed where a spring welled up
in these days of fatted cattle and waving grain-fields this humble root, which was once the totem of an indian tribe, is quite forgotten, or known only by its flowering vine; but let wild nature reign here once more, and the tender and luxurious english
those good rulers into precedent, and make them the standard of their prerogative, as if what had been done only for the good of the people was a right in them to do, for the harm of the people, if they so pleased; it has often occasioned contest, and
suppressed those who envied them, they remain powerful and secure, honoured and happy.
"it is so imprinted in our minds, and the fancy is so prepossessed with it, that when a man thinks of god, a human figure ever presents itself to the imagination."
i, however, am a bestower: willingly do i bestow as friend to friends. strangers, however, and the poor, may pluck for themselves the fruit from my tree: thus doth it cause less shame.
what sallies and agitations both of members and voices does it inspire us with!
governs well or ill. it has alienated all its rights to the sovereign, who is, therefore, absolute master.
the recruit turns pale at the thought of a wound: the veteran, who knows that he has often won the victory after losing blood, looks boldly at his own flowing gore.
greater than his own? these people had, i know not what, more than human confidence in their fortune; and he was wont to say that men must embark, and not deliberate, upon high enterprises.
we should only be able to say, "so common experience teaches us," but not "it must be so." they are valid as rules, through which, in general, experience is possible; and they instruct us respecting experience, and not by means of it.
order even to those objects which in their own nature do not stand in a relation of antecedence and sequence.
oh, let him, who pants for glory's guerdon, deeming glory all in all, look and see how wide the heaven expandeth, earth's enclosing bounds how small!
caesar, speaking of the suabians: "in the charges they make on horseback," says he, "they often throw themselves off to fight on foot, having taught their horses not to stir in the meantime from the place, to which they presently run again upon occasion;
ut maris tranquillitas intettigitur, nulla, ne minima quidem, aura fluctus commovente: sic animi quietus et placatus status cemitur, quum perturbatis nulla est, qua moveri queat..
vii.), so long as the human mind regards an external body as present, that is (two. xvii.
the princes of the ottoman family, the chiefest in the world in military fortune, have warmly embraced this opinion, and bajazet two., with his son, who swerved from it, spending their time in science and other retired employments, gave great blows to
but already doth it attack me and constrain me, this spirit of melancholy, this evening-twilight devil: and verily, ye higher men, it hath a longing-
nerve: sinew obnoxious: subservient, liable oes: round spangles pair: impair pardon: allowance passable: mediocre pine-apple-tree: pine plantation: colony platform: plan plausible: praiseworthy point device: excessively precise politic: politician poll:
sect. two hundred five. first, as, in some countries, the person of the prince by the law is sacred; and so, whatever he commands or does, his person is still free from all question or violence, not liable to force, or any judicial censure or
but these are contrary faculties; the former being grounded upon principles of truth; the other upon opinions already received, true, or false; and upon the passions and interests of men, which are different, and mutable.
he must, in a word, take away from man his own resources and give him instead new ones alien to him, and incapable of being made use of without the help of other men.
them pay dear for this unseasonable superstition:--
in fact we made a long halt at the question as to the origin of this will--until at last we came to an absolute standstill before a yet more fundamental question. we inquired about the value of this will.
but men are most in natural harmony, when they live in obedience to reason (by the last prop.); therefore (by the foregoing coroll.) men will be most useful one to another, when each seeks most that which is useful to him. q.e.five hundred.
desire, and endowed with an intolerable benefit, and was fain to unpray his prayers.
unrebuked, the skies now reveal the brightness of day, now shroud the daylight in the darkness of night; the year may now engarland the face of the earth with flowers and fruits, now disfigure it with storms and cold.
"udum et molle lutum est; nunc, nunc properandus, et acri fingendus sine fine rota."
almost always happens a thousand intricacies in it to unravel, enough to break the thread and to divert the current of a lively affection: whereas friendship has no manner of business or traffic with aught but itself.
no more desire health in disease, or freedom in imprisonment, than we now do bodies incorruptible as diamonds, or the wings of birds to fly with.
of pious intention, to do him the greatest honour we are able.
it was no wonder that they should pitch upon, and naturally run into that form of government, which from their infancy they had been all accustomed to; and which, by experience, they had found both easy and safe.
have observed in several of my intimate friends, who, as their memories supply them with an entire and full view of things, begin their narrative so far back, and crowd it with so many impertinent circumstances, that though the story be good in itself,
a mighty inconvenience, sure, which could poison the whole life of so just, so wise, and so valiant a man; what must we other little fellows do?
in consequence of seeing each other often, they could not do without seeing each other constantly.
thus we see how all the judgments that are founded upon external appearances, are marvellously uncertain and doubtful; and that there is no so certain testimony as every one is to himself. in these, how many soldiers' boys are companions of our glory?
"the pleasure of all things increases by the same danger that should deter it."--seneca, de benef., vii. nine.
relations, old acquaintances, and friendships, possess our imaginations and make them tender for the time, according to their condition; but the turn is so quick, that 'tis gone in a moment:
how often would the great names of pascal, racine, amaud, nicole, have resounded in our ears? but if they be wise, they had better adopt the miracle, as being more worth, a thousand times, than all the rest of the collection.
fields that sirius burns deep grown by arcturus' watch were sown: each the reign of law confesses, keeps the place that is his own.
morality involves no contradiction, except on the presupposition of liberty.
new. they have, it is true, been used; but how?
out of this place therefore it followeth, that he which heareth his soveraign being a christian, heareth christ; and hee that despiseth the doctrine which his king being a christian, authorizeth, despiseth the doctrine of christ (which is not that which
the worst quality in a well-bred man is over-fastidiousness, and an obligation to a certain particular way; and it is particular, if not pliable and supple.
i also love lucan, and willingly read him, not so much for his style, as for his own worth, and the truth and solidity of his opinions and judgments.
and what gentle flame soever may warm the heart of modest and wellborn virgins, yet are they fain to be forced from about their mothers' necks to be put to bed to their husbands, whatever this boon companion is pleased to say:
as if the only business of a king had been to lead out their armies, and fight in their defence; and accordingly at his inauguration pouring a vial of oil upon him, declares to saul, that the lord had anointed him to be captain over his inheritance, x.
was soon stupefied by the light of the natural sun, and unable to see any other objects than those of this world, which are but shadows of real things.
now all this may be attributed to the close affinity and relation betwixt the soul and the body intercommunicating their fortunes; but 'tis quite another thing when the imagination works not only upon one's own particular body, but upon that of others
--and others of the like nature, upon which antiquity founded most of their public and private enterprises, our religion has totally abolished them.
how many ridiculous things, in my own opinion, do i say and answer every day that comes over my head? and then how many more, according to the opinion of others? if i bite my own lips, what ought others to do?
the second important concern of our sthetic is that it does not obtain favour merely as a plausible hypothesis, but possess as undoubted a character of certainty as can be demanded of any theory which is to serve for an organon.
a fellow who rides through the narrow streets of a populous town with unemployed post-horses or cart-horses, unceasingly cracking with all his strength a whip several yards long, instantly deserves to dismount and receive five really good blows with a
desired at a feast to touch a lute, he said, he could not fiddle, but yet he could make a small town, a great city. these words (holpen a little with a metaphor) may express two differing abilities, in those that deal in business of estate.
at naples, you may see daily walking in the pausilippeum men in gold-embroidered upper garments and nothing else. it is the same with buildings; magnificence is the sole consideration where there is nothing to fear from the air.
i myself have seen henry two., when he could not for his heart hit of a gentleman's name of our country of gascony, and moreover was fain to call one of the queen's maids of honour by the general name of her race, her own family name being so difficult to
when plato describes pluto's orchard to us, and the bodily conveniences or pains that attend us after the ruin and annihilation of our bodies, and accommodates them to the feeling we have in this life:--
let us then go farther back and endeavour to unify under a single point of view that slow succession of events and discoveries in the most natural order.
this was the law, which moses (deuteronomy seventeen.eighteen.) commanded the kings of israel should keep a copie of: and this is the law, which having been long time lost, was found again in the temple in the time of josiah, and by his authority received
there is seldom any injustice to be repaired; in the meantime, the emperor, being satisfied that public outcry does not arise without cause, always discovers, through the seditious clamours which he punishes, just grievances to redress.
that's roman wormwood,-that's pigweed,-that's sorrel,-that's piper-grass,-have at him, chop him up, turn his roots upward to the sun, don't let him have a fibre in the shade, if you do he'll turn himself t'other side up and be as green as a leek in two
one have been none of the least able in this exercise, which is proper for men of my pitch, well-knit and short; but i give it over; it shakes us too much to continue it long.
viewed from a higher standpoint, whole generations and epochs, when they show themselves infected with any moral fanaticism, seem like those intercalated periods of restraint and fasting, during which an impulse learns to humble and submit itself--at the
but it is a sickly thing to them, and gladly would they get out of their skin. therefore hearken they to the preachers of death, and themselves preach backworlds.
charron has borrowed with unusual liberality from this and the succeeding chapter. see nodier, questions, p. two hundred six.
of late did i see them run forth at early morn with valorous steps: but the feet of their knowledge became weary, and now do they malign even their morning valour!
now have ye slept your fill; for how long a time? a half-eternity! well then, up now, mine old heart! for how long after such a sleep mayest thou-remain awake?"
that which in the name of god was commanded him, in a dream, or vision, and to deliver it to his family, and cause them to observe the same.
two hundred fifty five. i hold that many precautions should be taken against german music.
"but it was chiefly her influence which gave to the book that general tone by which it is distinguished from all previous expositions of political economy that had any pretensions to be scientific, and which has made it so useful in conciliating minds
out of regard for the interests of the social organism thus arbitrarily produced. this is hardly the view of the nineteenth century.
making another hole directly over it with an ice chisel which i had, and cutting down the longest birch which i could find in the neighborhood with my knife, i made a slip-noose, which i attached to its end, and, letting it down carefully, passed it over
appeased; and knowing that, now, some such misbehaviour was expected from him, the restraint upon his faculties grew less.
the venetians, actuated, i believe, by the aforesaid motives, cherished the guelf and ghibelline factions in the cities subject to them, and although they never allowed them to come to bloodshed, they yet encouraged these differences among them, so that
bound up themselves and their posterity to a perpetual subjection to the government, which they themselves submitted to.
another? certainly they have: for they but defend their lives, which the guilty man may as well do, as the innocent.
who shall ask the one what he can do, he will answer, "subdue the world": and who shall put the same question to the other, he will say, "carry on human life conformably with its natural condition"; a much more general, weighty, and legitimate science
it had been, for example, peradventure, an impiety in st.
the preservation of the rest; but the disposing of his goods has nothing to do with it.
sometimes a man knows a place determinate, within the compasse whereof his is to seek; and then his thoughts run over all the parts thereof, in the same manner, as one would sweep a room, to find a jewell; or as a spaniel ranges the field, till he find a
we are in want of beauty, health, wisdom, virtue, and such like essential qualities: exterior ornaments should, be looked after when we have made provision for necessary things.
mademoiselle,--my friends know that, from the first moment of our acquaintance, i have destined a copy of my book for you; for one feel that you have done it much honour. the courtesy of one thousand.
tenthly, is annexed to the soveraignty, the choosing of all councellours, ministers, magistrates, and officers, both in peace, and war.
thirty eight. of the signification in scripture of eternall life, hel, salvation, the world to come, and redemption
bounty of god to enlighten us, it is very necessary that he should moreover lend us his assistance, as a very extraordinary favour and privilege, to conceive and imprint it in our understanding.
by what inconceivable art has a means been found of making men free by making them subject; of using in the service of the state the properties, the persons and even the lives of all its members, without constraining and without consulting them; of
their swords together clash with dreadful sound, their feet stand fast, and neither stir nor start, they move their hands, steadfast their feet remain. nor blow nor foin they strook, or thrust in vain." --tasso, gierus. lib., c. twelve, st.
all at present known in it is almost nothing in comparison of what remains to be discovered; and that we could free ourselves from an infinity of maladies of body as well as of mind, and perhaps also even from the debility of age, if we had sufficiently
he, who said of old, that he was obliged to his age for having weaned him from pleasure, was of another opinion than i am; i can never think myself beholden to impotency for any good it can do to me:
and because they are for the most part, done, for a signification of his commandement, in such occasions, as without them, men are apt to doubt, (following their private naturall reasoning,) what he hath commanded, and what not, they are commonly in holy
mentioned. but that there is no argument of this kind, must appear, if our explication of that species of reasoning be admitted as solid and satisfactory.
and if the fault lay in our ears, why did he give us ears that heard him badly? if there was dirt in our ears, well! who put it in them?
griefs, if they are not extreme, and have not got an entire possession of my soul.
kingdom of god taken by divines metaphorically but in the scriptures properly
it is content to seek health of body by complying with physical conditions, and health of mind by the laws of the intellect.
but the best remedy is, if princes know their counsellors, as well as their counsellors know them:
endeavoured to see the reasons of both in the strongest light.
the same may be sayd of wounds, and chayns, and imprisonment; both because there is no benefit consequent to such patience; as there is to the patience of suffering another to be wounded, or imprisoned: as also because a man cannot tell, when he seeth men
action and speculation, with the philosophers of every other sect, or with those who never concerned themselves in any philosophical researches.
proof.--when the human mind regards external bodies through the ideas of the modifications of its own body, we say that it imagines (see two. xvii. note); now the mind can only imagine external bodies as actually existing. therefore (by two.
abuse this liberty, in making it serve our own frivolous and private fancies. my destiny has been kind to me in not presenting me with occasions to tempt me and divert my affection from the common and legitimate institution.
and that we hate more ugly; to a discontented and afflicted man the light of the day seems dark and overcast.
thus, although each individual lives content and rejoices in that nature belonging to him wherein he has his being, yet the life, wherein each is content and rejoices, is nothing else but the idea, or soul, of the said individual, and hence the joy of one
the bounds of that power, which is given to the representative of a bodie politique, are to be taken notice of, from two things. one is their writt, or letters from the soveraign: the other is the law of the common-wealth.
"what are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world.
with which you may sweep or pave the streets, and split your kindlings, and the teamster shelter himself and his lading against sun wind and rain behind it,-and the trader, as a concord trader once did, hang it up by his door for a sign when he commences
let us, therefore, no more excuse ourselves upon the external qualities of things; it belongs to us to give ourselves an account of them. our good or ill has no other dependence but on ourselves.
as to health, i since by experience find, on the contrary, that it is better to dine, and that the digestion is better while awake.
his own; who had not rather commit theft and sacrilege, and that his wife was a murderess and a heretic, than that she should not be more chaste than her husband: an unjust estimate of vices.
the latins called piety, which they indispensably owe to their parents all their life-time, and in all estates, with all that support and defence is due to them, gives the father no power of governing, i.e.
withered and drooping as i am, i feel yet some remains of the past ardour:
there is nothing certain but uncertainty; parmenides, that of that which seems, there is no one thing in general; that there is but one thing; zeno, that one same is not, and that there is nothing; if there were one thing, it would either be in another or
it were, notwithstanding, to say the truth, more against nature to make the mothers depend upon the discretion of their children; they ought to be plentifully provided for, to maintain themselves according to their quality and age, by reason that
fabulous ": these are his own words. if he had simply said, that he had delivered things otherwise than they really are, it had been no great reproach; for what we have not seen, we are forced to receive from other hands, and take upon trust, and i see
what if all ponds were shallow? would it not react on the minds of men? i am thankful that this pond was made deep and pure for a symbol. while men believe in the infinite some ponds will be thought to be bottomless.
such topics, therefore, ought entirely to be forborne; as serving nothing to the discovery of truth, but only to make the person of an antagonist odious. this i observe in general, without pretending to draw any advantage from it.
so are there states, great in territory, and yet not apt to enlarge or command; and some that have but a small dimension of stem, and yet apt to be the foundations of great monarchies.
passion for power: before whose glance man creepeth and croucheth and drudgeth, and becometh lower than the serpent and the swine:-until at last great contempt crieth out of him-,
i happen very often more exactly to see and distinguish the qualities of my friends than they do themselves: i have astonished some with the pertinence of my description, and have given them warning of themselves.
own life, cannot, by compact, or his own consent, enslave himself to any one, nor put himself under the absolute, arbitrary power of another, to take away his life, when he pleases.
they fancy they appear moderate, and wise, when they grant to their opponents some of the articles in question; but, besides that they do not discern what advantage it is to those with whom we contend, to begin to give ground and to retire, and how much
and boiling youth, when fast asleep, grows so warm with fancy, as in a dream to satisfy amorous desires:--
this is absolute obedience to moses. concerning the right of kings, god himself by the mouth of samuel, saith, (one sam. eight. eleven, twelve, c.) "this shall be the right of the king you will have to reigne over you.
somewhere there are still peoples and herds, but not with us, my brethren: here there are states.
that word therefore is used in the scripture metaphorically onely: as (gen. two.seven.) where it is said, that god inspired into man the breath of life, no more is meant, then that god gave unto him vitall motion.
take, for example, the proposition: "two straight lines cannot enclose a space, and with these alone no figure is possible," and try to deduce it from the conception of a straight line and the number two; or take the proposition: "it is possible to
we have, seriously, very often reason to blush at our own impudence: we are over-paid, according to justice, when the recompense equals our service; for do we owe nothing of natural obligation to our princes?
would not have been so much contention, and warre, about who it is, by whom god speaketh to us; neither would many priests have troubled themselves with spirituall jurisdiction, nor any king have denied it them.
sweet remembrance of the past delight; some that swell with pride after they have performed, and others who, tired and sated, still by vociferation express a triumphing joy.
greatest part of its own venom malicious kind of justice miserable kind of remedy, to owe one's health to one's disease! miserable, who has not at home where to be by himself more supportable to be always alone than never to be so.
for he that renounceth, or passeth away his right, giveth not to any other man a right which he had not before; because there is nothing to which every man had not right by nature: but onely standeth out of his way, that he may enjoy his own originall
but they found at last that it was a profound meditation and a retiring into herself, her thoughts exercising and preparing her voice to imitate the sound of those trumpets, so that the first voice she uttered was perfectly to imitate their strains,
and 'tis most certain, that to the very last gasp, they never cease to brave and defy them both in word and gesture.
that is the most useful knowledge: "according to what a man can," was the favourite sentence and motto of socrates. a motto of great solidity.
(the th or th century translators leave this phrase untranslated and with no explanation. five hundred.w.) --tibullus, priap. carm., eighty four.
all the world knows of the great success with which the art of the pulpit is cultivated at geneva; but men are so used to hearing divines preach one thing and practise another, that few have a chance of knowing how far the spirit of christianity, holiness
in italy, where these foolish prophecies were so far believed, that at rome great sums of money were ventured out upon return of greater, when the prognostics came to pass, so certain they made themselves of our ruin), that, having often bewailed, to
by this they judged that the generation of the soul followed the common condition of human things, as also her life, according to the opinion of epicurus and democritus, which has been the most received; in consequence of these fine appearances that they
sect. one hundred thirty eight. thirdly, the supreme power cannot take from any man any part of his property without his own consent: for the preservation of property being the end of government, and that for which men enter into society, it necessarily
utility; drunkenness being, he says, a true and certain trial of every one's nature, and, withal, fit to inspire old men with mettle to divert themselves in dancing and music; things of great use, and that they dare not attempt when sober.
preferment in warre: if thereupon he accept duell, considering all men lawfully endeavour to obtain the good opinion of them that have the soveraign power, he ought not in reason to be rigorously punished; seeing part of the fault may be discharged on the
forty four. need i say expressly after all this that they will be free, very free spirits, these philosophers of the future--as certainly also they will not be merely free spirits, but something more, higher, greater, and fundamentally different, which
ignorance of the law of nature excuseth no man
'tis the best viaticum i have yet found out for this human journey, and i very much pity those men of understanding who are unprovided of it. i the rather accept of any other sort of diversion, how light soever, because this can never fail me.
whereby you may see, that the river of lethe runneth as well above ground as below.
to it: "you would not offer," said he, "to persuade me to this, had you seen the fine order of the trees i have planted in my orchard, and the fair melons i have sown in my garden."
though he sometimes affirms the opposite, there is no security on his principles that the will of the majority will be the general will.
"qui se non putat satisfacere, amicus esse nullo modo potest."
bulrush, nor even a lily, yellow or white, but only a few small heart-leaves and potamogetons, and perhaps a water-target or two; all which however a bather might not perceive; and these plants are clean and bright like the element they grow in.
aesop, a most excellent author, and of whom few men discover all the graces, pleasantly represents to us the tyrannical authority physicians usurp over poor creatures, weakened and subdued by sickness and fear, when he tells us, that a sick person, being
"this is too salt, that's burnt, that's not washed enough; that's well; remember to do so another time.
according to the object, with which they are concerned. for by luxury, drunkenness, lust, avarice, ambition, c., we simply mean the immoderate love of feasting, drinking, venery, riches, and fame.
perhaps she is wicked and false, and altogether a woman; but when she speaketh ill of herself, just then doth she seduce most."
"if to live well and right thou dost not know, give way, and leave thy place to those that do.
gentleman for whom france has a great esteem, as well for his own particular worth, as upon the account of a constant form of capacity and virtue which runs through a great many brothers of them.
he is the child of all my foregoing hours, the prophet of those to come, and the harbinger of a greater friend.
that it has nothing in it of what we think we there find;" and that of the epicureans, "that the sun is no bigger than 'tis judged by our sight to be:--"
zarathustra answered: "what spake i of love! i am bringing gifts unto men."
disciple in the school of truth, suffering himself to be led and guided by the hand of another, in the right and beaten road.
shall we employ the understanding that was conferred upon us for our greatest good to our own ruin; setting ourselves against the design of nature and the universal order of things, which intend that every one should make use of the faculties, members,
and so it happens that many men go through life full of oddities, caprices, fancies, and prejudices, until they finally become fixed ideas.
making both of them happy, the same rules of conduct cannot apply to both.
"mihi quidem laudabiliora videntur omnia, quae sine venditatione, et sine populo teste fiunt,"
this objection consists of two parts, which we shall examine separately; first , that, if human actions can be traced up, by a necessary chain, to the deity, they can never be criminal; on account of the infinite perfection of that being from whom they
note.--we thus see, how a composite individual may be affected in many different ways, and preserve its nature notwithstanding.
caesar ran above a million of gold, more than he was worth, in debt to become caesar; and how many merchants have begun their traffic by the sale of their farms, which they sent into the indies,
if we are merely loquacious and loud talkers, then we can afford to stand very near together, cheek by jowl, and feel each other's breath; but if we speak reservedly and thoughtfully, we want to be farther apart, that all animal heat and moisture may have
upon simple authority and upon trust man may say too much even upon the best subjects miracle: everything our reason cannot comprehend morosity and melancholic humour of a sour ill-natured pedant mothers are too tender negligent garb, which is yet
art thou but now come suddenly and a stranger to the scene of this life? thinkest thou there is any stability in human affairs, when man himself vanishes away in the swift course of time?
"he alone is ignorant of all that is passing." --terence, adelph., iv. two, nine.
deceived, by too much trust, or by too much diffidence; as he that reads, is himselfe a good or evill man.
the second argument is also drawn from god's supreme perfection. god, it is said, inasmuch as he is a supremely perfect being, cannot be passive; but extended substance, insofar as it is divisible, is passive.
"love the government, such as you see it to be. if it be royal, love royalty; if it is a republic of any sort, still love it; for god himself created thee therein."
and therefore none but kings can put into their titles (a mark of their submission to god onely ) dei gratia rex, c.
place, i perceived that there was nothing at all in these demonstrations which could assure me of the existence of their object: thus, for example, supposing a triangle to be given, i distinctly perceived that its three angles were necessarily equal to
"o zarathustra," answered the shrewd magician, "thou art right, it was a stupid thing,-it was also repugnant to me."
for the comitia to be lawfully assembled, and for their acts to have the force of law, three conditions were necessary.
"narratur et prisci catonis saepe mero caluisse virtus."
but in that i am next to handle, which is the nature and rights of a christian common-wealth, whereof there dependeth much upon supernaturall revelations of the will of god; the ground of my discourse must be, not only the naturall word of god, but also
it must also be added that the prince can never insure himself against a hostile populace on account of their number, but he can against the hostility of the great, as they are but few.
all respect to governesses, but is it not time that philosophy should renounce governess-faith?
slack line over a twig of the alder, a foot or more above the ice, and tied a dry oak leaf to it, which, being pulled down, would show when he had a bite. these alders loomed through the mist at regular intervals as you walked half way round the pond.
all rational creatures; yet men being biassed by their interest, as well as ignorant for want of study of it, are not apt to allow of it as a law binding to them in the application of it to their particular cases.
mad-men; of whose loose words a sense might be made to fit any event, in such sort, as all bodies are said to be made of materia prima. in the scripture i find it also so taken (one sam. eighteen.
for to relinquish such right, was not necessary to the institution of soveraign power; nor would there be any reason, why any man should desire to have children, or take the care to nourish, and instruct them, if they were afterwards to have no other
the conversation also of beautiful and honourable women is for me a sweet commerce:
there are some governments who have taken upon them to regulate the justice and opportunity of voluntary death.
the completeness which we require is possible only by means of an idea of the totality of the a priori cognition of the understanding, and through the thereby determined division of the conceptions which form the said whole; consequently, only by means of
despised. a man well advanced both in dignity and age, amongst three principal commodities that he said remained to him of life, reckoned to me this for one, and where would a man more justly find it than amongst the natural conveniences?
where he calleth an assembly, whereof men can give no just account, a sedition, and such as they could not answer for.
in the opinion, not of bad men, but of the best men, no belief which is contrary to truth can be really useful: and can you prevent such men from urging that plea, when they are charged with culpability for denying some doctrine which they are told is
we does not prove that they are endowed with mind, for it would thence follow that they possessed greater reason than any of us, and could surpass us in all things; on the contrary, it rather proves that they are destitute of reason, and that it is nature
on the origin and nature of the emotions
so far, we have considered the prince as a moral and collective person, unified by the force of the laws, and the depositary in the state of the executive power.
when the play, it may be the tragedy, of life is over, the spectator goes his way. it was a kind of fiction, a work of the imagination only, so far as he was concerned. this doubleness may easily make us poor neighbors and friends sometimes.
for example, if the soveraign employ a publique minister, without written instructions what to doe; he is obliged to take for instructions the dictates of reason; as if he make a judge, the judge is to take notice, that his sentence ought to be according
but if every christian soveraign be the supreme pastor of his own subjects, it seemeth that he hath also the authority, not only to preach (which perhaps no man will deny;) but also to baptize, and to administer the sacrament of the lords supper; and to
so it is that at what then befell me, an ambitious man would have hanged himself, and a covetous man would have done the same. i have no manner of care of getting;
importance to the knowledge of truth the privation of such another sense, or of two or three, should we be so deprived, would be.
must be contained in the complex of experience, of which the previously given perception is a part-the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of
"they make the most ado who are least concerned." (or:) "they mourn the more ostentatiously, the less they grieve." --tacitus, annal., ii. seventy seven, writing of germanicus.
it recommends an universal doubt, not only of all our former opinions and principles, but also of our very faculties; of whose veracity, say they, we must assure ourselves, by a chain of reasoning, deduced from some original principle, which cannot
prop. thirty five. falsity consists in the privation of knowledge, which inadequate, fragmentary, or confused ideas involve.
whoever shall know how lazy i am, and how indulgent to my own humour, will easily believe that i had rather write as many more essays, than be tied to revise these over again for so childish a correction.
again, (numbers twenty five.six, seven.) when phinehas killed zimri and cosbi, it was not by right of private zeale: their crime was committed in the sight of the assembly; there needed no witnesse; the law was known, and he the heir apparent to the
nevertheless belong just as much to a system as the collective members of the fauna of a continent--is betrayed in the end by the circumstance: how unfailingly the most diverse philosophers always fill in again a definite fundamental scheme of possible
entirely to scepticism-a natural consequence, after having discovered, as he thought, that the faculty of cognition was not trustworthy.
for that every tickling and sting which are in certain pleasures, and that seem to raise us above simple health and passiveness, that active, moving, and, i know not how, itching, and biting pleasure; even that very pleasure itself aims at nothing but
though in the house, is still at work in his field, and chopping in his woods, as the farmer in his, and in turn seeks the same recreation and society that the latter does, though it may be a more condensed form of it.
hermit. well, then, let's be off. shall we to the concord? there's good sport there if the water be not too high.
for ten years hast thou climbed hither unto my cave: thou wouldst have wearied of thy light and of the journey, had it not been for me, mine eagle, and my serpent.
the good emperor was not spared domestic troubles. faustina had borne him several children, of whom he was passionately fond.
one it would be indeed absurd if all the citizens in assembly could not do what each can do by himself.
a discourse on the arts and sciences a discourse on the origin of inequality -- appendix a discourse on political economy
can only arise from this, that being rarefied, and, as it were, distilled by passing through the heart, it is thinner, and more vivid, and warmer immediately after leaving the heart, in other words, when in the arteries, than it was a short time before
the dominions thus acquired have either been previously accustomed to the rule of another prince, or else have been free states, and they are annexed either by force of arms of the prince, or of others, or else fall to him by good fortune or merit.
the honour due to parents, a monarch in his throne owes his mother; and yet this lessens not his authority, nor subjects him to her government.
a good roguish thing is also the long silence, and to look, like the winter-sky, out of a clear, round-eyed countenance:-
and therefore bias, setting forth the excellent state of a private family, says: "of which a the master is the same within, by his own virtue and temper, that he is abroad, for fear of the laws and report of men."
hence arose the saying, "if i love you, what is that to you?" we say so because we feel that what we love is not in your will, but above it. it is not you, but your radiance. it is that which you know not in yourself and can never know.
the declivity, where the gaze shooteth downwards, and the hand graspeth upwards. there doth the heart become giddy through its double will.
and because the end of this institution, is the peace and defence of them all; and whosoever has right to the end, has right to the means; it belongeth of right, to whatsoever man, or assembly that hath the soveraignty, to be judge both of the meanes of
prop. fifty six. extreme pride or dejection indicates extreme infirmity of spirit.
the only method of freeing learning, at once, from these abstruse questions, is to enquire seriously into the nature of human understanding, and show, from an exact analysis of its powers and capacity, that it is by no means fitted for such remote and
find, when i sound and employ it by myself. by which means, the things i say are better than those i write, if either were to be preferred, where neither is worth anything.
it is, then, no wonder if a contrary state stupefy and clog my spirit, and produce a contrary effect:
arraying their battles. after, they grew to rest upon number rather competent, than vast; they grew to advantages of place, cunning diversions, and the like: and they grew more skilful in the ordering of their battles.
an unbroken horse erects his mane, paws the ground and starts back impetuously at the sight of the bridle; while one which is properly trained suffers patiently even whip and spur: so savage man will not bend his neck to the yoke to which civilised man
but he nourished this modest humour to such a degree of superstition as to give express orders in his last will that they should put him on drawers so soon as he should be dead; to which, methinks, he would have done well to have added that he should be
sect. thirty seven. this is certain, that in the beginning, before the desire of having more than man needed had altered the intrinsic value of things, which depends only on their usefulness to the life of man; or had agreed, that a little piece of yellow
where they are, or will owe their safety only to the contempt their enemy will conceive for them. it was to my mind a fine oath that was taken by the soldiers of fabius, who swore, not to conquer or die, but to come back victorious--and kept their oath.
those who preach to us that the quest of it is craggy, difficult, and painful, but its fruition pleasant, what do they mean by that but to tell us that it is always unpleasing? for what human means will ever attain its enjoyment?
it is certainly a revolting idea that widows should sacrifice themselves on their husband's dead body; but it is also revolting that the money which the husband has earned by working diligently for all his life, in the hope that he was working for his
to pray to a king for such things, as hee is able to doe for us, though we prostrate our selves before him, is but civill worship; because we acknowledge no other power in him, but humane: but voluntarily to pray unto him for fair weather, or for any
by means of this holy, sublime, and real religion all men, being children of one god, recognise one another as brothers, and the society that unites them is not dissolved even at death.
and the disenchantment of woman is in progress? the tediousness of woman is slowly evolving? oh europe! europe! we know the horned animal which was always most attractive to thee, from which danger is ever again threatening thee!
and here it should be noted that a prince ought never to make common cause with one more powerful than himself to injure another, unless necessity forces him to it, as before said; for if he wins you rest at his discretion, and princes must avoid as much
unity of action, of which, as such, it is self-conscious, even apart from sensibility, by which, moreover, it is able to determine our internal sense in respect of the manifold which may be presented to it according to the form of sensuous intuition.
taking upon me once to justify something in use amongst us, and that was received with absolute authority for a great many leagues round about us, and not content, as men commonly do, to establish it only by force of law and example, but inquiring still
"they understand me not: i am not the mouth for these ears.
tendency of all the changes taking place in the world is to strengthen society, and diminish the power of the individual, this encroachment is not one of the evils which tend spontaneously to disappear, but, on the contrary, to grow more and more
observation on the means to carry on a war according to julius caesar
all governments are really mixed in character; and what we call a democracy is only a more or less democratic government. government, therefore, will always be to some extent in the hands of selected persons.
one another; and thereby in the kingdome of god, the policy, and lawes civill, are a part of religion; and therefore the distinction of temporall, and spirituall domination, hath there no place.
in the mean while all the shore rang with the trump of bullfrogs, the sturdy spirits of ancient wine-bibbers and wassailers, still unrepentant, trying to sing a catch in their stygian lake,-if the walden nymphs will pardon the comparison, for though there
super-imposed, rather than actually built: this is owing to its origin.
but because there is nothing to be compared with god in power; we honor him not but dishonour him by any value lesse than infinite. and thus honor is properly of its own nature, secret, and internall in the heart.
"posthumus, he who ever smells well does not smell well." --idem, ii. twelve, fourteen.
having need of a powerful diversion to disengage me, by art and study i became amorous, wherein i was assisted by my youth: love relieved and rescued me from the evil wherein friendship had engaged me.
fooling i shall say the same to-morrow seriously. wherefore, in writing, i more unwillingly undertake beaten arguments, lest i should handle them at another's expense.
returning curve,-with its steam cloud like a banner streaming behind in golden and silver wreaths, like many a downy cloud which i have seen, high in the heavens, unfolding its masses to the light,-as if this travelling demigod, this cloud-compeller,
like birds who fly abroad to forage for grain, and bring it home in the beak, without tasting it themselves, to feed their young; so our pedants go picking knowledge here and there, out of books, and hold it at the tongue's end, only to spit it out and
powerful than himself, who will always intervene at the request of those who are discontented either through ambition or fear, as was seen when the toli invited the romans into greece; and in whatever province they entered, it was always at the request of
less than a hen's egg in size, where all around is bare sand.
introduction. geometry is the science of figured space. figured space is of one, two, or three dimensions, according as it consists of lines, surfaces, or solids. the boundaries of solids are surfaces; of surfaces, lines; and of lines, points.
if it were for a wager, and now as many paces that way, but never getting on more than half a rod at a time; and then suddenly pausing with a ludicrous expression and a gratuitous somerset, as if all the eyes in the universe were fixed on him,-for all the
we have two good historians who were eyewitnesses of his actions: one of whom, marcellinus, in several places of his history sharply reproves an edict of his whereby he interdicted all christian rhetoricians and grammarians to keep school or to teach, and
and growths, or even an innate "hell" in them--as almost all moralists have done hitherto. does it not seem that there is a hatred of the virgin forest and of the tropics among moralists?
insomuch that he constrained me to demonstrate to him that, as he breathed and spoke, and had his physical being, therefore he had his place.
it commonly opens about the first of april, a week or ten days later than flint's pond and fair-haven, beginning to melt on the north side and in the shallower parts where it began to freeze.
existence of lesser general wills is not necessarily a menace to the general will of the state.
self-aggrandisement, but in the seeking of satisfaction for reasonable desire accompanied by benevolence; whereas egoism is the preference of our own interests to those of others, self-respect merely puts us on an equal footing with our fellows.
and consequently a providence and a future state, seem to loosen, in a great measure, the ties of morality, and may be supposed, for that reason, pernicious to the peace of civil society.
bible. st. john indeed (one epist. five.seven.) saith, "there be three that bear witnesse in heaven, the father, the word, and the holy spirit; and these three are one:" but this disagreeth not, but accordeth fitly with three persons in the proper
with this view, after having represented to his neighbours the horror of a situation which armed every man against the rest, and made their possessions as burdensome to them as their wants, and in which no safety could be expected either in riches or in
liberal compliment which i have just paid myself, permission will perhaps be more readily allowed me to utter some truths about "woman as she is," provided that it is known at the outset how literally they are merely--my truths.
we will not do the authors and abettors of the rule the injury of supposing, that the conception which they have formed of christian virtue is drawn from their own consciousness.
"stultitiae proprium quis non dixerit, ignave et contumaciter facere, quae facienda sunt; et alio corpus impellere, alio animum; distrahique inter diversissimos motus?"
creating-that is the great salvation from suffering, and life's alleviation. but for the creator to appear, suffering itself is needed, and much transformation.
"in order to understand this type, we must first be quite clear in regard to the leading physiological condition on which it depends: this condition is what i call great healthiness.
"the curtains, though the sun should scorch the spectators, are drawn in, when hermogenes appears."-martial, xii. twenty nine, fifteen. one thousand. tigellius hermogenes, whom horace and others have satirised.
here and there one finds a passionate and exaggerated adoration of "pure forms" in philosophers as well as in artists: it is not to be doubted that whoever has need of the cult of the superficial to that extent, has at one time or another made an unlucky
and thus came in the use of wax candles; and was also established by some of the ancient councells.
thirteen thus the two judgements (antecedens et consequens), the relation of which constitutes a hypothetical judgement, likewise those (the members of the division) in whose reciprocity the disjunctive consists, are only problematical.
these nations then seem to me to be so far barbarous, as having received but very little form and fashion from art and human invention, and consequently to be not much remote from their original simplicity.
same manner as the magistrates of towns, judges in courts of justice, and commanders of armies, are all but ministers of him that is the magistrate of the whole common-wealth, judge of all causes, and commander of the whole militia, which is alwayes the
relish it to forbid us anything is to make us have a mind to't voice and determination of the rabble, the mother of ignorance vulgar reports and opinions that drive us on we believe we do not believe we consider our death as a very great thing we have not
blest is death that intervenes not in the sweet, sweet years of peace, but unto the broken-hearted, when they call him, brings release!
i did not read books the first summer; i hoed beans. nay, i often did better than this. there were times when i could not afford to sacrifice the bloom of the present moment to any work, whether of the head or hands. i love a broad margin to my life.
of which we are supposed to be already diffident.
them to be so: and the difficulty of resolving it, ariseth chiefly from the impropernesse of the words wherein the question it self is couched.
"i do not believe," says he, "that xenophon himself, if he were now living, though he were allowed to write whatever pleased him to the advantage of agesilaus, would dare to bring them into comparison." does he speak of paralleling lysander to sylla.
he would not, at first, by any reasoning, be able to reach the idea of cause and effect; since the particular powers, by which all natural operations are performed, never appear to the senses; nor is it reasonable to conclude, merely because one event, in
the settlement made after these troubles might have been more satisfactory but for an unexpected rising in the east. avidius cassius, an able captain who had won renown in the parthian wars, was at this time chief governor of the eastern provinces.
-"o ye wags and barrel-organs, do be silent!" answered zarathustra, and smiled at his animals. "how well ye know what consolation i devised for myself in seven days!
it is thus not to be wondered at, that among philosophers, who seek to explain things in nature merely by the images formed of them, so many controversies should have arisen.
keep yourselves in the common road; it is not good to be so subtle and cunning. remember the tuscan proverb:--
they are regarded by common sense without distrust.
however positive any one's persuasion may be, not only of the falsity, but of the pernicious consequences--not only of the pernicious consequences, but (to adopt expressions which i altogether condemn) the immorality and impiety of an opinion; yet if, in
we know very well how we said the thing, and in what sense we spoke it, and the company know it, and our friends whom we have wished to make sensible of our advantage, understand it well enough too: 'tis at the expense of our frankness and of the honour
this is a dance over stock and stone: i am the hunter,-wilt thou be my hound, or my chamois anon?
what course soever man takes of himself, god still permits it to come to the same confusion, the image whereof he so lively represents to us in the just chastisement wherewith he crushed nimrod's presumption, and frustrated the vain attempt of his proud
the greatest of humane powers, is that which is compounded of the powers of most men, united by consent, in one person, naturall, or civill, that has the use of all their powers depending on his will; such as is the power of a common-wealth: or depending
original thinkers, and mediator between them and the public."
"every medal has its reverse."--italian proverb.
amongst a man's peers, a man shall be sure of familiarity; and therefore it is good, a little to keep state. amongst a man's inferiors one shall be sure of reverence; and therefore it is good, a little to be familiar.
sire, i consider myself greatly honoured by the receipt of your commands, and i have not omitted to communicate to one thousand.
for although a cognition may be perfectly accurate as to logical form, that is, not self-contradictory, it is notwithstanding quite possible that it may not stand in agreement with its object.
the ancient commonwealths thought themselves entitled to practise, and the ancient philosophers countenanced, the regulation of every part of private conduct by public authority, on the ground that the state had a deep interest in the whole bodily and
thus an application of the category to phenomena becomes possible, by means of the transcendental determination of time, which, as the schema of the conceptions of the understanding, mediates the subsumption of the latter under the former.
which was adored for the god of rain, and this a great way in the interior; there was seen an express image of our penance priests, the use of mitres, the celibacy of priests, the art of divination by the entrails of sacrificed beasts, abstinence from all
but i, because my sight was dimmed with much weeping, and i could not tell who was this woman of authority so commanding--i was dumfoundered, and, with my gaze fastened on the earth, continued silently to await what she might do next.
thus for example, when the nerves of the feet are violently and more than ordinarily moved, that motion of them being propagated through the medulla spinalis of the back to the inward parts of the brain, there it signifies to the mind, that something or
moderate thy grief, and comfort thyself in the knowledge thou hast had of me and my actions, leading the remainder of thy life in the same virtuous manner thou hast hitherto done."
also the foresight and prevention, that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution.
every body in town, that had ever paid his devotions at that church. he had been seen, for so long a time, wanting a leg; but recovered that limb by the rubbing of holy oil upon the stump; and the cardinal assures us that he saw him with two legs.
same recipe in fifty several diseases, and such a recipe as they will not take themselves, and yet triumph when they happen to be successful.
"rupi jam vincula, dicas nam luctata canis nodum arripit; attamen illi, quum fugit, a collo trahitur pars longa catenae."
hath the time not long since passed for all such doubts? who may nowadays awaken such old slumbering, light-shunning things!
proof.--to act virtuously is to act in obedience with reason (four. xxiv.), and whatsoever we endeavour to do in obedience to reason is to understand (four. xxvi.); therefore (four.
it is therefore necessary to prepare such forces in order to be able with italian prowess to defend the country from foreigners.
proof.--pleasure and pain, and consequently the emotions compounded thereof, or derived therefrom, are passions, or passive states (three. xi. note); now we are necessarily passive (three.
we cannot approach beauty. its nature is like opaline doves'-neck lustres, hovering and evanescent. herein it resembles the most excellent things, which all have this rainbow character, defying all attempts at appropriation and use.
and this is the discourse that zarathustra spake when he awoke; his voice, however, came unto his disciples as from afar:
"never, bright flame, may be denied to me thy dear, life imaging, close sympathy. what but my hopes shot upward e'er so bright? what but my fortunes sunk so low in night?
sect. twenty five. whether we consider natural reason, which tells us, that men, being once born, have a right to their preservation, and consequently to meat and drink, and such other things as nature affords for their subsistence: or revelation, which
somnambulists do many things in their sleep, which they would not venture to do when awake: these instances are enough to show, that the body can by the sole laws of its nature do many things which the mind wonders at.
there are no fixtures in nature. the universe is fluid and volatile. permanence is but a word of degrees. our globe seen by god is a transparent law, not a mass of facts. the law dissolves the fact and holds it fluid.
society shall require; yet it being only with an intention in every one the better to preserve himself, his liberty and property; (for no rational creature can be supposed to change his condition with an intention to be worse) the power of the society, or
corollary.--this pleasure is fostered more and more, in proportion as a man conceives himself to be praised by others.
and though at that time the patriarchs and many other faithfull men were dead, yet as it is in the text, they lived to god; that is, they were written in the book of life with them that were absolved of their sinnes, and ordained to life eternall at the
ill for the sake of getting well. for everyone will always endeavour to persist in his being, and to ward off pain as far as he can.
life, but some purely to avoid the satiety of living, and others for the hope of a better condition elsewhere, i should never have done.
the truth of this is sufficiently manifest from the single circumstance, that the philosophers of the schools accept as a maxim that there is nothing in the understanding which was not previously in the senses, in which however it is certain that the
king ferdinand, sending colonies to the indies, wisely provided that they should not carry along with them any students of jurisprudence, for fear lest suits should get footing in that new world, as being a science in its own nature, breeder of
"for when they threw the torch on the funeral bed, the pious wives with hair dishevelled, stand around striving, which, living, shall accompany her spouse; and are ashamed that they may not die; they who are preferred expose their breasts to the flame,
the sovereign; for each magistrate is almost always charged with some governmental function, while each citizen, taken singly, exercises no function of sovereignty.
that (it might seem) was a resource against rulers whose interests were habitually opposed to those of the people.
immediately thereupon, zarathustra, who had opened ears and eyes to this talk, rose from his hiding-place, advanced towards the kings, and thus began:
"for when the body's sick, and ill at ease, the mind doth often share in the disease; wonders, grows wild, and raves, and sometimes by a heavy and a stupid lethargy, is overcome and cast into a deep, a most profound and everlasting sleep."
for all judges, soveraign and subordinate, if they refuse to heare proofe, refuse to do justice: for though the sentence be just, yet the judges that condemn without hearing the proofes offered, are unjust judges; and their presumption is but prejudice;
many things there are, which the law can by no means provide for; and those must necessarily be left to the discretion of him that has the executive power in his hands, to be ordered by him as the public good and advantage shall require: nay, it is fit
a man should have his soul instructed in the means to sustain and to contend with evils, and in the rules of living and believing well: and often rouse it up, and exercise it in this noble study; but in an ordinary soul it must be by intervals and with
creating ones were first of all peoples, and only in late times individuals; verily, the individual himself is still the latest creation.
proportionally louder. sometimes one would circle round and round me in the woods a few feet distant as if tethered by a string, when probably i was near its eggs.
father: for the father having, by the law of nature, the same power with every man else to punish, as he thought fit, any offences against that law, might thereby punish his transgressing children, even when they were men, and out of their pupilage; and
matthias made apostle by the congregation.
has again and again to be overcome. the learned man, as is appropriate, has also maladies and faults of an ignoble kind: he is full of petty envy, and has a lynx-eye for the weak points in those natures to whose elevations he cannot attain.
twenty,twenty one.) delivereth in the same sentence in the sense i have given it: his words are, "all goe, (man and beast) to the same place; all are of the dust, and all turn to dust again; who knoweth that the spirit of man goeth upward, and the spirit
it will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them.
willing to be gulled in what they desire people conceiving they have right and title to be judges perfect friendship i speak of is indivisible perfect men as they are, they are yet simply men perfection: but i will not buy it so dear as it costs perpetual
that it is so, the elephant shows who sharpen, and whets the teeth he makes use of in war (for he has particular ones for that service, which he spares, and never employs them at all to any other use); when bulls go to fight, they toss and throw the dust
as the devil, who does not think herself well worthy to be beloved, and who does not prefer herself before other women, either for her youth, the colour of her hair, or her graceful motion (for there are no more women universally ugly, than there are
there she talks plain french titillation of ill-natured pleasure in seeing others suffer title of barbarism to everything that is not familiar titles being so dearly bought titles of my chapters do not always comprehend the whole matter to be a slave,
to a sudden and convulsive outbreak against monarchical and aristocratic despotism.
and experience shows us that both these ways have been successful and otherwise.
so many years, you have sustained so many sharp difficulties, the burden and conduct of affairs, which have persecuted you in every corner of the kingdom, and are not yet weary of tormenting you, and the happy direction you have given to all these, by
crosse the private, he preferrs the private: for the passions of men, are commonly more potent than their reason. from whence it follows, that where the publique and private interest are most closely united, there is the publique most advanced.
rulers put them under such a frame of government as they willingly and of choice consent to.
the right of gods soveraignty is derived from his omnipotence the right of nature, whereby god reigneth over men, and punisheth those that break his lawes, is to be derived, not from his creating them, as if he required obedience, as of gratitude for his
unless we shall also think fit, as even socrates does, to add to the counterpoise that notable prerogative above beasts, that whereas nature has prescribed them certain seasons and limits for the delights of venus, she has given us the reins at all hours
firmness, will dispose of all inheritances, offices and citizens, and even of the state itself, which could not subsist if it were composed entirely of bastards?
already at the beginning of this history i hinted at the reasons which led my brother to select a persian as the incarnation of his ideal of the majestic philosopher.
art thou ignorant of that most ancient law of this thy country, whereby it is decreed that no one whatsoever, who hath chosen to fix there his dwelling, may be sent into exile?
that it is enough if there is always somebody capable of answering them, so that nothing likely to mislead uninstructed persons remains unrefuted.
these do it but by halves: they design well enough for themselves when they shall be no more in it; but still they pretend to extract the fruits of that design from the world, when absent from it, by a ridiculous contradiction.
can there be a more certain proof, that the power, by which this whole operation is performed, so far from being directly and fully known by an inward sentiment or consciousness, is, to the last degree mysterious and unintelligible?
of their profession, which always goes against the hair, 'tis good sport.
it is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night; as it always cometh to pass, that envy worketh subtilly, and in
where was now the dwarf? and the gateway? and the spider? and all the whispering? had i dreamt? had i awakened? 'twixt rugged rocks did i suddenly stand alone, dreary in the dreariest moonlight.
for, to make the condition of our souls such as we would have it to be, we must suppose them all-knowing, even in their natural simplicity and purity; by these means they had been such, being free from the prison of the body, as well before they entered
is there any one of those who have suffered themselves to be persuaded into this miserable subjection, who does not equally surrender himself to all sorts of impostures?
in like manner, at the same time that men take delight in vice, there springs in the conscience a displeasure that afflicts us sleeping and waking with various tormenting imaginations:
they set themselves resolutely, and without agitation, to behold the ruin of their country, which possessed and commanded all their will: this is too much, and too hard a task for our commoner souls.
in relation to these bonds only it is, that i am to speak now, of the liberty of subjects.
we shall discover if there be prudence in his exercises, if there be sincerity and justice in his deportment, if there be grace and judgment in his speaking; if there be constancy in his sickness; if there be modesty in his mirth, temperance in his
the god of scholastic knowledge is aristotle; 'tis irreligion to question any of his decrees, as it was those of lucurgus at sparta; his doctrine is a magisterial law, which, peradventure, is as false as another.
twelve the predicates of the phenomenon can be affixed to the object itself in relation to our sensuous faculty; for example, the red colour or the perfume to the rose.
it is not enough even to be able to speak the language of that nation by which they are written, for there is a memorable interval between the spoken and the written language, the language heard and the language read.
holy scripture: where though many times it be said, that god spake to this, and that person, without declaring in what manner; yet there be again many places, that deliver also the signes by which they were to acknowledge his presence, and commandement;
our saviour christ therefore to redeem us, did not in that sense satisfie for the sins of men, as that his death, of its own vertue, could make it unjust in god to punish sinners with eternall death; but did make that sacrifice, and oblation of himself,
-that he saw how man hung on the cross, and could not endure it;-that his love to man became his hell, and at last his death?"-
to will, and not to will, to desire and to fear, must be the first, and almost the only operations of his soul, till new circumstances occasion new developments of his faculties.
paul does not bid kill him that disobeys, nor beat, nor imprison, nor amerce him, which legislators may all do; but avoid his company, that he may bee ashamed: whereby it is evident, it was not the empire of an apostle, but his reputation amongst the
than to those of algebra. i should not, however, on this account have ventured at once on the examination of all the difficulties of the sciences which presented themselves to me, for this would have been contrary to the order prescribed in the method,
one. that men by various ways arrive at the same end.
julius canus, a noble roman, of singular constancy and virtue, having been condemned to die by that worthless fellow caligula, besides many marvellous testimonies that he gave of his resolution, as he was just going to receive the stroke of the
seditious rabble, in hopes by that means to appease the tumult before it grew to a more formidable head; but it was ill for him that he did so, for he was there miserably slain.
philip, seeing that his son went about by presents to gain the affection of the macedonians, reprimanded him in a letter after this manner: "what! hast thou a mind that thy subjects shall look upon thee as their cash-keeper and not as their king?
if you come backward, and arguing from your inferred causes, conclude, that any other fact has existed, or will exist, in the course of nature, which may serve as a fuller display of particular attributes; i must admonish you, that you have departed from
plutarch says somewhere that he does not find so great a difference betwixt beast and beast as he does betwixt man and man; which he says in reference to the internal qualities and perfections of the soul.
he must explain this hope. we grant that human life is mean, but how did we find out that it was mean? what is the ground of this uneasiness of ours; of this old discontent?
of its kind or at least to one that was crack-brained, unless the soul of brutes were of a nature wholly different from ours.
what evils arise from luxury and sloth!"--lucretius, v. four.
she answereth (verse twenty seven.) "yea lord, i beleeve that thou art the christ, the son of god, which should come into the world;" therefore this article alone is faith sufficient to life eternall; and more than sufficient is not necessary.
after two or three hours that we had been in this place, and that they had mounted me upon a horse that was not likely to run from them, and committed me to the guard of fifteen or twenty harquebusiers, and dispersed my servants to others, having given
a man does no injury to the subject, when he leaves it to seek how he may treat it; i do not mean by an artificial and scholastic way, but by a natural one, with a sound understanding. what will it be in the end?
with its words of good and bad doth such self-enjoyment shelter itself as with sacred groves; with the names of its happiness doth it banish from itself everything contemptible.
for what reason is there, that he which laboureth much, and sparing the fruits of his labour, consumeth little, should be more charged, then he that living idlely, getteth little, and spendeth all he gets; seeing the one hath no more protection from the
to abate the force of these considerations, an enemy of free discussion may be supposed to say, that there is no necessity for mankind in general to know and understand all that can be said against or for their opinions by philosophers and theologians.
men have sometimes exchanged names with their friends, as if they would signify that in their friend each loved his own soul.
in case the discovery of this cheating escape me, i cannot at least fail to discern that i am very fit to be cheated. and can a man ever enough exalt the value of a friend, in comparison with these civil ties?
'nay,' said i, 'in no wise may one deem that such fixed motions can be determined by random hazard, but i know that god, the creator, presideth over his work, nor will the day ever come that shall drive me from holding fast the truth of this belief.'
our voyaging is only great-circle sailing, and the doctors prescribe for diseases of the skin merely. one hastens to southern africa to chase the giraffe; but surely that is not the game he would be after.
i love him whose soul is lavish, who wanteth no thanks and doth not give back: for he always bestoweth, and desireth not to keep for himself.
divine right or law. the other, which is codified in a single country, gives it its gods, its own tutelary patrons; it has its dogmas, its rites, and its external cult prescribed by law; outside the single nation that follows it, all the world is in its
as for example, when lately i set my self to examine whether any thing do exist, and found, that from my setting my self to examine such a thing, it evidently follows, that i my self exist, i could not but judge, what i so clearly understood, to be true,
note.--how this way of looking at things arises, i will briefly explain. we have shown above (two. xvii.
the greatest and most wealthy princes are by poverty and want driven to the most extreme necessity; for can there be any more extreme than to become tyrants and unjust usurpers of their subjects' goods and estates?
think that the sense or idea of heat is propagated to me by a thing really distinct from my self , and that is by the heat of the fire at which i sit; and nothing is more obvious then for me to judge that that thing should transmit its own likeness into
not offending any one, every one acquiesced, till time seemed to have confirmed it, and settled a right of succession by prescription: or whether several families, or the descendants of several families, whom chance, neighbourhood, or business brought
think, a man is capable of, being to answer for all those mischiefs of blood, rapine, and desolation, which the breaking to pieces of governments bring on a country.
apart from this particular good, he wills the general good in his own interest, as strongly as any one else. even in selling his vote for money, he does not extinguish in himself the general will, but only eludes it.
for by the reason of this it falls out that their irresolution, the weakness of their arguments, divinations and foundations, the sharpness of their disputes, full of hatred, jealousy, and self-consideration, coming to be discovered by every one, a man
and what will become of this paternal power in that part of the world, where one woman hath more than one husband at a time?
right is layd aside, either by simply renouncing it; or by transferring it to another. by simply renouncing; when he cares not to whom the benefit thereof redoundeth.
is a simple or a mixed government the better? political writers are always debating the question, which must be answered as we have already answered a question about all forms of government.
besides, we may observe, in every art or profession, even those which most concern life or action, that a spirit of accuracy, however acquired, carries all of them nearer their perfection, and renders them more subservient to the interests of society.
if truth consists in the accordance of a cognition with its object, this object must be, ipso facto, distinguished from all others; for a cognition is false if it does not accord with the object to which it relates, although it contains something which
and who knows but in all great instances hitherto just the same happened: that the multitude worshipped a god, and that the "god" was only a poor sacrificial animal!
montaigne's memory here serves him ill, for the question being put to thales, his answer was: "but is not perjury worse than adultery?"--diogenes laertius, in vita, i. thirty six.
repentance is no other but a recanting of the will and an opposition to our fancies, which lead us which way they please. it makes this person disown his former virtue and continency:
the instinct of the woman often enables her not only to apprehend but to illustrate a truth for which she would be totally unable to give the adequate philosophic reasoning.
they wish to "cultivate" her in general still more, and intend, as they say, to make the "weaker sex" strong by culture: as if history did not teach in the most emphatic manner that the "cultivating" of mankind and his weakening--that is to say, the
are the people to be blamed, if they have the sense of rational creatures, and can think of things no otherwise than as they find and feel them?
and now to another point. it is a very great doubt, whether any so manifest benefit can accrue from the alteration of a law received, let it be what it will, as there is danger and inconvenience in altering it; forasmuch as government is a structure
my simple testimony, and in the eloquence requisite for lending it value and weight, that i was on the eve of relinquishing the task, having nothing of his which would enable me to exhibit to the world a proof of his genius and knowledge.
"if the thorn does not prick at its birth, 'twill hardly ever prick at all."
we have, peradventure, reason to blame ourselves for being guilty of so foolish a production as man, and to call the act, and the parts that are employed in the act, shameful (mine, truly, are now shameful and pitiful).
it, that all you have got is the loss of your liberty of doing otherwise but to your prejudice.
as for the fourth objection, i am quite ready to admit, that a man placed in the equilibrium described (namely, as perceiving nothing but hunger and thirst, a certain food and a certain drink, each equally distant from him) would die of hunger and thirst.
only superstition is now so well advanced, that men of the first blood, are as firm as butchers by occupation; and votary resolution, is made equipollent to custom, even in matter of blood.
support it by art, and by the mediation of the fancy to restore the appetite and cheerfulness it has lost of itself.
if a footman falls to cuffs at another man's house, or stumble and throw a dish before him as he is carrying it up, you only laugh and make a jest on't; you sleep whilst the master of the house is arranging a bill of fare with his steward for your
what they would fain attain with all their strength, is the universal, green-meadow happiness of the herd, together with security, safety, comfort, and alleviation of life for every one, their two most frequently chanted songs and doctrines are called
and secure himself by warre; which is in summe, deposing, killing, or subduing, or doing any act of hostility.
where she will find difficulties enough to employ her enquiries, without launching into so boundless an ocean of doubt, uncertainty, and contradiction!
among different languages, even where we cannot suspect the least connexion or communication, it is found, that the words, expressive of ideas, the most compounded, do yet nearly correspond to each other: a certain proof that the simple ideas,
but to prove that christians are not to tolerate infidell, or haereticall kings, he alledgeth a place in deut. seventeen.
if, then, we would indeed restore mankind by truly indian, botanic, magnetic, or natural means, let us first be as simple and well as nature ourselves, dispel the clouds which hang over our own brows, and take up a little life into our pores.
but to end where i began: the emperor adrian, disputing with the philosopher favorinus about the interpretation of some word, favorinus soon yielded him the victory; for which his friends rebuking him, "you talk simply," said he; "would you not have him
first indication of this new path, must have seemed of the utmost importance to the mathematicians of that age, and it has thus been secured against the chance of oblivion.
retire yourself into yourself, but first prepare yourself there to receive yourself: it were a folly to trust yourself in your own hands, if you cannot govern yourself. a man may miscarry alone as well as in company.
but yet this account is not fully satisfactory ; for error is not only a meer negation , but 'tis a privation , or a want of a certain knowledge , which ought (as it were) to be in me.
reason so to do. what am idle conceit is it to expect to die of a decay of strength, which is the effect of extremest age, and to propose to ourselves no shorter lease of life than that, considering it is a kind of death of all others the most rare and
"ego hoc judico, si quando turpe non sit, tamen non esse non turpe, quum id a multitudine laudatur."
him. for this reason it was that caesar, being asked what death he thought to be the most desired, made answer, "the least premeditated and the shortest."-- tacitus, annals, xvi.
continual torment, and keep them in perpetual and unintermitted weakness and pains, but by warnings and instructions at intervals, intermixing long pauses of repose, as it were to give thee opportunity to meditate and ruminate upon thy lesson, at thy own
the most painful and difficult employment in the world, in my opinion, is worthily to discharge the office of a king. i excuse more of their mistakes than men commonly do, in consideration of the intolerable weight of their function, which astounds me.
clitomachus affirmed "that he could never discover by carneades's writings what opinion he was of."
everything which conduces to health and the worship of god they have called good, everything which hinders these objects they have styled bad; and inasmuch as those who do not understand the nature of things do not verify phenomena in any way, but merely
law be now restrained to the antient civill lawes of the city of rome; which being the head of a great part of the world, her lawes at that time were in these parts the civill law.
seeming wise men may make shift to get opinion; but let no man choose them for employment; for certainly you were better take for business, a man somewhat absurd, than over-formal.
of the agent; yet it frequently happens, that, in performing the actions themselves, we are sensible of something like it: and as all resembling objects are readily taken for each other, this has been employed as a demonstrative and even intuitive proof
there is a sort of men whose gold runs in streams underground imperceptibly; others expose it all in plates and branches; so that to the one a liard is worth a crown, and to the others the inverse: the world esteeming its use and value, according to the
and whoever will inquire of our troopers the experiences they have had in our civil wars, will find effects of patience and obstinate resolution in this miserable age of ours, and amongst this rabble even more effeminate than the egyptians, worthy to be
sinewy, and sometimes weaker. this same plato, who defines man as if he were a cock, says elsewhere, after socrates, "that he does not, in truth, know what man is, and that he is a member of the world the hardest to understand."
verily, there are chaste ones from their very nature; they are gentler of heart, and laugh better and oftener than you.
thus even love, which is the deification of persons, must become more impersonal every day. of this at first it gives no hint.
i have a special vocabulary of my own; i "pass away time," when it is ill and uneasy, but when 'tis good i do not pass it away: "i taste it over again and adhere to it"; one must run over the ill and settle upon the good.
as well upon the account of exercise, as also being there more retired from the crowd.
that he failed to perceive the necessity of such a procedure must be ascribed to the dogmatic mode of thought which characterized his age, and on this point the philosophers of his time, as well as of all previous times, have nothing to reproach each
corollary two.--it also follows that god is a cause in himself, and not through an accident of his nature.
i except payments where the trouble of bargaining and reckoning is required; and in such cases; where i can meet with nobody to ease me of that charge, i delay them, how scandalously and injuriously soever, all i possibly can, for fear of the wranglings
the other two analogies nobody has ever thought of, although they have always been silently employed by the mind, thirty four because the guiding thread furnished by the categories was wanting, the guide which alone can enable us to discover every hiatus,
that had resulted from their excesses, by the wholesale plunder of the city.
which absorbs all virtue and constitutes the life and being of little minds. how can, patriotism germinate in the midst of so many other passions which smother it?
but another reason, more distant, though not less important, is that nothing is more fatal to morality and to the republic than the continual shifting of rank and fortune among the citizens: such changes are both the proof and the source of a thousand
"this-is now my way,-where is yours?" thus did i answer those who asked me "the way." for the way-it doth not exist!
i have thought nothing so severe in the austerity of life that our monks affect, as what i have observed in some of their communities; namely, by rule, to have a perpetual society of place, and numerous persons present in every action whatever; and think
without instruments to cultivate it; or because they lacked foresight to future needs; or lastly, because they were without means of preventing others from robbing them of the fruit of their labour.
each member of the state has as his share only a ten-thousandth part of the sovereign authority, although he is wholly under its control.
is it not enough to suppose degrees of seemingness, and as it were lighter and darker shades and tones of semblance--different valeurs, as the painters say? why might not the world which concerns us--be a fiction?
sect. one hundred three. and i hope those who went away from sparta with palantus, mentioned by justin, one. iii. c. four.
my will , that is to say, from my understanding , and my will together .
moreover, as the great and powerful all got themselves enrolled in the country tribes, while the freedmen who had become citizens remained with the populace in the town tribes, both soon ceased to have any local or territorial meaning, and all were so
but caesar, in my opinion, particularly deserves to be studied, not for the knowledge of the history only, but for himself, so great an excellence and perfection he has above all the rest, though sallust be one of the number.
of natural philosophy he knows nothing; not that he despises such pursuits, but the fact is that he is ignorant of them, and never says a word about them. nor is he paid for giving instruction-that is another mistaken notion:-he has nothing to teach.
education in tolerance which the imperium romanum gave--this faith is not that sincere, austere slave-faith by which perhaps a luther or a cromwell, or some other northern barbarian of the spirit remained attached to his god and christianity, it is much
few before, in the twelve. chapter of this discourse.
but we may not take up the third sword, which is mahomet's sword, or like unto it; that is, to propagate religion by wars, or by sanguinary persecutions to force consciences; except it be in cases of overt scandal, blasphemy, or intermixture of practice
it is essentially a doctrine of passive obedience; it inculcates submission to all authorities found established; who indeed are not to be actively obeyed when they command what religion forbids, but who are not to be resisted, far less rebelled against,
but the scope of all the evangelists (as may appear by reading them) was the same. therefore the scope of the whole gospell, was the establishing of that onely article. and st. john expressely makes it his conclusion, john twenty. thirty one.
long ago greece flourished in the midst of the most savage wars; blood ran in torrents, and yet the whole country was covered with inhabitants.
"enoch walked with god, and he was not; for god took him;" which is expounded heb. thirteen.five. "he was translated, that he should not die; and was not found, because god had translated him.
but these reasoners are, as i have said, easily confuted, for the perfection of things is to be reckoned only from their own nature and power; things are not more or less perfect, according as they delight or offend human senses, or according as they are
and xiii.); and so for the same reason the idea of the mind must be united with its object, that is, with the mind in the same manner as the mind is united to the body. q.e.five hundred.
socrates undertakes to show that meletus (rather unjustifiably) has been compounding a riddle in this part of the indictment: "there are no gods, but socrates believes in the existence of the sons of gods, which is absurd."
be it permitted me to cite an example of which there ought to have existed better records, and one which will be ever near to my heart.
if others are the machines to provide this provender, they are the machines to read it.
and yet the recent memory of his example served to preserve monsieur d'anguien from the same misfortune at the battle of serisoles.
an old forest fence which had seen its best days was a great haul for me. i sacrificed it to vulcan, for it was past serving the god terminus.
of truth, to untruth at any price. perhaps there has hitherto been no more effective means of beautifying man than piety, by means of it man can become so artful, so superficial, so iridescent, and so good, that his appearance no longer offends.
to which i shall say, they bind not at all; because whatsoever another gets from me by force, i still retain the right of, and he is obliged presently to restore.
necessary to humble them; having once taken those measures, he ought never to have consented to their ruin; because, had the venetians been strong, it would have kept the others from making attempts on lombardy, partly because the venetians would not have
our condition is as ridiculous as risible.
what therefore have i heretofore thought my self? a man. but what is a man? shall i answer, a rational animal ? by no means; because afterwards it may be asked, what an animal is? and what rational is?
the phbe had already come once more and looked in at my door and window, to see if my house was cavern-like enough for her, sustaining herself on humming wings with clinched talons, as if she held by the air, while she surveyed the premises.
but he carried himself very discreetly in that business, seeming to take no notice, and allowing me only such time as i could steal from my other regular studies, which whetted my appetite to devour those books.
socrates said that midwives, in taking upon them the trade of helping others to bring forth, left the trade of bringing forth themselves; and that by the title of a wise man or sage, which the gods had conferred upon him, he was disabled, in his virile
what did panaetius leave unsaid when he called plato the homer of the philosophers? besides what glory can be compared to his?
nor will he bear the fall who cannot sustain the shock:
fear lest our disorderly way of living should, on the contrary, put him out of conceit with so holy a belief!
"quis tumidum guttur miratur in alpibus?"
a young forest growing up under your meadows, and wild sumachs and blackberry vines breaking through into your cellar; sturdy pitch pines rubbing and creaking against the shingles for want of room, their roots reaching quite under the house.
such design, or at least for a sufficient cause of resistance. and the reason of all, he gives in these words, because he betrayed or forced his people, whose liberty he ought carefully to have preserved.
two. the second essential rule of public economy is no less important than the first.
these examples are of the first kind for me; of the second, there are others that i could find out in the same person: many of these rare examples surpass the force of my action, but some of them, moreover, surpass the force of my judgment.
'tis strange how suddenly and with how much ease custom in these indifferent things establishes itself and becomes authority.
for in whatsoever is not regulated by the common-wealth, tis equity (which is the law of nature, and therefore an eternall law of god) that every man equally enjoy his liberty.
the difficulties lie in the manner of so ordering this subordinate whole within the whole, that it in no way alters the general constitution by affirmation of its own, and always distinguishes the particular force it possesses, which is destined to aid in
concern ordinary men--including the cultured, even the learned, and perhaps philosophers also, if appearances do not deceive.
more wisdom and ability in the management of affairs than his wife, considering the ordinary weakness of the sex.
is liquid yields to impression! for to attribute this to a mere quickness of the sense of hearing, without reason and consequence, is a chimra that cannot enter into the imagination.
thus, for example, 'tis not necessary for me to think all quadrilateral figures inscribed in a circle ; but supposing that i think so , i am then necessitated to confess a rhombe inscribed therein, and yet this is evidently false .
thus, among the jews long ago and more recently among the arabs, the chief object was religion, among the athenians letters, at carthage and tyre commerce, at rhodes shipping, at sparta war, at rome virtue.
i do not read much better than i write, and feel that i weary my auditors otherwise (i am) not a bad clerk.
with the exception of the ten days occupied in composing the first part of this book, my brother often referred to this winter as the hardest and sickliest he had ever experienced.
such are the arguments i find on the subject in writers, who by them try to prove that extended substance is unworthy of the divine nature, and cannot possibly appertain thereto.
this error is due to a lack of exact notions concerning the sovereign authority, and to taking for parts of it what are only emanations from it.
wherefore, if a man who is pleasurably affected be brought to such a state of perfection, that he gains an adequate conception of himself and his own actions, he will be equally, nay more, capable of those actions, to which he is determined by emotion
and such sympathy have they ever with our race, that all nature would be affected, and the sun's brightness fade, and the winds would sigh humanely, and the clouds rain tears, and the woods shed their leaves and put on mourning in midsummer, if any man
and antisthenes, in my opinion, did not give him a satisfactory answer, who reproached him with frequenting ill company, by saying that the physicians lived well enough amongst the sick, for if they contribute to the health of the sick, no doubt but by
i am of opinion that in, plato and xenophon socrates disputes more in favour of the disputants than in favour of the dispute, and more to instruct euthydemus and protagoras in the, knowledge of their impertinence, than in the impertinence of their art.
note.--this proposition may also be proved from i.v., in which it is shown that there cannot be two substances of the same nature; for as there may be many men, the being of substance is not that which constitutes the actual being of man.
"after using every endeavour to arouse him to action, she quits the barren couch."--martial, vii. fifty eight.
the same difficulty that keeps me from entering into it, would, when once hot and engaged in quarrel, incite me to maintain it with great obstinacy and resolution. 'tis the tyranny of custom; when a man is once engaged; he must go through with it, or die.
ought certainly to be great care taken, to have it pure, both from the venime of heathen politicians, and from the incantation of deceiving spirits.
but being of a cruel and bestial disposition, in order to be able to exercise his rapacity on the people, he sought to amuse the soldiers and render them licentious; on the other hand, by not maintaining his dignity, by often descending into the theatre
thirty seven. but here it may be proper to remark, that though our conclusions from experience carry us beyond our memory and senses, and assure us of matters of fact which happened in the most distant places and most remote ages, yet some fact must
verily, ever are we drawn aloft-that is, to the realm of the clouds: on these do we set our gaudy puppets, and then call them gods and supermen:-
it was one of those afternoons which seem indefinitely long before one, in which many events may happen, a large portion of our natural life, though it was already half spent when i started.
thus, though men had become less patient, and their natural compassion had already suffered some diminution, this period of expansion of the human faculties, keeping a just mean between the indolence of the primitive state and the petulant activity of our
by all means it is to be procured, that the trunk of nebuchadnezzar's tree of monarchy, be great enough to bear the branches and the boughs; that is, that the natural subjects of the crown or state, bear a sufficient proportion to the stranger subjects,
that which totally excuseth a fact, and takes away from it the nature of a crime, can be none but that, which at the same time, taketh away the obligation of the law.
it is to be hoped, indeed, that language, here as elsewhere, will not get over its awkwardness, and that it will continue to talk of opposites where there are only degrees and many refinements of gradation; it is equally to be hoped that the incarnated
do but recollect yourself, and you will find in yourself natural arguments against death, true, and the fittest to serve you in time of necessity: 'tis they that make a peasant, and whole nations, die with as much firmness as a philosopher.
excommunication therefore when it wanteth the assistance of the civill power, as it doth, when a christian state, or prince is excommunicate by a forain authority, is without effect; and consequently ought to be without terrour.
"why shall not they be allowed to doubt," say they, "as well as the dogmatists, one of whom says green, another yellow? can any thing be proposed to us to grant, or deny, which it shall not be permitted to consider as ambiguous?"
they struggled half an hour longer under the tumbler, and when i looked again the black soldier had severed the heads of his foes from their bodies, and the still living heads were hanging on either side of him like ghastly trophies at his saddle-bow,
so that if the natural violence of their desire were not a little restrained by fear and honour, which were wisely contrived for them, we should be all shamed.
moreover, they perceived the soul tending towards death as well as the body:--
into the hands of one man, and then it is a monarchy: if to him and his heirs, it is an hereditary monarchy: if to him only for life, but upon his death the power only of nominating a successor to return to them; an elective monarchy.
prop. sixteen. desire arising from the knowledge of good and evil, in so far as such knowledge regards what is future, may be more easily controlled or quenched, than the desire for what is agreeable at the present moment.
but the offer of pardon taketh from them, to whom it is offered, the plea of self-defence, and maketh their perseverance in assisting, or defending the rest, unlawfull.
i know some who follow this rule, even to injustice; who will sooner give than restore, sooner lend than pay, and will do them the least good to whom they are most obliged. i don't go so far as that, but i'm not far off.
selleth, the merchandise is the dearer; and where but one buyeth the cheaper: such corporations therefore are no other then monopolies; though they would be very profitable for a common-wealth, if being bound up into one body in forraigne markets they
therefore extreme lovers of their country or masters, were never fortunate, neither can they be. for when a man placeth his thoughts without himself, he goeth not his own way.
otherwise in such diversity, as there is of private consciences, which are but private opinions, the common-wealth must needs be distracted, and no man dare to obey the soveraign power, farther than it shall seem good in his own eyes.
but if one being no pastor, nor of eminent reputation for knowledge in christian doctrine, doe the same, and another follow him; this is no scandall given; for he had no cause to follow such example: but is a pretence of scandall which hee taketh of
the case is very different with those principles whose province it is to subject the existence of phenomena to rules a priori.
prop. xxiii.). thus, however it be conceived, whether as finite or infinite, it requires a cause by which it should be conditioned to exist and act. thus (def. vii.) it cannot be called a free cause, but only a necessary or constrained cause.
there is far too much witchery and sugar in the sentiments "for others" and "not for myself," for one not needing to be doubly distrustful here, and for one asking promptly: "are they not perhaps--deceptions?"--that they please--him who has them, and him
did we rightly understand the difference betwixt the impossible and the unusual, and betwixt that which is contrary to the order and course of nature and contrary to the common opinion of men, in not believing rashly, and on the other hand, in not being
it is therefore necessary, to consider in this place, what arguments, and signes be sufficient for the knowledge of what is the law; that is to say, what is the will of the soveraign, as well in monarchies, as in other formes of government.
persons, as it will be a double temptation to the enemy to fight with greater resolution where so great booty and so rich spoils are to be obtained; and this very thing has been observed in former times, notably to encourage the romans against the
bashfulness is an ornament to youth, but a reproach to old age be not angry to no purpose be on which side you will, you have as fair a game to play bears well a changed fortune, acting both parts equally well beast of company, as the ancient said, but
nothing so like as eggs; yet no one, on account of this appearing similarity, expects the same taste and relish in all of them.
we have life, reason, and liberty; we esteem goodness, charity, and justice; these qualities are then in him. in conclusion, building and destroying, the conditions of the divinity, are forged by man, according as they relate to himself.
contempt being added because he was old, he was ruined at the very beginning of his administration.
we may thus recognize the superiority of one mind over others, and may further see the cause, why we have only a very confused knowledge of our body, and also many kindred questions, which i will, in the following propositions, deduce from what has been
upon this subject of letters, i will add this more to what has been already said, that it is a kind of writing wherein my friends think i can do something; and i am willing to confess i should rather have chosen to publish my whimsies that way than any
divine worship; nor the former (such as are decent, modest, humble behaviour) ever be separated from it.
but what he does according to these, is the act of every one: for of the act of the soveraign every one is author, because he is their representative unlimited; and the act of him that recedes not from the letters of the soveraign, is the act of the
weak or strong, as opposite to each other.
does no less strictly observe the laws of its nature , when it is ill contrived, and tells the hours falsly , as when it answers the desire of the artificer in all performances; so if i consider the body of a man as a meer machine or movement , made up
on this account it is advisable to give up the use of the term as designating the critique of taste, and to apply it solely to that doctrine, which is true science-the science of the laws of sensibility-and thus come nearer to the language and the sense
what, hast thou neither means nor power in any other thing, but only to undertake caesar? i quit the throne, if there be no other than one to obstruct thy hopes.
he might in time have come to have been steward of the household to the duke his master: the fellow could not, in his shallow imagination, conceive that there could be anything greater than a duke of savoy.
i can more hardly believe a man's constancy than any other virtue, and believe nothing sooner than the contrary. he that would judge of a man in detail and distinctly, bit by bit, would oftener be able to speak the truth.
cognoscitive or knowing faculty to a body or object that is before it ; and if it be before it , it must exist .
indeed, even in the most stormy times, the plebiscita of the people, when the senate did not interfere with them, always went through quietly and by large majorities. the citizens having but one interest, the people had but a single will.
and therefore to be honoured, loved, or feared of many, is honourable; as arguments of power. to be honoured of few or none, dishonourable.
i conceived these examples not ill suited to the question in hand, and the rather because therein we observe these great souls assaulted and tried by these two several ways, to resist the one without relenting, and to be shook and subjected by the other.
so that, as if rousing from drunkenness, the images of things began to appear to me quite other than they used to be; i evidently saw the advantages of the object i desired, grow, and increase, and expand by the influence of my imagination, and the
such as make it their business to oversee human actions, do not find themselves in anything so much perplexed as to reconcile them and bring them into the world's eye with the same lustre and reputation; for they commonly so strangely contradict one
my brethren, wherefore is there need of the lion in the spirit? why sufficeth not the beast of burden, which renounceth and is reverent?
sect. one hundred seventy two. thirdly, despotical power is an absolute, arbitrary power one man has over another, to take away his life, whenever he pleases.
the proverb, "the unhappy are comforted by finding fellow--sufferers."
law, his consent being necessary to give any of their decrees that sanction.
has said. but this is worth considering: that our nation places valour, vaillance, in the highest degree of virtue, as its very word evidences, being derived from valeur, and that, according to our use, when we say a man of high worth a good man, in our
these are the effects of custom; she can mould us, not only into what form she pleases (the sages say we ought to apply ourselves to the best, which she will soon make easy to us), but also to change and variation, which is the most noble and most useful
cosmus, duke of florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; you shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive
above all other things for the infinite bounty and beauty that shines in him;--at least, he would go equal in our affection with riches, pleasure, glory, and our friends.
body and spirit how taken in the scripture
for they that proclaim the comming of a king, must withall make known by what right he commeth, if they mean men shall submit themselves unto him: as st.
"magnum stridens contorta phalarica venit, fulminis acta modo."
inquiry. but a deduction of the pure a priori conceptions of course never can be made in this way, seeing that, in regard to their future employment, which must be entirely independent of experience, they must have a far different certificate of birth to
long made the conception of "free spirit" obscure.
let him front the object of his worst apprehension, and his stoutness will commonly make his fear groundless. the latin proverb says, "in battles the eye is first overcome."
of philosophy i will say nothing, except that when i saw that it had been cultivated for many ages by the most distinguished men, and that yet there is not a single matter within its sphere which is not still in dispute, and nothing, therefore, which is
if not a trivial one (examples without number are supplied in fichte's popular works and in the philosophical pamphlets of a hundred other miserable blockheads that are not worth mentioning), or else they endeavour to use a certain style in writing which
and commenced his operations near the root of his right fore-leg, leaving the foe to select among his own members; and so there were three united for life, as if a new kind of attraction had been invented which put all other locks and cements to shame.
because women in truth exist entirely for the propagation of the race, and their destiny ends here, they live more for the species than for the individual, and in their hearts take the affairs of the species more seriously than those of the individual.
"and leave their own lives in the wound." --virgil, geo., iv. two hundred thirty eight.
the emperor mauricius, being advertised by dreams and several prognostics, that one phocas, an obscure soldier, should kill him, questioned his son-in-law, philip, who this phocas was, and what were his nature, qualities, and manners; and so soon as
this science, accordingly, treats in its analytic of conceptions, judgements, and conclusions in exact correspondence with the functions and order of those mental powers which we include generally under the generic denomination of understanding.
of this part) the order and connection of ideas is the same as the order and connection of things. the knowledge, therefore, of that which takes place in any individual object will be in god, in so far only as he has the idea of that object.
mankind are so much the same, in all times and places, that history informs us of nothing new or strange in this particular.
secondly, that in a condition of warre, wherein every man to every man, for want of a common power to keep them all in awe, is an enemy, there is no man can hope by his own strength, or wit, to defend himselfe from destruction, without the help of
the athenians having left the enemy in their own dominions to go over into sicily, were not favoured by fortune in their design; but agathocles, king of syracuse, found her favourable to him when he went over into africa and left the war at home.
as for angels, it is not comical enough, to put them in anti-masques; and anything that is hideous, as devils, giants, is on the other side as unfit. but chiefly, let the music of them be recreative, and with some strange changes.
which the sphinx? it would seem to be a rendezvous of questions and notes of interrogation.
one hundred sixty three. love brings to light the noble and hidden qualities of a lover--his rare and exceptional traits: it is thus liable to be deceptive as to his normal character.
of all oaths the most direct. they say that socrates swore by the dog; zeno had for his oath the same interjection at this time in use amongst the italians, cappari! pythagoras swore by water and air.
solomon saith, he that praiseth his friend aloud, rising early, it shall be to him no better than a curse. too much magnifying of man or matter, doth irritate contradiction, and procure envy and scorn.
make of us any constant and solid contexture; they choose a general air of a man, and according to that interpret all his actions, of which, if they cannot bend some to a uniformity with the rest, they are presently imputed to dissimulation.
there is none of us who would not be worse than kings, if so continually corrupted as they are with that sort of canaille. how, if alexander, that great king and philosopher, cannot defend himself from them!
seven so van vloten and bruder. the dutch version and camerer read, "an internal cause." "honor" gloria.
you, who by the authority of your grandeur, and yet more by the advantages which those qualities give you that are more your own, may with the twinkle of an eye command whom you please, ought to have given this charge to some one who made profession of
critical discipline, and every habit that conduces to purity and rigour in intellectual matters, will not only be demanded from themselves by these philosophers of the future, they may even make a display thereof as their special adornment--nevertheless
from the first moment of life, men ought to begin learning to deserve to live; and, as at the instant of birth we partake of the rights of citizenship, that instant ought to be the beginning of the exercise of our duty.
'all mortal creatures in those anxious aims which find employment in so many varied pursuits, though they take many paths, yet strive to reach one goal--the goal of happiness. now, the good is that which, when a man hath got, he can lack nothing further.
and where else could this be so well placed as in his hands, who was intrusted with the execution of the laws for the same end?
which, according to zeno, the image of sleep does sufficiently demonstrate to us; for he looks upon it "as a fainting and fall of the soul, as well as of the body:" contrahi animum et quasi labi putat atque decidere: and, what they perceived in some, that
breaks, and first wreaks his vengeful force on his trainer's mangled corse.
the right of conquest has no foundation other than the right of the strongest.
habitum quemdam vitalem corporis esse, harmoniam grci quam dicunt.
a prince, when by some urgent circumstance or some impetuous and unforeseen accident that very much concerns his state, compelled to forfeit his word and break his faith, or otherwise forced from his ordinary duty, ought to attribute this necessity to a
spirit of despotism than the mildness of that authority which looks more to the advantage of him who obeys than to that of him who commands; that, by the law of nature, the father is the child's master no longer than his help is necessary; that from that
but at this day, because they are frequent, they are not miracles, neither to them that know their naturall causes, nor to them who know them not.
principal lesson, has that privilege to have a hand in everything.
experience no synthetical a priori principles are possible.
place, is able to make very many men beleeve it is a voice from heaven, whatsoever he please to tell them.
the second is, that were it not for this easy borrowing upon interest, men's necessities would draw upon them a most sudden undoing; in that they would be forced to sell their means (be it lands or goods) far under foot; and so, whereas usury doth but
hear what they had to say for themselves, put to death their brave captains newly returned triumphant from a naval victory they had obtained over the lacedaemonians near the arginusian isles, the most bloody and obstinate engagement that ever the greeks
rightly taken, it is in this point only that a true victory consists:
but what doth it matter, ye dice-players! ye had not learned to play and mock, as one must play and mock! do we not ever sit at a great table of mocking and playing?
and verily, thou choosest the hour well: for just now do the nocturnal birds again fly abroad. the hour hath come for all light-dreading people, the vesper hour and leisure hour, when they do not-"take leisure."
consequently it is absolutely necessary that all substances in the world of phenomena, in so far as they are coexistent, stand in a relation of complete community of reciprocal action to each other.
a man to his astonishment all at once becomes conscious of existing after having been in a state of non-existence for many thousands of years, when, presently again, he returns to a state of non-existence for an equally long time.
both these distinctions are founded in the natural sentiments of the human mind: and these sentiments are not to be controuled or altered by any philosophical theory or speculation whatsoever.
yea, made for faithfulness, like me, and for fond eternities, must i now name you by your faithlessness, ye divine glances and fleeting gleams: no other name have one yet learnt.
appearances; insomuch that the best and most effectual part of our polities therein consist. 'tis still man with whom we have to do, of whom the condition is wonderfully corporal.
let him make short long, and long short if he will, 'tis no great matter; if there be invention, and that the wit and judgment have well performed their offices, i will say, here's a good poet, but an ill rhymer.
to conquer his appetites and desires, and the fourth to despise all danger.
therefore, monseigneur, since he was so indifferent to his own fame (for virtue and ambition, unfortunately, seldom lodge together), and since he lived in an age when others were too dull or too jealous to witness to his character, i have it marvellously
it will be much if, a hundred years hence, it be remembered in general that in our times there were civil wars in france.
further, besides god there can be no substance (by prop. xiv.), that is nothing in itself external to god. this is our second point. god, therefore, is the indwelling and not the transient cause of all things. q.e.five hundred.
i here entered, in conclusion, upon the subject of the soul at considerable length, because it is of the greatest moment: for after the error of those who deny the existence of god, an error which i think i have already sufficiently refuted, there is none
note.--superstitions persons, who know better how to rail at vice than how to teach virtue, and who strive not to guide men by reason, but so to restrain them that they would rather escape evil than love virtue, have no other aim but to make others as
thus spake zarathustra, and his eyes sparkled. but the old magician kept silence for a while; then said he: "did i put thee to the test? i-seek only.
xvi.); and they thus follow, whether we consider the divine nature absolutely, or whether we consider it as in any way conditioned to act (prop. xxvii.). further, god is not only the cause of these modes, in so far as they simply exist (by prop.
but nevertheless i walk with my thoughts above their heads; and even should i walk on mine own errors, still would i be above them and their heads.
sect. fifty. but since gold and silver, being little useful to the life of man in proportion to food, raiment, and carriage, has its value only from the consent of men, whereof labour yet makes, in great part, the measure, it is plain, that men have
but (by the definition of pain), in proportion as the pain is greater, so also is it necessarily opposed to a greater part of man's power of activity; therefore the greater the pain, the greater the power of activity employed to remove it; that is, the
and the prince who has relied solely on their words, without making other preparations, is ruined, for the friendship which is gained by purchase and not through grandeur and nobility of spirit is merited but is not secured, and at times is not to be had.
beyond the conditions of sensuous intuition-and, for this reason, we have already found a transcendental deduction of it needful.
breed's hut was standing only a dozen years ago, though it had long been unoccupied. it was about the size of mine. it was set on fire by mischievous boys, one election night, if i do not mistake.
and again was there a laughing, and it fled: then did it become still around me, as with a double stillness. i lay, however, on the ground, and the sweat flowed from my limbs.
in the bottom of the po disdainful, contemplative, serious and grave as the ass disease had arrived at its period or an effect of chance?
fear: begets a terrible astonishment and confusion feared, lest disgrace should make such delinquents desperate give these young wenches the things they long for have you ever found any who have been dissatisfied with dying?
i have held them in my open hand at such a time, and still their only care, obedient to their mother and their instinct, was to squat there without fear or trembling.
and peoples. every one can see, in chapters three and four of the first book of grotius, how the learned man and his translator, barbeyrac, entangle and tie themselves up in their own sophistries, for fear of saying too little or too much of what they
so that of good there be three kinds; good in the promise, that is pulchrum; good in effect, as the end desired, which is called jucundum, delightfull; and good as the means, which is called utile, profitable; and as many of evill: for evill, in promise,
i would neither dispute with a porter, a miserable unknown, nor make crowds open in adoration as i pass.
and as regards the king, he perceived his designs when, after taking the dukedom of urbino, he attacked tuscany, and the king made him desist from that enterprise; whereupon the duke decided to depend no longer on the fortunes and arms of others.
why, in giving your estimate of a man, do you prize him wrapped and muffled up in clothes? he then discovers nothing to you but such parts as are not in the least his own, and conceals those by which alone one may rightly judge of his value.
it is true, the gauls were western; but we read but of two incursions of theirs: the one to gallo-grecia, the other to rome.
liberty, in delightful fields, furnished with all sorts of delicacies, and that it is these souls, repeating the words we utter, which we call echo; where they fight in the water, and shoot their arrows with the most mortal aim, swimming; where, for a
if they please therefore, they may (as many christian kings now doe) commit the government of their subjects in matters of religion to the pope; but then the pope is in that point subordinate to them, and exerciseth that charge in anothers dominion jure
be gotten, as he had found use for; though not so copious, as an orator or philosopher has need of.
he packs up his bundle, and is gone; but 'tis no further than just out of his sight: the steps of old age are so slow, the senses so troubled, that he will live and do his old office in the same house a year together without being perceived.
when we see the conqueror we do not think much of any one battle or success. we see that we had exaggerated the difficulty. it was easy to him. the great man is not convulsible or tormentable; events pass over him without much impression.
besides, these pretended necessaries are really so little necessary to his rank, that if he should renounce them on any worthy occasion, he would only be the more honoured.
"that overplus, which the owner knows not of, but which benefits the thieves"--horace, ep., i. six hundred forty five
monsieur de cursol has also written to me and apprised me of his journey. i humbly commend myself to you, and pray god, gentlemen, to grant you long and happy life. from montaigne, this st of may one thousand five hundred eighty two.
tamen anxia corda, atque animi ingratis vitam vexare querelis causam, quae infestis cogit saevire querelis, intellegit ibi; vitium vas efficere ipsum, omniaque, illius vitio, corrumpier intus, qux collata foris et commoda quomque venirent."
hee, whose errour proceeds from the authority of a teacher, or an interpreter of the law publiquely authorised, is not so faulty, as he whose errour proceedeth from a peremptory pursute of his own principles, and reasoning: for what is taught by one that
the imagination of those who seek solitude upon the account of devotion, filling their hopes and courage with certainty of divine promises in the other life, is much more rationally founded.
to illustrate this: imagine the progress of knowledge among mankind in the form of a planet's course.
country or regretting the course of action that had led to his outlawry, and suffering from extreme depression over his separation from his wife and children and the wreck of his political ambitions. finally in august, fifty seven b.
state of man, but, moreover, the fancy and even the wish and desire of philosophy itself; so native and so pure a simplicity, as we by experience see to be in them, could never enter into their imagination, nor could they ever believe that human society
hereafter shall bee consecrated by priests, bee so many christs bodies, and yet all of them but one body," then is that no idolatry, because it is authorized by our saviour: but if that text doe not signifie that, (for there is no other that can be
item, 'tis said that the foundation of notre dame la grande at poitiers took its living in that place, having got to him a wench, and, at her first coming in, asking her name, and being answered that it was mary, he felt himself so suddenly pierced
such fictitious conceptions derive their character of possibility not, like the categories, a priori, as conceptions on which all experience depends, but only, a posteriori, as conceptions given by means of experience itself, and their possibility must
before quitting the subject of freedom of opinion, it is fit to take some notice of those who say, that the free expression of all opinions should be permitted, on condition that the manner be temperate, and do not pass the bounds of fair discussion.
great shoals of people, which go on to populate, without foreseeing means of life and sustentation, it is of necessity that once in an age or two, they discharge a portion of their people upon other nations; which the ancient northern people were wont to
for the rule of manners, without civill government, is the law of nature; and in it, the law civill; that determineth what is honest, and dishonest; what is just, and unjust; and generally what is good, and evill: whereas they make the rules of good, and
th, one thousand seven hundred forty three, hezekiah stratton has credit "by twelve a catt skin zero-one-four hundred twelve;" of course, a wild-cat, for stratton was a sergeant in the old french war, and would not have got credit for hunting less noble
the felicity and beatitude that glitters in virtue, shines throughout all her appurtenances and avenues, even to the first entry and utmost limits.
he had made himself so completely master of the views of these two princes, that he told de thou that the king of navarre would have been prepared to embrace catholicism, if he had not been afraid of being abandoned by his party, and that the duke of
the man of knowledge must be able not only to love his enemies, but also to hate his friends.
from him one word of confession," which was all they could get the first day.
virtues. after god, thou shouldest love thy father and mother--thy mother, my sister, whom i regard as one of the best and most intelligent of women, and by whom i beg of thee to let thy own life be regulated.
deus ille fuit, deus, inclyte memmi, qui princeps vit rationem invenit earn, qu nunc appellatur sapientia; quique per artem fluctibus e tantis vitam, tantisque tenebris, in tam tranquilla et tam clara luce locavit:
he therefore established a third judge that, without direct charge of the king, kept in check the great and favoured the lesser people.
"and as fires applied in several parts to a dry wood and crackling shrubs of laurel, or as with impetuous fall from the steep mountains, foaming torrents pour down to the ocean, each clearing a destructive course."--aeneid, xii. five hundred twenty one.
common glasses, no more than from a strange common hand: all metal offends me in comparison of a clear and transparent matter: let my eyes taste, too, according to their capacity. i owe several other such niceties to custom.
and moreover, for the most part, this arrogance of speech and gaiety of countenance gives them the better of it in the opinion of the audience, which is commonly weak and incapable of well judging and discerning the real advantage.
men lose their high aspirations as they lose their intellectual tastes, because they have not time or opportunity for indulging them; and they addict themselves to inferior pleasures, not because they deliberately prefer them, but because they are either
this representation is a thought, not an intuition.
i will receive from them not what they have but what they are. they shall give me that which properly they cannot give, but which emanates from them. but they shall not hold me by any relations less subtile and pure.
and how so concealed, that till five-and-forty years after, i did not begin to be sensible of it? being the only one to this hour, amongst so many brothers and sisters, and all by one mother, that was ever troubled with it.
it is from the agreement and combination which the understanding is in a position to establish between these two principles, without its being necessary to introduce that of sociability, that all the rules of natural right appear to me to be
with your values and formulae of good and evil, ye exercise power, ye valuing ones: and that is your secret love, and the sparkling, trembling, and overflowing of your souls.
i will ever prefer the weal of the public, and of the whole commonwealth, in making of good laws and constitutions, to any particular and private ends of mine; thinking ever the wealth and weal of the commonwealth to be my greatest weal and worldly
greater distance in that place between the contiguous colours than in any other.
"a man," said oliver cromwell, "never rises so high as when he knows not whither he is going." dreams and drunkenness, the use of opium and alcohol are the semblance and counterfeit of this oracular genius, and hence their dangerous attraction for men.
the young are to make their preparations, the old to enjoy them, say the sages: and the greatest vice they observe in us is that our desires incessantly grow young again; we are always re-beginning to live.
there is place, not only for excuse, by which that which seemed a crime, is proved to be none at all; but also for extenuation, by which the crime, that seemed great, is made lesse.
divine; and of our sciences, those seem to be the most terrestrial and low that are highest mounted; and i find nothing so humble and mortal in the life of alexander as his fancies about his immortalisation.
theirs from the favour and providence of god, and their soveraigns; as in a monarchy dei gratia regis; or dei providentia voluntate regis.
myself, however, and my fate-we do not talk to the present, neither do we talk to the never: for talking we have patience and time and more than time. for one day must it yet come, and may not pass by.
though more indirectly, to overthrow every other system.
five. were the generality of mankind contented to prefer the easy philosophy to the abstract and profound, without throwing any blame or contempt on the latter, it might not be improper, perhaps, to comply with this general opinion, and allow every man to
if sorcerers dream so materially; if dreams can sometimes so incorporate themselves with effects, still i cannot believe that therefore our will should be accountable to justice; which i say as one who am neither judge nor privy councillor, and who think
it is the dough out of which all his ideas are kneaded, however various they may be.
"it giveth itself"-that is also a doctrine of submission. but i say unto you, ye comfortable ones, that it taketh to itself, and will ever take more and more from you!
the study of the politiques, (as there does in the study of geometry,) but onely to be lookers on; which is not so. for the politiques is the harder study of the two.
contract, the foreshadowing of that of general will. the sovereign is that body in the state in which political power ought always to reside, and in which the right to such power does always reside.
"quis est enim, qui totum diem jaculans non aliquando collineet?"
"the brawny sons of earth, subdu'd by hand of hercules on the phlegran strand, where the rude shock did such an uproar make, as made old saturn's sparkling palace shake."
there being no court of naturall justice, but in the conscience onely; where not man, but god raigneth; whose lawes, (such of them as oblige all mankind,) in respect of god, as he is the author of nature, are naturall; and in respect of the same god, as
design to subvert the government, as is possible to be met with.
if we assume that we at the same time love it, we shall then simultaneously love it and shrink from it; in other words, we shall be subject to vacillation (three. xvii. note). q.e.five hundred.
themselves. so that their politic societies all began from a voluntary union, and the mutual agreement of men freely acting in the choice of their governors, and forms of government.
the later is called science; and is conditionall; as when we know, that, if the figure showne be a circle, then any straight line through the centre shall divide it into two equall parts.
(the sense seems to be that so far he had met his expenses, but that for the future he was likely to have more than he required.)
accustomed from their infancy to the inclemencies of the weather and the rigour of the seasons, inured to fatigue, and forced, naked and unarmed, to defend themselves and their prey from other ferocious animals, or to escape them by flight, men would
one hundred twenty one. it is a curious thing that god learned greek when he wished to turn author--and that he did not learn it better.
feelings. they will smile, those rigorous spirits, when any one says in their presence "that thought elevates me, why should it not be true?" or "that work enchants me, why should it not be beautiful?"
him that accepteth it. and these signes are either words onely, or actions onely; or (as it happeneth most often) both words and actions.
sect. one hundred forty eight. though, as i said, the executive and federative power of every community be really distinct in themselves, yet they are hardly to be separated, and placed at the same time, in the hands of distinct persons: for both of them
nor is it possible without letters for any man to become either excellently wise, or (unless his memory be hurt by disease, or ill constitution of organs) excellently foolish.
we frequently hesitate concerning the reports of others.
at which words, seeing cinna astounded and silent, not upon the account of his promise so to be, but interdict with the weight of his conscience: "why," proceeded augustus, "to what end wouldst thou do it? is it to be emperor?
is homicide: you have heard (saith hee) the law of moses, "thou shalt not kill," and that "whosoever shall kill, shall be condemned before the judges," or before the session of the seventy: but i say unto you, to be angry with ones brother without cause;
images and various considerations; nay, as many as we please.
christianity. to my mind this is one of the most tragical facts in all history.
axiom one. all bodies are either in motion or at rest.
now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over,
for instance, he who feigns a winged horse, does not therefore admit that a winged horse exists; that is, he is not deceived, unless he admits in addition that a winged horse does exist.
decoration to render them acceptable to the eye. after which he entered upon the order of the whole service, full of weighty and important considerations:
this difficulty ariseth from the opinion, that every subject hath of a propriety in his lands and goods, exclusive of the soveraigns right to the use of the same.
for in like manner, when the stubbornnesse of one popular man, is overcome with reward, there arise many more (by the example) that do the same mischiefe, in hope of like benefit: and as all sorts of manifacture, so also malice encreaseth by being
to forbid us anything is to make us have a mind to't:
sect. one hundred twenty five. secondly, in the state of nature there wants a known and indifferent judge, with authority to determine all differences according to the established law: for every one in that state being both judge and executioner of the
this brave-spirited mother, suspecting the cruelty of philip, and afraid of the insolence of the soldiers towards these charming and tender children was so bold as to declare hat she would rather kill them with her own hands than deliver them.
only by the vision of that wisdom can the horoscope of the ages be read, and by falling back on our better thoughts, by yielding to the spirit of prophecy which is innate in every man, we can know what it saith.
if ever my hand hath mingled the furthest with the nearest, fire with spirit, joy with sorrow, and the harshest with the kindest:
the first is revelation, always a miracle, which no frequency of occurrence or incessant study can ever familiarize, but which must always leave the inquirer stupid with wonder.
mademoiselle d'arsat, his stepdaughter, was next called.
has in it certain artless graces, by which she may come into comparison with the greatest beauty of poetry perfected by art: as we see in our gascon villanels and the songs that are brought us from nations that have no knowledge of any manner of science,
"you must first see us die," said he, "before that question can be resolved."-- plutarch, apoth. --and, in truth, he would infinitely wrong that man who would weigh him without the honour and grandeur of his end.
the leagues of subjects, (because leagues are commonly made for mutuall defence,) are in a common-wealth (which is no more than a league of all the subjects together) for the most part unnecessary, and savour of unlawfull designe; and are for that cause
we are ignorant, than in the investigation of the unknown; and although this science contains indeed a number of correct and very excellent precepts, there are, nevertheless, so many others, and these either injurious or superfluous, mingled with the
on the other side, which is the household side, i wish it divided at the first, into a hall and a chapel (with a partition between); both of good state and bigness; and those not to go all the length, but to have at the further end, a winter and a summer
i am speaking of compassion which is a disposition suitable to creatures so weak and subject to so many evils as we certainly are: by so much the more universal and useful to mankind, as it comes before any kind of reflection; and at the same time so
imperfect. but he can learn to bear its imperfections, if they are at all bearable; and they will not make him envy the being who is indeed unconscious of the imperfections, but only because he feels not at all the good which those imperfections qualify.
so unlearn, i pray you, the sorrow-sighing, and all the populace-sadness! oh, how sad the buffoons of the populace seem to me to-day! this to-day, however, is that of the populace.
his reasons may be good, and no one may have been able to refute them. but if he is equally unable to refute the reasons on the opposite side; if he does not so much as know what they are, he has no ground for preferring either opinion.
thus, guided amid the pine boughs rather by a delicate sense of their neighborhood than by sight, feeling his twilight way as it were with his sensitive pinions, he found a new perch, where he might in peace await the dawning of his day.
"the man that will doe presumptuously, and will not hearken unto the priest, (that standeth to minister there before the lord thy god, or unto the judge,) even that man shall die, and thou shalt put away the evill from israel."
o my soul, i have given thee everything, and all my hands have become empty by thee:-and now! now sayest thou to me, smiling and full of melancholy: "which of us oweth thanks?-
from all these considerations it is evident, that justice and injustice, sin and merit, are extrinsic ideas, and not attributes which display the nature of the mind. but i have said enough.
declared such an intention, and so has exposed his life to the other's power to be taken away by him, or any one that joins with him in his defence, and espouses his quarrel; it being reasonable and just, i should have a right to destroy that which
said protected it by its fogs from frosts in the spring, though that was nothing to me; the gray color and ruinous state of the house and barn, and the dilapidated fences, which put such an interval between me and the last occupant; the hollow and
upon which consideration it comes into my head, that nature does not in this swerve from her general polity; for physicians hold, that the birth, nourishment, and increase of every thing is the dissolution and corruption of another:
'twas a fine naval battle that was gained under the command of don john of austria a few months since-- that of lepanto, october seven, one thousand five hundred seventy one.
and, besides, there are some humours in which comprehension produces disdain; who will think better of me for not understanding what i say, and will conclude the depth of my sense by its obscurity; which, to speak in good sooth, i mortally hate, and would
the same relations as before, the individual will retain its own nature without any change of its actuality.
thy tacklings are loosed; they could not well strengthen their mast; they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey.
leave to the diamond its ages to grow, nor expect to accelerate the births of the eternal. friendship demands a religious treatment. we talk of choosing our friends, but friends are self-elected. reverence is a great part of it.
as the kingdome of god, and eternall life, so also gods enemies, and their torments after judgment, appear by the scripture, to have their place on earth.
mastered the weaker, and acquired a particular authority and reputation, whence came to it that dignified appellation; or else, that these nations, being very warlike, gave the pre-eminence to that of the virtues which was most familiar to them; just as
sect. fifty six. adam was created a perfect man, his body and mind in full possession of their strength and reason, and so was capable, from the first instant of his being to provide for his own support and preservation, and govern his actions according
impatiently do i then wait, that the clear sky may finally dawn for me, the snow-bearded winter-sky, the hoary one, the whitehead,-
for this commission one merveille, a milanese gentleman, and an equerry to the king, being thought very fit, was accordingly despatched thither with private credentials, and instructions as ambassador, and with other letters of recommendation to the duke
inward thoughts, (largly discover'd in the writings) of our famous author, of whose outward actions and condition we have so small knowledge.
books are written sometimes about this, sometimes about that great thinker of former times, and the public reads these books, but not the works of the man himself.
the figure of my study is round, and there is no more open wall than what is taken up by my table and my chair, so that the remaining parts of the circle present me a view of all my books at once, ranged upon five rows of shelves round about me.
two hundred two. let us at once say again what we have already said a hundred times, for people's ears nowadays are unwilling to hear such truths--our truths.
therefore the other works which were done to plague pharaoh and the egyptians, tended all to make the israelites beleeve in moses, and were properly miracles.
two years later faustina brought him a daughter; and soon after the tribunate and other imperial honours were conferred upon him.
for the freedome of will consists only in this, that we can do , or not do such a thing (that is, affirm or deny , prosecute or avoid ) or rather in this only, that we are so carried to a thing which is proposed by our intellect to affirm or deny ,
but the king of france is surrounded by a large number of ancient nobles, recognised as such by their subjects, and loved by them; they have their prerogatives, which the king cannot deprive them of without danger to himself.
i know not what to say to it; but experience makes it manifest, that so many interpretations dissipate truth and break it.
paul was taken from us by the comte de bures and monsieur de reu, for he, being so astonished with fear as to throw himself, colours and all, out of a porthole, was immediately, cut to pieces by the enemy; and in the same siege, it was a very memorable
and such like circumstances amuse, divert, and turn our thoughts from the consideration of the thing in itself.
you may often detect a yet smoother and darker water, separated from the rest as if by an invisible cobweb, boom of the water nymphs, resting on it.
therefore it is an happy thing in a state, when kings and states do often consult with judges; and again, when judges do often consult with the king and state: the one, when there is matter of law, intervenient in business of state; the other, when there
this is the result of (putting the cart before the horse), since we are directly opposing the natural development of our mind by obtaining ideas first and observations last; for teachers, instead of developing in a boy his faculties of discernment and
therefore i put down for one of the most effectuall seeds of the death of any state, that the conquerours require not onely a submission of mens actions to them for the future, but also an approbation of all their actions past; when there is scarce a
puffendorf says that we may divest ourselves of our liberty in favour of other men, just as we transfer our property from one to another by contracts and agreements. but this seems a very weak argument.
ah, that ye would renounce all half-willing, and would decide for idleness as ye decide for action!
and therefore we may set down for the first condition of a good counsellour, that his ends, and interest, be not inconsistent with the ends and interest of him he counselleth.
it is noble to be capable of resigning entirely one's own portion of happiness, or chances of it: but, after all, this self-sacrifice must be for some end; it is not its own end; and if we are told that its end is not happiness, but virtue, which is
sect. sixty three. the freedom then of man, and liberty of acting according to his own will, is grounded on his having reason, which is able to instruct him in that law he is to govern himself by, and make him know how far he is left to the freedom of his
overruled with him mere personal ambition as a literary man.
does she do it to beasts, witness the provision we see ants and other creatures hoard up against the dead seasons of the year.
it is easy for a profound philosopher to commit a mistake in his subtile reasonings; and one mistake is the necessary parent of another, while he pushes on his consequences, and is not deterred from embracing any conclusion, by its unusual appearance, or
and chosen them out, and that they were declared our comptrollers by express procuration:
zarathustra rejoiced on account of the staff, and supported himself thereon; then spake he thus to his disciples:
retain a certain bent, without our knowledge or consent.
women may be compared in this respect to an organism that has a liver but no gall-bladder. nine so that it will be found that the fundamental fault in the character of women is that they have no " sense of justice ."
the mind of man is so formed by nature that, upon the appearance of certain characters, dispositions, and actions, it immediately feels the sentiment of approbation or blame; nor are there any emotions more essential to its frame and constitution.
summer, and at a relishing meal, i do not only exceed the limits of augustus, who drank but thrice precisely; but not to offend democritus rule, who forbade that men should stop at four times as an unlucky number, one proceed at need to the fifth glass,
again, should i happen to meet with a man so much stronger than myself, and at the same time so depraved, so indolent, and so barbarous, as to compel me to provide for his sustenance while he himself remains idle; he must take care not to have his eyes
by way of essay, in honour of liberty against tyrants; and it has since run through the hands of men of great learning and judgment, not without singular and merited commendation; for it is finely written, and as full as anything can possibly be.
in fact, if the voice of nature is the best counsellor to which a father can listen in the discharge of his duty, for the magistrate it is a false guide, which continually prevents him from performing his, and leads him on sooner or later to the ruin of
seven. when we reason from analogies, the man, who has the greater experience or the greater promptitude of suggesting analogies, will be the better reasoner.
and divers punishments; but to taxe the distinction between sin, and sin, which the jews drew not from the difference of the will in obeying god, but from the difference of their temporall courts of justice; and to shew them that he that had the will to
and, indeed, public employments are by no means for my palate: what my profession requires, i perform after the most private manner that i can.
complaineth of injury from his soveraigne, complaineth of that whereof he himselfe is author; and therefore ought not to accuse any man but himselfe; no nor himselfe of injury; because to do injury to ones selfe, is impossible.
after all, we should know no more than a stone if we did not know there is sound, odour, light, taste, measure, weight, softness, hardness, sharpness, colour, smoothness, breadth, and depth; these are the platforms and principles of the structure of all
he hoped, says bishop osorius, no contemptible latin historian of these later times, that the favour of the liberty he had given them having failed of converting them to christianity, yet the difficulty of committing themselves to the mercy of the
the groundless assertions of others with his own, which have themselves just as little foundation.
we must play our part properly, but withal as a part of a borrowed personage; we must not make real essence of a mask and outward appearance; nor of a strange person, our own; we cannot distinguish the skin from the shirt: 'tis enough to meal the face,
it is i, the ungodly zarathustra, who saith: 'who is ungodlier than i, that i may enjoy his teaching?'"-
men are not blamed for such actions as they perform ignorantly and casually, whatever may be the consequences. why? but because the principles of these actions are only momentary, and terminate in them alone.
for this proposition is synthetical, and therefore cannot spring out of conceptions alone. it is therefore contained immediately in the intuition and representation of time.
refinement:--just as much as such a tendency distinguishes--it is a noble tendency--it also separates.--the pity of the saint is pity for the filth of the human, all-too-human.
there is but one way to obtain it, yet few take that way. if you would know the flavor of huckleberries, ask the cow-boy or the partridge. it is a vulgar error to suppose that you have tasted huckleberries who never plucked them.
by which means it hath come to passe, that from the innumerable variety of fancy, men have created in the world innumerable sorts of gods.
served them for a confession; for having had so much leisure to prepare himself in prison, they concluded that it was not his memory that failed him, but that his conscience tied up his tongue and stopped his mouth.
blushing up to the very roots of his white hair, he turned aside his glance, and raised his foot that he might leave this ill-starred place.
in the same manner, the people of athens, when they banished the most potent of their common-wealth for ten years, thought they committed no injustice; and yet they never questioned what crime he had done; but what hurt he would doe: nay they commanded
a man, for instance, kills himself under the compulsion of another man, who twists round his right hand, wherewith he happened to have taken up a sword, and forces him to turn the blade against his own heart; or, again, he may be compelled, like seneca,
all being would ye make thinkable: for ye doubt with good reason whether it be already thinkable.
"nil actum credens, cum quid superesset agendum."
in all negotiations of difficulty, a man may not look to sow and reap at once; but must prepare business, and so ripen it by degrees.
to suppose that life has (as they express it) no higher end than pleasure--no better and nobler object of desire and pursuit--they designate as utterly mean and grovelling; as a doctrine worthy only of swine, to whom the followers of epicurus were, at a
this, according to him, goes by no means alone--he is not so fantastic--but only it goes first; temperance with him is the moderatrix, not the adversary of pleasure. nature is a gentle guide, but not more sweet and gentle than prudent and just.
but eat her up; whereby he became himself with child, and was delivered of pallas armed, out of his head. which monstrous fable containeth a secret of empire; how kings are to make use of their counsel of state.
it is evident from what i have said, that we are in many ways driven about by external causes, and that like waves of the sea driven by contrary winds we toss to and fro unwitting of the issue and of our fate.
removing the weeds, putting fresh soil about the bean stems, and encouraging this weed which i had sown, making the yellow soil express its summer thought in bean leaves and blossoms rather than in wormwood and piper and millet grass, making the earth say
most men i do not meet at all, for they seem not to have time; they are busy about their beans.
modern men, with their obtuseness as regards all christian nomenclature, have no longer the sense for the terribly superlative conception which was implied to an antique taste by the paradox of the formula, "god on the cross".
eightly, is annexed to the soveraigntie, the right of judicature; that is to say, of hearing and deciding all controversies, which may arise concerning law, either civill, or naturall, or concerning fact.
it is true, that the bodies of the faithfull, after the resurrection shall be not onely spirituall, but eternall; but in this life they are grosse, and corruptible.
some new religion by which it was prescribed: he adopted, in like manner, from the precepts of attalus a custom not to lie upon any sort of bedding that gave way under his weight, and, even to his old age, made use of such as would not yield to any
did nothing else but deceive men, he thought of nothing else, and found the way to do it; no man was ever more able to give assurances, or affirmed things with stronger oaths, and no man observed them less; however, he always succeeded in his deceptions,
things: the one, that the blood of their old rulers is extinct; the other, to make no alteration either in their laws or in their taxes; in this way they will in a very short space of time become united with their old possessions and form one state.
with the subject synthetically-a contradiction, moreover, which obtains only when the first and second predicate are affirmed in the same time.
vii.) neither is the idea of the human body, in other words, the human mind, affected in any way by the idea of the existence of the said external body, nor does it in any manner perceive its existence.
the way of speaking that i love, is natural and plain, the same in writing as in speaking, and a sinewy and muscular way of expressing a man's self, short and pithy, not so elegant and artificial as prompt and vehement;
we are for the most part more lonely when we go abroad among men than when we stay in our chambers. a man thinking or working is always alone, let him be where he will.
therefore the civill and ecclesiasticall power were both joined together in one and the same person, the high priest; and ought to bee so, in whosoever governeth by divine right; that is, by authority immediate from god.
and seeing god has given me no faculty to know whether these ideas proceed from bodies or not, but rather a strong inclination to believe, that these ideas are sent from bodies, i see no reason, why god should not be counted a deceiver, if these ideas
we have now granted, therefore, thought not constituting the idea of god, and, accordingly, the idea of god does not naturally follow from its nature in so far as it is absolute thought (for it is conceived as constituting, and also as not constituting,
prop. forty seven. emotions of hope and fear cannot be in themselves good.
ninety seven. is the consequence just, because some human testimony has the utmost force and authority in some cases, when it relates the battle of philippi or pharsalia for instance; that therefore all kinds of testimony must, in all cases, have equal
i have seen a man ride with both his feet upon the saddle, take off his saddle, and at his return take it up again and replace it, riding all the while full speed; having galloped over a cap, make at it very good shots backwards with his bow; take up
ille quod obscnas in aperto corpore partes viderat, in cursu qui fuit, hsit amor.
dost thou venture to boast thyself of the beauty of any one of them? art thou decked with spring's flowers? is it thy fertility that swelleth in the fruits of autumn? why art thou moved with empty transports?
we found, on general grounds, that monarchy is suitable only for great states, and this is confirmed when we examine it in itself.
like to affirm, love, and adore; indeed, every instance of taking a thing profoundly and fundamentally, is a violation, an intentional injuring of the fundamental will of the spirit, which instinctively aims at appearance and superficiality,--even in
illustrious is it to have many virtues, but a hard lot; and many a one hath gone into the wilderness and killed himself, because he was weary of being the battle and battlefield of virtues.
when any one presses me with a new argument, i ought to believe that what i cannot answer another can; for to believe all likelihoods that a man cannot confute is great simplicity; it would by that means come to pass that all the vulgar (and we are all of
those who had nothing at all, and could be numbered only by counting heads, were regarded as of absolutely no account, and marius was the first who stooped to enrol them.
let us first know whether, at least, they agree about the matter whereof men produce one another; for as to their first production it is no wonder if, in a thing so high and so long since past, human understanding finds itself puzzled and perplexed.
we immortalize what cannot live and fly much longer, things only which are exhausted and mellow!
they afterwards hanged him for having nobly attempted to deliver himself by arms from so long a captivity and subjection, and he died with a courage becoming so magnanimous a prince.
nor does it at all alter the case to say, i gave my promise, no more than it excuses the force, and passes the right, when i put my hand in my pocket, and deliver my purse myself to a thief, who demands it with a pistol at my breast.
one hundred forty. advice as a riddle.--"if the band is not to break, bite it first--secure to make!"
i have this, at least, according to discipline, that never any man treated of a subject he better understood and knew than i what i have undertaken, and that in this i am the most understanding man alive: secondly, that never any man penetrated farther
thus both were unknown to the savages of america, who for that reason are still savage; the other nations also seem to have continued in a state of barbarism while they practised only one of these arts.
supply the supposed want of sufficient evidence in the demonstration of the principles of the pure understanding; and, lastly, to obviate the misunderstanding of the paralogisms which immediately precede the rational psychology.
it may be (sayes he) that a thinking thing is a corporeal thing, the contrary whereof is here assumed and not proved.
with regard to infancy, it is observable that the mother, carrying her child always with her, can nurse it with much greater ease than the females of many other animals, which are forced to be perpetually going and coming, with great fatigue, one way to
knowledge of how the money would be used would be a consolation for the severity of the tax.
now in order that this relation may be cognized as determined, the relation between the two states must be so cogitated that it is thereby determined as necessary, which of them must be placed before and which after, and not conversely.
when nature brought thee forth out of thy mother's womb, i took thee, naked and destitute as thou wast, i cherished thee with my substance, and, in the partiality of my favour for thee, i brought thee up somewhat too indulgently, and this it is which now
after interviews have been compassed with long foresight we must be tormented presently by baffled blows, by sudden, unseasonable apathies, by epilepsies of wit and of animal spirits, in the heyday of friendship and thought.
the logic of the particular use of the understanding contains the laws of correct thinking upon a particular class of objects. the former may be called elemental logic-the latter, the organon of this or that particular science.
shall i say this by the way, that i see in greater esteem than 'tis worth, and in use solely among ourselves, a certain image of scholastic probity, a slave to precepts, and fettered with hope and fear?
being the other day at armaignac, on the estate of a kinsman of mine, i there saw a peasant who was by every one nicknamed the thief.
idealism, however, brings forward powerful objections to these rules for proving existence mediately. this is, therefore, the proper place for its refutation.
concerning a question in ancient time much disputed, "why wicked men have often prospered in this world, and good men have been afflicted;" and it is the most probably, because from the beginning, to the third verse of the third chapter, where the
enemy, where he was so fortunately wounded quite through the body, that the imposthume broke, and he was perfectly cured. did she not also excel the painter protogenes in his art?
but when we take pleasure in the fact, that we pleasurably affect something similar to ourselves, we regard ourselves with pleasure (three. thirty); therefore the greater the emotion with which we conceive a loved object to be affected, c.
hence i conclude that the productions of those great and rich souls of former times are very much beyond the utmost stretch of my imagination or my wish; their writings do not only satisfy and fill me, but they astound me, and ravish me with admiration; i
"ante oculos errat domus, errat forma locorum."
and cyrus adds that he was whipped for his pains, as we are in our villages for forgetting the first aorist of.
-neither a good nor a bad taste, but my taste, of which i have no longer either shame or secrecy.
servius tullius superseded the knights of above seven-and-forty years of age from the fatigues of war; augustus dismissed them at forty-five; though methinks it seems a little unreasonable that men should be sent to the fireside till five-and-fifty or
they speak fine words sometimes, 'tis true, but let somebody that is wiser apply them.
after which, causing him to be stripped, and delivering him into the hands of the tormentors, he was by them not only dragged through the streets of the town, and most ignominiously and cruelly whipped, but moreover vilified with most bitter and
this man, by dissembled words and assurances, having drawn the other into his toils, instead of the honour and favour he had promised him, sent him bound hand and foot to rome.
says the second. and the third, speaking of the civil wars betwixt caesar and pompey,
bring us from without, if the light which by them creeps into the soul be obscured in the passage, we have nothing else to hold by. from this extreme difficulty all these fancies proceed: "that every subject has in itself all we there find.
we love at once, without any tie, two things contrary in themselves.
from seeing the extraordinary sanctity of his life, or from seeing the extraordinary wisedome, or extraordinary felicity of his actions, all which are marks of gods extraordinary favour; yet they are not assured evidence of speciall revelation.
what seems well ordered to one seems confused to another; what is pleasing to one displeases another, and so on.
those summer days which some of my contemporaries devoted to the fine arts in boston or rome, and others to contemplation in india, and others to trade in london or new york, i thus, with the other farmers of new england, devoted to husbandry.
a greater or less degree, takes place among all mankind. now here arises a question, on which the solution of the present difficulty will depend.
who can tell the grounds of his knowledge of the character of the several individuals in his circle of friends? no man. yet their acts and words do not disappoint him. in that man, though he knew no ill of him, he put no trust.
nothing is required but to know how to act with impunity; and to this end the powerful employ all their strength, and the weak all their cunning.
makes them take arms against their rulers, in which they are deceived, as experience shows them that they have gone from bad to worse.
and an uneasy, necessitous, busy, rich man seems to me more miserable than he that is simply poor.
very many controversies have arisen from the fact, that men do not rightly explain their meaning, or do not rightly interpret the meaning of others.
resenting injuries, religious of his word, neither double nor supple, nor accommodating his faith to the will of others, or the turns of the times: i would rather see all affairs go to wreck and ruin than falsify my faith to secure them.
i was more angry, if possible, than compassionate, to see him at ferrara in so pitiful a condition surviving himself, forgetting both himself and his works, which, without his knowledge, though before his face, have been published unformed and incorrect.
in the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon.
reasoning, we can trace up the particular phenomena to, or near to, these general principles.
have been enabled to live without being deprived of any of the conveniences to be had in the most populous cities, and yet as solitary and as retired as in the midst of the most remote deserts.
outside these he should listen to no one, go about the matter deliberately, and be determined in his decisions.
some for another, every one according to what he wants.
now that quantity which is apprehended only as unity, and in which plurality can be represented only by approximation to negation zero, i term intensive quantity. consequently, reality in a phenomenon has intensive quantity, that is, a degree.
men, not great enough, nor hard enough, to be entitled as artists to take part in fashioning man; men, not sufficiently strong and far-sighted to allow, with sublime self-constraint, the obvious law of the thousandfold failures and perishings to prevail;
if they were permanently congealed, and small enough to be clutched, they would, perchance, be carried off by slaves, like precious stones, to adorn the heads of emperors; but being liquid, and ample, and secured to us and our successors forever, we
entire, so that the violence seems to be mixed with a little consent of the forced party.
civill, and naturall law are not different kinds, but different parts of law; whereof one part being written, is called civill, the other unwritten, naturall.
the world of the senses is a world of shows; it does not exist for itself, but has a symbolic character; and a true prudence or law of shows recognizes the co-presence of other laws and knows that its own office is subaltern; knows that it is surface and
other is to be felt, and what is this but pain, as if it were in the foot, by which the mind is excited to use its indeavours for removing the cause, as being hurtful to the foot.
but on a general will, decided by vote of a majority, and on the basis of a proportional rating which leaves nothing arbitrary in the imposition of the tax.
prudence sapience, with their difference
yet it is base, inasmuch as it generally shows, that a man is affected by excessive hatred, anger, pride, avarice, c.
i call a conception problematical which contains in itself no contradiction, and which is connected with other cognitions as a limitation of given conceptions, but whose objective reality cannot be cognized in any manner.
which he the more sedulously solicited, in hope that this licence would augment the schisms and factions of their division, and hinder the people from reuniting, and consequently fortifying themselves against him by their unanimous intelligence and
louis had to do in the holy land, that they, in their religion, so firmly believed the number of every man's days to be from all eternity prefixed and set down by an inevitable decree, that they went naked to the wars, excepting a turkish sword, and their
for behold, o zarathustra! for thy new lays there are needed new lyres.
we need no longer wonder that there have arisen all the controversies we have witnessed, and finally skepticism: for, although human bodies in many respects agree, yet in very many others they differ; so that what seems good to one seems bad to another;
denique ut in fabrica, si prava est regula prima, normaque si fallax rectis regionibus exit, et libella aliqua si ex parte claudicat hilum; omnia mendose fieri, atque obstipa necessum est, prava, cubantia, prona, supina, atque absona tecta; jam ruere ut
and therefore much laughter at the defects of others is a signe of pusillanimity. for of great minds, one of the proper workes is, to help and free others from scorn; and compare themselves onely with the most able.
the smallest, but every part might constitute a piece of money, which would contain material for still smaller pieces.
they may also if they please, commit the care of religion to one supreme pastor, or to an assembly of pastors; and give them what power over the church, or one over another, they think most convenient; and what titles of honor, as of bishops, archbishops,
it should seem that the nature of wit is to have its operation prompt and sudden, and that of judgment to have it more deliberate and more slow.
standing on the snow-covered plain, as if in a pasture amid the hills, i cut my way first through a foot of snow, and then a foot of ice, and open a window under my feet, where, kneeling to drink, i look down into the quiet parlor of the fishes, pervaded
secondly, to drink, after the french fashion, but at two meals, and then very moderately, is to be too sparing of the favours of the god. there is more time and constancy required than so.
incontinence of my tongue, you could not take warning: but let me kill myself first," and without any more saying ran herself through the body with a sword.
he accomplished. i raised the glass, and he went off over the window-sill in that crippled state.
the larger, called a re-entrant angle, seldom occurs in the "elements."
maiden-kittens, dudu and suleika, -roundsphinxed, that into one word i may crowd much feeling: (forgive me, o god, all such speech-sinning!) -sit i here the best of air sniffling, paradisal air, truly, bright and buoyant air, golden-mottled, as goodly air
soveraign. and this private measure of good, is a doctrine, not onely vain, but also pernicious to the publique state.
they may possess? we say, "this is natural enough," meaning by the word natural, that which is consistent with a just and reasonable way of thinking; but if we understand by the term, that which usually happens, nothing indeed could be more natural and
none of the translators of the old editions used for this etext have been willing to translate this passage from lucretius, iv. one thousand ninety nine; they take a cop out by bashfully saying: "the sense is in the preceding passage of the text."
assist, second, and fortify those i already have embraced. but whom shall we believe in the report he makes of himself in so corrupt an age?
now virtue owns nothing to be hers, but what is done by herself and for herself alone.
philosophy says that the appetites of the body ought not to be augmented by the mind, and ingeniously warns us not to stir up hunger by saturity; not to stuff, instead of merely filling, the belly; to avoid all enjoyments that may bring us to want; and
all the world from their earliest years had heard that he was a corrupter of youth, and had seen him caricatured in the "clouds" of aristophanes. secondly, there are the professed accusers, who are but the mouth-piece of the others.
nay, i do not know whether the ardour that springs from spite and obstinacy, against the power and violence of the magistrate and danger, or the interest of reputation, may not have made some men, even at the stake, maintain the opinion for which, at
ordinary writers of his time, so far is he from approaching the ancient divinity. and we make nothing of giving the surname of great to princes who have nothing more than ordinary in them.
experience; as jacques pelletier told me, at my own house, that he had found out two lines stretching themselves one towards the other to meet, which nevertheless he affirmed, though extended to infinity, could never arrive to touch one another.
'tis true that in the evening i begin to find a little disturbance and weakness in my sight if i read, an exercise i have always found troublesome, especially by night.
the avidum genus auricularum twenty five , the gazing populace, receive greedily, without examination, whatever sooths superstition, and promotes wonder.
coroll.) the first and single basis of virtue, nor shall we endeavour to understand things for the sake of any ulterior object (four.
and him whom ye do not teach to fly, teach i pray you-to fall faster!-
this point of view we should endeavour to reach, and reserve the flowers of rhetoric for subjects which are more adapted to them.
the books of esdras and nehemiah were written certainly after their return from captivity; because their return, the re-edification of the walls and houses of jerusalem, the renovation of the covenant, and ordination of their policy are therein contained.
sect. five. this equality of men by nature, the judicious hooker looks upon as so evident in itself, and beyond all question, that he makes it the foundation of that obligation to mutual love amongst men, on which he builds the duties they owe one
but such a god does not know what to do with all that respectable trumpery and pomp. "keep that," he would say, "for thyself and those like thee, and whoever else require it! i--have no reason to cover my nakedness!"
it is the surrender of the greatest to run risk and danger, and play dice for death.
naked, except where the invention of a little quilted cotton was in use, without other arms, at the most, than bows, stones, staves, and bucklers of wood; people surprised under colour of friendship and good faith, by the curiosity of seeing strange and
ill-spoken of. the other reason that has determined me to commit to writing these specimens of philosophy is, that i am becoming daily more and more alive to the delay which my design of self-instruction suffers, for want of the infinity of experiments i
and yet in this daily act of the priest, they doe the very same, by turning the holy words into the manner of a charme, which produceth nothing now to the sense; but they face us down, that it hath turned the bread into a man; nay more, into a god; and
"verum, ut opinor, habet novitatem summa, recensque natura est mundi, neque pridem exordia coepit quare etiam quaedam nunc artes expoliuntur, nunc etiam augescunt; nunc addita navigiis sunt multa."
it, from a simple cap to a quilted hat; the trimmings of the doublet must not merely serve for ornament: there must be added a hare's skin or a vulture's skin, and a cap under the hat: follow this gradation, and you will go a very fine way to work.
go without in those parts, which she was to make use of at their first approaches.
when the ponds were firmly frozen, they afforded not only new and shorter routes to many points, but new views from their surfaces of the familiar landscape around them.
nor even that a spirit called holy, led your forefathers into promised lands, which i do not praise: for where the worst of all trees grew-the cross,-in that land there is nothing to praise!-
renders his situation often preferable to our own.
"when things are once in the mind, the words offer themselves readily." ("when things have taken possession of the mind, the words trip.")--seneca, controvers., iii. proem.
we are all wise. the difference between persons is not in wisdom but in art.
invention to allure the men to them, and to divert them from boys, to whom that nation is generally inclined; yet, peradventure they lose more by it than they get, and one may venture to say, that an entire appetite is more sharp than one already
for, whosoever hath a lawfull power over any writing, to make it law, hath the power also to approve, or disapprove the interpretation of the same.
infancy and decrepitude meet in the imbecility of the brain; avarice and profusion in the same thirst and desire of getting.
with the introduction of false, we may joyn also the suppression of true philosophy, by such men, as neither by lawfull authority, nor sufficient study, are competent judges of the truth.
for perhaps they have heard some talk, such an one is a great rich man, and another except to it, yea, but he hath a great charge of children; as if it were an abatement to his riches.
for those miraculous plagues of egypt, had not for end, the conversion of pharaoh; for god had told moses before, that he would harden the heart of pharaoh, that he should not let the people goe: and when he let them goe at last, not the miracles
to say the same of a whole people is to suppose a people of madmen; and madness creates no right.
whilst keeping all fortune's better gifts?
their power over christian princes, and civill soveraignty, than they are.
for their children; the tragedies likewise of dangers from them, have been many. and generally, the entering of fathers into suspicion of their children, hath been ever unfortunate.
as for the pulling of them down, if the affairs require it, and that it may not be done with safety suddenly, the only way is the interchange, continually, of favors and disgraces; whereby they may not know what to expect, and be, as it were, in a wood.
without entering at present upon the investigations which still remain to be made into the nature of the fundamental compact underlying all government, i content myself with adopting the common opinion concerning it, and regard the establishment of the
individual, those qualities vices which may be injurious to his preservation, and those virtues which contribute to it; in which case, he would have to be accounted most virtuous, who put least check on the pure impulses of nature.
the interest these fine stories have for us, the power of a romance over the boy who grasps the forbidden book under his bench at school, our delight in the hero, is the main fact to our purpose. all these great and transcendent properties are ours.
surely it would be a foolish thing to make it matter of doubt to know which of these parts are true; what was there in my first perception that was distinct? what was there that seem'd not incident to every other animal?
twenty five lest my readers should stumble at this assertion, and the conclusions that may be too rashly drawn from it, i must remind them that the categories in the act of thought are by no means limited by the conditions of our sensuous intuition, but
on the other hand, if he has done anything which he conceives as affecting others painfully, he will regard himself with pain.
a new prince has never been known to disarm his subjects, on the contrary, when he has found them disarmed he has always armed them, for by arming them these arms become your own, those that you suspected become faithful and those that were faithful
almost the same johnswort springs from the same perennial root in this pasture, and even i have at length helped to clothe that fabulous landscape of my infant dreams, and one of the results of my presence and influence is seen in these bean leaves, corn
for this reason they prefer the person beloved, maintaining that the gods in like manner preferred him too, and very much blame the poet aeschylus for having, in the loves of achilles and patroclus, given the lover's part to achilles, who was in the first
besides, that they filled almost all places, with spirits called daemons; the plains, with pan, and panises, or satyres; the woods, with fawnes, and nymphs; the sea, with tritons, and other nymphs; every river, and fountayn, with a ghost of his name, and
pretended christians, not as the word or testimony of god himself, but as the production of a mere human writer and historian.
thou art ashamed of the shame of the great sufferer; and verily when thou sayest: 'from pity there cometh a heavy cloud; take heed, ye men!'
his prince's feet, who taking him up, proceeded to say, "come, sir; tell me, have i at any time done you offence? or have i, through private hatred or malice, offended any kinsman or friend of yours?
"cod-pieces worn"--cotton --to what end do we make a show of our implements in figure under our breeches, and often, which is worse, above their natural size, by falsehood and imposture?
imagine to yourselves a being like nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves indifference as a power--how could you
but all is nothing except the room be kept clear and neat.
soul, whilst it had been in alexander, they said that god assigned it another body to inhabit, more or less painful, and proper for its condition:
but when an assembly of men is made soveraigne; then no man imagineth any such covenant to have past in the institution; for no man is so dull as to say, for example, the people of rome, made a covenant with the romans, to hold the soveraignty on such or
my own, as an acknowledgment of the obligations i owe to you, and of the ancient favour and friendship which you have borne towards the members of our house.
suitably to this experience, therefore, we may define a cause to be an object, followed by another, and where all the objects similar to the first are followed by objects similar to the second .
when zarathustra had said this, the youth called out with violent gestures: "yea, zarathustra, thou speakest the truth. my destruction i longed for, when i desired to be on the height, and thou art the lightning for which i waited! lo!
"we should not on a death bed grieve to be dissolved, but rather launch out cheerfully from our old hut, and with the snake, be glad to cast off the corrupted slough we had; or with th' old stag rejoice to be now clear from the large horns, too ponderous
expense, and will not suffer a man to oppose their reason but by itself.
that obeyeth him, does inwardly honour him as a god, but that he is desirous to save himselfe from death, or from a miserable life; and that which is not a sign of internall honor, is no worship; and therefore no idolatry.
seventy. nor have philosophers ever entertained a different opinion from the people in this particular.
a miracle may be accurately defined, a transgression of a law of nature by a particular volition of the deity, or by the interposition of some invisible agent . a miracle may either be discoverable by men or not. this alters not its nature and essence.
and though it be said of many, and of our saviour himself, that he was full of the holy spirit; yet that fulnesse is not to be understood for infusion of the substance of god, but for accumulation of his gifts, such as are the gift of sanctity of life, of
wounds about his throat, but finding these would not do, he presently afterwards gave himself a third in the belly, where he left the nail sticking up to the head.
they attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man, which accordingly they bemoan, deride, despise, or, as usually happens, abuse: he, who succeeds in hitting off the
anxiety of mind. 'tis according to the old greek verse, that "there is a great deal of convenience in not being over-wise."
or why should not the acknowledgment of a real distinction between vice and virtue be reconcileable to all speculative systems of philosophy, as well as that of a real distinction between personal beauty and deformity?
there is, moreover, some accompanying evil involved in each of these aims. beauty and bodily strength are likewise of little worth. in strength man is surpassed by the brutes; beauty is but outward show.--ch. nine.
i think never the better of them for some such accidental hit. there would be more certainty in it if there were a rule and a truth of always lying.
or is it this: to desert our cause when it celebrateth its triumph? to ascend high mountains to tempt the tempter?
if then the people promises simply to obey, by that very act it dissolves itself and loses what makes it a people; the moment a master exists, there is no longer a sovereign, and from that moment the body politic has ceased to exist.
to be uncovered, before a man of power and authority, or before the throne of a prince, or in such other places as hee ordaineth to that purpose in his absence, is to worship that man, or prince with civill worship; as being a signe, not of honoring the
"as the scale of the balance must give way to the weight that presses it down, so the mind yields to demonstration." --cicero, acad., ii. twelve.
therefore, though he that is subject to no civill law, sinneth in all he does against his conscience, because he has no other rule to follow but his own reason; yet it is not so with him that lives in a common-wealth; because the law is the publique
for he that performeth first, has no assurance the other will performe after; because the bonds of words are too weak to bridle mens ambition, avarice, anger, and other passions, without the feare of some coerceive power; which in the condition of meer
just so fortune; she seeks out the bravest to match herself with, passes over some with disdain, and makes for the most unyielding and upright of men, to exert her strength against them.
but neither do these come within the compass of our mental powers; and it was the duty of philosophy to destroy the illusions which had their origin in misconceptions, whatever darling hopes and valued expectations may be ruined by its explanations.
caesar by the senate, this was one, that in the pompe (or procession) at the circaean games, he should have thensam ferculum, a sacred chariot, and a shrine; which was as much, as to be carried up and down as a god: just as at this day the popes are
is truly poetical; for there are several little beasts who have their sight absolutely turned towards heaven; and i find the gesture of camels and ostriches much higher raised and more erect than ours.
and this also, which i doubt will one day turn to the reproach of this age of ours, unworthily and indifferently to confer upon any we think fit the most glorious surnames with which antiquity honoured but one or two persons in several ages.
by reason that in human things, to what sect soever we incline, many appearances present themselves that confirm us in it; and the philosopher chrysippus said, that he would of zeno and cleanthes, his masters, learn their doctrines only; for, as to proofs
let it not be your honour henceforth whence ye come, but whither ye go! your will and your feet which seek to surpass you-let these be your new honour!
conquer other nations, would not enter in to the confederacy, without such priviledges, as might be marks of difference in time following, between their posterity, and the posterity of their subjects; which priviledges being inconsistent with the
"that earth, sun, moon, sea, and the rest that are, not single, but innumerable were."
was heard from shore to shore. a lake like this is never smoother than at such a time; and the clear portion of the air above it being shallow and darkened by clouds, the water, full of light and reflections, becomes a lower heaven itself so much the more
verily, like the sun do i love life, and all deep seas.
perswaded they did not therefore falsifie the scriptures, though the copies of the books of the new testament, were in the hands only of the ecclesiasticks; because if they had had an intention so to doe, they would surely have made them more favorable to
there never was a better citizen, more affectionate to his country; nor a greater enemy to all the commotions and innovations of his time: so that he would much rather have employed his talent to the extinguishing of those civil flames, than have added
common right, which originally they had to those countries, and so have, by positive agreement, settled a property amongst themselves, in distinct parts and parcels of the earth; yet there are still great tracts of ground to be found, which (the
proof.--this is evident from def. of the emotions, xxx., and also from the definition of an honourable man (four. xxxvii. note. i.).
but after all, what virtue, what authority, or what secret springs are there that fix upon my deceased groom, or the other pompey, who had his head cut off in egypt, this glorious renown, and these so much honoured flourishes of the pen, so as to be of
the imagination, which causes such ravages among us, never speaks to the heart of savages, who quietly await the impulses of nature, yield to them involuntarily, with more pleasure than ardour, and, their wants once satisfied, lose the desire.
four. the modality of judgements is a quite peculiar function, with this distinguishing characteristic, that it contributes nothing to the content of a judgement (for besides quantity, quality, and relation, there is nothing more that constitutes the
thirty seven but change is an event, which, as such, is possible only through a cause, and considered per se its non-existence is therefore possible, and we become cognizant of its contingency from the fact that it can exist only as the effect of a cause.
because they found me unworthy of their utmost endeavour, is what we see happen to them daily, every one finding himself unworthy to contend with them.
brain, thence penetrates through the nerves into the muscles, and gives motion to all the members; so that to account for other parts of the blood which, as most agitated and penetrating, are the fittest to compose these spirits, proceeding towards the
"so tories called me whig, and whigs a tory."--pope, after horace.
as regards "the good friends," however, who are always too easy-going, and think that as friends they have a right to ease, one does well at the very first to grant them a play-ground and romping-place for misunderstanding--one can thus laugh still; or
for their commons; there is little danger from them, except it be, where they have great and potent heads; or where you meddle with the point of religion, or their customs, or means of life.
if livy say the gods made once a cow speak, and we believe it not; wee distrust not god therein, but livy.
luxury is a remedy much worse than the disease it sets up to cure; or rather it is in itself the greatest of all evils, for every state, great or small: for, in order to maintain all the servants and vagabonds it creates, it brings oppression and ruin on
husbands they are a constant stimulus to his ignoble ambitions. and further, it is because they are philistines that modern society, to which they give the tone and where they have sway, has become corrupted.
gone. we may here further compare him with alexander in the great and dangerous storm that threatened him by the sedition of the tribune metellus, who, attempting to publish a decree for the calling in of pompey with his army into the city at the time of
peter, nor with the exercise of the high priesthood; for there was never any but the high priest onely, that was to informe the people of gods will; nor any convocation of priests ever allowed to enter into the sanctum sanctorum.
they who have made venus a goddess have taken notice that her principal beauty was incorporeal and spiritual; but the venus whom these people hunt after is not so much as human, nor indeed brutal; the very beasts will not accept it so gross and so
the conception of cause, for example, which expresses the necessity of an effect under a presupposed condition, would be false, if it rested only upon such an arbitrary subjective necessity of uniting certain empirical representations according to such a
in observing the wisdom of socrates, and many circumstances of his condemnation, i should dare to believe that he in some sort himself purposely, by collusion, contributed to it, seeing that, at the age of seventy years, he might fear to suffer the lofty
loftiness and power of his spirituality.
but this is a reciprocal influence, that is to say, a real community (commercium) of substances, without which therefore the empirical relation of coexistence would be a notion beyond the reach of our minds.
eyes fell on; all the change is in me. it has not acquired one permanent wrinkle after all its ripples. it is perennially young, and i may stand and see a swallow dip apparently to pick an insect from its surface as of yore.
time they are both equal, the son being perfectly independent of the father, and owing him only respect and not obedience.
he will never the more lose himself for that; the very pieces will be fine by themselves.
of phenomena, without which the empirical determination thereof as to time would itself be impossible, and we also discovered rules of synthetical unity a priori, by means of which we could anticipate experience.
soul to hold them together. therefore there is nothing in this similitude, from whence to inferre a dependance of the laity on the clergy, or of the temporall officers on the spirituall; but of both on the civill soveraign; which ought indeed to direct
making of bay-salt, if the climate be proper for it, would be put in experience. growing silk likewise, if any be, is a likely commodity. pitch and tar, where store of firs and pines are, will not fail.
the first is to ruin them; the second is to go and live there in person; the third is to allow them to live under their own laws, taking tribute of them, and creating there within the country a state composed of a few who will keep it friendly to you.
got his reward; and the judges, in consideration of this good office, ordered a certain measure of corn for the dog's daily sustenance, at the public charge, and the priests to take care of it.
there is an old illusion-it is called good and evil. around soothsayers and astrologers hath hitherto revolved the orbit of this illusion.
we must go as far, as basle, of which we have a description, acquainting us with its physical and political condition at that period, as well as with the character of its baths.
for certainly 'tis no imperfection in god , that he has given me a freedome of assenting or not assenting to some things, the clear and distinct knowledge whereof he has not imparted to my understanding ; but certainly 'tis an imperfection in me, that i
readiness for the "coming of god"), i mean the idleness with a good conscience, the idleness of olden times and of blood, to which the aristocratic sentiment that work is dishonouring--that it vulgarizes body and soul--is not quite unfamiliar?
of men, reserved that ultimate determination to themselves which belongs to all mankind, where there lies no appeal on earth, viz. to judge, whether they have just cause to make their appeal to heaven.
that it emits some correspondent to the action upon it of external objects which cause a change in its organs; for example, if touched in a particular place it may demand what we wish to say to it; if in another it may cry out that it is hurt, and such
turn be capable of the same character. however:
the values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: "all the values of things-glitter on me.
him. and as bias cried out to a wicked fellow, "i know that sooner or later thou wilt have thy reward, but i am afraid i shall not see it"; -- plutarch, on the delay in divine justice, c. two.
him for a very useful book, and proper tor the time wherein he gave it to him; which was when the novel doctrines of luther began to be in vogue, and in many places to stagger our ancient belief: wherein he was very well advised, wisely, in his own
honourable is the uppermost seat: we should take a pleasure in being conducted to it, as in magnificent palaces, by various porticoes and passages, long and pleasant galleries, and many windings.
and i have been further told by a lady whom i highly honour and esteem, that near bordeaux and about castres where she lives, a country woman, a widow of chaste repute, perceiving in herself the first symptoms of breeding, innocently told her neighbours
never could those four sister victories, the fairest the sun ever be held, of salamis, plataea, mycale, and sicily, venture to oppose all their united glories, to the single glory of the discomfiture of king leonidas and his men, at the pass of
advance their design, who have no other law nor rule but what serves best to their own purpose, 'tis a dangerous obligation and an intolerable inequality:
o ye higher men, your distress was it that the old soothsayer foretold to me yester-morn,-
the barberry's brilliant fruit was likewise food for my eyes merely; but i collected a small store of wild apples for coddling, which the proprietor and travellers had overlooked. when chestnuts were ripe i laid up half a bushel for winter.
"that the chaste virgin in her nuptial band should die by an unnat'ral father's hand;"
smooth and tranquil lies the deep while the winds are hushed in sleep. soon, when angry tempests lash, wild and high the billows dash.
he therefore that is slain, is overcome, but not conquered; he that is taken, and put into prison, or chaines, is not conquered, though overcome; for he is still an enemy, and may save himself if hee can: but he that upon promise of obedience, hath his
the water is so transparent that the bottom can easily be discerned at the depth of twenty-five or thirty feet.
pasquier, who has left us some details his last hours, narrates that he remained three days in full possession of his faculties, but unable to speak, so that, in order to make known his desires, he was obliged to resort to writing; and as he felt his end
cheerfulness more than any other man. for the corruption, the ruination of higher men, of the more unusually constituted souls, is in fact, the rule: it is dreadful to have such a rule always before one's eyes.
furious appetite of revenge, and after a great conflict, master his own passion, would certainly do a great deal more.
those who are surfeited with ease break down not only with labour, but with mere motion and by their own weight.
common-wealth) unlawfull. for all uniting of strength by private men, is, if for evill intent, unjust; if for intent unknown, dangerous to the publique, and unjustly concealed.
it is true that they that have soveraigne power, may commit iniquity; but not injustice, or injury in the proper signification.
xxxvii.); only at the dictation of reason are we able to perform any action, which we know for certain to be good (four. xxvii.); thus, in a man who lives under the guidance of reason, pity in itself is useless and bad. q.e.five hundred.
acquired a very perfect intelligence and prudence, and led his life more happily than we could do. need we a better proof to condemn human impudence in the concern of beasts?
recovered eternal life by christs passion, though he die a natural death, and remaine dead for a time; namely, till the resurrection.
that all other nations were commanded; and consequently in deposing the high priest of royall authority, they deposed that peculiar government of god.
but a stronger power groweth out of your values, and a new surpassing: by it breaketh egg and egg-shell.
use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise; and the like. so shall nature be cherished, and yet taught masteries.
every honest one's step speaketh; the cat however, stealeth along over the ground. lo! cat-like doth the moon come along, and dishonestly.-
so that tho a star affect my eye no more then a small spark of fire, yet there is in my eye no real or positive inclination to believe one no bigger then the other, but thus i have been used to judge from my childhood without any reason: and tho coming
it still remains to speak of one of the principal causes which make diversity of opinion advantageous, and will continue to do so until mankind shall have entered a stage of intellectual advancement which at present seems at an incalculable distance.
beggars, however, one should entirely do away with! verily, it annoyeth one to give unto them, and it annoyeth one not to give unto them.
people to discover a pretext for conformity.
as if no such secondary principles could be had, and as if mankind had remained till now, and always must remain, without drawing any general conclusions from the experience of human life, is as high a pitch, i think, as absurdity has ever reached in
twenty four. of the nutrition, and procreation of a common-wealth
a novice, who had rather fail in the affair than be wanting to myself.
like one returning from long foreign sojourn did he look on his disciples, and examined their features; but still he knew them not.
"consiliis nostris laus est attrita laconum;"
the true marshalling of the degrees of sovereign honor, are these: in the first place are conditores imperiorum, founders of states and commonwealths; such as were romulus, cyrus, caesar, ottoman, ismael.
when he is upon some even plain where he may safely ride; and afterwards, when they tell him, "the hare is killed," he will be as overjoyed and proud of it as he hears others say they are.
to stand with relaxed muscles and with unharnessed will: that is the hardest for all of you, ye sublime ones!
splendid actions in war, the civic crown and that of the triumphant general alone were of laurel, all the others being merely of gold. it was thus that rome was virtuous and became the mistress of the world. ambitious rulers!
irregular desires moved themistocles, and demosthenes, and have pushed on the philosophers to watching, fasting, and pilgrimages; and lead us to honour, learning, and health, which are all very useful ends.
this will unhinge and overturn all polities, and, instead of government and order, leave nothing but anarchy and confusion.
i spoke of this matter with cardinal rohan at nantes when valentine, as cesare borgia, son of pope alexander, was commonly called, was occupying the romagna, for on cardinal rohan saying to me that the italians did not understand war, i replied that the
men dispersed up and down among the rest, would observe and imitate their industry, and thus attain even to the instinct of the beasts, with the advantage that, whereas every species of brutes was confined to one particular instinct, man, who perhaps has
your boundaries are fixed, your rights confirmed and your repose secured by honourable treaties. your constitution is excellent, being not only dictated by the profoundest wisdom, but guaranteed by great and friendly powers.
of which is, so to speak, compounded. the unity of consciousness is nevertheless synthetical and, therefore, primitive. from this peculiar character of consciousness follow many important consequences. (see twenty one.)
break--or still better, to relax--every bent bow to relax, of course, with consideration, and naturally with an indulgent hand--to relax with confiding sympathy that is the real art of jesuitism, which has always understood how to introduce itself as the
we have found out fine names to cover our sensuality withal, but no gifts can raise intemperance. the man of talent affects to call his transgressions of the laws of the senses trivial and to count them nothing considered with his devotion to his art.
note), it follows that men's judgments may vary no less than their emotions ten , hence when we compare some with others, we distinguish them solely by the diversity of their emotions, and style some intrepid, others timid, others by some other epithet.
for among other evils caused by being disarmed, it renders you contemptible; which is one of those disgraceful things which a prince must guard against, as will be explained later.
there are no longer virtuous actions extant; those actions that carry a show of virtue have yet nothing of its essence; by reason that profit, glory, fear, custom, and other suchlike foreign causes, put us on the way to produce them.
there were many that studied that science to the great advantage of mankind: but there is no mention of their schools; nor was there any sect of geometricians; nor did they then passe under the name of philosophers.
by all which it appeareth, that though the power both of state and religion were in the kings; yet none of them were uncontrolled in the use of it, but such as were gracious for their own naturall abilities, or felicities.
at last he concluded that he was not distinguished from others, nor wise, but only because he did not think himself so; and that his god considered the opinion of knowledge and wisdom as a singular absurdity in man; and that his best doctrine was the
severe revenge; for taking fire on a sudden, anger and fury being combined in one, discharge their utmost force at the first onset,
i was also serenaded by a hooting owl. near at hand you could fancy it the most melancholy sound in nature, as if she meant by this to stereotype and make permanent in her choir the dying moans of a human being,-some poor weak relic of mortality who has
of means to advance themselves in the public service and the knowledge of men.
sect. one hundred fifty. in all cases, whilst the government subsists, the legislative is the supreme power: for what can give laws to another, must needs be superior to him; and since the legislative is no otherwise legislative of the society, but by the
to me the convalescent would it now be suffering and torment to believe in such phantoms: suffering would it now be to me, and humiliation. thus speak i to backworldsmen.
better songs would they have to sing, for me to believe in their saviour: more like saved ones would his disciples have to appear unto me!
all important offices are not necessarily difficult: i came prepared to do somewhat rougher work, had there been great occasion; for it is in my power to do something more than i do, or than i love to do.
a seventh is, " that in revenges, (that is, retribution of evil for evil,) men look not at the greatnesse of the evill past, but the greatnesse of the good to follow."
moreover, victories are never so prosperous that the victor does not need to have some scruples, especially as to justice.
since these ancient mutations in physic, there have been infinite others down to our own times, and, for the most part, mutations entire and universal, as those, for example, produced by paracelsus, fioravanti, and argentier; for they, as i am told, not
it remains only to be considered, whether promises extorted by force, without right, can be thought consent, and how far they bind.
and then how easy a thing is it to satisfy the fancy? in my opinion; this part wholly carries it, at least, above all the rest. the most grievous and ordinary evils are those that fancy loads us with; this spanish saying pleases me in several aspects:
the motion which i have now explained follows as necessarily from the very arrangement of the parts, which may be observed in the heart by the eye alone, and from the heat which may be felt with the fingers, and from the nature of the blood as learned
and as this determination of time is, always and in all its parts, a quantity, the perception produced is to be considered as a quantity which proceeds through all its degrees-no one of which is the smallest possible-from zero up to its determined degree.
now that the cars are gone by and all the restless world with them, and the fishes in the pond no longer feel their rumbling, i am more alone than ever.
whoever should inquire of me where i had the verses and examples, that i have here huddled together, would puzzle me to tell him, and yet i have not borrowed them but from famous and known authors, not contenting myself that they were rich, if i,
we condemn those to the fire who say that truth must be made to bear the yoke of our necessity; and how much worse does france than say it?
-which is hostile to thistle-heads and puzzle-heads, and to all withered leaves and weeds:-praised be this wild, good, free spirit of the storm, which danceth upon fens and afflictions, as upon meadows!
and this slow spider which creepeth in the moonlight, and this moonlight itself, and thou and i in this gateway whispering together, whispering of eternal things-must we not all have already existed?
when the representative is one man, if he borrow mony, or owe it, by contract; he is lyable onely, the members not if the person of the body politique being in one man, borrow mony of a stranger, that is, of one that is not of the same body, (for no
earth-residuum, and particle-atom: it is the greatest triumph over the senses that has hitherto been gained on earth.
that the church militant is the kingdome of god, was first taught by the church of rome
chapter forty seven. of the benefit that proceedeth from such darknesse, and to whom it accreweth
board nails. if they cannot understand that, they cannot understand much that i have to say.
it follows from this survey that, as there is hardly any inequality in the state of nature, all the inequality which now prevails owes its strength and growth to the development of our faculties and the advance of the human mind, and becomes at last
yet we should oftener look over the tafferel of our craft, like curious passengers, and not make the voyage like stupid sailors picking oakum. the other side of the globe is but the home of our correspondent.
people merely master and tyrant. so that the moment the government usurps the sovereignty, the social compact is broken and all private citizens recover by right their natural liberty, and are forced, but not bound, to obey.
but, after the spirit of monarchy, he left all the same a greater advantage to the patricians in the influence of their clients on the majority of votes.
communion with men obstinate and incorrigible in any notorious wickedness.
now, if, as here, we consider only what is human in this institution, it is certain that, if the magistrate, who has all the power in his own hands, and appropriates to himself all the advantages of the contract, has none the less a right to renounce his
for both the pause reinforceth the new onset; and if a man that is not perfect, be ever in practice, he shall as well practise his errors, as his abilities, and induce one habit of both; and there is no means to help this, but by seasonable intermissions.
say, for natural history and metaphysics of a far more developed kind than men can at that time have possessed.
twenty seven.twenty three.) "laid his hands upon him, and gave him his charge," designing and rendring certain, who it was they were to obey in war. and in the consecration of the levites (numb.
laertius, ii. seventy. -- one offering at this dialectic juggling against cleanthes, chrysippus took him short, saying, "reserve these baubles to play with children, and do not by such fooleries divert the serious thoughts of a man of years."
depend on human will.... i had indeed partially learnt this view of things from the thoughts awakened in me by the speculations of st. simonians ; but it was made a living principle, pervading and animating the book, by my wife's promptings."
and job, how earnestly does he expostulate with god, for the many afflictions he suffered, notwithstanding his righteousnesse? this question in the case of job, is decided by god himselfe, not by arguments derived from job's sinne, but his own power.
on the coast, how they may affect the price for him, telling his customers this moment, as he has told them twenty times before this morning, that he expects some by the next train of prime quality. it is advertised in the cuttingsville times.
they have no genius or talent for comparatively humble questions of taxation and finance, commerce and manufactures and agriculture.
ha! ha! and torturest me, fool that thou art, dead-torturest quite my pride? give love to me-who warm'th me still? who lov'th me still?- give ardent fingers, give heartening charcoal-warmers, give me, the lonesomest, the ice (ah!
that which they may not well speak. some help themselves with countenance and gesture, and are wise by signs; as cicero saith of piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin;
-who however could have humbled himself as thou hast done, with such pride? that uplifteth us ourselves; a refreshment is it, to our eyes and hearts.
the body politic, taken individually, may be considered as an organised, living body, resembling that of man.
indiscreet nation! we are not content to make our vices and follies known to the world by report only, but we must go into foreign countries, there to show them what fools we are.
the blood of agis, slaughtered by these tyrants, was avenged by his successor; the crime and the punishment of the ephors alike hastened the destruction of the republic, and after cleomenes sparta ceased to be of any account.
employed either in philosophical reasonings or common life.
but this difficulty of obeying both god, and the civill soveraign on earth, to those that can distinguish between what is necessary, and what is not necessary for their reception into the kingdome of god, is of no moment.
and it cometh many times to pass, that materiam superabit opus; that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the low-countrymen, who have the best mines above ground, in the world.
in europe to tuscany, attempted to encroach even upon asia, and to subjugate all the nations that border upon the mediterranean sea, as far as the black sea; and to that effect overran all spain, the gauls, and italy, so far as to penetrate into greece,
for my part, when my tongue has sometimes inconsiderately said something that i did not think, i have made a conscience of disowning it: otherwise, by degrees, we shall abolish all the right another derives from our promises and oaths:
then was there again spoken unto me without voice: "what knowest thou thereof! the dew falleth on the grass when the night is most silent."-
i ever repudiate myself, and feel myself float and waver by reason of my weakness. i have nothing of my own that satisfies my judgment.
remorse within: but of amendment, correction, or interruption, they make nothing appear. it cannot be a cure if the malady be not wholly discharged; if repentance were laid upon the scale of the balance, it would weigh down sin.
of their fidelity there are infinite examples amongst them, that which was done by those who were besieged in salona, a city that stood for caesar against pompey, is not, for the rarity of an accident that there happened, to be forgotten.
there be none of the affections, which have been noted to fascinate or bewitch, but love and envy.
i do not wonder that newton, with an attention habitually engaged on the paths of planets and suns, should have wondered what the earl of pembroke found to admire in "stone dolls."
in the countries in which men are more voracious, luxury therefore turns in the direction of consumption. in england, luxury appears in a well-filled table; in italy, you feast on sugar and flowers.
whereas contrarily this philosopher uses the most concrete words to signifie this thinking thing , such as subject , matter , body , c. that he may not suffer it to be separated from body .
use of the understanding, and their truth can therefore be proved only as such, and that consequently the phenomena must not be subjoined directly under the categories, but only under their schemata.
the distance and difference of a few hours, the sole consideration of company, renders its apprehension various to us.
apprehension, and composed their sacred tenets of such tales chiefly as were the objects of traditional belief, more than of argument or disputation.
do what he thought conduced thereunto; and therefore also to make, or not make; keep, or not keep covenants, was not against reason, when it conduced to ones benefit.
i have a great deal of company in my house; especially in the morning, when nobody calls. let me suggest a few comparisons, that some one may convey an idea of my situation.
this need tries to satisfy itself and to fill its form with a content, according to its strength, impatience, and eagerness, it at once seizes as an omnivorous appetite with little selection, and accepts whatever is shouted into its ear by all sorts of
follow others exactly, nor attain to the excellence of those they imitate, a prudent man should always follow in the path trodden by great men and imitate those who are most excellent, so that if he does not attain to their greatness, at any rate he will
i was from securing my safety by my shame. i should, moreover, compromise your duty, and should invite you to unbecoming things; for 'tis not for my prayers to persuade you, but for the pure and solid reasons of justice.
"mens intenta suis ne seit usque malis."
and that upon the dispute which happened in cataluna, wherein a wife complaining of her husband's too frequent addresses to her, not so much, as i conceive, that she was incommodated by it (for i believe no miracles out of religion) as under this
they wish him to exercise these qualities on the people so that they may get double pay and give vent to their avarice and cruelty.
be thought of all the rest. and that there may be less difficulty in understanding what i am about to say on this subject, i advise those who are not versed in anatomy, before they commence the perusal of these observations, to take the trouble of getting
to die for one's country then becomes martyrdom; violation of its laws, impiety; and to subject one who is guilty to public execration is to condemn him to the anger of the gods: sacer estod .
the assumption on which this is grounded, is that the oath is worthless, of a person who does not believe in a future state; a proposition which betokens much ignorance of history in those who assent to it (since it is historically true that a large
"from the very fountain of our pleasure, something rises that is bitter, which even in flowers destroys."--lucretius, iv. one thousand one hundred thirty.
the emperor julian said yet further, that a philosopher and a brave man ought not so much as to breathe; that is to say, not to allow any more to bodily necessities than what we cannot refuse; keeping the soul and body still intent and busy about
'tis no time to bathe and cleanse one's self, when one is seized by a violent fever; it was for the spartans alone to fall to combing and curling themselves, when they were just upon the point of running headlong into some extreme danger of their life.
xiii.) it does not agree with the nature of the mind adequately; therefore (i. ax. vi) the idea of this idea does not adequately express the nature of the human mind, or does not involve an adequate knowledge thereof.
cause a trembling in the limbs as well as fear valuing the interest of discipline vast distinction betwixt devotion and conscience venture it upon his neighbour, if he will let him venture the making ourselves better without any danger very idea we invent
is it not clear that there is a vicious circle in founding the right of life and death on the right of slavery, and the right of slavery on the right of life and death?
, yet (as it is a part of the world ) is most perfect ; and tho since i have doubted of all things, i have discover'd nothing certainly to exist , but my self , and god , yet since i have consider'd the omnipotency of god , i cannot deny, but that many
antoninus pius died in one hundred sixty one, and marcus assumed the imperial state. he at once associated with himself fifty.
reality; for that government which confines itself to mere obedience will find difficulty in getting itself obeyed. if it is good to know how to deal with men as they are, it is much better to make them what there is need that they should be.
all things considered, i do not see that it is possible henceforth for the sovereign to preserve among us the exercise of its rights, unless the city is very small. but if it is very small, it will be conquered? no.
the soul of this voluptuous complacency that tickles us with the opinion of knowledge: and 'tis plenarily to accomplish the vow of poverty, to add unto it that of the mind.
tye them by feare of punishment to the performance of their covenants, and observation of these lawes of nature set down in the fourteenth and fifteenth chapters.
sleeps were never disturbed in the importance of such a deliberation, he also, without choice or change, continued his studies with the other accustomary actions of his life.
it never occurred even to the wariest of them to doubt here on the very threshold (where doubt, however, was most necessary); though they had made a solemn vow, "de omnibus dubitandum."
socrates says, that some god tried to mix in one mass and to confound pain and pleasure, but not being able to do it; he bethought him at least to couple them by the tail. metrodorus said, that in sorrow there is some mixture of pleasure.
had we not reason to hope such an issue in the person of the late bishop of orleans, the sieur de morvilliers?
to which may be added, that it is not for the criminal to cause himself to be scourged according to his own measure nor at his own time, but that it purely belongs to the judge, who considers nothing as chastisements but the penalty that he appoints, and
phalarica, which they sometimes in the field darted by hand, sometimes from several sorts of engines for the defence of beleaguered places; the shaft being rolled round with flax, wax, rosin, oil, and other combustible matter, took fire in its flight, and
in summe the rights and consequences of both paternall and despoticall dominion, are the very same with those of a soveraign by institution; and for the same reasons: which reasons are set down in the precedent chapter.
plato in his laws, makes three sorts of belief injurious to the gods; "that there are none; that they concern not themselves about our affairs; that they never refuse anything to our vows, offerings, and sacrifices."
themselves. vice has not so utterly taken possession of the human race that, if men were allowed to choose their destiny, there can be any doubt but that more would choose to be reguluses than to be maecenases: or if there were any one who dared to say
a serving man may cheat his master, whom nevertheless he does not hate. beauty, opportunity, and destiny (for destiny has also a hand in't),
we sought one another long before we met, and by the characters we heard of one another, which wrought upon our affections more than, in reason, mere reports should do; i think 'twas by some secret appointment of heaven.
eighthly, if a punishment be determined and prescribed in the law it selfe, and after the crime committed, there be a greater punishment inflicted, the excesse is not punishment, but an act of hostility.
and therefore, as machiavel well noteth (though in an evil-favored instance), there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom.
by the word god , i mean a certain infinite substance , independent , omniscient , almighty , by whom both i my self , and every thing else that is (if any thing do actualy exist ) was created.
these might justly be esteemed miracles, because they are really, in this case, contrary to the laws of nature. for if any suspicion remain, that the event and command concurred by accident, there is no miracle and no transgression of the laws of nature.
that physick , both natural , and medicinal , astronomy , and all other sciences , which depend on the consideration of compound things , are doubtful .
the citizens were provided, therefore, with tablets by means of which each man could vote without any one knowing how he voted: new methods were also introduced for collecting the tablets, for counting voices, for comparing numbers, etc.; but all these
phrase) i cannot conceive those faculties without conceiving my self , that is, an understanding substance in which they are; for none of them in their formal conception includes understanding ; from whence i perceive they are as different from me , as
of the former sort, were all the founders of common-wealths, and the law-givers of the gentiles: of the later sort, were abraham, moses, and our blessed saviour; by whom have been derived unto us the lawes of the kingdome of god.
guilty of high-treason, both divine and human, should the justice of our arms fall into the power of injustice, and, after a few years' possession, take a quite contrary being.
which, instead of inculcating that sublime maxim of rational justice, do to others as you would have them do unto you, inspires all men with that other maxim of natural goodness, much less perfect indeed, but perhaps more useful; do good to yourself with
proof.--in so far as we conceive a thing as contingent, we are affected by the conception of some further thing, which would assert the existence of the former (four. def.
art is as poor and low. the old tragic necessity, which lowers on the brows even of the venuses and the cupids of the antique, and furnishes the sole apology for the intrusion of such anomalous figures into nature,-namely, that they were inevitable; that
what a shame it is! there is no longer any discipline but what we see in the mercenary soldiers. as to ourselves, our conduct is at discretion, and that not of the chief, but every one at his own.
bonae voluntatis, that not only denies, means denial, but--dreadful thought! practises denial.
peace, unity and equality are the enemies of political subtleties. men who are upright and simple are difficult to deceive because of their simplicity; lures and ingenious pretexts fail to impose upon them, and they are not even subtle enough to be dupes.
sect. two hundred thirty three. but if any one should ask, must the people then always lay themselves open to the cruelty and rage of tyranny?
ignorance of the soveraign power, in the place of a mans ordinary residence, excuseth him not; because he ought to take notice of the power, by which he hath been protected there.
he shared with me the labors of cooking. i was pleased to see my work rising so square and solid by degrees, and reflected, that, if it proceeded slowly, it was calculated to endure a long time.
and there lyeth excommunication for a scandalous life, as (one cor. five. eleven.) "if any man that is called a brother, be a fornicator, or covetous, or an idolater, or a drunkard, or an extortioner, with such a one yee are not to eat."
"if perchance, when we discourse of the nature of god, and the world's original, we cannot do it as we desire, it will be no great wonder.
as i saw no manure, one judged that they meant to skim the land, as i had done, thinking the soil was deep and had lain fallow long enough.
for supposing that when a man dies, there remaineth nothing of him but his carkasse; cannot god that raised inanimated dust and clay into a living creature by his word, as easily raise a dead carkasse to life again, and continue him alive for ever, or
prop. two. body cannot determine mind to think, neither can mind determine body to motion or rest or any state different from these, if such there be.
the indian women who see the men in their natural state, have at least cooled the sense of seeing.
we see, in common discourse, that what i have indifferently let fall from me, if any one takes it up to controvert it, i justify it with the best arguments i have; and much more a thing wherein i had a real interest.
by the same reason, those cease to have a right, and be too inconsiderable for such a privilege, which before had it.
but the writers of morall philosophie, though they acknowledge the same vertues and vices; yet not seeing wherein consisted their goodnesse; nor that they come to be praised, as the meanes of peaceable, sociable, and comfortable living; place them in a
when therykion tried to persuade cleomenes to despatch himself, by reason of the ill posture of his affairs, and, having missed a death of more honour in the battle he had lost, to accept of this the second in honour to it, and not to give the conquerors
method; for although both are necessary, and that it is very requisite they should be defective in neither, yet, in truth, knowledge is not so absolutely necessary as judgment; the last may make shift without the other, but the other never without this.
"plus dolet quam necesse est, qui ante dolet, quam necesse est."
the hills which form its shores are so steep, and the woods on them were then so high, that, as you looked down from the west end, it had the appearance of an amphitheatre for some kind of sylvan spectacle.
he therefore, to whom god hath not supernaturally revealed, that they are his, nor that those that published them, were sent by him, is not obliged to obey them, by any authority, but his, whose commands have already the force of laws; that is to say, by
and thus much for the ill condition, which man by meer nature is actually placed in; though with a possibility to come out of it, consisting partly in the passions, partly in his reason.
this still reduces us to past observation, and obliges us to compare the instances of the violation of truth in the testimony of men, with those of the violation of the laws of nature by miracles, in order to judge which of them is most likely and
the pastorall authority of soveraigns only is de jure divino, that of other pastors is jure civili
whensoever therefore the legislative shall transgress this fundamental rule of society; and either by ambition, fear, folly or corruption, endeavour to grasp themselves, or put into the hands of any other, an absolute power over the lives, liberties, and
so that a man may say on one side, that to give the people the reins to entertain every man his own opinion, is to scatter and sow division, and, as it were, to lend a hand to augment it, there being no legal impediment or restraint to stop or hinder
nay, i like him not, that tom-cat on the roofs! hateful unto me are all that slink around half-closed windows!
wherein, (being trusted by them that make him arbitrator,) if he performe his trust, he is said to distribute to every man his own: and his is indeed just distribution, and may be called (though improperly) distributive justice; but more properly equity;
ii.) would have nothing in common with their whole, and the whole (by def. iv. and prop. x.) could both exist and be conceived without its parts, which everyone will admit to be absurd.
after all, one just "has no ear for it"; and so the most marked contrasts of style are not heard, and the most delicate artistry is as it were squandered on the deaf.--these were my thoughts when i noticed how clumsily and unintuitively two masters in the
no one follows me or obeys my commands upon the account of any friendship, betwixt him and me; there can be no contracting of friendship where there is so little relation and correspondence: my own height has put me out of the familiarity of and
actions, have given most manifest proofs? as have several others, who i find to have surpassed in effects even the very rules of their discipline.
how suddenly do greasy chamois and linen doublets become the fashion in our armies, whilst all neatness and richness of habit fall into contempt?
taken under the protection of law? is the belief in a god one of the opinions, to feel sure of which, you hold to be assuming infallibility?
there is a certain philosophia prima, on which all other philosophy ought to depend; and consisteth principally, in right limiting of the significations of such appellations, or names, as are of all others the most universall: which limitations serve to
again. his employment was to walk up and down, and read some book, for he was a bit of a scholar; but, as to the rest, obstinately bent to die in this retirement, as he soon after did.
courage, however, is the best slayer, courage which attacketh: it slayeth even death itself; for it saith: "was that life? well! once more!"
he is no longer risible, nor, perhaps, capable of reason and society. the disposition and cause of our internal composition would then for the most part be to no purpose, and of no use.
at the commencement, the noble caste was always the barbarian caste: their superiority did not consist first of all in their physical, but in their psychical power--they were more complete men (which at every point also implies the same as "more complete
the only class that will be able to resist the doctrine is that which maintains the divine right of kings, and holds that all existing governments were were imposed on the people by the direct interposition of god.
poet. see those clouds; how they hang! that's the greatest thing i have seen to-day. there's nothing like it in old paintings, nothing like it in foreign lands,-unless when we were off the coast of spain. that's a true mediterranean sky.
"dum abest quod avemus, id exsuperare videtur caetera; post aliud, quum contigit illud, avemus, et sitis aequa tenet."
a man who is capable of thinking can express himself at all times in clear, comprehensible, and unambiguous words.
the more sutes, the greater benefit: and another that depends on that, which is contention about jurisdiction; each court drawing to it selfe, as many causes as it can.
if outside, a will which is alien to it cannot be, in relation to it, general; if within, it is part of the state, and in that case there arises a relation between whole and part which makes them two separate beings, of which the part is one, and the
in conclusion, that transcendental sthetic cannot contain any more than these two elements-space and time, is sufficiently obvious from the fact that all other conceptions appertaining to sensibility, even that of motion, which unites in itself both
and, certain it is, that my figures approved themselves more venereal than solar, more active than prohibitive.
what a strange assurance was this, and what bravery of courage, to desire his death should be a lesson to him, and to have leisure to think of other things in so great an affair:
institutions which is best, not perhaps in itself, but for the state for which it is destined.
and you of all people, ye knights of the sorrowful countenance, messrs loafers and cobweb-spinners of the spirit!
we are nothing but ceremony: ceremony carries us away, and we leave the substance of things: we hold by the branches, and quit the trunk and the body; we have taught the ladies to blush when they hear that but named which they are not at all afraid to do:
absurd men, for business that doth not well bear out itself. use also such as have been lucky, and prevailed before, in things wherein you have employed them; for that breeds confidence, and they will strive to maintain their prescription.
they find society and friendship augmented by it; and besides, can there possibly be allowed a more orderly and regular diversion than what is performed m the sight of every one, and very often in the presence of the supreme magistrate himself?
than they would otherwise have appeared to us. this is another phaenomenon, which seems to prove the principle above mentioned.
of the soul hobbes said that if he had been at college as long as others-- inquisitive after everything insert whole sections and pages out of ancient authors it is no hard matter to get children learn what it is right to wish least touch or prick of a
speech in brief and sense in mass--slippery for the jenny-ass!
perhaps these have creased it, for you find some of their cases in the furrows, though they are deep and broad for them to make. but the ice itself is the object of most interest, though you must improve the earliest opportunity to study it.
so be ye warned against pity: from thence there yet cometh unto men a heavy cloud! verily, i understand weather-signs!
together, though to the eyes of mankind at large they wear a stately and solemn garb of works and influences.
and amongst others an italian gentleman my page, whom i bred with the greatest care and affection, was miserably slain, in whom a youth of great promise and expectation was extinguished.
most remiss, the primitive laws of common reason are better observed: the innumerable multitude of so many duties stifling and dissipating our care.
for how should i know that i doubt or desire , that is to say, that i want something, and that i am not altogether perfect , unless i had the idea of a being more perfect then my self , by comparing my self to which i may discover my own imperfections .
and as to what he performed by force of hand, there are many exploits that in hazard exceed all the rules of war; for with how small means did he undertake to subdue the kingdom of egypt, and afterwards to attack the forces of scipio and juba, ten times
there is not a motion that does not speak, and in an intelligible language without discipline, and a public language that every one understands: whence it should follow, the variety and use distinguished from others considered, that these should rather be
"i will take (saith god) of the spirit, which is upon thee, and will put it upon them, and they shall bear the burthen of the people with thee;" that is, upon the seventy elders: whereupon two of the seventy are said to prophecy in the campe; of whom some
now let us see what human reason tells us of herself and of the soul, not of the soul in general, of which almost all philosophy makes the celestial and first bodies participants; nor of that which thales attributed to things which themselves are reputed
if any one should find out in this manner the crass stupidity of the celebrated conception of "free will" and put it out of his head altogether, i beg of him to carry his "enlightenment" a step further, and also put out of his head the contrary of this
and for this reason, in respect to the form of phenomena, much may be said a priori, whilst of the thing in itself, which may lie at the foundation of these phenomena, it is impossible to say anything.
neither is the opinion of some of the schoolmen, to be received, that a war cannot justly be made, but upon a precedent injury or provocation.
to my imagination it retained throughout the day more or less of this auroral character, reminding me of a certain house on a mountain which i had visited the year before.
this means exactly the opposite of what the writer had in view, and is nonsense into the bargain.
the vulgarest misunderstandings of ethical doctrines are continually met with in the deliberate writings of persons of the greatest pretensions both to high principle and to philosophy.
"what my mind is, why was it not the same, when i was a boy? or why do not the cheeks return to these feelings?" --horace, od., v. ten, seven.
and besides, though they have not had that usage, to naturalize liberally, yet they have that which is next to it; that is, to employ, almost indifferently, all nations in their militia of ordinary soldiers; yea, and sometimes in their highest commands.
dublin feb. nineteen. one thousand six hundred seventy nine eighty.
but, it will be urged, it is impossible that solely from the laws of nature considered as extended substance, we should be able to deduce the causes of buildings, pictures, and things of that kind, which are produced only by human art; nor would the human
now prescribed by the doctors of the day as an antidote to the "spirit," and its underground noises. "are not our ears already full of bad sounds?"
as soon as the higher men heard his question, they became all at once conscious of their transformation and convalescence, and of him who was the cause thereof: then did they rush up to zarathustra, thanking, honouring, caressing him, and kissing his
for instance, they place on the stage any kind of celebrated man, however stripped of dramatic incidents his life may have been, nay, sometimes without waiting until the persons who appear with him are dead.
things which are produced by external causes, whether they consist of many parts or few, owe whatsoever perfection or reality they possess solely to the efficacy of their external cause; and therefore their existence arises solely from the perfection of
"how vast and profound is the influence of the subtile powers of heaven and of earth!"
england and france, spain and portugal, gold coast and slave coast, all front on this private sea; but no bark from them has ventured out of sight of land, though it is without doubt the direct way to india.
it is not to be doubted but that his judgment will lean this way. that venerable senate of the areopagites used to hear and determine by night, for fear lest the sight of the parties might corrupt their justice.
to execute great things is difficult: but the more difficult task is to command great things.
but even the superfluous ones make much ado about their death, and even the hollowest nut wanteth to be cracked.
i will then say, that if a man must, of necessity, owe something, it ought to be by a more legitimate title than that whereof i am speaking, to which the necessity of this miserable war compels me; and not in so great a debt as that of my total
actions that are carried on without this reflection--a near and essential reflection, i mean--such as those of ambitious and avaricious men, and so many more as run point-blank, and to whose career always carries them before themselves, such actions, i
and if it were so, that there were a language without any verb answerable to est, or is, or bee; yet the men that used it would bee not a jot the lesse capable of inferring, concluding, and of all kind of reasoning, than were the greeks, and latines.
it is therefore necessary to know well how to use both the beast and the man.
and so also in politicis. a statesman who rears up for them a new tower of babel, some monstrosity of empire and power, they call 'great'--what does it matter that we more prudent and conservative ones do not meanwhile give up the old belief that it is
that its tempo, however, is much too slow and sleepy for the more impatient ones, for those who are sick and distracted by the herding-instinct, is indicated by the increasingly furious howling, and always less disguised teeth-gnashing of the anarchist
projects. it is indisputable that the whole majesty of the roman people lay solely in the comitia centuriata , which alone included all; for the comitia curiata excluded the rural tribes, and the comitia tributa the senate and the patricians.
when i sit in that presence, who shall dare to come in? when i rest in perfect humility, when i burn with pure love, what can calvin or swedenborg say?
form, and movement, as falsely deduced, would have at least good reason in the end to become distrustful also of all thinking; has it not hitherto been playing upon us the worst of scurvy tricks?
as to new possessions, he designed to become lord of tuscany, and already possessed perugia and piombino, and had assumed the protectorate over pisa; and as he had no longer to fear the french (for the french had been deprived of the kingdom of naples by
are commands; because the reason for which we are to obey them, is drawn from the will of god our king, whom we are obliged to obey.
(exod. thirty two. two.) "these are thy gods o israel;" and where the images of laban (gen. thirty one.thirty.) are called his gods.
instead of a scuttle or a blind blown off in the gale,-a pine tree snapped off or torn up by the roots behind your house for fuel. instead of no path to the front-yard gate in the great snow,-no gate,-no front-yard,-and no path to the civilized world!
there is a sensible reason for this in favour of children, to whom the right of property would be quite useless, if the father left them nothing, and who besides, having often contributed by their labour to the acquisition of their father's wealth, are in
account thereof to god, the author of that law, and to none but him.
and accordingly still fought on, till feeling himself too faint and no longer able to sit on his horse, he commanded his steward to set him down at the foot of a tree, but so that he might die with his face towards the enemy, which he did.
all the traffic that i have in this with the public is, that i borrow their utensils of writing, which are more easy and most at hand; and in recompense shall, peradventure, keep a pound of butter in the market from melting in the sun:-- montaigne
having once got hold they never let go, but struggled and wrestled and rolled on the chips incessantly.
we are most interested when science reports what those men already know practically or instinctively, for that alone is a true humanity , or account of human experience.
for to have a true idea is only another expression for knowing a thing perfectly, or as well as possible.
"the aruspices discern many things, the augurs foresee many things, many things are announced by oracles, many by vaticinations, many by dreams, many by portents."--cicero, de natura deor., ii. sixty five.
i have formerly shewn how my judgement happens to be false notwithstanding gods goodness .
every art would necessarily perish with its inventor, where there was no kind of education among men, and generations succeeded generations without the least advance; when, all setting out from the same point, centuries must have elapsed in the barbarism
came from any where, but from corporeal beings, and therefore we must conclude that corporeal beings exist.
of which, what a wonderful example has the divine wisdom left us, that, to establish the salvation of mankind, and to conduct his glorious victory over death and sin, would do it after no other way, but at the mercy of our ordinary forms of justice
to be sure: except ye become as little children ye shall not enter into that kingdom of heaven." (and zarathustra pointed aloft with his hands.)
his death, dieth the consummating one triumphantly, surrounded by hoping and promising ones.
what wonder even that ye have failed and only half-succeeded, ye half-shattered ones! doth not-man's future strive and struggle in you?
"crocodilon adorat pars haec; illa pavet saturam serpentibus ibin: effigies sacri hic nitet aurea cercopitheci; hic piscem flumints, illic oppida tota canem venerantur."
this office, which sets up the republic, nowhere enters into its constitution; it is an individual and superior function, which has nothing in common with human empire; for if he who holds command over men ought not to have command over the laws, he who
a real quantity, infinitely less than any finite quantity, containing quantities infinitely less than itself, and so on in infinitum ; this is an edifice so bold and prodigious, that it is too weighty for any pretended demonstration to support, because it
for no phenomenon goes back from the succeeding point of time to the preceding point, although it does certainly relate to a preceding point of time; from a given time, on the other hand, there is always a necessary progression to the determined
though the law of england, on the subject of the press, is as servile to this day as it was in the time of the tudors, there is little danger of its being actually put in force against political discussion, except during some temporary panic, when fear of
ii. a terminated right line may be produced to any length in a right line.
i shall suppose myself in the lyceum of athens, repeating the lessons of my masters, with plato and xenocrates for judges, and the whole human race for audience.
to have existed a hundred times, for instance, another ten times, and another once.
oh, how could i not be ardent for eternity, and for the marriage-ring of rings-the ring of the return?
we europeans of the day after tomorrow, we firstlings of the twentieth century--with all our dangerous curiosity, our multifariousness and art of disguising, our mellow and seemingly sweetened cruelty in sense and spirit--we shall presumably, if we must
wait, and thy heart shall speak. wait until the necessary and everlasting overpowers you, until day and night avail themselves of your lips. the only reward of virtue is virtue; the only way to have a friend is to be one.
i never open any letters directed to another; not only those intrusted with me, but even such as fortune has guided to my hand; and am angry with myself if my eyes unawares steal any contents of letters of importance he is reading when i stand near a
that the cube root of sixty four is equal to the half of ten, is a false proposition, and can never be distinctly conceived.
but it is the game of a rude and youthful people, and not the manly labor of a wise and spiritual nation.
differences between command and counsell
for he was only the last echo of a break and transition in style, and not, like mozart, the last echo of a great european taste which had existed for centuries.
a former covenant, makes voyd a later. for a man that hath passed away his right to one man to day, hath it not to passe to morrow to another: and therefore the later promise passeth no right, but is null.
each load looks as if it contained the contents of a dozen shanties; and if one shanty is poor, this is a dozen times as poor.
but when dominions are acquired in a province differing in language, laws, and customs, the difficulties to be overcome are great, and it requires good fortune as well as great industry to retain them; one of the best and most certain means of doing so
so our human life but dies down to its root, and still puts forth its green blade to eternity.
objects of human intuition. and in this manner the categories as mere forms of thought receive objective reality, that is, application to objects which are given to us in intuition, but that only as phenomena, for it is only of phenomena that we are
the most perfect philosophy of the natural kind only staves off our ignorance a little longer: as perhaps the most perfect philosophy of the moral or metaphysical kind serves only to discover larger portions of it.
there are a thousand hacking at the branches of evil to one who is striking at the root, and it may be that he who bestows the largest amount of time and money on the needy is doing the most by his mode of life to produce that misery which he strives in
a child should not be brought up in his mother's lap a gallant man does not give over his pursuit for being refused a generous heart ought not to belie its own thoughts a hundred more escape us than ever come to our knowledge a lady could not boast of her
deceive ourselves. that germany has amply sufficient jews, that the german stomach, the german blood, has difficulty (and will long have difficulty) in disposing only of this quantity of "jew"--as the italian, the frenchman, and the englishman have done
it, and the nature of which remains for this very reason problematical, the other, the form of our intuition of the object, which must be sought not in the object as a thing in itself, but in the subject to which it appears-which form of intuition
nor do i think that these are all the ceremonies that have been left in the church, from the first conversion of the gentiles: but they are all that i can for the present call to mind; and if a man would wel observe that which is delivered in the
followed, or his actions imitated by many, his fact against the law, is a greater crime, than the same fact in another: for such men not onely commit crime, but teach it for law to all other men.
thereby had the dog been terrified: for dogs believe in thieves and ghosts. and when i again heard such howling, then did it excite my commiseration once more.
i must not omit what plutarch says he saw of a dog at rome with the emperor vespasian, the father, at the theatre of marcellus. this dog served a player, that played a farce of several parts and personages, and had therein his part.
for the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta.
and where there is sacrifice and service and love-glances, there also is the will to be master. by by-ways doth the weaker then slink into the fortress, and into the heart of the mightier one-and there stealeth power.
establishment of a priori laws. on this account, although the subject of the following chapters is the especial principles of understanding, i shall make use of the term doctrine of the faculty of judgement, in order to define more particularly my present
if you saw, for instance, a half-finished building, surrounded with heaps of brick and stone and mortar, and all the instruments of masonry; could you not infer from the effect, that it was a work of design and contrivance?
conquest; in others, of ease and sensuall pleasure; in others, of admiration, or being flattered for excellence in some art, or other ability of the mind.
secondly, upon the sight of any thing that hath a beginning, to think also it had a cause, which determined the same to begin, then when it did, rather than sooner or later.
two consequences from qualities of men in speciall
between those and what i apprehend but confusedly and obscurely ; both which hereafter i shall endeavour.
grace. that wanton alcibiades, having asked one, who pretended to learning, for a book of homer, gave him a box of the ear because he had none, which he thought as scandalous as we should if we found one of our priests without a breviary.
still less is an object of experience, or an image of the object, ever to the empirical conception.
hence nothing can be concluded but, that mans-nature is not all-knowing ; which is no wonder seeing man is a finite being , and therefore nothing but finite perfections belong to him.
"so in a running stream one wave we see after another roll incessantly, and as they glide, each does successively pursue the other, each the other fly by this that's evermore pushed on, and this by that continually preceded is: the water still does into
advancing and moving, it is impossible to imagine happiness. it cannot dwell where, as plato says, continual becoming and never being is all that takes place.
the degrees of crime are taken on divers scales, and measured, first, by the malignity of the source, or cause: secondly, by the contagion of the example: thirdly, by the mischiefe of the effect; and fourthly, by the concurrence of times, places, and
passing the day before yesterday through a village two leagues from my house, i found the place yet warm with a miracle that had lately failed of success there, where with first the neighbourhood had been several months amused; then the neighbouring
white; and by the time the villagers had broken their fast the morning sun had dried my house sufficiently to allow me to move in again, and my meditations were almost uninterupted.
truth and reason are common to every one, and are no more his who spake them first, than his who speaks them after: 'tis no more according to plato, than according to me, since both he and i equally see and understand them.
for my part, if any one should recommend me as a good pilot, as being very modest or very chaste, i should owe him no thanks; and so, whoever should call me traitor, robber, or drunkard, i should be as little concerned.
though she extrudes all other persons from his attention as cheap and unworthy, she indemnifies him by carrying out her own being into somewhat impersonal, large, mundane, so that the maiden stands to him for a representative of all select things and
of birth and possession, in order to live wholly for their faith--for their "god,"--as men of an inexorable and sensitive conscience, which blushes at every compromise.
defence and liberty, and shall administer occasion to the gods to exercise their sacred justice: these sharp swords, and these full cups, will open you the way into it; courage, fear nothing!
forbearing wine, come from drinking healths, to a draught at a meal; and lastly, to discontinue altogether. but if a man have the fortitude, and resolution, to enfranchise himself at once, that is the best:
suspense, and i durst not rely upon it in anything of moment, nor warrant it in another person's concerns: and were it not that what i do for want of memory, others do more often for want of good faith, i should always, in matter of fact, rather choose to
he had reason to think it strange, as an effect of chance more than of reason.
the greatest, and main abuse of scripture, and to which almost all the rest are either consequent, or subservient, is the wresting of it, to prove that the kingdome of god, mentioned so often in the scripture, is the present church, or multitude of
i will run alone, so that it may again become bright around me. therefore must i still be a long time merrily upon my legs. in the evening, however, there will be-dancing with me!"-
basin or independent pond, the direction of the two capes showing the course of the bar. every harbor on the sea-coast, also, has its bar at its entrance.
a murder may with impunity be committed under his window; he has only to put his hands to his ears and argue a little with himself, to prevent nature, which is shocked within him, from identifying itself with the unfortunate sufferer.
i can do anything upon a sudden endeavour, but it must not continue long. oh, what pity 'tis i have not the faculty of that dreamer in cicero, who dreaming he was lying with a wench, found he had discharged his stone in the sheets.
b) consequences from the influence of the starres,
how beautiful are these frolicsome sallies, those variations and digressions, and all the more when they seem most fortuitous and careless.
in fact, the persians are of an even hue; their skins are fair, fine and smooth; while the hue of their subjects, the armenians, who live after the european fashion, is rough and blotchy, and their bodies are gross and unwieldy."
utterly unknown; there is great uncertainty, variety, and obscurity in what she either promises or threatens.
"whilst the fare's paying, and the mule is being harnessed, a whole hour's time is past."--horace, sat. i. five, thirteen.
in the course of the winter i threw out half a bushel of ears of sweet-corn, which had not got ripe, on to the snow crust by my door, and was amused by watching the motions of the various animals which were baited by it.
for it is certain that from such a practice, they who set it on foot can expect no fruit that can please or satisfy a noble soul.
which i could not obtain, and thus render me contented; for since our will naturally seeks those objects alone which the understanding represents as in some way possible of attainment, it is plain, that if we consider all external goods as equally beyond
has it in its power to refuse, or the sovereign ought not to exact, is a matter of indifference with regard to right; and if the point in question concerns only power, it is useless to inquire whether it is legitimate or not.
older date. i took a poet to board for a fortnight about those times, which caused me to be put to it for room. he brought his own knife, though i had two, and we used to scour them by thrusting them into the earth.
is ours this faltering, falling, shambling, this quite uncertain ding-dong-dangling?
for first, all truth of doctrine dependeth either upon reason, or upon scripture; both which give credit to many, but never receive it from any writer.
therefore must i descend into the deep: as thou doest in the evening, when thou goest behind the sea, and givest light also to the nether-world, thou exuberant star!
to an atheist all writings tend to atheisim: he corrupts the most innocent matter with his own venom. these have their judgments so prepossessed that they cannot relish sebond's reasons.
and yet you shall see him the next day quite another man, chafing and red with fury, ranged in battle for the assault; 'tis the glittering of so much steel, the fire and noise of our cannon and drums, that have infused this new rigidity and fury into his
there are degrees in idealism. we learn first to play with it academically, as the magnet was once a toy. then we see in the heyday of youth and poetry that it may be true, that it is true in gleams and fragments.
necessary connexion between the cause and the effect.
in summer it is hardly distinguishable close at hand. the snow reprints it, as it were, in clear white type alto-relievo. the ornamented grounds of villas which will one day be built here may still preserve some trace of this.
this is that world, wherein christ coming down from heaven, in the clouds, with great power, and glory, shall send his angels, and shall gather together his elect, from the four winds, and from the uttermost parts of the earth, and thence forth reign over
they hesitate between the two attempts of communicating the thought and of concealing it.
letters need limit borrowing, seeing it is left to mens own inclinations to limit lending) the debt is the representatives.
the second is, to reserve to a man's self a fair retreat. for if a man engage himself by a manifest declaration, he must go through or take a fall. the third is, the better to discover the mind of another.
certainly in italy, they hold it a little suspect in popes, when they have often in their mouth padre commune: and take it to be a sign of one, that meaneth to refer all to the greatness of his own house.
necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect).
borrowed from experience. thus, if a man undermined his house, we say, "he might know a priori that it would have fallen;" that is, he needed not to have waited for the experience that it did actually fall.
i must feel pride in my friend's accomplishments as if they were mine, and a property in his virtues. i feel as warmly when he is praised, as the lover when he hears applause of his engaged maiden. we over-estimate the conscience of our friend.
the fundamental belief of metaphysicians is the belief in antitheses of values.
note.--i say, as far as he can. for though men be ignorant, yet are they men, and in cases of necessity could afford us human aid, the most excellent of all things: therefore it is often necessary to accept favours from them, and consequently to repay
but whereas there be an infinite number of actions, and gestures, of an indifferent nature; such of them as the common-wealth shall ordain to be publiquely and universally in use, as signes of honour, and part of gods worship, are to be taken and used for
by'rlady, said i, we had need go study the phrases of amadis, and the tales of boccaccio and aretin, to be able to discourse with them: we employ our time to much purpose indeed.
i can keep on horseback, tormented with the stone as i am, without alighting or being weary, eight or ten hours together:
his duties toward others are not dictated to him only by the later lessons of wisdom and, so long as he does not resist the internal impulse of compassion, he will never hurt any other man, nor even any sentient being; except on those lawful occasions on
but do what we will, fools and appearances say of us: "these are men without duty,"--we have always fools and appearances against us!
the mind feels no sentiment or inward impression from this succession of objects: consequently, there is not, in any single, particular instance of cause and effect, any thing which can suggest the idea of power or necessary connexion.
i do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. the town's poor seem to me often to live the most independent lives of any. may be they are simply great enough to receive without misgiving.
and yet, always submitting to the authority of their censure, which has an absolute power over me, i thus rashly venture at everything, as in treating upon this present subject.
a man must be valiant for himself, and upon account of the advantage it is to him to have his courage seated in a firm and secure place against the assaults of fortune:
martyrs. the peculiar mark of our truth ought to be our virtue, as it is also the most heavenly and difficult, and the most worthy product of truth. for this our good st.
in a word, then, every effect is a distinct event from its cause. it could not, therefore, be discovered in the cause, and the first invention or conception of it, a priori , must be entirely arbitrary.
let them still fly before us, even those who have most mind to be overtaken: they better conquer us by flying, as the scythians did.
desire of ease, and sensuall delight, disposeth men to obey a common power: because by such desires, a man doth abandon the protection might be hoped for from his own industry, and labour.
and now that our musketeers are in credit, i believe some invention will be found out to immure us for our safety, and to draw us to the war in castles, such as those the ancients loaded their elephants withal.
for he is free, that can be free when he will: nor is it possible for any person to be bound to himselfe; because he that can bind, can release; and therefore he that is bound to himselfe onely, is not bound.
even miserable old age itself will find some little share of reward, according to its worth and merit.
for the action of anger cannot work, unless all the humours assist it, though choler predominate; --if they will thence draw a like consequence, that when the wicked man does wickedly, he does it by all the vices together, i do not believe it to be so, or
having therefore rejected god, in whose right the priests governed, there was no authority left to the priests, but such as the king was pleased to allow them; which was more, or lesse, according as the kings were good, or evill.
now we may be well assured that the case was not thus, but far otherwise, with the early christians. had it been thus, christianity never would have expanded from an obscure sect of the despised hebrews into the religion of the roman empire.
the born, sworn, jealous friends of solitude, of our own profoundest midnight and midday solitude--such kind of men are we, we free spirits! and perhaps ye are also something of the same kind, ye coming ones? ye new philosophers?
withal these many years. and so men proceed; we let the laws and precepts follow their way; ourselves keep another course, not only from debauchery of manners, but ofttimes by judgment and contrary opinion.
vii. the halves of equal magnitudes are equal.
afterwards to restore him to his command, and so to manifest how much upon him depended their safety and honour; victory like a shadow attending him wherever he went; and indeed the prosperity of his country, as being from him derived, died with him.
overcome by this last accident; and, parting with his courage, so abandoned himself to sorrow and mourning, that some thence were forward to conclude that he was only touched to the quick by this last stroke of fortune; but, in truth, it was, that being
ninety four. thirdly . it forms a strong presumption against all supernatural and miraculous relations, that they are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that
now he had had his ears so battered, and his mind so prepossessed with the eternal tattle of this business, that when he came to't, he did really find himself tied with the trouble of his imagination, and, accordingly, at the time appointed, gave me the
my employment out of doors now was to collect the dead wood in the forest, bringing it in my hands or on my shoulders, or sometimes trailing a dead pine tree under each arm to my shed.
it being by him removed from the common state nature hath placed it in, it hath by this labour something annexed to it, that excludes the common right of other men: for this labour being the unquestionable property of the labourer, no man but he can have
all enjoyments are not alike: there are some that are hectic and languishing: a thousand other causes besides good-will may procure us this favour from the ladies; this is not a sufficient testimony of affection: treachery may lurk there, as well as
this attempt to introduce a complete revolution in the procedure of metaphysics, after the example of the geometricians and natural philosophers, constitutes the aim of the critique of pure speculative reason.
my house has long-been open to men of knowledge, and is very well known to them; for my father, who governed it fifty years and upwards, inflamed with the new ardour with which francis the first embraced letters, and brought them into esteem, with great
this other lesson is too high and too difficult: 'tis for men of the first form of knowledge purely to insist upon the thing, to consider and judge it; it appertains to one sole socrates to meet death with an ordinary countenance, to grow acquainted with
go, we are driven what can they suffer who do not fear to die? whoever expects punishment already suffers it wise man lives as long as he ought, not so long as he can
reader; and as for the sacred scriptures, or bibles of mankind, who in this town can tell me even their titles? most men do not know that any nation but the hebrews have had a scripture.
followed, or adhered to any such pretender, to punish them; and consequently that it is lawfull now for the soveraign to punish any man that shall oppose his private spirit against the laws: for hee hath the same place in the common-wealth, that abraham
to refuse a hearing to an opinion, because they are sure that it is false, is to assume that their certainty is the same thing as absolute certainty. all silencing of discussion is an assumption of infallibility.
do they bring water, and then clay, without knowing that the hardness of the latter grows softer by being wetted? do they mat their palace with moss or down without foreseeing that their tender young will lie more safe and easy?
shortly afterwards he fainted, and we all thought him gone; but by the application of vinegar and wine he rallied. but he soon sank, and when he heard us in lamentation, he murmured, "o god! who is it that teases me so?
these new-discovered people of the indies mexico and yucatan five hundred.w.
ourselves that, being augmented in reputation and train, he is also increased in merit; we judge of him, not according to his worth, but as we do by counters, according to the prerogative of his place.
yet supposing me to think of a mountain with a vally , it does not from thence follow, that there is a mountain in the world; so supposing me to think of a god as existing , yet does it not follow that god really exists .
one hundred one. what we have said of miracles may be applied, without any variation, to prophecies; and indeed, all prophecies are real miracles, and as such only, can be admitted as proofs of any revelation.
and as another as poetically says in his prose:
their callings, and be informed by private men: for in this case, part of the fault is discharged upon common infirmity; but in the former there is apparent negligence, which is not without some contempt of the soveraign power.
these solaces and compensations, this division of beauty from use, the laws of nature do not permit. as soon as beauty is sought, not from religion and love but for pleasure, it degrades the seeker.
and because by the enemy, the accuser, and destroyer, is meant, the enemy of them that shall be in the kingdome of god; therefore if the kingdome of god after the resurrection, bee upon the earth, (as in the former chapter one have shewn by scripture it
and this is the song that zarathustra sang when cupid and the maidens danced together:
also (exod.fourteen.nine.) the angel that went before the army of israel to the red sea, and then came behind it, is (verse nineteen.) the lord himself; and he appeared not in the form of a beautifull man, but in form (by day) of a pillar of cloud and (by
under new conditions, and requires a different and more fundamental treatment.
learn succinctly to mix and interweave them after a subtle and intricate manner let us leave all this to those who make a profession of it.
for thine enemies showed us thy likeness in their mirror: there lookedst thou with the grimace of a devil, and sneeringly: so that we were afraid of thee.
in which question we are not every one, to make our own private reason, or conscience, but the publique reason, that is, the reason of gods supreme lieutenant, judge; and indeed we have made him judge already, if wee have given him a soveraign power, to
but our condition will have it so, that the knowledge of what we have in hand is as remote from us, and as much above the clouds, as that of the stars.
xviii. three or more right lines passing through the same point are called concurrent lines.
in his life time. and likewise where the custome is, that the next of the male kindred succeedeth, there also the right of succession is in the next of the kindred male, for the same reason. and so it is if the custome were to advance the female.
deserts, and uninhabitable places; this is the reason why the most gross and childish ravings were most found in those authors who treat of the most elevated subjects, and proceed the furthest in them, losing themselves in their own curiosity and
artifice: all this might astonish me; but i would still reply, that the knavery and folly of men are such common phenomena, that i should rather believe the most extraordinary events to arise from their concurrence, than admit of so signal a violation of
throw me out of the saddle. i do not say this to provoke her to give me a more vigorous charge: i am her humble servant, and submit to her pleasure: let her be content, in god's name. am i sensible of her assaults? yes, i am.
so that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature.
as it flows it takes the forms of sappy leaves or vines, making heaps of pulpy sprays a foot or more in depth, and resembling, as you look down on them, the laciniated, lobed, and imbricated thalluses of some lichens; or you are reminded of coral, of
sect. one hundred forty four. but because the laws, that are at once, and in a short time made, have a constant and lasting force, and need a perpetual execution, or an attendance thereunto; therefore it is necessary there should be a power always in
a man, as has been proved, cannot subject himself to the arbitrary power of another; and having in the state of nature no arbitrary power over the life, liberty, or possession of another, but only so much as the law of nature gave him for the preservation
great souls go yet much farther, and present to us flights, not only steady and temperate, but moreover lofty.
a few days since, at bergerac, five leagues from my house, up the river dordogne, a woman having overnight been beaten and abused by her husband, a choleric ill-conditioned fellow, resolved to escape from his ill-usage at the price of her life; and going
so man knowing that there must be some cause of his imaginations or ideas , as also an other cause before that , and so onwards , he is brought at last to an end , or to a supposal of some eternal cause , which because it never began to be cannot have any
-"whoever thou art," said the trodden one, still enraged, "thou treadest also too nigh me with thy parable, and not only with thy foot!
sorts of impressions, especially the most immoderate and preposterous; and yet, in his laws , he takes singular care that nothing be sung in public but poetry, of which the fiction and fabulous relations tend to some advantageous end; it being so easy to
with thee have i broken up whatever my heart revered; all boundary-stones and statues have i o'erthrown; the most dangerous wishes did i pursue,-verily, beyond every crime did i once go.
by which i understand that error (as it is error) is not a real being, dependent on god, but is only a defect; and that therefore to make me err there is not requisite a faculty of erring given me by god.
"deca vers nous, deca, o tres-louable ulysse, et le plus grand honneur don't la grece fleurisse."
antisthenes commanded his children never to take it kindly or for a favour, when any man commended them.
therefore the best fortress is to be found in the love of the people, for although you may have fortresses they will not save you if you are hated by the people.
ut cibus in membra atque artus cum diditur omnes, disperit,, atque aliam naturam sufficit ex se;
we must therefore conclude, that we are easily deceived, when we confuse universals with singulars, and the entities of reason and abstractions with realities.
himself well who cannot govern others so, and compose essays who could not work effects: men there may be who can order a siege well, who would ill marshal a battle; who can speak well in private, who would ill harangue a people or a prince; nay, 'tis
and thus with hard straining, hee has wrested those places to the proofe of a purgatory; whereas it is manifest, that the ceremonies of mourning, and fasting, when they are used for the death of men, whose life was not profitable to the mourners, they are
had never made himself familiar with him; and by that humour of paternal gravity and grimace to have lost the opportunity of having an insight into and of well knowing, his son, as also of letting him know the extreme affection he had for him, and the
such a person, through bad laws, or subjection to the will of others, is denied the liberty to use the sources of happiness within his reach, he will not fail to find this enviable existence, if he escape the positive evils of life, the great sources of
the anatomical observations, formed upon one animal, are, by this species of reasoning, extended to all animals; and it is certain, that when the circulation of the blood, for instance, is clearly proved to have place in one creature, as a frog, or fish,
i am aware that there is not, in this country, any intolerance of differences of opinion on most of these topics.
"if the fates would let me live in my own way."--aeneid, iv. three hundred forty.
"each has its power distinctly and alone, and every sense's power is its own."
it may therefore be seen that there are reasons for expansion and reasons for contraction; and it is no small part of the statesman's skill to hit between them the mean that is most favourable to the preservation of the state.
abstruse subjects. we must submit to this fatigue, in order to live at ease ever after: and must cultivate true metaphysics with some care, in order to destroy the false and adulterate.
twenty four.) "to grow and to be multiplied;" which to understand of the evangelicall doctrine is easie, but of the voice, or speech of god, hard and strange.
i., after lemma iii.) to other bodies in another relation; therefore (two. iii.) the idea or knowledge of each part will be in god, inasmuch (two.
all this is very fine; but withal, when it comes either to themselves, their wives, their children, or friends, surprising them at unawares and unprepared, then, what torment, what outcries, what madness and despair!
in this inquiry i shall endeavour always to unite what right sanctions with what is prescribed by interest, in order that justice and utility may in no case be divided.
a hunter told me that he once saw a fox pursued by hounds burst out on to walden when the ice was covered with shallow puddles, run part way across, and then return to the same shore. ere long the hounds arrived, but here they lost the scent.
also if a man be sent into another country, secretly to explore their counsels, and strength; though both the authority, and the businesse be publique; yet because there is none to take notice of any person in him, but his own; he is but a private
fifty eight. but to hasten to a conclusion of this argument, which is already drawn out to too great a length: we have sought in vain for an idea of power or necessary connexion in all the sources from which we could suppose it to be derived.
that which cometh nearest to it, is to leave those arts chiefly to strangers (which, for that purpose, are the more easily to be received), and to contain the principal bulk of the vulgar natives, within those three kinds,--tillers of the ground; free
in speciall manner deliver to him by dreams and visions. for as to the morall law, they were already obliged, and needed not have been contracted withall, by promise of the land of canaan.
or thus--for plutarch delivers it both these ways, as he does a thousand other things, variously and contradictorily--"he must needs be good, because he is so even to the wicked."
to assist the motions they see in man, and the various functions that we find in ourselves, in how many parts have they divided the soul, in how many places lodged it?
i.) will regard the external body as actually existing, until it is affected, c. q.e.five hundred.
proof.--the power, whereby each particular thing, and consequently man, preserves his being, is the power of god or of nature (i. xxiv. coroll.); not in so far as it is infinite, but in so far as it can be explained by the actual human essence (three.
"the gladiator conquered in the lists hopes on, though the menacing spectators, turning their thumb, order him to die." --pentadius, de spe, ap. virgilii catadecta.
in place, there is license to do good, and evil; whereof the latter is a curse: for in evil, the best condition is not to win; the second, not to can. but power to do good, is the true and lawful end of aspiring.
the measure of the last line is not good; but the words are taken from the epigram in the catalecta entitled priapus.
vice of niggardliness is one of those vices which enable him to reign.
their species prevail, chiefly because they must prevail, or else run the terrible danger of being exterminated.
wilderness,-hunters as well as fishers of men. thus far i am of the opinion of chaucer's nun, who
if he who asked thales the milesian whether he ought solemnly to deny that he had committed adultery, had applied himself to me, i should have told him that he ought not to do it; for i look upon lying as a worse fault than the other.
coroll., for if a man should endeavour to preserve his being for the sake of anything else, the last--named thing would obviously be the basis of virtue, which, by the foregoing corollary, is absurd. therefore no one, c. q.e.five hundred.
everything beneath heaven employs the ways and means placed at its disposal by nature for the advancement and commodity of its being, these, in order to appear of a more sprightly and enlightened wit, not accepting anything which has not been tried and
he certainly did not hit the truth who shot at it the formula: 'will to existence': that will-doth not exist!
but these are accepted with the credulity of youth, and become incorporated with the mind; so that now, in the place of purely negative ignorance, a whole framework of wrong ideas, which are positively wrong, crops up, subsequently confusing the schooling
for though men have no lawfull remedy, when they be commanded to quit their private businesse, to serve the publique, without reward, or salary; yet they are not bound thereto, by the law of nature, nor by the institution of the common-wealth, unlesse the
it is on the middle classes alone that the whole force of the law is exerted; they are equally powerless against the treasures of the rich and the penury of the poor. the first mocks them, the second escapes them.
positive law of all commonwealths is the establishing of the legislative power; as the first and fundamental natural law, which is to govern even the legislative itself, is the preservation of the society, and (as far as will consist with the public good)
further, the ruler of a foreign province as described, should make himself the leader and defender of his less powerful neighbours, and endeavour to weaken the stronger ones, and take care that his possessions are not entered by some foreigner not less
where we trace the principles of the human mind through a few steps, we may be very well satisfied with our progress; considering how soon nature throws a bar to all our enquiries concerning causes, and reduces us to an acknowledgment of our ignorance.
thirteen.) "neverthelesse we according to his promise look for new heavens, and a new earth."
now, that it is not more noble, by a high and divine resolution, to hinder the birth of temptations, and to be so formed to virtue, that the very seeds of vice are rooted out, than to hinder by main force their progress; and, having suffered ourselves to
of her ability and strength: if an officer marry, 'tis the same, the same with a labourer, or one of mean condition; but then it belongs to the lord of the place to perform that office; and yet a severe loyalty during marriage is afterward strictly
they then feast on the new corn and fruits, and dance and sing for three days, "and the four following days they receive visits and rejoice with their friends from neighboring towns who have in like manner purified and prepared themselves."
he was a hidden god, full of secrecy. verily, he did not come by his son otherwise than by secret ways. at the door of his faith standeth adultery.
i would not trouble a woman, that i am to reverence and fear:
dancing is one kind of worship: they had their procession called ambarvalia; and we our procession about the fields in the rogation week.
but here we are; and, if we will tarry a little, we may come to learn that here is best. see to it only that thyself is here, and art and nature, hope and fate, friends, angels and the supreme being shall not be absent from the chamber where thou sittest.
examples are cited by soldiers of men who have seen the cannon pointed and the fire given to it, and who have stepped aside from the path of the ball. the terrors of the storm are chiefly confined to the parlor and the cabin.
the causes of our death, administers consolation to us:
man and man, and consequently between morality and morality.
i now go alone, my disciples! ye also now go away, and alone! so will i have it.
when he remarks that "the facts," the actual history of political societies, "do not concern him," he is not contemptuous of facts; he is merely asserting the sure principle that a fact can in no case give rise to a right.
"if i were to concern myself beyond the present about this affair, i should be most tempted, as the greatest satisfaction of this kind, to imitate those who in their lifetime entertain themselves with the ceremony and honours of their own obsequies
of them for breach thereof, is the act both of himselfe, and of all the rest, because done in the person, and by the right of every one of them in particular.
such a race aere perennus, as the jews are such "nations" should most carefully avoid all hot-headed rivalry and hostility!
and therefore this is another errour of aristotles politiques, that in a wel ordered common-wealth, not men should govern, but the laws.
thus, we bestow approval on one who has benefited anything resembling ourselves, and, contrariwise, are indignant with him who has done it an injury.
for their men of war; it is a dangerous state, where they live and remain in a body, and are used to donatives; whereof we see examples in the janizaries, and pretorian bands of rome; but trainings of men, and arming them in several places, and under
john did exorcise the water of jordan; nor philip the water of the river wherein he baptized the eunuch; nor that any pastor in the time of the apostles, did take his spittle, and put it to the nose of the person to be baptized, and say, "in odorem
and so i have seen good drolls, when in their own everyday clothes, and with the same face they always wear, give us all the pleasure of their art, when their apprentices, not yet arrived at such a pitch of perfection, are fain to meal their faces, put
and therefore when wee are said to be justified by works, it is to be understood of the will, which god doth alwaies accept for the work it selfe, as well in good, as in evill men.
of his revenge: in order whereunto he first told him, "that he had the day before caused his son and all his kindred to be drowned." to which phyton returned no other answer but this: "that they were then by one day happier than he."
xix.) through the ideas of the modifications, and only perceives external bodies through the same means; thus, in so far as it has such ideas of modification, it has not an adequate knowledge of itself (two. xxix.), nor of its own body (two.
and some of them have even become night-watchmen: they know now how to blow horns, and go about at night and awaken old things which have long fallen asleep.
prejudice the opinion men had of his devotion, by pretending to be devout beyond all examples of others of his condition. i love temperate and moderate natures.
in fine, i have so much prevailed by my endeavours (and happily i may say it) that i am to this day a virgin from all suits in law; though i have had very fair offers made me, and with very just title, would i have hearkened to them, and a virgin from
for when vice is no longer dishonourable, what chiefs will be so scrupulous as to abstain from touching the public revenues that are left to their discretion, and even not in time to impose on themselves, by pretending to confound their own expensive and
iv.) the human body stands in need of very many bodies whereby it is, as it were, continually regenerated; and the order and connection of ideas is the same as the order and connection of causes (two.
law never made men a whit more just; and, by means of their respect for it, even the well-disposed are daily made the agents of injustice.
ages--that even obvious truths, as if by the agreement of centuries, have long remained unuttered, because they have the appearance of helping the finally slain wild beast back to life again.
further, as it tells us that each should be content with his own, and helpful to his neighbour, not from any womanish pity, favour, or superstition, but solely by the guidance of reason, according as the time and occasion demand, as i will show in part
certainly, i have not a heart so tumorous and windy, that i should exchange so solid a pleasure as health for an airy and imaginary pleasure: glory, even that of the four sons of aymon, is too dear bought by a man of my humour, if it cost him three
this is how the greeks understood the word "tyrant": they applied it indifferently to good and bad princes whose authority was not legitimate. two tyrant and usurper are thus perfectly synonymous terms.
those who distinguish civil from theological intolerance are, to my mind, mistaken. the two forms are inseparable.
but attend also to this word: all great love is above all its pity: for it seeketh-to create what is loved!
which outwardly discover themselves, can be no proof that the laws of nature are not observed with the greatest regularity in its internal operations and government.
people; and therefore cryed out to samuel, to choose them a king after the manner of the nations. so that justice fayling, faith also fayled: insomuch, as they deposed their god, from reigning over them.
mute o'er the raging sea hast thou risen for me to-day; thy love and thy modesty make a revelation unto my raging soul.
undoubtedly we can easily pick faults in our company, can easily whisper names prouder, and that tickle the fancy more. every man's imagination hath its friends; and life would be dearer with such companions.
free, dost thou call thyself? thy ruling thought would i hear of, and not that thou hast escaped from a yoke.
circumstance that we germans are as yet nearer to barbarism than the french;--perhaps even the most remarkable creation of richard wagner is not only at present, but for ever inaccessible, incomprehensible, and inimitable to the whole latter-day latin
and therefore diogenes, who passed away his time in rolling himself in his tub, and made nothing of the great alexander, esteeming us no better than flies or bladders puffed up with wind, was a sharper and more penetrating, and, consequently in my
and as the egyptians after their feasts were wont to present the company with a great image of death, by one that cried out to them, "drink and be merry, for such shalt thou be when thou art dead"; so it is my custom to have death not only in my
for seeing adam, and eve, if they had not sinned, had lived on earth eternally, in their individuall persons; it is manifest, they should not continually have procreated their kind.
privation is a negative; of what humour could he then make the cause and original of things that are?
the disparity and inequality are only weighed and considered from the condition of the combatants when they began; as to the rest, you must take your chance: and though you had, alone, three enemies upon you at once, your two companions being killed, you
other provinces, so that from a knowledge of the country in one province one can easily arrive at a knowledge of others.
we do not believe that a tide rises and falls behind every man which can float the british empire like a chip, if he should ever harbor it in his mind. who knows what sort of seventeen-year locust will next come out of the ground?
it is not therefore for want of strength, but for conscience sake, that christians are to tolerate their heathen princes, or princes (for i cannot call any one whose doctrine is the publique doctrine, an haeretique) that authorize the teaching of an
as for the axe, i was advised to get the village blacksmith to "jump" it; but i jumped him, and, putting a hickory helve from the woods into it, made it do. if it was dull, it was at least hung true.
the body, and whether she has any sentiment at the separation, that i may after come again if i can, to acquaint my friends with it." this man philosophises not unto death only, but in death itself.
mounting on horseback with his sword in his hand; he did his utmost to break from those about him, and to rush into the thickest of the battle, they all the while withholding him, some by the bridle, some by his robe, and others by his stirrups.
the philosophy of six thousand years has not searched the chambers and magazines of the soul. in its experiments there has always remained, in the last analysis, a residuum it could not resolve. man is a stream whose source is hidden.
absurdities in naturall philosophy, as gravity the cause of heavinesse
in the second case there is nothing to be said except to encourage such a prince to provision and fortify his own town, and not to trouble about the country.
he cannot be both in heaven and upon earth, and corporally in a thousand places at once.
and as he walked the wayland road he heard the cry of hounds approaching, and ere long a fox leaped the wall into the road, and as quick as thought leaped the other wall out of the road, and his swift bullet had not touched him.
neither is the binding or swathing of infants any more necessary; and the lacedmoman mothers brought theirs in all liberty of motion of members, without any ligature at all.
what news! how much more important to know what that is which was never old! "kieou-he-yu (great dignitary of the state of wei) sent a man to khoung-tseu to know his news.
but be that as it will, these men, it is evident, were actually free; and whatever superiority some politicians now would place in any of them, they themselves claimed it not, but by consent were all equal, till by the same consent they set rulers over
for haeretiques are none but private men, that stubbornly defend some doctrine, prohibited by their lawful soveraigns.
that the man who, having attained sixty years, held out his pulse to a physician was a fool.
there be also two false peaces, or unities: the one, when the peace is grounded, but upon an implicit ignorance; for all colors will agree in the dark: the other, when it is pieced up, upon a direct admission of contraries, in fundamental points.
conservation of the peace. for every act they doe by such authority, is the act of the common-wealth; and their service, answerable to that of the hands, in a bodie naturall.
it belongs to our christian faith, and not to the stoical virtue, to pretend to that divine and miraculous metamorphosis.
christian doctors are our schoolmasters to christianity; but kings are fathers of families, and may receive schoolmasters for their subjects from the recommendation of a stranger, but not from the command; especially when the ill teaching them shall
he foresaw, he ordained, he intended all those actions of men, which we so rashly pronounce criminal. and we must therefore conclude, either that they are not criminal, or that the deity, not man, is accountable for them.
before objects, are given to me, that is, a priori , i must presuppose in myself laws of the understanding which are expressed in conceptions a priori . to these conceptions, then, all the objects of experience must necessarily conform.
i do not mean as an illusion, a "semblance," a "representation" (in the berkeleyan and schopenhauerian sense), but as possessing the same degree of reality as our emotions themselves--as a more primitive form of the world of emotions, in which everything
a judgement, therefore, is the mediate cognition of an object, consequently the representation of a representation of it.
prevent, under the pretext of keeping the peace, assemblies that are destined to the re-establishment of order; with the result that he takes advantage of a silence he does not allow to be broken, or of irregularities he causes to be committed, to assume
which is a means much more weak and cheap; but truth is so great a thing that we ought not to disdain any mediation that will guide us to it.
to him who is covetous or timorous his house and estate are as a picture to a blind man, or a fomentation to a gouty."--horace, ep., i. two, forty seven.
was that when, in imitation of some of the ancients of his own quality, confessing it but reason to strip ourselves when our clothes encumber and grow too heavy for us, and to lie down when our legs begin to fail us, he resigned his possessions, grandeur,
we made that small house ring with boisterous mirth and resound with the murmur of much sober talk, making amends then to walden vale for the long silences. broadway was still and deserted in comparison.
and forged for itself a new condition, and the question and the answer are one.
distracted. it is most frequently used in the sense of speaking from god to the people. so moses, samuel, elijah, isaiah, jeremiah, and others were prophets.
pythagoras made god a spirit, spread over the nature of all things, whence our souls are extracted; parmenides, a circle surrounding the heaven, and supporting the world by the ardour of light.
but whilst he gives himself up unreservedly to that which draws him, because that is his own, he is to refuse himself to that which draws him not, whatsoever fame and authority may attend it, because it is not his own.
"qux quia non liceat, non facit, illa facit:"
discipline much more than that of the work in hand.
corresponding with their eyes, and certain small chinks about their nostrils, through which they, with great difficulty, breathed,"
neighbours, it was impossible, till the erecting of great common-wealths, it should be otherwise.
nothing but that he now feels these events to be connected in his imagination, and can readily foretell the existence of one from the appearance of the other.
xxxi. a polygon which has five sides is called a pentagon; one which has six sides, a hexagon, and so on.
-and must we not return and run in that other lane out before us, that long weird lane-must we not eternally return?"-
what though philosophical meditations establish a different opinion or conjecture; that everything is right with regard to the whole, and that the qualities, which disturb society, are, in the main, as beneficial, and are as suitable to the primary
proof.--when we hate a man, we endeavour to destroy him (three. xxxix.), that is (four. xxxvii.), we endeavour to do something that is bad. therefore, c. q.e.five hundred.
god spake also many times by the event of lots; which were ordered by such as he had put in authority over his people. so wee read that god manifested by the lots which saul caused to be drawn (one sam. fourteen.
'tis to be believed that i derive this infirmity from my father, for he died wonderfully tormented with a great stone in his bladder; he was never sensible of his disease till the sixty-seventh year of his age; and before that had never felt any menace or
divinity under their species, or likenesse.
prop. six. the force of any passion or emotion can overcome the rest of a man's activities or power, so that the emotion becomes obstinately fixed to him.
a man is assaulted, fears present death, from which he sees not how to escape, but by wounding him that assaulteth him; if he wound him to death, this is no crime; because no man is supposed at the making of a common-wealth, to have abandoned the defence
forty. daring is the desire, whereby a man is set on to do something dangerous which his equals fear to attempt.
we have enough wherewithal to do it, and we ought never to be weary of presenting the image of this great man in all the patterns and forms of perfection.
"and languor, and silence, and sighs, coming from the innermost heart."--hor., epod., xi. nine.
i desire to be lodged in some private part of the house, remote from all noise, ill scents, and smoke.
no; peradventure in the behalf of one whom they never saw and who never concerns himself for their pains and danger, but lies wallowing the while in sloth and pleasure: this other slavering, blear-eyed, slovenly fellow, that thou seest come out of his
in the case of mademoiselle thibaut he sent the famous de sylva to examine her; whose evidence is very curious.
men than the actions of beasts. but i will treat of this more at length elsewhere.
to keep back the venetians required the ruin of all the others, as in the defence of ferrara, and to keep down the pope they made use of the roman barons.
but when many such families, joyned together, made a greater monarchy, this duty of the herealt, to distinguish scutchions, was made a private office a part.
for as soon as the revolutionaries get the upper hand, he will have to sacrifice one of his principles: he will have to side against either the actual or the legitimate sovereign.
finally, the measures which have to be taken to, maintain the general authority, which all these distant officials wish to escape or to impose upon, absorb all the energy of the public, so that there is none left for the happiness of the people.
of which, this is one, "that a man to obtain a kingdome, is sometimes content with lesse power, than to the peace, and defence of the common-wealth is necessarily required."
for so long, i presume, will the accounts of miracles and prodigies be found in all history, sacred and profane.
is able, by interpretation, or alteration, to take it away.
privilege and gain this advantage over her companions; and the good offices they do their husbands aim at no other recompense but to be preferred in accompanying him in death:
subtle, barbed, jesuitical astuteness, which is a thousand times subtler than the taste and understanding of the middle-class in its best moments--subtler even than the understanding of its victims:--a repeated proof that "instinct" is the most
if he gave away a part to any body else, so that it perished not uselesly in his possession, these he also made use of.
"ut homo hominem, non iratus, non timens, tantum spectaturus, occidat."
of it against the most superficial objections. such persons, if they can once get their creed taught from authority, naturally think that no good, and some harm, comes of its being allowed to be questioned.
that fortune is oftentimes observed to act by the rule of reason
ship that has lost her helm; which plutarch affirms to have seen in the island of anticyra. there is a like society betwixt the little bird called the wren and the crocodile.
to think this is giddiness and vertigo to human limbs, and even vomiting to the stomach: verily, the reeling sickness do i call it, to conjecture such a thing.
sect. two hundred twenty one. there is therefore, secondly, another way whereby governments are dissolved, and that is, when the legislative, or the prince, either of them, act contrary to their trust.
if we dilate in beholding the greek energy, the roman pride, it is that we are already domesticating the same sentiment. let us find room for this great guest in our small houses.
revealed themselves to me, and a radical distinction was brought to light.
it is true, these questions have not been solved as dogmatism, in its vain fancies and desires, had expected; for it can only be satisfied by the exercise of magical arts, and of these i have no knowledge.
no one, indeed, acknowledges to himself that his standard of judgment is his own liking; but an opinion on a point of conduct, not supported by reasons, can only count as one person's preference; and if the reasons, when given, are a mere appeal to a
at length the sun's rays have attained the right angle, and warm winds blow up mist and rain and melt the snow banks, and the sun dispersing the mist smiles on a checkered landscape of russet and white smoking with incense, through which the traveller
for to accuse, requires lesse eloquence (such is mans nature) than to excuse; and condemnation, than absolution more resembles justice.
this sally, purely logical, and this use of propositions divided and conjoined, and the right enumeration of parts, is it not every whit as good that the dog knows all this of himself as well as from trapezuntius?
this phenomenon is more exhilarating to me than the luxuriance and fertility of vineyards.
fathers shining in bright fables, his children fed at heavenly tables.
in this contract of god with abraham, wee may observe three points of important consequence in the government of gods people.
in examining the character of these principalities it is necessary to consider another point, namely, whether the prince has such a position as to be able in case of need to maintain himself alone, or whether he has always need of the protection of
we do not yet possess ourselves, and we know at the same time that we are much more.
x.) but that a man, from the necessity of his own nature, should endeavour to become non--existent, is as impossible as that something should be made out of nothing, as everyone will see for himself, after a little reflection.
therefore each work of genius is the tyrant of the hour and concentrates attention on itself.
the second, that it makes poor merchants. for, as a farmer cannot husband his ground so well, if he sit at a great rent; so the merchant cannot drive his trade so well, if he sit at great usury.
but now, it is evident by the light of nature that there must be as much at least in the total efficient cause , as there is in the effect of that cause ; for from whence can the effect have its reallity , but from the cause ?
which otherwise would decay, if directed entirely to distant and immaterial objects.
ninety six. one of the best attested miracles in all profane history, is that which tacitus reports of vespasian, who cured a blind man in alexandria, by means of his spittle, and a lame man by the mere touch of his foot; in obedience to a vision of the
our saviour christs sufferings seem to be here figured, as cleerly, as in the oblation of isaac, or in any other type of him in the old testament: he was both the sacrificed goat, and the scape goat; "hee was oppressed, and he was afflicted (isa.
temperament; and they have some colour for what they say. i endeavoured to keep my mind and my thoughts in repose;
amongst any of them, it is in their legislative, that the members of a commonwealth are united, and combined together into one coherent living body.
this condition continued for seven days; his animals, however, did not leave him day nor night, except that the eagle flew forth to fetch food.
submits without a murmur, but prefers the most turbulent state of liberty to the most peaceful slavery.
yet those women of our times are not much out, according to their error, who protest they had rather burden their consciences with ten men than one mass.
sleepeth, without the circumstances, of going to bed, or putting off his clothes, as one that noddeth in a chayre.
for those who are strong and independent, destined and trained to command, in whom the judgment and skill of a ruling race is incorporated, religion is an additional means for overcoming resistance in the exercise of authority--as a bond which binds
whoever goes in search of any thing must come to this, either to say that he has found it, or that it is not to be found, or that he is yet upon the search.
teach the husbands, that is, such as are too vehement in the exercise of the matrimonial duty--if such there still be--this lesson, that the very pleasures they enjoy in the society of their wives are reproachable if immoderate, and that a licentious and
always need of execution of the laws that are made.
"quod vos jus cogit, vix voluntate impetrent:"
fourthly, by mingling with both these, false, or uncertain traditions, and fained, or uncertain history.
with men, and women, to beget mongrill gods, and but inmates of heaven, as bacchus, hercules, and others;) besides, anger, revenge, and other passions of living creatures, and the actions proceeding from them, as fraud, theft, adultery, sodomie, and any
thinking myself in all security and so near to my retreat that i stood in need of no better equipage, one had taken a horse that went very easy upon his pace, but was not very strong.
but the eye soon gets wonted to it, for the eye and it are effects of one cause; then its innocency and benefit appear, and presently, all its energy spent, it pales and dwindles before the revelation of the new hour.
defence necessarily required: which were very true, if there could be any representative conceived free from humane passions, and infirmities.
one of them deeply interesting us in our own welfare and preservation, and the other exciting a natural repugnance at seeing any other sensible being, and particularly any of our own species, suffer pain or death.
when, however, he wandered on and on, uphill and down, at times past green meadows, though also sometimes over wild stony couches where formerly perhaps an impatient brook had made its bed, then he turned all at once warmer and heartier again.
no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession.
every one finds in himself some image of such agitations, of a prompt, vehement, and fortuitous opinion; and i may well allow them some authority, who attribute so little to our prudence, and who also myself have had some, weak in reason, but violent in
upbraid me not, ye beautiful dancers, when i chasten the little god somewhat! he will cry, certainly, and weep-but he is laughable even when weeping!
in the intellect constructive, which we popularly designate by the word genius, we observe the same balance of two elements as in intellect receptive. the constructive intellect produces thoughts, sentences, poems, plans, designs, systems.
proof.--this proposition is evident from prop. iii. of this part.
it is an additional instance of his egoism, this artfulness and self-limitation in intercourse with his equals--every star is a similar egoist; he honours himself in them, and in the rights which he concedes to them, he has no doubt that the exchange of
it did not, however, fall out so well with captain giulio's ensign, at the time when st.
the name going before, or following after, either in writing or speaking, had no signification of grandeur, as is evident by their writings; they will as soon say oppius and caesar, as caesar and oppius; and me and thee, as thee and me.
and a greater folly to concern one's self about it, seeing it is necessarily alike public and common.
contentment, power, reverence, renown, and joy are essentially bound up one with the other, and, if they are to be attained at all, must be attained together . true happiness, if it can be found, will include them all.
of all that ever i saw, the most knowing in that art, who had the best seat and the best method in breaking horses, was monsieur de carnavalet, who served our king henry two.
for it is manifest (verse one.) that when philip preached in samaria, the apostles were at jerusalem, and (verse fourteen.) "when they heard that samaria had received the word of god, sent peter and john to them;" by imposition of whose hands, they that
i continued some years in this hoarding humour, when i know not what good demon fortunately put me out of it, as he did the syracusan, and made me throw abroad all my reserve at random, the pleasure of a certain journey i took at very great expense having
pray, for what do we move ever but to get rid of our furniture, our exuvi ; at last to go from this world to another newly furnished, and leave this to be burned?
see there, how she cometh impatiently over the sea! do ye not feel the thirst and the hot breath of her love?
his squadron, do appear to me so much just as strange; and i should neither advise nor like to follow so savage a virtue, and that costs so dear.
and on well examining the cause of this in the examples drawn from ancient and modern times it will be seen that it is much easier to gain the friendship, of those men who were contented with the previous condition and were therefore at first enemies,
places expressely commanded us in all things to be obedient.
one hundred fifty three. what is done out of love always takes place beyond good and evil.
nevertheless, in respect of all phenomena, consequently of all things which come within the sphere of our experience, it is necessarily objective.
a young turkish lord, having performed a notable exploit in his own person in the sight of both armies, that of amurath and that of huniades, ready to join battle, being asked by amurath, what in such tender and inexperienced years (for it was his first
canst thou believe that paulus, that fabius, that the cossii and the servilii, and so many noble romans, not only so in title, but who by their virtue honour their nobility, would suffer or endure thee?"
of the ancients in their well-known division of the objects of cognition into aiotheta kai noeta, or to share it with speculative philosophy, and employ it partly in a transcendental, partly in a psychological signification.
i see these men every day go about their business with more or less courage and content, doing more even than they suspect, and perchance better employed than they could have consciously devised.
explanation--in so far as we despise a thing which we hate, we deny existence thereof (three. lii. note), and to that extent rejoice (three. xx.).
theirs; nothing in his life threatened such express cruelty and tyranny. neither ought we to set suspicion against evidence; and therefore i do not believe plutarch in this matter.
but are derived altogether from external violence.
fourteen) of the nature of covenants between man and man in their naturall capacity, is true also when they are made by their actors, representers, or procurators, that have authority from them, so far-forth as is in their commission, but no farther.
"as the hunter pursues the hare, in cold and heat, to the mountain, to the shore, nor cares for it farther when he sees it taken, and only delights in chasing that which flees from him."--aristo, x. seven.
a heretic wilt thou be to thyself, and a wizard and a soothsayer, and a fool, and a doubter, and a reprobate, and a villain.
do by lot; casting lots what part should stay at home, and what should seek their fortunes. when a warlike state grows soft and effeminate, they may be sure of a war.
wherever the people is the sovereign in fact as well as in right. book four, chap, ii is the most startling passage expressing the latter view.
i scorn to mend myself by halves i write my book for few men and for few years justice als takes cognisance of those who glean after the reaper known evil was ever more supportable than one that was, new laws (of plato on travel), which forbids it after
systems; are the only methods, by which we can ever hope to reach truth, and attain a proper stability and certainty in our determinations.
lastly, it hath not been declared by the church, nor by the pope himselfe, that he is the civill soveraign of all the christians in the world; and therefore all christians are not bound to acknowledge his jurisdiction in point of manners.
or that pool, gird up their loins once more, and continue their pilgrimage toward its fountain-head.
forty three. courtesy, or deference (humanitas seu modestia), is the desire of acting in a way that should please men, and refraining from that which should displease them.
but of things impossible, which we think possible, we may deliberate; not knowing it is in vain. and it is called deliberation; because it is a putting an end to the liberty we had of doing, or omitting, according to our own appetite, or aversion.
valerius . but art not grieved nor vexed to leave thy life thus?
have you not lived? that is not only the fundamental, but the most illustrious, of your occupations. "had i been put to the management of great affairs, i should have made it seen what i could do." "have you known how to meditate and manage your life?
"and what doeth the saint in the forest?" asked zarathustra.
things, the more copious their dictionary must have been.
everybody, i believe, is glutted with the several sorts of tricks that tumblers teach their dogs; the dances, where they do not miss any one cadence of the sound they hear; the several various motions and leaps they make them perform by the command of a
no one since has followed the track: 'tis a rugged road, more so than it seems, to follow a pace so rambling and uncertain, as that of the soul; to penetrate the dark profundities of its intricate internal windings; to choose and lay hold of so many
descant upon a barricade placed on the winding stair before the study door, a thing that a hundred captains and common soldiers see every day without taking any notice or offence.
people have always to be born to a high station, or, more definitely, they have to be bred for it: a person has only a right to philosophy--taking the word in its higher significance--in virtue of his descent; the ancestors, the "blood," decide here also.
every nation has particular opinions touching their use, and particular rules and methods in using them; and all of them, according to what i have seen, almost with like effect.
in the way of salvation in the world to come.
there is nothing that ought so much to be recommended to youth as activity and vigilance our life is nothing but movement.
whoever shall ask a man, "what interest have you in this siege?"
we are subject to a repletion of humours, useless and dangerous: whether of those that are good (for even those the physicians are afraid of; and seeing we have nothing in us that is stable, they say that a too brisk and vigorous perfection of health must
when, however, zarathustra had spoken these words, the violence of his pain, and a sense of the nearness of his departure from his friends came over him, so that he wept aloud; and no one knew how to console him.
"henceforward i will neither lose, nor expect to get: i have more wherewith to defray my journey, than i have way to go." (or): "hitherto nothing of me has been lost or gained; more remains to pay the way than there is way."--seneca, ep., seventy seven.
we might, indeed at first suppose that the proposition seven five twelve is a merely analytical proposition, following (according to the principle of contradiction) from the conception of a sum of seven and five.
they are very proud of their manner of life, saying that you have only to look at their hue to recognise how far it excels that of the christians.
since what skill is therein shown is the reappearance of the original soul, a jet of pure light, it should produce a similar impression to that made by natural objects. in happy hours, nature appears to us one with art; art perfected,-the work of genius.
when i think on a man i perceive an idea made up of figure and colour , whereof i may doubt whether it be the likeness of a man or not; and so when i think on heaven .
vi.), by another body, which other body is also (ax. i.) in motion or at rest. and this body again can only have been set in motion or caused to rest by being determined by a third body to motion or rest.
in all respects, however, ye make too familiar with the spirit; and out of wisdom have ye often made an almshouse and a hospital for bad poets.
"tibi si datur uni, quem lapide illa diem candidiore notat."
all our fountains have dried up, even the sea hath receded. all the ground trieth to gape, but the depth will not swallow!
"yonder is the grave-island, the silent isle; yonder also are the graves of my youth. thither will i carry an evergreen wreath of life."
credulous old women, and worshipped the ass. and just then began the ugliest man to gurgle and snort, as if something unutterable in him tried to find expression; when, however, he had actually found words, behold!
laboured equally, the one gained a great deal by his work, while the other could hardly support himself.
how ashamed i am of my clambering and stumbling! how i mock at my violent panting! how i hate him who flieth! how tired i am on the height!"
to command our soul and reason: fit etiam sope specie quadam, sope vocum gravitate et cantibus, ut pettantur animi vehementius; sope etiam cura et timore, "for it often falls out that the minds are more vehemently struck by some sight, by the quality and
, or at best "froglike," mandeikagati footnote: like the frog: staccato. (i do everything to be "difficultly understood" myself!)--and one should be heartily grateful for the good will to some refinement of interpretation.
plato says that they of the city of sais have records in writing of eight thousand years; and that the city of athens was built a thousand years before the said city of sais; epicurus, that at the same time things are here in the posture we see, they are
i think everyone will agree from what has been said, that the emotions may be compounded one with another in so many ways, and so many variations may arise therefrom, as to exceed all possibility of computation.
spite of all romanticism in music and philosophy--in which the leaning towards masculine skepticism was decidedly prominent whether, for instance, as fearlessness of gaze, as courage and sternness of the dissecting hand, or as resolute will to dangerous
his words and attitude always suppose a better state of things than other men are acquainted with, and he will be the last man to be disappointed as the ages revolve. he has no venture in the present.
prefer the heir of their deceased king; yet if they find him any way weak, or uncapable, they pass him by, and set up the stoutest and bravest man for their ruler.
false shores and false securities did the good teach you; in the lies of the good were ye born and bred. everything hath been radically contorted and distorted by the good.
the later followeth, by coherence of the matter moved, is such manner, as water upon a plain table is drawn which way any one part of it is guided by the finger.
a miracle is a work that causeth admiration
carry them to her. he would as much as possible keep her always in his sight, and would sometimes put his trunk under her handkerchief into her bosom, to feel her breasts.
"where do you think to live without disturbance?"
to be true-that can few be! and he who can, will not! least of all, however, can the good be true.
a new light must have flashed on the mind of the first man ( thales , or whatever may have been his name) who demonstrated the properties of the isosceles triangle.
multimodis igitur pravas turpesque videmus esse in deliciis, summoque in honore vigere;
transcendental analytic is the dissection of the whole of our a priori knowledge into the elements of the pure cognition of the understanding.
experience of him. he did me the honour, while he lived, and i count it amongst the most fortunate circumstances in my own career, to have with me a friendship so close and so intricately knit, that no movement, impulse, thought, of his mind was kept from
to arrest me abroad. and why this should not hold in the highest, as well as in the most inferior magistrate, i would gladly be informed.
that can, at least obviously, be said against him, and having taken up his position against all gainsayers--knowing that he has sought for objections and difficulties, instead of avoiding them, and has shut out no light which can be thrown upon the
acted--mythologically. the "non-free will" is mythology; in real life it is only a question of strong and weak wills.--it is almost always a symptom of what is lacking in himself, when a thinker, in every "causal-connection" and "psychological necessity,"
the definition of the word truth, to wit, "the accordance of the cognition with its object," is presupposed in the question; but we desire to be told, in the answer to it, what is the universal and secure criterion of the truth of every cognition.
certainly, one findeth pearls in them: thereby they are the more like hard molluscs. and instead of a soul, i have often found in them salt slime.
confusion. a man whose morals are good may have false opinions, and a wicked man may preach truth, even though he believe it not himself.
contrary, an everlasting death, which is the second death: (apoc. twenty.
and in the best governed nations this trial of skill in drinking is very much in use.
"ut tragici poetae confugiunt ad deum, cum explicare argumenti exitum non possunt:"
neverthelesse, because of them to whom he giveth it, he giveth it by the means of teachers, the immediate cause of faith is hearing.
the tribunate, wisely tempered, is the strongest support a good constitution can have; but if its strength is ever so little excessive, it upsets the whole state.
nine) "give to thy servant understanding, to judge thy people, and to discerne between good and evill."
'tis also a kind of cowardice that has introduced the custom of having seconds, thirds, and fourths in our duels; they were formerly duels; they are now skirmishes, rencontres, and battles.
"and yet we foolishly fear one kind of death, whereas we have already passed, and do daily pass, so many others; for not only, as heraclitus said, the death of fire is generation of air, and the death of air generation of water; but, moreover, we may more
representations. conceptions, on the contrary, must have immediate intuition for their basis.
a sudden; there is threatening and degrees
if then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as i cannot arrive at the succeeding except through the preceding), it
and as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of time.
hence it is that i cannot in any degree approve of those restless and busy meddlers who, called neither by birth nor fortune to take part in the management of public affairs, are yet always projecting reforms; and if i thought that this tract contained
in th second place, one town cannot, any more than one nation, legitimately be made subject to another, because the essence of the body politic lies in the reconciliation of obedience and liberty, and the words subject and sovereign are identical
the periodical assemblies of which i have already spoken are designed to prevent or postpone this calamity, above all when they need no formal summoning; for in that case, the prince cannot stop them without openly declaring himself a law-breaker and an
accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible.
for it to know, are suggested unto it, are the memory; equity and lawes, an artificiall reason and will; concord, health; sedition, sicknesse; and civill war, death.
with the same right, accordingly, can we postulate the principles of modality, because they do not augment thirty six the conception of a thing but merely indicate the manner in which it is connected with the faculty of cognition.
lay, and since thus likewise, if my writings possess any value, those into whose hands they may fall after my death may be able to put them to what use they deem proper.
the government, then, to be good, should be proportionately stronger as the people is more numerous.
here floweth all blood putridly and tepidly and frothily through all veins: spit on the great city, which is the great slum where all the scum frotheth together!
i, for my part, have a strange disgust for those propensions that are started in us without the mediation and direction of the judgment, as, upon the subject i am speaking of, i cannot entertain that passion of dandling and caressing infants scarcely
in case the soveraign render himself subject to another
to wonder is opposed contempt, which generally arises from the fact that, because we see someone wondering at, loving, or fearing something, or because something, at first sight, appears to be like things, which we ourselves wonder at, love, fear, c., we
foundations of hereditary, or elective kingdoms, under several constitutions and manners, according as chance, contrivance, or occasions happened to mould them.
a young man should be whipped who pretends to a taste in wine and sauces; there was nothing which, at that age, i less valued or knew: now i begin to learn; i am very much ashamed on't; but what should i do?
note); but i deny, that a man does not, in the act of perception, make any affirmation. for what is the perception of a winged horse, save affirming that a horse has wings?
all this proceeding of mine is a little dissonant from the ordinary forms; it would produce no great effects, nor be of any long duration; innocence itself could not, in this age of ours, either negotiate without dissimulation, or traffic without lying;
doctrines, to extinguish in them the light, both of nature, and of the gospell; and so to dis-prepare them for the kingdome of god to come."
but a man may here object, that the condition of subjects is very miserable; as being obnoxious to the lusts, and other irregular passions of him, or them that have so unlimited a power in their hands.
it will be admitted, i am sure, that this is an odd kind of contract to enter into. but let us see if this view can be upheld.
i see some who are mightily given to study and comment upon their almanacs, and produce them to us as an authority when anything has fallen out pat; and, for that matter, it is hardly possible but that these alleged authorities sometimes stumble upon a
throughout german literature of the last ten years we find "to condition" almost everywhere used in place of "to cause" or "to effect."
in fact, conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves), the originally noble and rare impulse of the masters to assign a value to themselves and to "think well" of themselves,
but, so far as clothes go, the king of mexico changed four times a day his apparel, and never put it on again, employing that he left off in his continual liberalities and rewards; and neither pot, dish, nor other utensil of his kitchen or table was ever
many lands saw zarathustra, and many peoples: no greater power did zarathustra find on earth than the creations of the loving ones-"good" and "bad" are they called.
"mens immota manet; lachrymae volvuntur inanes."
and by vertues intellectuall, are always understood such abilityes of the mind, as men praise, value, and desire should be in themselves; and go commonly under the name of a good witte; though the same word witte, be used also, to distinguish one certain
where every man is bound to take notice of the lawes to which he is subject.
"nor let him have a sepulchre wherein he may be received, a haven for his body, where, life being gone, that body may rest from its woes."--ennius, ap. cicero, tusc. i. forty four.
all are restrained from doing one another mutual damage than when any one is left "free" to enslave another or be himself enslaved.
probably; but fortunately nothing for my own teeth.--perhaps it betrays the species to which i belong?--but not to myself, as is sufficiently agreeable to me."
these uncertain to handle, unfaithful and dangerous, he suppressed them, and relied upon his own men.
anything else. however, unless such persons had proved by experience that we do many things which we afterwards repent of, and again that we often, when assailed by contrary emotions, see the better and follow the worse, there would be nothing to prevent
but crimes of infirmity; such as are those which proceed from great provocation, from great fear, great need, or from ignorance whether the fact be a great crime, or not, there is place many times for lenity, without prejudice to the common-wealth; and
of what use is it for nimble, everyday intellects, or clumsy, honest mechanics and empiricists to press, in their plebeian ambition, close to such problems, and as it were into this "holy of holies"--as so often happens nowadays!
"the avoiding a mere fault often leads us into a greater." or: "the escape from a fault leads into a vice" --horace, de arte poetics, verse thirty one.
careful trial, exactly to determine. this is certain, that attempts of this kind are every day made even by those who philosophize the most negligently: and nothing can be more requisite than to enter upon the enterprize with thorough care and attention;
precept of the law of nature, a soveraign is as much subject, as any of the meanest of his people. all breaches of the law, are offences against the common-wealth: but there be some, that are also against private persons.
it has indeed cost us not a little trouble to make ourselves as wretched as we are.
thought of the thing fear'd ; for what is the fear of a lion rushing on me , but the idea of a lion rushing on me, and the effect (which that idea produces in the heart ) whereby the man fearing is excited to that animal motion which is called flight?
i understand that the wallachians, the grand signior's couriers, perform wonderful journeys, by reason they have liberty to dismount the first person they meet upon the road, giving him their own tired horses; and that to preserve themselves from being
now the question arises how a thing passes from one state a, into another state b.
the fishermen say that the "thundering of the pond" scares the fishes and prevents their biting.
if ever my rejoicing hath called out: "the shore hath vanished,-now hath fallen from me the last chain-
exception, as a reflection of the "good old time" to which it belongs, and as an expression of german taste at a time when there was still a "german taste," which was a rococo-taste in moribus et artibus.
for if i lay the ball upon the cushion, then the hollow follows upon the before smooth surface; but supposing the cushion has, from some cause or another, a hollow, there does not thereupon follow a leaden ball.
we should be blessed if we lived in the present always, and took advantage of every accident that befell us, like the grass which confesses the influence of the slightest dew that falls on it; and did not spend our time in atoning for the neglect of past
this granted, if the whole government is in the hands of one man, the particular and the corporate will are wholly united, and consequently the latter is at its highest possible degree of intensity.
tedious time we applied to the learning of the tongues of them who had them for nothing, was the sole cause we could not arrive to the grandeur of soul and perfection of knowledge, of the ancient greeks and romans.
but he had to do with a reparable affair; my men were irreparably hanged. how many condemnations have i seen more criminal than the crimes themselves?
but according to my method of advising just and profitable things, i say that you will do your consciences more right to set me at liberty, unless you see further into my cause than i do; and, judging according to my past actions, both public and private,
station. but were there no uniformity in human actions, and were every experiment which we could form of this kind irregular and anomalous, it were impossible to collect any general observations concerning mankind; and no experience, however accurately
in what shop, or operatory the fairies make their enchantment, the old wives have not determined. but the operatories of the clergy, are well enough known to be the universities, that received their discipline from authority pontificall.
quite ordinary and shallow men are able to produce books of very great importance because of their matter , which was accessible to them alone.
the readiness for great responsibilities, the majesty of ruling glance and contemning look, the feeling of separation from the multitude with their duties and virtues, the kindly patronage and defense of whatever is misunderstood and calumniated, be it
lastly, to conclude this part; as we said in the beginning, that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy, but the cure of witchcraft; and that is, to remove the lot (as they call it) and to lay it upon another.
warmest in winter. when the ice-men were at work here in 'forty six-seven, the cakes sent to the shore were one day rejected by those who were stacking them up there, not being thick enough to lie side by side with the rest; and the cutters thus
to speak now of the true temper of empire, it is a thing rare and hard to keep; for both temper, and distemper, consist of contraries. but it is one thing, to mingle contraries, another to interchange them.
on the contrary, that great philosopher had recourse to an etherial active fluid to explain his universal attraction; though he was so cautious and modest as to allow, that it was a mere hypothesis, not to be insisted on, without more experiments.
and here i shall make a remark, which the reader must bear well in mind in the course of the following considerations, to wit, that not every cognition a priori, but only those through which we cognize that and how certain representations (intuitions or
thirty six. supposing that nothing else is "given" as real but our world of desires and passions, that we cannot sink or rise to any other "reality" but just that of our impulses--for thinking is only a relation of these impulses to one another:--are we
wert thou ignorant of my character? didst not know how croesus, king of the lydians, erstwhile the dreaded rival of cyrus, was afterwards pitiably consigned to the flame of the pyre, and only saved by a shower sent from heaven?
thither, too, the wood-cock led her brood, to probe the mud for worms, flying but a foot above them down the bank, while they ran in a troop beneath; but at last, spying me, she would leave her young and circle round and round me, nearer and nearer till
marcus alone lived and died in honour, because he succeeded to the empire by hereditary right and did not owe it either to the soldiers or to the people; besides which, possessing many virtues which made him revered, he kept both parties in their place as
and from all hills there re-echoed: 'all is empty, all is alike, all hath been!'
we must command the soul not to withdraw and entertain itself apart, not to despise and abandon the body (neither can she do it but by some apish counterfeit), but to unite herself close to it, to embrace, cherish, assist, govern, and advise it, and to
i am of opinion that the comparison is, in truth, very unequal: a belief that, nevertheless, i have much ado to assure myself in, when i come upon some excellent passage in lucretius.
it is with the inhabitants of this angle, as 'tis said of those of the val d'angrougne; they lived a peculiar sort of life, their fashions, clothes, and manners distinct from other people; ruled and governed by certain particular laws and usages, received
i do not think my eyes look fierce, that my countenance appears troubled, or that my voice is dreadful: am i red, do i foam, does any word escape my lips i ought to repent? do i start? do i tremble with fury?
now, let us leave these boastful courages. theodorus answered lysimachus, who threatened to kill him, "thou wilt do a brave feat," said he, "to attain the force of a cantharides."
in those viviparous animals which feed on grass, the conjunction between male and female lasts no longer than the very act of copulation; because the teat of the dam being sufficient to nourish the young, till it be able to feed on grass, the male only
and let the main part of the ground, employed to gardens or corn, be to a common stock; and to be laid in, and stored up, and then delivered out in proportion; besides some spots of ground, that any particular person will manure for his own private.
sisters untwist our lives. and so i doubt whether my hearing begins to grow thick; and you will see i shall have half lost it, when i shall still lay the fault on the voices of those who speak to me.
'tis by the mediation of custom, that every one is content with the place where he is planted by nature; and the highlanders of scotland no more pant after touraine; than the scythians after thessaly.
so that sense in all cases, is nothing els but originall fancy, caused (as i have said) by the pressure, that is, by the motion, of externall things upon our eyes, eares, and other organs thereunto ordained.
now it is quite clear that there must be some third thing, which on the one side is homogeneous with the category, and with the phenomenon on the other, and so makes the application of the former to the latter possible.
tantaque in his rebas distantia differitasque est, ut quod aliis cibus est, aliis fuat acre venenum. spe etenim serpens, hominis contacta saliva, disperit, ac sese mandendo conficit ipsa:
(in i. xxxiii. note. i., i drew no distinction between possible and contingent, because there was in that place no need to distinguish them accurately.)
i love a gay and civil wisdom, and fly from all sourness and austerity of manners, all repellent, mien being suspected by me:
'tis the misery of our condition that often that which presents itself to our imagination for the truest does not appear the most useful to life.
they buzz around thee also with their praise: obtrusiveness, is their praise. they want to be close to thy skin and thy blood.
here we have certainly, on the whole, a first-class man, and one proof of his masterly genius seems to be, that his merits and his beauties are sufficient to induce us to leave out of consideration blemishes and faults which would have been fatal to an
it is in fact impossible to conceive why, in a state of nature, one man should stand more in need of the assistance of another, than a monkey or a wolf of the assistance of another of its kind: or, granting that he did, what motives could induce that
as a ruler of mankind, he deemed it his duty not to suffer society to fall in pieces; and saw not how, if its existing ties were removed, any others could be formed which could again knit it together.
from the highest degree of passionate love to the lowest degree of good-will, they make the sweetness of life.
by oldest right, by the divine affinity of virtue with itself, i find them, or rather not i but the deity in me and in them derides and cancels the thick walls of individual character, relation, age, sex, circumstance, at which he usually connives, and
most of our ladies will cry out, that 'tis monstrous; whereas in truth it is not so, but a truly matrimonial virtue, and of the highest form.
sect. fifty four. though i have said above, chap. two.
sect. sixty five. nay, this power so little belongs to the father by any peculiar right of nature, but only as he is guardian of his children, that when he quits his care of them, he loses his power over them, which goes along with their nourishment and
from which may be drawn a general rule, which never or very rarely fails, that whoever is the cause of another becoming powerful, is ruined himself; for that power is produced by him either through craft or force; and both of these are suspected by the
but such was not the effect on walden that year, for she had soon got a thick new garment to take the place of the old.
would be mere logical forms, without content, and not pure conceptions of the understanding.
mind; there is no possibility of bringing the question to any determinate issue, while we proceed upon so erroneous a supposition.
the invention of artillery and fortifications has forced the princes of europe, in modern times, to return to the use of regular troops, in order to garrison their towns; but however lawful their motives, it is to be feared the effect may be no less
pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as epimenides the candian, numa the roman, empedocles the sicilian, and
explained in an other place how we understand one way, and imagine an other way one and the same thing, suppose a pentagone or five sided figure.
everything among them talketh, everything is betrayed. and what was once called the secret and secrecy of profound souls, belongeth to-day to the street-trumpeters and other butterflies.
then she: 'dost know nothing else that thou art?'
of israel asked counsel, concerning the warre he made against ramoth gilead, only micaiah was a true one.(one kings thirteen) the prophet that was sent to prophecy against the altar set up by jeroboam, though a true prophet, and that by two miracles done
he was delighted to see me; and when i was going away, under promise to turn the following day, he begged me more importunately and affectionately than he was wont to do, to give him as such of my company as possible.
for to see, and hear, are honorable attributes, and may be given to god, to declare (as far as our capacity can conceive) his almighty power.
some single will has ruled over europe for eighteen centuries in order to make a sublime abortion of man?
proper for boys to learn? agitated betwixt hope and fear agitation has usurped the place of reason alexander said, that the end of his labour was to labour all actions equally become and equally honour a wise man all apprentices when we come to it (death)
such are the dictates of reason, which i purposed thus briefly to indicate, before beginning to prove them in greater detail.
of this i may give only this advice, according to my small model. men ought to take heed, of rending god's church, by two kinds of controversies.
as for the last question--as to how a man can be sure that he has ideas that agree with their objects, i have just pointed out, with abundant clearness, that his knowledge arises from the simple fact, that he has an idea which corresponds with its
criticism of your contemporaries, and a terror to the unfortunates who will come after you.
"in this trial of power formerly they relate that the great socrates deserved the palm."--cornet. gallus, ep., i. forty seven.
one.twenty four.) "wee have no dominion over your faith, but are helpers of your joy."
so soul," continues the hindoo philosopher, "from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be brahme ."
three.twenty.) "children obey your parents in all things; for this is well pleasing to the lord." and ver. twenty two.
there is one tooth lately fallen out without drawing and without pain; it was the natural term of its duration; in that part of my being and several others, are already dead, others half dead, of those that were most active and in the first rank during my
to say his counsel or proofs were not heard.
but from the power to teach onely, hee inferreth also a coercive power in the pope, over kings. the pastor (saith he) must give his flock convenient food: therefore the pope may, and ought to compell kings to doe their duty.
steven did; and both to preach, and baptize, as philip did: for that philip, which (act. eight. five.) preached the gospel at samaria, and (verse thirty eight.) baptized the eunuch, was philip the deacon, not philip the apostle.
qui fortiter emungit, elicit sanguinem; and where the wine-press is hard wrought, it yields a harsh wine, that tastes of the grape-stone.
man must confess that there is some phrenzy, some fury, how holy soever, that at that time possesses those souls. when we come to these stoical sallies: "i had rather be mad than voluptuous," a saying of antisthenes.
pity overcame him; and he sank down all at once, like an oak that hath long withstood many tree-fellers,-heavily, suddenly, to the terror even of those who meant to fell it. but immediately he got up again from the ground, and his countenance became stern.
while you are planting the seed, he cries,-"drop it, drop it,-cover it up, cover it up,-pull it up, pull it up, pull it up." but this was not corn, and so it was safe from such enemies as he.
and precisely that was to be virtue and was to be called virtue-to abuse selfishness! and "selfless"-so did they wish themselves with good reason, all those world-weary cowards and cross-spiders!
a case certain to be cited against my view is that of the roman republic, which, it will be said, followed exactly the opposite course, and passed from monarchy to aristocracy and from aristocracy to democracy. i by no means take this view of it.
not according to any measure of time, but according to an immutable and an immovable eternity, not measured by time, nor subject to any declension; before whom nothing was, and after whom nothing shall be, either more new or more recent, but a real being,
by means of our semi-barbarity in body and in desire, we have secret access everywhere, such as a noble age never had; we have access above all to the labyrinth of imperfect civilizations, and to every form of semi-barbarity that has at any time existed
them that doe well; for so is the will of god." and again st. paul (tit. three.one.) "put men in mind to be subject to principalities, and powers, and to obey magistrates." these princes, and powers, whereof st. peter, and st.
no judge, thank god, has ever yet spoken to me in the quality of a judge, upon any account whatever, whether my own or that of a third party, whether criminal or civil; nor no prison has ever received me, not even to walk there.
it is in this sense that he speaks of man in the state as "forced to be free" by the general will, much as kant might speak of a man's lower nature as forced to be free by the universal mandate of his higher, more real and more rational will.
and if it wanted to speak, it would have none who could understand it: so high hath it grown.
it is very easy, upon approved foundations, to build whatever we please; for, according to the law and ordering of this beginning, the other parts of the structure are easily carried on without any failure.
but its best and most solid foundation is faith and divine revelation.
there are some who affect temperance and plainness by wishing for beef and ham amongst the partridges; 'tis all very fine; this is the delicacy of the delicate; 'tis the taste of an effeminate fortune that disrelishes ordinary and accustomed things.
protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own
it is a strange notion that the acknowledgment of a first principle is inconsistent with the admission of secondary ones.
in truth, whoever would take away the knowledge and sense of evil, would at the same time eradicate the sense of pleasure, and finally annihilate man himself: istud nihil dolere, non sine magna mercede contingit, immanitatis in animo, stuporis in corpore.
it is found in most of the great political writers of the sixteenth century; in buchanan, and in the writings of james i: it persists into the seventeenth in the works of grotius and puffendorf.
disposal. one example of this is to be found in the scotch annals.
discipline well, and what if it had been death itself? what may be done to-morrow, may be done to-day. who would weigh him without the honour and grandeur of his end.
"they proceeded effeminate debauchees from the school of aristippus, cynics from that of zeno." --cicero, de natura deor., iii., thirty one.
the stage, games, and public entertainments, than from so sacred a matter; that divine reasons are considered with greater veneration and attention by themselves, and in their own proper style, than when mixed with and adapted to human discourse; that it
sorts of wicked enterprises; and that befalls us, which thucydides said of the civil wars of his time, that, in favour of public vices, they gave them new and more plausible names for their excuse, sweetening and disguising their true titles; which must
undertakings with themselves, each with all, and all with each.
first therefore, seeing soveraignty by institution, is by covenant of every one to every one; and soveraignty by acquisition, by covenants of the vanquished to the victor, or child to the parent; it is manifest, that every subject has liberty in all those
belly, who has resolutely established this doctrine in his soul--"that the colic, and all other pains and diseases, are indifferent things, not having the power to abate any thing of the sovereign felicity wherein the wise man is seated by his virtue."
i like also little heaps, in the nature of mole-hills (such as are in wild heaths), to be set, some with wild thyme; some with pinks; some with germander, that gives a good flower to the eye; some with periwinkle; some with violets; some with
"slight your mistress; she will to-day come who denied you yesterday.--"propertius, ii. fourteen, nineteen.
without disputing the valour of the crusaders, i answer that, so far from being christians, they were the priests' soldiery, citizens of the church. they fought for their spiritual country, which the church had, somehow or other, made temporal.
ye love your virtue as a mother loveth her child; but when did one hear of a mother wanting to be paid for her love?
for my panacea, instead of one of those quack vials of a mixture dipped from acheron and the dead sea, which come out of those long shallow black-schooner looking wagons which we sometimes see made to carry bottles, let me have a draught of undiluted
feare and liberty are consistent; as when a man throweth his goods into the sea for feare the ship should sink, he doth it neverthelesse very willingly, and may refuse to doe it if he will: it is therefore the action, of one that was free; so a man
for seeing every man by nature seeketh his own benefit, and promotion; to put an infant into the power of those, that can promote themselves by his destruction, or dammage, is not tuition, but trechery.
claim to superiority: in the french character there is a successful half-way synthesis of the north and south, which makes them comprehend many things, and enjoins upon them other things, which an englishman can never comprehend.
passion. i left that behind; and i busied myself to make him relish the beauty of a contrary image: and, by representing to him what honour, esteem, and goodwill he would acquire by clemency and good nature, diverted him to ambition.
is that which produces the conception of succession. the understanding, therefore, does by no means find in the internal sense any such synthesis of the manifold, but produces it, in that it affects this sense.
in some ageth the heart first, and in others the spirit. and some are hoary in youth, but the late young keep long young.
it may be said then that the will to live presents itself in the form of pure phenomena which end in nothing . this nothingness, however, together with the phenomena, remain within the boundary of the will to live and are based on it.
they were wholly deaf to my arguments, or failed to perceive their force, and fell into a strain of invective that was irresistible.
for my part, one have that worse custom, that if my slipper go awry, i let my shirt and my cloak do so too; i scorn to mend myself by halves.
and they that make little, or no enquiry into the naturall causes of things, yet from the feare that proceeds from the ignorance it selfe, of what it is that hath the power to do them much good or harm, are enclined to suppose, and feign unto themselves,
these are considered sacred, and accepted as laws, by all professing christians. yet it is scarcely too much to say that not one christian in a thousand guides or tests his individual conduct by reference to those laws.
but not much longer do i then stand: i already lie.-
governors, who is to be blamed for it? who can help it, if they, who might avoid it, bring themselves into this suspicion?
'tis dangerous to attack a man you have deprived of all means to escape but by his arms, for necessity teaches violent resolutions:
with sharp breezes tickled, as with sparkling wine, sneezeth my soul- sneezeth, and shouteth self-congratulatingly: "health to thee!"
amongst themselves, and be protected against other men.
and though some man may think it impossible for people to be so stupid, as to think the image to be god, or a saint; or to worship it in that notion; yet it is manifest in scripture to the contrary; where when the golden calfe was made, the people said,
one hundred twenty nine. there is, indeed, a more mitigated scepticism or academical philosophy, which may be both durable and useful, and which may, in part, be the result of this pyrrhonism, or excessive scepticism, when its undistinguished doubts are,
so of thoughts that come accidentally into my head, i have no more but a vain image remaining in my memory; only enough to make me torment myself in their quest to no purpose.
and so it is that education perverts the mind; and this is why, after a long spell of learning and reading, we enter the world, in our youth, with views that are partly simple, partly perverted; consequently we comport ourselves with an air of anxiety at
the name of prophet, signifieth in scripture sometimes prolocutor; that is, he that speaketh from god to man, or from man to god: and sometimes praedictor, or a foreteller of things to come; and sometimes one that speaketh incoherently, as men that are
not for you do i wait here in these mountains; not with you may i descend for the last time. ye have come unto me only as a presage that higher ones are on the way to me,-
before i come to consider the arguments by which hee would prove this doctrine, it will not bee amisse to lay open the consequences of it; that princes, and states, that have the civill soveraignty in their severall common-wealths, may bethink themselves,
is moralizing not-immoral?) in the end, they all want english morality to be recognized as authoritative, inasmuch as mankind, or the "general utility," or "the happiness of the greatest number,"--no! the happiness of england, will be best served thereby.
"ille etiam extincto miseratus caesare romam, cum caput obscura nitidum ferrugine texit:"
"unde rigent setis mihi crura, et pectora villis;"
but i will not omit the objection the epicureans make against this transmigration from one body to another; 'tis a pleasant one; they ask what expedient would be found out if the number of the dying should chance to be greater than that of those who are
constantly less. how could a human body subsist if it had veins and no arteries, or if its arteries conveyed the blood only within four inches of the heart?
proof.--men, in so far as they live in obedience to reason, are most useful to their fellow men (four. xxxv; coroll. i.); therefore (four.
one of his father's ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince.
and let us immediately add that she is also losing taste. she is unlearning to fear man: but the woman who "unlearns to fear" sacrifices her most womanly instincts.
yourself; carry a more steady hand: men betray you, men spill you, men steal you from yourself. dost thou not see that this world we live in keeps all its sight confined within, and its eyes open to contemplate itself?
more comprehensible than that this investigation should be left long unattempted.
and this is precisely what that false brevity nowadays in vogue is trying to do, for writers not only leave out words that are to the purpose, but even grammatical and logical essentials. seven
prop. thirty one. we can only have a very inadequate knowledge of the duration of particular things external to ourselves.
yet no one whose opinion deserves a moment's consideration can doubt that most of the great positive evils of the world are in themselves removable, and will, if human affairs continue to improve, be in the end reduced within narrow limits.
dangerous precedent; or concerneth manifestly any great portion of people. and let no man weakly conceive, that just laws and true policy have any antipathy; for they are like the spirits and sinews, that one moves with the other.
bring upon me. he had heard some one make this complaint, and fixed it upon us, being by custom deprived of the means of perceiving it at home. all heat that comes from the fire weakens and dulls me.
impunity, if the proof of the fact depends on their evidence.
"ut necesse est, lancem in libra, ponderibus impositis, deprimi, sic animum perspicuis cedere."
it is a ridiculous demand which england and america make, that you shall speak so that they can understand you. neither men nor toad-stools grow so. as if that were important, and there were not enough to understand you without them.
reason has so many forms that we know not to which to take; experience has no fewer; the consequence we would draw from the comparison of events is unsure, by reason they are always unlike.
tecum habita, et noris quam sit tibi curta supellex. -persius. satirae iv. fifty two.
-not riddle enough to scare human love from it, not solution enough to put to sleep human wisdom:-a humanly good thing was the world to me to-day, of which such bad things are said!
it is not unknown to me how many have been and are of opinion that worldly events are so governed by fortune and by god, that men cannot by their prudence change them, and that on the contrary there is no remedy whatever, and for this they may judge it to
scipio, to sound syphax's intention, leaving his army, abandoning spain, not yet secure nor well settled in his new conquest, could pass over into africa in two small ships, to commit himself, in an enemy's country, to the power of a barbarian king, to a
but this land is an island, and enclosed by nature herself within unchangeable limits.
for to be pleased in the fiction of that, which would please a man if it were reall, is a passion so adhaerent to the nature both of a man, and every other living creature, as to make it a sinne, were to make sinne of being a man.
the knowledge they had of me. had my intention been to seek the world's favour, i should surely have adorned myself with borrowed beauties: i desire therein to be viewed as i appear in mine own genuine, simple, and ordinary manner, without study and
it is the doubling of the heart itself, nay, the infinite enlargement of the heart with a power of growth to a new infinity on every side. it inspires in man an infallible trust.
being in fact the most peaceable of people in their amours, and the least subject to jealousy, though they live in a hot climate which seems always to inflame the passions.
we find in holy scripture three parts of the office of the messiah: the first of a redeemer, or saviour: the second of a pastor, counsellour, or teacher, that is, of a prophet sent from god, to convert such as god hath elected to salvation; the third of a
pleased to reveale it. for if every man should be obliged, to take for gods law, what particular men, on pretence of private inspiration, or revelation, should obtrude upon him, (in such a number of men, that out of pride, and ignorance, take their own
we stand in need of: nay, it appears more fully and plentifully than she does at present, now that we have added our own industry:
and yet the love that will be annihilated sooner than treacherous has already made death impossible, and affirms itself no mortal but a native of the deeps of absolute and inextinguishable being.
teachers, and examining what doctrines are conformable, or contrary to the defence, peace, and good of the people.
this is the result of my experience in raising beans. plant the common small white bush bean about the first of june, in rows three feet by eighteen inches apart, being careful to select fresh round and unmixed seed.
nature of punishment, to have for end, the disposing of men to obey the law; which end (if it be lesse that the benefit of the transgression) it attaineth not, but worketh a contrary effect.
mathematical science affords us a brilliant example, how far, independently of all experience, we may carry our a priori knowledge.
for the constitution of mans nature, is of it selfe subject to desire novelty: when therefore they are provoked to the same, by the neighbourhood also of those that have been enriched by it, it is almost impossible for them, not to be content with those
well then! we part here! but one would fain find thee again. up thither is the way to my cave: to-night shalt thou there be my welcome guest!
one hundred'est quand il est bon qu'il veut que la virtu corresponde a un order eternal, one hundred'est quand il contemple les choses five hundred'une maniere desinteressee qu'il trouve la mort revoltante et absurde.
fortune or in bad. this could not be due to anything but his inhuman cruelty, which together with his infinite other virtues, made him always venerated and terrible in the sight of his soldiers, and without it his other virtues would not have sufficed to
concerning praise and blame i have spoken in three. xxix. note: the time has now come to treat of the remaining terms. but i must first say a few words concerning man in the state of nature and in society.
the one breaks the meshes, the other passes through them.
for tho my nature be such , that during the time of my clear and distinct perception, i cannot but believe it true ; yet my nature is such also, that i cannot fix the intention of my mind upon one and the same thing alwayes, so as to perceive it clearly ,
section two. of the supreme principle of all synthetical judgements
however highly we may esteem this indulgent and preservative care (inasmuch as in applying to others, it has applied, and applies also to the highest and usually the most suffering type of man), the hitherto paramount religions--to give a general
the memories and causes of innovations being forgotten in the long period over which his rule has existed; whereas one change always leaves the way prepared for the introduction of another.
"quod pectus, quod crura tibi, quod brachia veilis,"
part whatever befalls them, and force it to become a blessing to them. it does not matter what you bear, but how you bear it. do you not see how differently fathers and mothers indulge their children?
if, for example, we take the pure conceptions of relation, we find that (one) for the purpose of presenting to the conception of substance something permanent in intuition corresponding thereto and thus of demonstrating the objective reality of this
i accordingly avoid the lightest punctures; and those that formerly would not have rippled the skin, now pierce me through and through: my habit of body is now so naturally declining to ill:
it is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love.
to school and college; but as i ran down the hill toward the reddening west, with the rainbow over my shoulder, and some faint tinkling sounds borne to my ear through the cleansed air, from i know not what quarter, my good genius seemed to say,-go fish
have had something in them of a divine inspiration.
but if, using the shortest diameter of loch fyne, we apply these proportions to walden, which, as we have seen, appears already in a vertical section only like a shallow plate, it will appear four times as shallow.
"the east-wind withdrew to aurora and the nabathan kingdom, and the persian, and the ridges placed under the morning rays
the passions that most of all cause the differences of wit, are principally, the more or lesse desire of power, of riches, of knowledge, and of honour. all which may be reduced to the first, that is desire of power.
thus rousseau recognises that, in the case of institutions and traditions as elsewhere, will, and not force, is the basis of the state.
for the people having reserved to themselves the choice of their representatives, as the fence to their properties, could do it for no other end, but that they might always be freely chosen, and so chosen, freely act, and advise, as the necessity of the
to speak properly, commutative justice, is the justice of a contractor; that is, a performance of covenant, in buying, and selling; hiring, and letting to hire; lending, and borrowing; exchanging, bartering, and other acts of contract.
the places and matter of traffique depend, as their distribution, on the soveraign
if it be a true belief that god desires, above all things, the happiness of his creatures, and that this was his purpose in their creation, utility is not only not a godless doctrine, but more profoundly religious than any other.
the lacedaemonians themselves, who were so religious observers of the laws of their country, being straitened by one of their own edicts, by which it was expressly forbidden to choose the same man twice to be admiral; and on the other side, their affairs
demanding of him further how many men he had to follow him, he showed me a space of ground, to signify as many as could march in such a compass, which might be four or five thousand men; and putting the question to him whether or no his authority expired
"ah, that his baddest is so very small! ah, that his best is so very small!"
i find the rude manners and language of country people commonly better suited to the rule and prescription of true philosophy, than those of our philosophers themselves:
my body is capable of a firm, but not of a violent or sudden agitation. i escape of late from violent exercises, and such as make me sweat: my limbs grow weary before they are warm.
if even the newtonian philosophy were not permitted to be questioned, mankind could not feel as complete assurance of its truth as they now do.
profitable an invention. no man of spirit will deign to advantage himself with what is in common with many; and such of the present time as have least merited this recompense themselves make the greater show of disdaining it, in order thereby to be ranked
greater scope and more imperative need for the latter, so long at least as mankind think fit to live, and do not take refuge in the simultaneous act of suicide recommended under certain conditions by novalis.
in their political aspect, all these three kinds of religion have their defects. the third is so clearly bad, that it is waste of time to stop to prove it such.
it must be admitted that this has not been the case and that, owing to the unfitness of the common understanding for such subtle speculations, it can never be expected to take place.
but they yet produce either effects far beyond our capacity, to which we are so far from being able to arrive by imitation that we cannot so much as by imitation conceive it.
this fool has suddenly lost her sight: i tell you a strange, but a very true thing she is not sensible that she is blind, but eternally importunes her keeper to take her abroad, because she says the house is dark.
aristotle ordinarily heaps up a great number of other men's opinions and beliefs, to compare them with his own, and to let us see how much he has gone beyond them, and how much nearer he approaches to the likelihood of truth; for truth is not to be judged
every one who is in want of money sits down and writes a book, and the public is stupid enough to buy it. the secondary effect of this is the ruin of language.
let us not fear, by the example of so great a master, to believe that there is something unlawful, even against an enemy, and that the common concern ought not to require all things of all men, against private interest:
out of your seed there may one day arise for me a genuine son and perfect heir: but that time is distant. ye yourselves are not those unto whom my heritage and name belong.
when phaeton, wishing to prove his heavenly birth by his beneficence, had the sun's chariot but one day, and drove out of the beaten track, he burned several blocks of houses in the lower streets of heaven, and scorched the surface of the earth, and dried
the shorter authority we give to love over our lives, 'tis so much the better for us. do but observe his port; 'tis a beardless boy.
xvi., xxv., xxvii.) involve in part the nature of the human body and the nature of external bodies; that is (two.
by which it is evident, that salvation shall be on earth, then, when god shall reign, (at the coming again of christ) in jerusalem; and from jerusalem shall proceed the salvation of the gentiles that shall be received into gods kingdome; as is also more
to give an object, if this expression be understood in the sense of "to present" the object, not mediately but immediately in intuition, means nothing else than to apply the representation of it to experience, be that experience real or only possible.
attain to honour; for here these are the most useful qualities, and almost the only means of supporting the burden of existence. slave-morality is essentially the morality of utility.
thus italy having fallen almost entirely into the hands of the church and a few republics, and the priests and other citizens not being accustomed to bear arms, they began to hire foreigners as soldiers.
let us look down upon the poor people that we see scattered upon the face of the earth, prone and intent upon their business, that neither know aristotle nor cato, example nor precept; from these nature every day extracts effects of constancy and
water swill, still the same brook, but different water still."
a true announcement of the law of creation, if a man were found worthy to declare it, would carry art up into the kingdom of nature, and destroy its separate and contrasted existence.
revengefulnesse-- desire, by doing hurt to another, to make him condemn some fact of his own, revengefulnesse.
i incite my courage to patience, but i rein it as much as i can towards desire.
'tis dangerous to leave the disposal of our succession to their judgment, according to the choice they shall make of children, which is often fantastic and unjust; for the irregular appetites and depraved tastes they have during the time of their being
alcibiades, to divert the inclination of common rumours, cut off the ears and tail of his beautiful dog, and turned him out into the public place, to the end that, giving the people this occasion to prate, they might let his other actions alone.
i entice thee back; here is smooth ice! see to it, see to it, that thy pride doth not here break its legs!
in fine, i receive and admit of all manner of attacks that are direct, how weak soever; but i am too impatient of those that are made out of form.
but, as always happens, when we reason from given effects to determined causes, idealism has reasoned with too much haste and uncertainty, for it is quite possible that the cause of our representations may lie in ourselves, and that we ascribe it falsely
too oft, verily, did i follow close to the heels of truth: then did it kick me on the face. sometimes i meant to lie, and behold! then only did i hit-the truth.
itself: et plaga codi non solum ad robor corporum, sed etiam anirum facit: "the climate is of great efficacy, not only to the strength of bodies, but to that of souls also," says vegetius; and that the goddess who founded the city of athens chose to
ever be put in the balance with that of god himself, who conducted the pen of the inspired writers.
and yet we can find no more certain ground on which to base the discussion of the question whether the sphere of possibility is wider than that of experience.
in your dying shall your spirit and your virtue still shine like an evening after-glow around the earth: otherwise your dying hath been unsatisfactory.
i knew a nobleman in england, that had the greatest audits of any man in my time; a great grazier, a great sheep-master, a great timber man, a great collier, a great corn-master, a great lead-man, and so of iron, and a number of the like points of
and certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs.
received and the secret liberality of ladies. in earnest, 'tis too abject, too much meanness of spirit, in men to suffer such ungrateful, indiscreet, and giddy-headed people so to persecute, forage, and rifle those tender and charming favours.
in one of his letters to lucilius, after he has given him to understand that, being seized with an ague in rome, he presently took coach to go to a house he had in the country, contrary to his wife's opinion, who would have him stay, and that he had told
he who belongs to it keeps himself well concealed:--they may be a small number in whom it lives and is embodied, besides perhaps being men who do not stand upon the strongest legs, in part fatalists, hypochondriacs, invalids, in part persons
"i hate men who jabber about philosophy, but do nothing." --pacuvius, ap gellium, xiii. eight.
what a sorrowful act must that be,-the covering up of wells! coincident with the opening of wells of tears.
"sic fatur lacrymans, classique immittit habenas."
imagination is presently possessed with the palace of apollidon; when, after all, i find them but the paltry pieces of my own kitchen door.
transcendental logic, limited as it is to a determinate content, that of pure a priori cognitions, to wit, cannot imitate general logic in this division.
amongst other oversights pompey is charged withal at the battle of pharsalia, he is condemned for making his army stand still to receive the enemy's charge; by "reason that" (i shall here steal plutarch's own words, which are better than mine) "he by so
this age wherein we live, in our part of the world at least, is grown so stupid, that not only the exercise, but the very imagination of virtue is defective, and seems to be no other but college jargon:
nourishment and support of the young ones, who are to be sustained by those that got them, till they are able to shift and provide for themselves.
of life, he renewed his courage, and starting up upon his feet all bloody and wounded as he was, and making his way through the crowd to a precipitous rock, there, through one of his wounds, drew out his bowels, which, tearing and pulling to pieces with
his vindication is so clear from any of these imputations, as of his riches and extraordinarily expensive way of living, that i cannot believe any testimony to the contrary.
first, because they covenant, it is to be understood, they are not obliged by former covenant to any thing repugnant hereunto.
another told the hangman he must not touch his neck for fear of making him laugh, he was so ticklish.
am : from whence it seems to follow, that it depends on something different from my self ; and i easily perceive that if any body whatever did exist , to which my mind were so conjoyn'd , that it may apply it self when it pleased to consider , or (as it
it is probable, that one operation and principle of the mind depends on another; which, again, may be resolved into one more general and universal: and how far these researches may possibly be carried, it will be difficult for us, before, or even after, a
"go not away!" said then the wanderer who called himself zarathustra's shadow, "abide with us-otherwise the old gloomy affliction might again fall upon us.
the foregoing proposition is of the utmost importance, for it determines the limits of the exercise of the pure conceptions of the understanding in regard to objects, just as transcendental sthetic determined the limits of the exercise of the pure form of
and out of these two marks, "to deny jesus to be the christ," and to "affirm himselfe to be the christ," it followeth, that he must also be an "adversary of the true christ," which is another usuall signification of the word antichrist.
it is useless to argue about polygamy, it must be taken as a fact existing everywhere, the mere regulation of which is the problem to be solved. where are there, then, any real monogamists?
two hundred seven. however gratefully one may welcome the objective spirit--and who has not been sick to death of all subjectivity and its confounded ipsisimosity!--in the end, however, one must learn caution even with regard to one's gratitude, and put a
therefore, if it be greater than that which arises from hatred, and through which the man endeavours to affect painfully the thing which he hates, it will get the better of it and banish the hatred from his mind. q.e.five hundred.
is it because they be contrary to the religion established?
get rid of them altogether, these good friends--and laugh then also!
for one being disdainful and the other suspicious, it is not possible for them to act well together.
two see a short treatise of plutarch's entitled "that animals reason."
follow that this is also the condition of the possibility of the thing itself that is said to be contingent.
no space at all. now, of this so insignificant portion of the universe, it is about a fourth part, as ptolemy's proofs have taught us, which is inhabited by living creatures known to us.
it has hitherto been assumed that our cognition must conform to the objects; but all attempts to ascertain anything about these objects a priori , by means of conceptions, and thus to extend the range of our knowledge, have been rendered abortive by this
experience day by day protested and showed by infinite examples, that good and evil fortunes fall to the lot of pious and impious alike; still they would not abandon their inveterate prejudice, for it was more easy for them to class such contradictions
'tis a passion that is pleased with and flatters itself. how often, being moved under a false cause, if the person offending makes a good defence and presents us with a just excuse, are we angry against truth and innocence itself?
for a judge, as he ought to take notice of the fact, from none but the witnesses; so also he ought to take notice of the law, from nothing but the statutes, and constitutions of the soveraign, alledged in the pleading, or declared to him by some that have
but they are unjust to exact from me what i do not owe, far more rigorously than they require from others that which they do owe.
despite of his humanity: a new kind of war, where the enemies sought to save them, and they to destroy themselves, doing to make themselves sure of death, all that men do to secure life.
who speaking of the restauration of the kingdome of god, saith thus, "two parts therein shall be cut off, and die, but the third shall be left therein; and i will bring the third part through the fire, and will refine them as silver is refined, and will
one thousand eight hundred seventy seven
many-hued and foreign, forsooth! but without clouds: riddles which can be guessed: to please such maidens i then composed an after-dinner psalm."
the decay, corruption, and dissolution of nature, is an event rendered probable by so many analogies, that any phenomenon, which seems to have a tendency towards that catastrophe, comes within the reach of human testimony, if that testimony be very
will cause a trembling in the limbs as well as fear viscid melting kisses of youthful ardour in my wanton age we can never be despised according to our full desert when we have got it, we want something else women who paint, pounce, and plaster up their
again, by means of these two tests we may likewise know the difference between men and brutes.
when i am a few miles from home, whatever relates to it touches me more nearly than when i am two hundred leagues distant; though even at that distance the reflecting on any thing in the neighbourhood of my friends or family naturally produces an idea of
proof.--whatsoever thus increases the capabilities of the body increases also the mind's capability of perception (two. xiv.); therefore, whatsoever thus disposes the body and thus renders it capable, is necessarily good or useful (four. xxvi.
now it remains for me to examine, how i have received this idea of god, for i have neither received it by means of my senses, neither comes it to me without my forethought, as the ideas of sensible things use to do, when those things work on the organs of
then said i: 'true are thine admonishings, thou nurse of all excellence; nor can i deny the wonder of my fortune's swift career. yet it is this which chafes me the more cruelly in the recalling.
the prince who creates such an opinion of himself gets a great reputation, and it is very difficult to conspire against one who has a great reputation, and he will not easily be attacked, so long as it is known that he is esteemed and reverenced by his
aristotle wrote to be understood; if he could not do this, much less will another that is not so good at it; and a third than he, who expressed his own thoughts.
and a man now living says that he has seen in an eastern nation this care of enlarging them in so great repute, and the ear loaded with so ponderous jewels, that he did with great ease put his arm, sleeve and all, through the hole of an ear.
or, if it be but one kingdome, either the civill, which is the power of the common-wealth, must be subordinate to the ghostly; or the ghostly must be subordinate to the temporall and then there is no supremacy but the temporall.
"enlightenment" causes revolt, for the slave desires the unconditioned, he understands nothing but the tyrannous, even in morals, he loves as he hates, without nuance, to the very depths, to the point of pain, to the point of sickness--his many hidden
if we knew all the laws of nature, we should need only one fact, or the description of one actual phenomenon, to infer all the particular results at that point.
people, and establish itself on the ruins of the republic.
what they would laws keep up their credit, not for being just--but as laws lay the fault on the voices of those who speak to me laying themselves low to avoid the danger of falling learn my own debility and the treachery of my understanding learn the
within the territories of that government.
bethink thee of her nature, character, and deserts, and thou wilt soon acknowledge that in her thou hast neither possessed, nor hast thou lost, aught of any worth.
them in all other things, also particularly appeared in the sumptuosity and numbers of monuments erected to this end, and which remained in their beauty several ages after.
and many the like. surely princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are thought to be shot out of their secret intentions.
and yet they will not take it out of my head, that it is not a very convenient marriage of pleasure with necessity, with which, says an ancient, the gods always conspire.
miserly. in course of time he will be thought more liberal, when it is seen that by his parsimony his revenue is sufficient, that he can defend himself against those who make war on him, and undertake enterprises without burdening his people, so that he
such favours in kind; we must, therefore, exercise caution in declining favours, lest we should have the appearance of despising those who bestow them, or of being, from avaricious motives, unwilling to requite them, and so give ground for offence by the
dominion, without his leave; much lesse (if he call them to that honour,) refuse to eat with him.
probably the most dangerous and most successful disguise which the german is up to nowadays: it is his proper mephistophelean art; with this he can "still achieve much"!
beneath every "foundation." every philosophy is a foreground philosophy--this is a recluse's verdict: "there is something arbitrary in the fact that the philosopher came to a stand here, took a retrospect, and looked around; that he here laid his spade
when the vines of my village are nipped with the frost, my parish priest presently concludes, that the indignation of god has gone out against all the human race, and that the cannibals have already got the pip.
at you, ye virtuous ones, laughed my beauty to-day. and thus came its voice unto me: "they want-to be paid besides!"
sect. twenty three. this freedom from absolute, arbitrary power, is so necessary to, and closely joined with a man's preservation, that he cannot part with it, but by what forfeits his preservation and life together: for a man, not having the power of his
i discovered many a site for a house not likely to be soon improved, which some might have thought too far from the village, but to my eyes the village was too far from it.
usually these principalities are in danger when the prince from the position of a civil ruler changes to an absolute one, for these princes either command themselves or by means of magistrates.
some of these ideas there are (besides that which represents my self to my self , of which in this place i cannot doubt) which represent to me, one of them a god , others of them corporeal and inanimate things, some of them angels , others animals , and
and is not the danger still more when the making up of this medicine is entrusted to the skill and fidelity of still another, to whose mercy we again abandon our lives?
wherein they conceive that the pleasure so transports us, that our reason cannot perform its office, whilst we are in such ecstasy and rapture.
as for spain, for instance, if you know how to throw in don carlos and the infanta, and don pedro and seville and granada, from time to time in the right proportions,-they may have changed the names a little since i saw the papers,-and serve up a
"desperate maladies require the best doctors." --juvenal, xiii. one hundred twenty four.
such are the points which i undertook to remark upon concerning the emotions of pleasure and pain; as for the desires, they are good or bad according as they spring from good or evil emotions.
as to the liberty of philosophical opinions concerning vice and virtue, 'tis not necessary to be insisted upon; therein are found many opinions that are better concealed than published to weak minds.
the deposing and murder of her husband. this kind of danger, is then to be feared chiefly, when the wives have plots, for the raising of their own children; or else that they be advoutresses.
it is a way that some men have, to glance and dart at others, by justifying themselves by negatives; as to say, this i do not; as tigellinus did towards burrhus, se non diversas spes, sed incolumitatem imperatoris simpliciter spectare.
and therefore where there is once a soveraignty, there can be no absolute representation of the people, but by it. and for the limits of how farre such a body shall represent the whole people, they are set forth in the writing by which they were sent for.
thus there is a relation and connection between reality and negation, or rather a transition from the former to the latter, which makes every reality representable to us as a quantum; and the schema of a reality as the quantity of something in so far as
the first of his keepers who came in found him in this condition: yet alive, but sunk down and exhausted by his wounds.
for though the pope were christs onely vicar, yet he cannot exercise his government, till our saviours second coming: and then also it is not the pope, but st. peter himselfe, with the other apostles, that are to be judges of the world.
one if there were two neighbouring peoples, one of which could not do without the other, it would be very hard on the former, and very dangerous for the latter. every wise nation, in such a case, would make haste to free the other from dependence.
arrived at thy age how many several ways has death to surprise us? "how many things," said he, "i do not desire!"
--he said true; you and a companion are theatre enough to one another, or you to yourself. let the people be to you one, and be you one to the whole people.
him very coldly and looked frowningly upon him.
mortal by this act childish ignorance of many very ordinary things children are amused with toys and men with words cicero: on fame civil innocence is measured according to times and places cleave to the side that stood most in need of her cloak on one
burning torches: and of caracalla that was received into alexandria with incense, and with casting of flowers, and dadouchiais, that is, with torches; for dadochoi were they that amongst the greeks carried torches lighted in the processions of their gods:
why be visited by him at your own? are these things material to our covenant? leave this touching and clawing. let him be to me a spirit. a message, a thought, a sincerity, a glance from him, i want, but not news, nor pottage.
thus, let us suppose that a child yesterday saw peter for the first time in the morning, paul at noon, and simon in the evening; then, that today he again sees peter in the morning. it is evident, from two. prop.
commonly called the passions. and the speeches by which they are expressed.
operate. nay, more, so far from binding the hearts of the citizens to the state, it has the effect of taking them away from all earthly things. i know of nothing more contrary to the social spirit.
there was ice still on the meadows, but it was all gone out of the river, and he dropped down without obstruction from sudbury, where he lived, to fair-haven pond, which he found, unexpectedly, covered for the most part with a firm field of ice.
determine their existence in time, that is to say, establish it according to a rule. for it is of course only in phenomena that we can empirically cognize this continuity in the connection of times.
fourteen. that men are justly punished for being obstinate in the defence of a fort that is not in reason to be defended.
but, in point of fact, there is scarcely any probability of the views which we take of the city being correct, its plan and form having changed infinitely; for instance, the 'velabrum', which on account of its depressed level, received the sewage of the
defined and safe limits to its action. this last question, which arises out of the above universal problem, would properly run thus: "how is metaphysics possible as a science?"
anything in condition and ready, and am only instructed therein after the effect; as doubtful of my own force as i am of another's.
but high, and low, in this case, is to be understood by comparison to the rate that each man setteth on himselfe.
country, but would never sell it. only at the siege of veii did the practice of paying the roman infantry begin. marius, in the jugurthine war, dishonoured the legions by introducing freedmen, vagabonds and other mercenaries.
the variety of bodies politique, is almost infinite; for they are not onely distinguished by the severall affaires, for which they are constituted, wherein there is an unspeakable diversitie; but also by the times, places, and numbers, subject to many
xxxvii.), not repaying their benefits with others reckoned as of like value, but guiding himself and others by the free decision of reason, and doing only such things as he knows to be of primary importance.
and yet in this judgment we are not to forget that it is chiefly from homer that virgil derives his excellence, that he is guide and teacher; and that one touch of the iliad has supplied him with body and matter out of which to compose his great and
"if wisdom be conferred with this reservation, that i must keep it to myself, and not communicate it to others, i would none of it." --seneca, ep., six.
and when an assembly of christians choose their pastor in a christian common-wealth, it is the soveraign that electeth him, because tis done by his authority; in the same manner, as when a town choose their maior, it is the act of him that hath the
from the same it proceedeth, that men give different names, to one and the same thing, from the difference of their own passions: as they that approve a private opinion, call it opinion; but they that mislike it, haeresie: and yet haeresie signifies no
constrained manner of living. beasts sufficiently show us how much the agitation of our minds brings infirmities and diseases upon us.
"ipsa si velit salus, servare prorsus non potest hanc familiam;"
if, however, it is hard for a great state to be well governed, it is much harder for it to be so by a single man; and every one knows what happens when kings substitute others for themselves.
and it should be enough, methinks, that i feel the misery and inconvenience of it, without branding me with malice, a vice so contrary to my humour.
cum de animarum otemitate disserimus, non leve momentum apud nos habet consensus hominum aut timentium inferos, aut colentium. utor hac publica persuasione.
them up. the subject therefore remaining always a unit, the relation between him and the sovereign increases with the number of the citizens. from this it follows that, the larger the state, the less the liberty.
does he not there as much accuse mankind by his actions, as i do by my words? but neither of us accuse mans nature in it. the desires, and other passions of man, are in themselves no sin.
belong to them:" when he made the sun to be a burning stone, he did not consider that a stone does not shine in the fire; and, which is worse, that it will there consume; and in making the sun and fire one, that fire does not turn the complexions black in
plato, moreover, says, that 'tis the office of prudence to draw instructions of divination of future things from dreams: i don't know about this, but there are wonderful instances of it that socrates, xenophon, and aristotle, men of irreproachable
which he has not power to know the least part, much less to command the whole?
after the method of a judicial inquiry, the witnesses be confronted and objections considered upon the proof of the least detail of every incident.
we say of some compositions that they stink of oil and of the lamp, by reason of a certain rough harshness that laborious handling imprints upon those where it has been employed.
it is my poverty that my hand never ceaseth bestowing; it is mine envy that i see waiting eyes and the brightened nights of longing.
'tis passion that then commands, 'tis passion that speaks, and not we. faults seen through passion appear much greater to us than they really are, as bodies do when seen through a mist.
principles, to which, you know, i have always expressed a particular attachment.
they will not make an open profession of ignorance, and of the imbecility of human reason, that they may not fright children; but they sufficiently discover it to us under the appearance of a troubled and inconstant science.
this, this is my declivity and my danger, that my gaze shooteth towards the summit, and my hand would fain clutch and lean-on the depth!
for both of them he professes a respect in the open court, which contrasts with his manner of speaking about them in other places.
thirty one.) "if i bear witnesse of my self, my witnesse is not true," much lesse if moses bear witnesse of himselfe, (especially in a claim of kingly power over gods people) ought his testimony to be received.
prop. twenty seven. a thing, which has been conditioned by god to act in a particular way, cannot render itself unconditioned.
and when one have a speech of consequence to make, if it be long, i am reduced to the miserable necessity of getting by heart word for word, what i am to say; i should otherwise have neither method nor assurance, being in fear that my memory would play me
but here experience is, and must be entirely silent. the mind has never anything present to it but the perceptions, and cannot possibly reach any experience of their connexion with objects.
though once serene as day's fair sheen,-- soon fouled and spoiled by the storm's spite, shows to the sight turbid and soiled.
"souls never die, but, having left their former seat, live and are received into new homes."--ovid, met., xv. one hundred fifty eight.
frustrate an offence to come, not to revenge knock you down with the authority of their experience knot is not so sure that a man may not half suspect it will slip knowledge and truth may be in us without judgment knowledge is not so absolutely necessary
believe it, my brethren! he died too early; he himself would have disavowed his doctrine had he attained to my age! noble enough was he to disavow!
i am very ready to oppose myself against those vain circumstances that delude our judgments by the senses; and keeping my eye close upon those extraordinary greatnesses, i find that at best they are men, as others are:
she yet in her very tomb retains the marks and images of empire:
and the means we choose to make use of in so great a hazard should be as much as possible at our own command: wherefore i should advise to choose weapons of the shortest sort, and such of which we are able to give the best account.
yet not so inevitable and useful but that socrates thought it was enough to know so much of geometry only as to measure the land a man bought or sold; and that polynus, who had been a great and famous doctor in it, despised it, as full of falsity and
old roots furnish still the wild stocks of many a thrifty village tree.
marvellous, and that, though this inclination may at intervals receive a check from sense and learning, it can never be thoroughly extirpated from human nature.
tres mihi conviv prope dissentire videntur, poscentes vario mul turn divers a palato; quid dem? quid non dem? renuis tu quod jubet alter; quod petis, id sane est invisum acidumque duobus;
he there tells us, that certain carthaginians, having crossed the atlantic sea without the straits of gibraltar, and sailed a very long time, discovered at last a great and fruitful island, all covered over with wood, and watered with several broad and
our opinions are grafted upon one another; the first serves as a stock to the second, the second to the third, and so forth; thus step by step we climb the ladder; whence it comes to pass that he who is mounted highest has often more honour than merit,
sources of the possibility of the cognition of an object. such a proof is necessary, moreover, because without it the principle might be liable to the imputation of being a mere gratuitous assertion.
so that by eating at christs table, is meant the eating of the tree of life; that is to say, the enjoying of immortality, in the kingdome of the son of man.
plato. 'tis a sign of crudity and indigestion to disgorge what we eat in the same condition it was swallowed; the stomach has not performed its office unless it have altered the form and condition of what was committed to it to concoct.
cannot be taken notice of? how many brave individual actions are buried in the crowd of a battle?
but, now, thou thinkest it fine to shine in raiment of divers colours; yet--if, indeed, there is any pleasure in the sight of such things--it is the texture or the artist's skill which i shall admire.
in a case of such necessity, and so directly in the line of their duty, something less than infallibility may, it is maintained, warrant, and even bind, governments, to act on their own opinion, confirmed by the general opinion of mankind.
when zarathustra had heard these words, he bowed to the saint and said: "what should i have to give thee!
if you have built castles in the air, your work need not be lost; that is where they should be. now put the foundations under them.
conscience. but on the contrary, all such places as command avoiding such disputes, are written for a lesson to pastors, (such as timothy and titus were) not to make new articles of faith, by determining every small controversie, which oblige men to a
for torture is to be used but as means of conjecture, and light, in the further examination, and search of truth; and what is in that case confessed, tendeth to the ease of him that is tortured; not to the informing of the torturers: and therefore ought
note), and would be useless, if men could easily, be induced to live by the guidance of reason only, as i will now briefly, show.
for after that, in the wisdom of god, the world knew not god, it pleased god by the foolishness of preaching to save them that believe."
miserable being solon said that eating was physic against the malady hunger strangely suspect all this merchandise: medical care studies, to teach me to do, and not to write such a recipe as they will not take themselves that he could neither read nor
and, just as in pulling down an old house, we usually reserve the ruins to contribute towards the erection, so, in destroying such of my opinions as i judged to be ill-founded, i made a variety of observations and acquired an amount of experience of which
given to drink that they have often been fain to carry both the one and the other drunk out of the senate:
the supreme critic on the errors of the past and the present, and the only prophet of that which must be, is that great nature in which we rest as the earth lies in the soft arms of the atmosphere; that unity, that over-soul, within which every man's
for the conjunction of the first and second, in order to produce the third conception, requires a particular function of the understanding, which is by no means identical with those which are exercised in the first and second.
indeed, this judgment may with some reason be passed concerning all the gifts of fortune which fall so plentifully to all the most wicked.
inoculated into some illustrious stem by good luck; and the obscurest families are the most apt for falsification. how many gentlemen have we in france who by their own account are of royal extraction? more, i think, than who will confess they are not.
felt with my hands, passing between two pines for instance, not more than eighteen inches apart, in the midst of the woods, invariably, in the darkest night.
to which let me add, that i myself knew one so rude and ungoverned, as for forty years together made his master vent with one continued and unintermitted outbursting, and 'tis like will do so till he die of it.
whether any man can be so blinded as to be a speculative atheist. how shall we reconcile these contradictions?
let the noon find thee by other lakes, and the night overtake thee everywhere at home. there are no larger fields than these, no worthier games than may here be played.
the unity of this apperception i call the transcendental unity of self-consciousness, in order to indicate the possibility of a priori cognition arising from it.
"quo rapiat sitiens venerem, interiusque recondat."
"and those are called lovers of pleasure, being in effect lovers of honour and justice, who cultivate and observe all the virtues."--cicero, ep. fam., xv. i, nineteen.
i beg you very humbly, sir, not only to take his name under your general protection, but also these ten or twelve french stanzas, which lay themselves, as of necessity, under shadow of your patronage.
speech, signifies an act of the will present; but in the later, it signifies a promise of an act of the will to come: and therefore the former words, being of the present, transferre a future right; the later, that be of the future, transferre nothing.
grounds of character, that the dialogue, on the slightest additional incident in the plot, rises naturally into poetry. among many texts take the following.
knoweth the heart. and these rights are incident to all soveraigns, whether monarchs, or assemblies: for they that are the representants of a christian people, are representants of the church: for a church, and a common-wealth of christian people, are the
--but there is a reverse kind of man, who is also upon a height, and has also a free prospect--but looks downwards.
my judgment is tender and nice, especially in things that concern myself.
in a short time be forgotten. i loved to go fine when i was a younger brother, for want of other ornament; and it became me well: there are some upon whom their rich clothes weep: we have strange stories of the frugality of our kings about their own
but with this resemblance of the common-wealth, to a naturall man, there is one dissimilitude joyned, of great importance; which is, that a naturall man receiveth his experience, from the naturall objects of sense, which work upon him without passion, or
thirdly, what is a christian common-wealth.
i am nevertheless a great lover of good smells, and as much abominate the ill ones, which also i scent at a greater distance, i think, than other men:
our justice takes no cognisance of it, as if these maims and dislocations were not executed upon members of our commonwealth:
some of the judges themselves may have complied with this practice on similar occasions, and he trusts that they will not be angry with him for not following their example.
this vain phantom and empty word, that has neither body nor hold to be taken of it:
and he being then so far from the infirmity, how could that small part of his substance wherewith he made me, carry away so great an impression for its share?
mediate. without community, every perception (of a phenomenon in space) is separated from every other and isolated, and the chain of empirical representations, that is, of experience, must, with the appearance of a new object, begin entirely de novo,
she has virtue for her end, which is not, as the schoolmen say, situate upon the summit of a perpendicular, rugged, inaccessible precipice: such as have approached her find her, quite on the contrary, to be seated in a fair, fruitful, and flourishing
if he becomes weak and broken with age, they take him upon their shoulders and carry him from place to place, and serve him till death.
mariners and of abandoning a country they were now habituated to and were grown very rich in, to go and expose themselves in strange and unknown regions, would certainly do it.
are commanded, they are laws; and the externall actions done in obedience to them, without the inward approbation, are the actions of the soveraign, and not of the subject, which is in that case but as an instrument, without any motion of his owne at all;
of a rule. but this rule, precisely because it is a rule, requires for itself direction from the faculty of judgement.
demonstration thereof; but as soon as ever i withdraw my mind from the consideration of its proof (altho i remember that i have once clearly perceived it) yet perhaps i may doubt of its truth , being as yet ignorant of a god ; for i may perswade my self,
the pond began to boom about an hour after sunrise, when it felt the influence of the sun's rays slanted upon it from over the hills; it stretched itself and yawned like a waking man with a gradually increasing tumult, which was kept up three or four
insipid, instead of pleasurable in direct proportion to the excitement which preceded it.
the sweet and sublime face of jesus is beyond praise, yet how it disappoints all florid expectations! this familiar, simple, home-speaking countenance is as if one should meet a friend.
what do they gain, if the very tranquillity they enjoy is one of their miseries? tranquillity is found also in dungeons; but is that enough to make them desirable places to live in?
it: nor yet is arguing a trade, where the liberty of recantation and getting off upon better thoughts, are to be sold for ready money:
costs him to do no worse one need not seek a fool from afar; i can laugh at myself idleness, the mother of corruption if a passion once prepossess and seize me, it carries me away in sorrow there is some mixture of pleasure killing is good to frustrate an
in the winter of 'forty six-seven there came a hundred men of hyperborean extraction swoop down on to our pond one morning, with many car-loads of ungainly-looking farming tools, sleds, ploughs, drill-barrows, turf-knives, spades, saws, rakes, and each
note.--he who rightly realizes, that all things follow from the necessity of the divine nature, and come to pass in accordance with the eternal laws and rules of nature, will not find anything worthy of hatred, derision, or contempt, nor will he bestow
viz. the bodies or objects from whence these ideas might proceed ; for i often found these ideas come upon me without my consent or will ; so that i can neither perceive an object ( tho i had a mind to it ) unless it were before the organs of my sense ;
all the varieties of fiction and vision.
among these, for instance, who are at present living apart from religion in germany, i find "free-thinkers" of diversified species and origin, but above all a majority of those in whom laboriousness from generation to generation has dissolved the
we have heard of this virtue, but we know not what it is. we speak conformably to the rumor which we have heard. from exertion come wisdom and purity; from sloth ignorance and sensuality. in the student sensuality is a sluggish habit of mind.
if not the public, at least the philosophers and theologians who are to resolve the difficulties, must make themselves familiar with those difficulties in their most puzzling form; and this cannot be accomplished unless they are freely stated, and placed
"if a superior force has taken that part of my soul, why do one, the remaining one, linger behind? what is left is not so dear, nor an entire thing: this day has wrought the destruction of both." --horace, ode, ii. seventeen, five.
they are two designs, that have several paths leading to them, without being confounded with one another; a woman may yield to a man she would by no means have married, not only for the condition of his fortune, but for those also of his person.
is it not because he returns, in this, to his primitive state; and that, while the brute, which has acquired nothing and has therefore nothing to lose, still retains the force of instinct, man, who loses, by age or accident, all that his perfectibility
whence it is to be noted, that in taking a state the conqueror must arrange to commit all his cruelties at once, so as not to have to recur to them every day, and so as to be able, by not making fresh changes, to reassure people and win them over by
and thus doth it roll stones out of animosity and ill-humour, and taketh revenge on whatever doth not, like it, feel rage and ill-humour.
day might be always thrown out, so that we could not, henceforward, err above four-and-twenty hours in our computation.
for my own part, there is nothing one would not sooner do than that, neither have i said so much of others, but to get a better opportunity to explain myself.
empirical consciousness, that is, all phenomena of nature, must, as regards their conjunction, be subject to the categories.
courtesy: but let him boldly go to bed. for i would do him the office of a friend, and, if need were, would not spare a miracle it was in my power to do, provided he would engage to me, upon his honour, to keep it to himself; and only, when they came to
better still that ye let him lie where he hath lain down, that sleep may come unto him, the comforter, with cooling patter-rain.
but the king, and every other soveraign executeth his office of supreme pastor, by immediate authority from god, that is to say, in gods right, or jure divino.
it comes all to one, whether a man give himself his end, or stays to receive it by some other means; whether he pays before his day, or stay till his day of payment come; from whencesoever it comes, it is still his; in what part soever the thread breaks,
then as to the analysis of the ancients and the algebra of the moderns, besides that they embrace only matters highly abstract, and, to appearance, of no use, the former is so exclusively restricted to the consideration of figures, that it can exercise
with regard to such animals as have really more strength than man has adroitness, he is in the same situation as all weaker animals, which notwithstanding are still able to subsist; except indeed that he has the advantage that, being equally swift of
true to their own ends. i know not how, but martial men are given to love: i think, it is but as they are given to wine; for perils commonly ask to be paid in pleasures.
'tis in the third storey of a tower, of which the ground-room is my chapel, the second storey a chamber with a withdrawing-room and closet, where i often lie, to be more retired; and above is a great wardrobe.
one attentive readers, do not, i pray, be in a hurry to charge me with contradicting myself. the terminology made it unavoidable, considering the poverty of the language; but wait and see.
deny, and attempt to disprove them." undoubtedly: and such teaching suffices on a subject like mathematics, where there is nothing at all to be said on the wrong side of the question.
the vices that are stifled in the thought are not the worst.
vain, if it be considered that, as the truth on any particular point is one whoever apprehends the truth, knows all that on that point can be known.
perfecter works proceed from him. what can be made by the great maker of all things which is not fully perfect ?
letter that caesar had written to him: "as to what concerns marcus furius, whom you have recommended to me, i will make him king of gaul, and if you would have me advance any other friend of yours send him to me."
i live in a time wherein we abound in incredible examples of this vice, through the licence of our civil wars; and we see nothing in ancient histories more extreme than what we have proof of every day, but i cannot, any the more, get used to it.
to fight with gladiators and committing other contemptible actions, little worthy of the imperial dignity, he became despicable in the eyes of the soldiers, and being hated on the one hand and despised on the other, he was conspired against and killed.
i take a pleasure in being uninterested in other men's affairs, and disengaged from being their warranty, and responsible for what they do.
i have here no longer the advantage of looking out in the sphere of experience for what i want. let us take, for example, the proposition, "everything that happens has a cause."
prayer, "thy kingdome come;" and the right whereof we acknowledge, when we adde, "for thine is the kingdome, the power, and glory, for ever and ever, amen;" and the proclaiming whereof, was the preaching of the apostles; and to which men are prepared, by
then, however, when he opened his eyes, he saw something sitting by the wayside shaped like a man, and hardly like a man, something nondescript. and all at once there came over zarathustra a great shame, because he had gazed on such a thing.
but doubter, i'm now calling it in question: with this do i come indeed out of europe, that doubt'th more eagerly than doth any elderly married woman. may the lord improve it! amen.
i have at least this advantage by my stone, that what i could not hitherto prevail upon myself to resolve upon, as to reconciling and acquainting myself with death, it will perfect; for the more it presses upon and importunes me, i shall be so much the
what we see and hear when we are transported with passion, we neither see nor hear as it is:--
living in accordance with reason; while infirmity is nothing else but man's allowing himself to be led by things which are external to himself, and to be by them determined to act in a manner demanded by the general disposition of things rather than by
to consider and judge of danger is, in some sort, the reverse to being astounded.
they suddenly applaud themselves. and it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favour, by observing the imperfections of other men.
whatever be the favors heaped on them by nature and fortune, if destitute of this philosophy, can never command the realization of all their desires.
live there secretly, he is lyable to any thing that may bee done to a spie, and enemy of the state. i say not, hee does any injustice, (for acts of open hostility bear not that name); but that he may be justly put to death.
i raise my courage, well enough against inconveniences: lift up my eyes i cannot:
know ye the delight which rolleth stones into precipitous depths?-those men of to-day, see just how they roll into my depths!
for he that deserteth the means, deserteth the ends; and he deserteth the means, that being the soveraign, acknowledgeth himselfe subject to the civill lawes; and renounceth the power of supreme judicature; or of making warre, or peace by his own
for a civill law, that shall forbid rebellion, (and such is all resistance to the essentiall rights of soveraignty,) is not (as a civill law) any obligation, but by vertue onely of the law of nature, that forbiddeth the violation of faith; which naturall
intuition to be able to represent the successive existence of ourselves in different states.
idle attempt to invent new ideas and opinions.
venantumque canes in molli spe quiete jactant crura tamen subito, vocesque repente mittunt, et crebras reducunt naribus auras, ut vestigia si teneant inventa ferarum: expergeftique sequuntur inania spe cervorum simulacra, fag quasi dedita cernant; donee
it was this distinction, rather than that of wealth, which required frequent repetition of the census or counting. lastly, he ordered that the assembly should be held in the campus martius, and that all who were of age to serve should come there armed.
different modes from the principles, and that my greatest difficulty usually is to discover in which of these modes the effect is dependent upon them; for out of this difficulty cannot otherwise extricate myself than by again seeking certain experiments,
he was still at the waters of la villa, when, on the th september one thousand five hundred eighty one, he learned by letter that he had been elected mayor of bordeaux on the st august preceding.
operations. the stability of modern governments above the ancient, and the accuracy of modern philosophy, have improved, and probably will still improve, by similar gradations.
it may be that they congratulated themselves greatly on this fortunate necessity, which none the less indicated to them, along with the limits of their greatness, the inevitable moment of their fall.
for many weeks i met no one in my walks but those who came occasionally to cut wood and sled it to the village.
extension is body; that phantasmes are spirits, c.
still apparently as firmly fastened as ever, and he was endeavoring with feeble struggles, being without feelers and with only the remnant of a leg, and i know not how many other wounds, to divest himself of them; which at length, after half an hour more,
a threefold word of god, reason, revelation, prophecy
an unknown presence is about me, and gazeth thoughtfully. what! thou livest still, zarathustra?
and because the breath of flowers is far sweeter in the air (where it comes and goes like the warbling of music) than in the hand, therefore nothing is more fit for that delight, than to know what be the flowers and plants that do best perfume the air.
a virtuous horse we can conceive; because, from our own feeling, we can conceive virtue; and this we may unite to the figure and shape of a horse, which is an animal familiar to us.
can we give any reason for these variations, except experience? where then is the power, of which we pretend to be conscious?
is the soveraign assembly it self; and gives counsell to none but themselves.
-"what do i hear!" said then the old pope, with intent ears; "o zarathustra, thou art more pious than thou believest, with such an unbelief! some god in thee hath converted thee to thine ungodliness.
other signification of spirit i find no where any; and where none of these can satisfie the sense of that word in scripture, the place falleth not under humane understanding; and our faith therein consisteth not in our opinion, but in our submission; as
romeo, if dead, should be cut up into little stars to make the heavens fine. life, with this pair, has no other aim, asks no more, than juliet,-than romeo.
the kingdome therefore of god, is a reall, not a metaphoricall kingdome; and so taken, not onely in the old testament, but the new; when we say, "for thine is the kingdome, the power, and glory," it is to be understood of gods kingdome, by force of our
prop. fifty eight. besides pleasure and desire, which are passivities or passions, there are other emotions derived from pleasure and desire, which are attributable to us in so far as we are active.
comfortable. but i must make these two important remarks: first, unless a state possesses superfluous commodities, and abundance of money results from foreign trade, only trading cities are sensible of the abundance; while the peasant only becomes
alcibiades, a man who well understood how to make good cheer, banished even music from the table, that it might not disturb the entertainment of discourse, for the reason, as plato tells us, "that it is the custom of ordinary people to call fiddlers and
we then feel a new sentiment or impression, to wit, a customary connexion in the thought or imagination between one object and its usual attendant; and this sentiment is the original of that idea which we seek for.
set a bear, or a wolf, against a robust, agile, and resolute savage, as they all are, armed with stones and a good cudgel, and you will see that the danger will be at least on both sides, and that, after a few trials of this kind, wild beasts, which are
is in fact a step in advance with coarse-mannered people, a step towards spiritualization.
but what commandements are those that god hath given us? are all those laws which were given to the jews by the hand of moses, the commandements of god? if they bee, why are not christians taught to obey them?
for notwithstanding the insignificant distinction of temporall, and ghostly, they are still two kingdomes, and every subject is subject to two masters.
methodized and corrected. but they will never be tempted to go beyond common life, so long as they consider the imperfection of those faculties which they employ, their narrow reach, and their inaccurate operations.
other side; they therefore declared war against philip and antiochus in greece, so as not to have to fight them in italy, though they might at the time have avoided either; this they did not choose to do, never caring to do that which is now every day to
there has been seen in my time at constantinople two men upon one horse, who, in the height of its speed, would throw themselves off and into the saddle again by turn; and one who bridled and saddled his horse with nothing but his teeth; an other who
we are therefore to consider, what the meaning is, of everlasting fire, and other the like phrases of scripture.
laws, but by uniformity of life and food, and the common influence of climate. permanent neighbourhood could not fail to produce, in time, some connection between different families.
the synthesis or conjunction of the manifold in these conceptions relates, we have said, only to the unity of apperception, and is for this reason the ground of the possibility of a priori cognition, in so far as this cognition is dependent on the
whoever sang or danced best, whoever was the handsomest, the strongest, the most dexterous, or the most eloquent, came to be of most consideration; and this was the first step towards inequality, and at the same time towards vice.
if he had had a ladder, would he have been so nimble in climbing a tree? if he had had a horse, would he have been himself so swift of foot?
appreciation of them--are among the principal causes which have kept the type of "man" upon a lower level--they have preserved too much that which should have perished.
men fright birds from the corn with an empty doublet, a hat, and a crooked stick.
if you would have him apprehend shame and chastisement, do not harden him to them: inure him to heat and cold, to wind and sun, and to dangers that he ought to despise; wean him from all effeminacy and delicacy in clothes and lodging, eating and drinking;
experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time.
this pond never breaks up so soon as the others in this neighborhood, on account both of its greater depth and its having no stream passing through it to melt or wear away the ice.
the perfectly undetermined conception of an intelligible existence, a something out of the sphere of our sensibility, for a determinate conception of an existence which we can cognize in some way or other by means of the understanding.
they intend that sovereignty, is married to counsel: the other in that which followeth, which was thus: they say, after jupiter was married to metis, she conceived by him, and was with child, but jupiter suffered her not to stay, till she brought forth,
that the memory of the first, and of the contempt into which it is fallen, be buried in oblivion.
so petty are the trifles which rob the most fortunate of perfect happiness! how many are there, dost thou imagine, who would think themselves nigh heaven, if but a small portion from the wreck of thy fortune should fall to them?
receive it as certain, and ought to search for the causes whence it might be derived.
in like manner, experience often presents us a physician worse physicked, a divine less reformed, and (constantly) a scholar of less sufficiency, than other people.
but i have also shewed formerly, that before the institution of common-wealth, every man had a right to every thing, and to do whatsoever he thought necessary to his own preservation; subduing, hurting, or killing any man in order thereunto.
in reality, however, it is quite otherwise with you: while you pretend to read with rapture the canon of your law in nature, you want something quite the contrary, you extraordinary stage-players and self-deluders!
that great defying eye, that scornful beauty of his mien and action, do not pique yourself on reducing, but rather fortify and enhance. worship his superiorities; wish him not less by a thought, but hoard and tell them all. guard him as thy counterpart.
i.), whose parts (lemma iv.) can be separated from the human body without in any way destroying the nature and distinctive quality of the latter, and they can communicate their motions (ax.
a rule thus self-convicted of absurdity so far as regards its professed purpose, can be kept in force only as a badge of hatred, a relic of persecution; a persecution, too, having the peculiarity, that the qualification for undergoing it, is the being
"things are, as is the mind of their possessor; who knows how to use them, to him they are good; to him who abuses them, ill." --terence, heart., i. three, twenty one.
confess, i have met with few examples. but this is one. spurina, a young man of tuscany:
attraction. the body has a great share in our being, has an eminent place there, and therefore its structure and composition are of very just consideration.
such things, however, are not said for long ears. every word, also, is not suited for every mouth. these are fine far-away things: at them sheep's claws shall not grasp!
corollary one.--hence it follows, that it is only through our imagination that we consider things, whether in respect to the future or the past, as contingent.
great man. never was man less inquisitive or less prying into other men's affairs than i.
but so soon as the chance of war turned, she changed her will with the change of fortune, and bravely turned to her husband's side, whom she accompanied throughout, where his ruin carried him: admitting, as it appears to me, no other choice than to cleave
it was at rome a signification of favour to depress and turn in the thumbs:
crassus and hortensius, who, by reason of their authority and power, having been called in by a stranger to share in the succession of a forged will, that so he might secure his own part, satisfied themselves with having no hand in the forgery, and
"vincitur haud gratis, jugulo qui provocat hostem."
the change, therefore, affects only the arrogant pretensions of the schools, which would gladly retain, in their own exclusive possession, the key to the truths which they impart to the public.
theories at which the world has yet arrived. but year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet.
at the most, i regard thee as the ventriloquist of the earth: and ever, when i have heard subversive and spouting devils speak, i have found them like thee: embittered, mendacious, and shallow.
discourse of it with learned men, i have found those same things to be built upon very good and solid ground and strong foundation; and that nothing but stupidity and ignorance makes us receive them with less reverence than the rest.
and yet nothing is easier than to write so that no one can understand; on the other hand, nothing is more difficult than to express learned ideas so that every one must understand them.
the postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection
"paulum sepultae distat inertiae celata virtus:"
if his veracity were at all concerned in this matter, our senses would be entirely infallible; because it is not possible that he can ever deceive.
wherein this is very worthy of consideration, that the emperor julian made use of the same receipt of liberty of conscience to inflame the civil dissensions that our kings do to extinguish them.
and for fayries, and walking ghosts, the opinion of them has i think been on purpose, either taught, or not confuted, to keep in credit the use of exorcisme, of crosses, of holy water, and other such inventions of ghostly men.
twenty five. after such a cheerful commencement, a serious word would fain be heard; it appeals to the most serious minds. take care, ye philosophers and friends of knowledge, and beware of martyrdom! of suffering "for the truth's sake"!
v.seven, ten, twelve.) shall be the conflagration of the world, wherein the wicked shall perish; but the remnant which god will save, shall passe through that fire, unhurt, and be therein (as silver and gold are refined by the fire from their drosse)
now the principle of contradiction as a merely logical proposition must not by any means limit its application merely to relations of time, and consequently a formula like the preceding is quite foreign to its true purpose.
it is very easy to distinguish that some of the sects have more followed truth, and the others utility, by which the last have gained their reputation.
just so the soul variously and imperceptibly darts out her passions.
but supposing them to be true; yet if by bishop of rome bee understood either the monarch of the church, or the supreme pastor of it; not silvester, but constantine (who was the first christian emperour) was that bishop; and as constantine, so all other
such as i am, i will be elsewhere than in paper: my art and industry have been ever directed to render myself good for something; my studies, to teach me to do, and not to write.
prompt. to stay its flight and delay it with preambles: all things --a glance, a bow, a word, a sign, stand for favour and recompense betwixt them. were it not an excellent piece of thrift in him who could dine on the steam of the roast?
neither is pain always to be shunned, nor pleasure always to be pursued.
but the most inquisitive into the secrets of nature could never yet arrive at the knowledge of the wonderful fabric wherewith the halcyon builds her nest for her little ones, nor guess at the materials.
proof.--the mind, as far as possible, endeavours to conceive those things which increase or help the body's power of activity (three. xii.); in other words (three. xii. note), those things which it loves.
writings and actions only, but moreover my very thoughts.
but the combined result of all is simply this, to admit into the empirical synthesis nothing which might cause a break in or be foreign to the understanding and the continuous connection of all phenomena, that is, the unity of the conceptions of the
elsewhere the most sacred magistrate was reverenced and acknowledged by that member and in several ceremonies the effigy of it was carried in pomp to the honour of various divinities.
ruby wine is drunk by knaves, sugar spends to fatten slaves, rose and vine-leaf deck buffoons; thunderclouds are jove's festoons, drooping oft in wreaths of dread lightning-knotted round his head; the hero is not fed on sweets, daily his own heart he
since we are now talking of cold, and frenchmen used to wear variety of colours (not i myself, for i seldom wear other than black or white, in imitation of my father), let us add another story out of le capitaine martin du bellay, who affirms, that in the
certain time; and when that time comes, they have a right to assemble and act again.
will be few great thinkers, and a low general average of intellect, in any but the mathematical and physical departments of speculation.
i have no skill to make money spend well, no genius in my economy, and whoever sees my garden discovers that i must have some other garden. yet i love facts, and hate lubricity and people without perception.
themselves. but the understanding at the same time comprehends that it cannot employ its categories for the consideration of things in themselves, because these possess significance only in relation to the unity of intuitions in space and time, and that
only differs in nature from the joy of another, to the extent that the essence of one differs from the essence of another.
twenty three (see the transcendent sthetic.) therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori
if this had been done upon mature consideration, and upon the account of religion, as the priests of cybele did, what should we say of so high an action?
my death, praise i unto you, the voluntary death, which cometh unto me because i want it.
we change no circumstance in the received orthodox system with regard to the will, but only in that with regard to material objects and causes. nothing, therefore, can be more innocent, at least, than this doctrine.
god from the beginning, and according to his word and promises delivered by the prophets."
fourteen in the "metaphysical principles of natural science."
thus there are as many kinds of desire, as there are kinds of pleasure, pain, love, c., consequently (by what has been shown) there are as many kinds of desire, as there are kinds of objects whereby we are affected. q.e.five hundred.
well enough." it would have suggested many things to a philosopher to have dealings with him.
let him not teach him so much the narrative parts of history as to judge them; the reading of them, in my opinion, is a thing that of all others we apply ourselves unto with the most differing measure.
homer has never yet been printed in english, nor schylus, nor virgil even-works as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate
of which we see very frequent examples, owing to that practice admitted amongst us, and which is a marvellous blemish to the ceremonious authority and lustre of our justice, of not abiding by one sentence, but running from judge to judge, and court to
it should seem, that in this great body, there are two sorts of motions, the one natural and the other febrific, as there are in ours.
and such natures are very rare--and the weak ones, says socrates, corrupt the dignity of philosophy in the handling, it appears useless and vicious, when lodged in an ill-contrived mind. they spoil and make fools of themselves:
time, depends. particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them.
the very children know the story of king croesus to this purpose, who being taken prisoner by cyrus, and by him condemned to die, as he was going to execution cried out, "o solon, solon!"
in the first case, the will, when declared, is an act of sovereignty and constitutes law: in the second, it is merely a particular will, or act of magistracy--at the most a decree.
as a matter of fact, however, what he complained of most was his spiritual condition-that indescribable forsakenness-to which he gives such heartrending expression in "zarathustra".
into the most pitiful and abject it will infuse a heart and courage to defy the world, so only it have the countenance of the beloved object. in giving him to another it still more gives him to himself.
made wars to set up or pull down democracies and oligarchies; or when wars were made by foreigners, under the pretence of justice or protection, to deliver the subjects of others, from tyranny and oppression; and the like.
"aristoni tragico actori rem aperit: huic et genus et fortuna honesta erant: nec ars, quia nihil tale apud graecos pudori est, ea deformabat."
heaven is under our feet as well as over our heads.
without any coloured or figured body; and that they can put on aiery bodies (as a garment) to make them visible when they will to our bodily eyes; and others say, are bodies, and living creatures, but made of air, or other more subtile and aethereall
one who has just come from reading perhaps one of the best english books will find how many with whom he can converse about it?
fortune, a few years after, punished them in the same kind; for chabrias, captain-general of their naval forces, having got the better of pollis, admiral of sparta, at the isle of naxos, totally lost the fruits of his victory, one of very great importance
i will speak unto them of the most contemptible thing: that, however, is the last man!"
that which determines the internal sense is the understanding, and its original power of conjoining the manifold of intuition, that is, of bringing this under an apperception (upon which rests the possibility of the understanding itself).
christs ministers in this age cannot conferre, or else there are very few true beleevers, or christ hath very few ministers.
both in the system of conceptions and of principles.
greatness has, in general, this manifest advantage, that it can lower itself when it pleases, and has, very near, the choice of both the one and the other condition; for a man does not fall from all heights; there are several from which one may descend
"si nunc primum mortalibus adsint ex improviso, si sint objecta repente, nil magis his rebus poterat mirabile dici, aute minus ante quod auderent fore credere gentes."
the first councell, that made the scriptures we now have, canon, is not extant: for that collection the first bishop of rome after s.
we open the matter, and spill it in pouring out: of one subject we make a thousand, and in multiplying and subdividing them, fall again into the infinity of atoms of epicurus.
thus spake zarathustra. then did he gaze long into the face of the disciple who had been the dream-interpreter, and shook his head.-
there was more of his own in his exploits, and more of fortune in those of alexander. they were in many things equal, and peradventure caesar had some greater qualities they were two fires, or two torrents, overrunning the world by several ways;
at some fault committed in their worship.
"naturt homo mundum et elegans animal est."
"mourning untimely consumes the sad; few are their days in the land of the living, beautiful daughter of toscar."
and therefore a general custom of simulation (which is this last degree) is a vice, using either of a natural falseness or fearfulness, or of a mind that hath some main faults, which because a man must needs disguise, it maketh him practise simulation in
is it not that the soul puts forth friends as the tree puts forth leaves, and presently, by the germination of new buds, extrudes the old leaf? the law of nature is alternation for evermore. each electrical state superinduces the opposite.
fifty. the passion for god: there are churlish, honest-hearted, and importunate kinds of it, like that of luther--the whole of protestantism lacks the southern delicatezza.
especially in the closing section, which lays down the plan of a general treatment of the fundamental questions of politics, we are already to some extent in the atmosphere of the later works.
he who, on so just an occasion, has no contentment, where will he think to find it? how many thousands of men terminate their wishes in such a condition as yours? do but reform yourself; for that is wholly in your own power!
to the tribe of levi were assigned certain cities for their habitation, with the suburbs for their cattell: but for their portion, they were to have the tenth of the fruits of the land of their brethren.
of human liberty. we feel, that our actions are subject to our will, on most occasions; and imagine we feel, that the will itself is subject to nothing, because, when by a denial of it we are provoked to try, we feel, that it moves easily every way, and
"while i have sense left to me, there will never be anything more acceptable to me than an agreeable friend." --horace, sat., i. five, forty four.
that i have neglected the ornament of quoting ancient poets, orators, and philosophers, contrary to the custome of late time, (whether i have done well or ill in it,) proceedeth from my judgment, grounded on many reasons.
but, as our mind fortifies itself by the communication of vigorous and regular understandings, 'tis not to be expressed how much it loses and degenerates by the continual commerce and familiarity we have with mean and weak spirits; there is no contagion
for inbowed windows, i hold them of good use (in cities, indeed, upright do better, in respect of the uniformity towards the street); for they be pretty retiring places for conference; and besides, they keep both the wind and sun off; for that which would
particular assignment. because they weigh with us, they conclude that they also weigh with him, and that he has a more intent and vigilant regard to them than to others of less moment to us or of ordinary course: magna dii curant, parva negligunt: "the
a man must see and study his vice to correct it; they who conceal it from others, commonly conceal it from themselves; and do not think it close enough, if they themselves see it: they withdraw and disguise it from their own consciences:
this answer would be good among the cannibals, who enjoy the happiness of a long, quiet, and peaceable life, without aristotle's precepts, and without the knowledge of the name of physics; this answer would perhaps be of more value and greater force than
we should then tell him from human reason: "if the pleasures thou dost promise us in the other life are of the same kind that i have enjoyed here below, this has nothing in common with infinity; though all my five natural senses should be even loaded with
one hundred thirty one. the sexes deceive themselves about each other: the reason is that in reality they honour and love only themselves (or their own ideal, to express it more agreeably).
now the first that are imbued with this beginning of novelty, when they set out with their tale, find, by the oppositions they meet with, where the difficulty of persuasion lies, and so caulk up that place with some false piece;
requiring slavery in some form or other.
it remains now to be seen what are the methods and rules for a prince as regards his subjects and friends.
converted metals into lime, and reconverted lime into metal, by the addition and subtraction of certain elements; three a light broke upon all natural philosophers.
invidious distinctions with his hoe, levelling whole ranks of one species, and sedulously cultivating another.
"love is a desire of contracting friendship arising from the beauty of the object."--cicero, tusc. quaes., vi. thirty four.
nature,--the manner of its production and support, and to explain how heat is sometimes found without light, and light without heat; to show how it can induce various colors upon different bodies and other diverse qualities; how it reduces some to a
if this good man be yet living, i would recommend to him xenophon, to do as much by that; 'tis a much more easy task than the other, and consequently more proper for his age.
--i can neither please nor delight, nor even tickle my readers: the best story in the world is spoiled by my handling, and becomes flat; i cannot speak but in rough earnest, and am totally unprovided of that facility which i observe in many of my
he is under his father's tuition and authority, till he comes to age of discretion; and then he is a freeman, at liberty what government he will put himself under, what body politic he will unite himself to: for if an englishman's son, born in france, be
as to the relationship betwixt us and beasts, i do not much admit of it; nor of that which several nations, and those among the most ancient and most noble, have practised, who have not only received brutes into their society and companionship, but have
these verses are preached in the ancient school, a school that i much more adhere to than the modern: its virtues appear to me to be greater, and the vices less:
the morning, which is the most memorable season of the day, is the awakening hour. then there is least somnolence in us; and for an hour, at least, some part of us awakes which slumbers all the rest of the day and night.
if, for instance, the soil is barren and unproductive, or the land too crowded for its inhabitants, the people should turn to industry and the crafts, and exchange what they produce for the commodities they lack.
thus god has the idea of the human body, or knows the human body, in so far as he is affected by very many other ideas, and not in so far as he constitutes the nature of the human mind; that is (by two. xi.
as soon as the maidens recognised zarathustra, they ceased dancing; zarathustra, however, approached them with friendly mien and spake these words:
"something i must say, but so as to affirm nothing; i inquire into all things, but for the most part in doubt and distrust of myself."
conquests over this detestable foe. and every advance in that direction relieves us from some, not only of the chances which cut short our own lives, but, what concerns us still more, which deprive us of those in whom our happiness is wrapt up.
suspended in its favour, though prejudice should be banished from our academies or condemned to silence, and those learned societies should devote themselves uninterruptedly for whole ages to this thorny question.
for a law, (as hath been already shewn) is the commandement of that man, or assembly, to whom we have given soveraign authority, to make such rules for the direction of our actions, as hee shall think fit; and to punish us, when we doe any thing contrary
how far any one shall be looked on to have consented, and thereby submitted to any government, where he has made no expressions of it at all.
certainly, the contemplation of death, as the wages of sin, and passage to another world, is holy and religious; but the fear of it, as a tribute due unto nature, is weak.
the more we amplify our need and our possession, so much the more do we expose ourselves to the blows of fortune and adversities.
and ye tell me, friends, that there is to be no dispute about taste and tasting? but all life is a dispute about taste and tasting!
o my soul, i gave thee the right to say nay like the storm, and to say yea as the open heaven saith yea: calm as the light remainest thou, and now walkest through denying storms.
spoilt by its own imperfections."--lucretius, vi. nine.
thus it arises that on every opportunity for attacking the reformer, his opponents do so with the zeal of partisans, the others only defend him half-heartedly, so that between them he runs great danger.
secondly, that the civill law ceasing, crimes cease: for there being no other law remaining, but that of nature, there is no place for accusation; every man being his own judge, and accused onely by his own conscience, and cleared by the uprightnesse of
how many nations, and but three steps from us, think the fear of the night-dew, that so manifestly is hurtful to us, a ridiculous fancy; and our own watermen and peasants laugh at it.
therefore the idea of god expressed in thought, or anything which necessarily follows from the absolute nature of some attribute of god, cannot have a limited duration, but through the said attribute is eternal, which is our second point.
but the internal intuition in which alone my existence can be determined, though preceded by that purely intellectual consciousness, is itself sensible and attached to the condition of time.
chapter ten. of power, worth, dignity, honour and worthiness
we have now not only traversed the region of the pure understanding and carefully surveyed every part of it, but we have also measured it, and assigned to everything therein its proper place.
this is the sum of all our experimental conclusions. now it seems evident that, if this conclusion were formed by reason, it would be as perfect at first, and upon one instance, as after ever so long a course of experience. but the case is far otherwise.
that this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of
society has expended fully as much effort in the attempt (according to its lights) to compel people to conform to its notions of personal, as of social excellence.
"it hath seemed good to the holy spirit, and to us, to lay upon you no greater burden, than these necessary things, that yee abstaine from meats offered to idols, and from bloud, and from things strangled, and from fornication."
well informed of your business, that it will but make worse for you, to go about to conceal or deny it: you know very well such and such passages" (which were the most secret circumstances of his conspiracy), "and therefore be sure, as you tender your own
sect. two hundred seventeen. fourthly, the delivery also of the people into the subjection of a foreign power, either by the prince, or by the legislative, is certainly a change of the legislative, and so a dissolution of the government: for the end why
"i have three guests invited to a feast, and all appear to have a different taste; what shall i give them? what shall i refuse? what one dislikes the other two shall choose; and e'en the very dish you like the best is acid or insipid to the rest:"
our zeal performs wonders, when it seconds our inclinations to hatred, cruelty, ambition, avarice, detraction, and rebellion: but when it moves, against the hair, towards bounty, benignity, and temperance, unless, by miracle, some rare and virtuous
i might also say of these, that the jaggling about whilst so sitting at work, rouses and provokes their desire, as the swinging and jolting of coaches does that of our ladies.
prop. thirty four. in so far as men are assailed by emotions which are passions, they can be contrary one to another.
rippling it perceptibly. when the surface is considerably agitated there are no skaters nor water-bugs on it, but apparently, in calm days, they leave their havens and adventurously glide forth from the shore by short impulses till they completely cover
"in short, the wise is only less than jove, rich, free, and handsome; nay, a king above all earthly kings; with health supremely blest, excepting when a cold disturbs his rest!"
chapter eight. of the vertues commonly called intellectual; and their contrary defects
o my brethren, am i then cruel? but i say: what falleth, that shall one also push!
my unwillingness to rise in a morning gives my servants leisure to dine at their ease before they set out; for my own part, one never eat too late; my appetite comes to me in eating, and not else; i am never hungry but at table.
they had acquired in their former years, whom i could heartily, for their own sakes, have wished at home at their ease, discharged of their public or military employments, which were now grown too heavy for their shoulders.
the sulphur-like pollen of the pitch-pine soon covered the pond and the stones and rotten wood along the shore, so that you could have collected a barrel-ful. this is the "sulphur showers" we hear of.
some, deriving them from the passions; some, from daemons, or spirits, either good, or bad, which they thought might enter into a man, possesse him, and move his organs is such strange, and uncouth manner, as mad-men use to do.
"for always that which is last added, seems to have accomplished the whole affair."--livy, xxvii. forty five.
sign. whereupon, i whispered him in the ear, that he should rise, under pretence of putting us out of the room, and after a jesting manner pull my nightgown from my shoulders--we were of much about the same height-- throw it over his own, and there keep
compared with luther's bible, almost everything else is merely "literature"--something which has not grown in germany, and therefore has not taken and does not take root in german hearts, as the bible has done.
are, by so much have they less power to do either very well or very ill.
name, with my own knowledge of them, and when the sweet sound can no longer pierce my ears. it were an idle humour to essay, now that i am about to forsake the commerce of men, to offer myself to them by a new recommendation.
why not? and according to her own standard, an amorous intelligence, more licentious and active,
the elements of which the body is composed, and in the quality of the air we breathe; strato, in the abundance, crudity, and corruption of the nourishment we take; and hippocrates lodges it in the spirits.
thus i have given several examples, out of history, of people free and in the state of nature, that being met together incorporated and began a commonwealth.
the heats that have opened his perceptions of natural beauty have made him love music and verse. it is a fact often observed, that men have written good verses under the inspiration of passion, who cannot write well under any other circumstances.
and these all do contrary to the decrees of caesar, saying, that there is another king, one jesus:" and out of the two. three. verses of the same chapter, where it is said, that st.
fellow-citizens. their worth adds a new lustre to your own; while, as you have been chosen, by men capable of governing others, to govern themselves, i cannot but hold you as much superior to all other magistrates, as a free people, and particularly that
magnitude, no place, and yet that all these things should seem to me to be as now they are?
and dost thou remember, o zarathustra? when thou sattest in thine isle, a well of wine giving and granting amongst empty buckets, bestowing and distributing amongst the thirsty:
but this holds not always: for augustus caesar, titus vespasianus, philip le belle of france, edward the fourth of england, alcibiades of athens, ismael the sophy of persia, were all high and great spirits; and yet the most beautiful men of their times.
it is not for a man to put himself in such an attitude to society, but to maintain himself in whatever attitude he find himself through obedience to the laws of his being, which will never be one of opposition to a just government, if he should chance to
by which it is manifest, that no subject ought to pretend to prophecy, or to the spirit, in opposition to the doctrine established by him, whom god hath set in the place of moses.
the source of men's error in following these phantoms of good is that they break up and separate that which is in its nature one and indivisible .
this ideality, like that of space, is not to be proved or illustrated by fallacious analogies with sensations, for this reason-that in such arguments or illustrations, we make the presupposition that the phenomenon, in which such and such predicates
see far forward nor far backward whilst thou wast silent, thou seemedst to be some great thing who has once been a very fool, will never after be very wise wide of the mark in judging of their own works wise may learn more of fools, than fools can of the
i am not excessively fond either of salads or fruits, except melons. my father hated all sorts of sauces; i love them all.
there are peoples, where, his wife and children excepted, no one speaks to the king but through a tube.
described might be, to the greatest extent possible, secured to all mankind; and not to them only, but, so far as the nature of things admits, to the whole sentient creation.
to make covenant with bruit beasts, is impossible; because not understanding our speech, they understand not, nor accept of any translation of right; nor can translate any right to another; and without mutuall acceptation, there is no covenant.
i see its presence to them. i am certified of a common nature; and these other souls, these separated selves, draw me as nothing else can.
the religion of our ancient gauls maintained that souls, being eternal, never ceased to remove and shift their places from one body to another; mixing moreover with this fancy some consideration of divine justice; for according to the deportments of the
increase the authority of the rulers at home, by increasing the number of troops, and by the diversion which the objects of war occasion in the minds of the citizens.
a great and potent nobility, addeth majesty to a monarch, but diminisheth power; and putteth life and spirit into the people, but presseth their fortune.
the teeth, nor the thickness of a well-set brown beard, shining like the husk of a chestnut, nor curled hair, nor the just proportion of the head, nor a fresh complexion, nor a pleasing air of a face, nor a body without any offensive scent, nor the just
but the losses that befall me by the injury of others, whether by theft or violence, go almost as near my heart as they would to that of the most avaricious man. the offence troubles me, without comparison, more than the loss.
on the other hand, let us compare a singular with a general judgement, merely as a cognition, in regard to quantity. the singular judgement relates to the general one, as unity to infinity, and is therefore in itself essentially different.
motion as an act of the subject (not as a determination of an object), twenty consequently the synthesis of the manifold in space, if we make abstraction of space and attend merely to the act by which we determine the internal sense according to its form,
it is only the principles of reason which can give to concordant phenomena the validity of laws, and it is only when experiment is directed by these rational principles that it can have any real utility.
for, as soon as i draw some water with the glass from a larger vessel, an effect follows thereupon, namely, the change of the horizontal state which the water had in the large vessel into a concave, which it assumes in the glass.
seems but to touch upon the borders of the soul; and to make answers to the last words that have been spoken to us, which have more in them of chance than sense.
proof.--from the mere fact of our conceiving that another person takes delight in a thing (three. xxvii. and coroll.) we shall ourselves love that thing and desire to take delight therein.
at last, growing weary of this wild and brutish life, the lion being one day gone abroad to hunt for our ordinary provision, i departed thence, and the third day after was taken by the soldiers, who brought me from africa to this city to my master, who
the prince can win their favour in many ways, which vary according to circumstances, for which no certain rule can be given, and will therefore be passed over.
for that i am too rich, rich in what is great, frightful, ugliest, most unutterable! thy shame, o zarathustra, honoured me!
but as i have shewn before (chap. thirty six.) by spirit, is understood the mind; so that the sense of the place is no other than this, that god endued them with a mind conformable, and subordinate to that of moses, that they might prophecy, that is to
of itself the people wills always the good, but of itself it by no means always sees it. the general will is always in the right, but the judgment which guides it is not always enlightened.
for although few perceive, that such government, is not government, but division of the common-wealth into three factions, and call it mixt monarchy; yet the truth is, that it is not one independent common-wealth, but three independent factions; nor one
quality than they already possess. and in this it is not likely that all are mistaken the conviction is rather to be held as testifying that the power of judging aright and of distinguishing truth from error, which is properly what is called good sense or
he had naturally too high a spirit and was accustomed to too high a fortune, says titius livius, to know how to be criminal, and to lower himself to the meanness of defending his innocence.
i should be glad to have explained to me, what kind of misery a free being, whose heart is at ease and whose body is in health, can possibly suffer.
but the pure faculty (of the understanding) of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and
wit: "whence did i get the notion of 'thinking'? why do i believe in cause and effect? what gives me the right to speak of an 'ego,' and even of an 'ego' as cause, and finally of an 'ego' as cause of thought?"
i can give no other reason but that one am taught so by nature .
between catherine de medici and henri, duc de guise, in one thousand five hundred eighty eight.
outlines, beyond which we have no authority to ascribe to him any attribute or perfection. what we imagine to be a superior perfection, may really be a defect.
anger is certainly a kind of baseness; as it appears well in the weakness of those subjects in whom it reigns; children, women, old folks, sick folks.
seventy two. it would seem, indeed, that men begin at the wrong end of this question concerning liberty and necessity, when they enter upon it by examining the faculties of the soul, the influence of the understanding, and the operations of the will.
strip him of his gown, his hood, and his latin, let him not batter our ears with aristotle, pure and simple, you will take him for one of us, or worse.
own domestics few men have made a wife of a mistress, who have not repented it first informed who were to be the other guests first thing to be considered in love matters: a fitting time flatterer in your old age or in your sickness follies do not make me
let us judge of what can be done by what has been done. i shall say nothing of the republics of ancient greece; but the roman republic was, to my mind, a great state, and the town of rome a great town.
nine and this, this was the man who passed the lex cornelia! let us now come to regulus: what injury did fortune do him when she made him an example of good faith, an example of endurance?
nothing is so frequent in men's mouths as his name and works, nothing so known and received as troy, helen, and the war about her, when perhaps there was never any such thing.
"neither can a man dispute, but he must contradict." (or:) "nor can people dispute without reprehension." --cicero, de finib., i. eight.
for by the name of god i understand a substance , that is, i understand that god exists (not by an idea , but by reasoning) infinite (that is, i cannot conceive or imagine terms or parts in him so extream, but i can imagine others farther) from whence it
yet i never, by any manuvring, could get him to take the spiritual view of things; the highest that he appeared to conceive of was a simple expediency, such as you might expect an animal to appreciate; and this, practically, is true of most men.
if there be not enough for one, of that whereof i had so plentifully enough, at his peril be it: his imprudence will not deserve that i should wish him any more.
both are either pure or empirical. they are empirical, when sensation (which presupposes the actual presence of the object) is contained in them; and pure, when no sensation is mixed with the representation.
over again, still smile upon me with fresh novelty books of things that were never either studied or understood both himself and his posterity declared ignoble, taxable both kings and philosophers go to stool burnt and roasted for opinions taken upon
go, speed the stars of thought on to their shining goals;- the sower scatters broad his seed, the wheat thou strew'st be souls.
i have seen some who could not hear a bone gnawed under the table without impatience; and there is scarce any man who is not disturbed at the sharp and shrill noise that the file makes in grating upon the iron; as also to hear chewing near them, or to
in such a case the body of society is really divided into other bodies, the members of which acquire a general will, which is good and just with respect to these new bodies, but unjust and bad with regard to the whole, from which each is thus dismembered.
errour there may be, as when wee expect that which shall not be; or suspect what has not been: but in neither case can a man be charged with untruth.
in the first draft of the book that chapter did not exist. she pointed out the need of such a chapter, and the extreme imperfection of the book without it; she was the cause of my writing it."
we cannot therefore, from the servility of nations already enslaved, judge of the natural disposition of mankind for or against slavery; we should go by the prodigious efforts of every free people to save itself from oppression.
and, on the other hand, the prince, in order to retain his fidelity ought to think of his minister, honouring and enriching him, doing him kindnesses, and conferring on him honours and giving him responsible tasks, so that the great honours and riches
even under such flattering colour and repainting, the terrible original text homo natura must again be recognized.
the vice opposite to curiosity is negligence, to which i naturally incline, and wherein i have seen some men so extreme that one might have found letters sent them three or four days before, still sealed up in their pockets.
eight.) for the transgression of my people:" there again he is the sacrificed goat. and again (ver. eleven.) "he shall bear their sins:" hee is the scape goat.
"sic est faciendum, ut contra naturam universam nihil contendamus; ea tamen conservata propriam sequamur."
others, is that which men call madnesse.
"we are entitled to complain of a punishment that we have not deserved."--ovid, heroid., v. eight.
in all subsumptions of an object under a conception, the representation of the object must be homogeneous with the conception; in other words, the conception must contain that which is represented in the object to be subsumed under it.
senses, are in time and stand necessarily in relations of time."
we see in commons, which remain so by compact, that it is the taking any part of what is common, and removing it out of the state nature leaves it in, which begins the property; without which the common is of no use.
though he should run them both through at once. i have known desperate weapons, and conditions of single combat, and wherein he that offered them put himself and his adversary upon terms of inevitable death to them both, censured for unjust.
to the rhythm of my whip shalt thou dance and cry! i forget not my whip?-not i!"-
for, my brethren, the best shall rule, the best also willeth to rule! and where the teaching is different, there-the best is lacking.
seventeen space and time, and all portions thereof, are intuitions; consequently are, with a manifold for their content, single representations.
"souls with the bodies to be born we may discern, with them t' increase, with them decay."
order a purge for your brain, it will there be much better employed than upon your stomach.
xli.) these emotions cannot be good in themselves, but only in so far as they can restrain excessive pleasure (four. xliii.). q.e.five hundred.
the first taste which i had for books came to me from the pleasure in reading the fables of ovid's metamorphoses; for, being about seven or eight years old, i gave up all other diversions to read them, both by reason that this was my own natural language,
i know not what were the grounds of this opinion; and, if my conversation contributed in any measure to its rise, this must have happened rather from my having confessed my ignorance with greater freedom than those are accustomed to do who have studied a
imagination depend solely on its own nature--that is (i. def. vii.), if this faculty of imagination be free.
"the passage of the wheels in the narrow turning of the street"--juvenal, iii. two hundred thirty six.
raise the greatest weight, if, by any contrivance or machinery, we can increase the velocity of that force, so as to make it an overmatch for its antagonist.
two.) "the prince of the power of the air;" and (because he ruleth in the darknesse of this world) (joh. sixteen.
compare without partiality the state of the citizen with that of the savage, and trace out, if you can, how many inlets the former has opened to pain and death, besides those of his vices, his wants and his misfortunes.
therefore to beleeve that this jesus was he, was sufficient to eternall life: but more than sufficient is not necessary; and consequently no other article is required. again, (john eleven.
that for centuries european thinkers only thought in order to prove something--nowadays, on the contrary, we are suspicious of every thinker who "wishes to prove something"--that it was always settled beforehand what was to be the result of their
as to the rest, the very share that we allow to beasts of the bounty of nature, by our own confession, is very much to their advantage.
one the real meaning of this word has been almost wholly lost in modern times; most people mistake a town for a city, and a townsman for a citizen. they do not know that houses make a town, but citizens a city.
"he is fairer than the children of men."--psalm xiv. three.
they used to wipe, after coition, with perfumed wool:
presently, and at first sight, find out the moving cause.
"galla, refuse me; love is glutted with joys that are not attended with trouble."--martial, iv. thirty seven.
i can annihilate in thought every existing substance without self-contradiction, but i cannot infer from this their objective contingency in existence, that is to say, the possibility of their non-existence in itself.
decreases according as "the barbarian" still--or again--asserts his claims under the loose drapery of western culture it is therefore in the france of today, as can be readily disclosed and comprehended, that the will is most infirm, and france, which has
--it is not to be imagined that we only are brought into the world in a defective and indigent condition, and in such a state as cannot subsist without external aid.
against the state; much less to nourish seditions; to authorize conspiracies and rebellions; to put the sword into the people's hands; and the like; tending to the subversion of all government, which is the ordinance of god.
apart from the peculiar tenets of individual thinkers, there is also in the world at large an increasing inclination to stretch unduly the powers of society over the individual, both by the force of opinion and even by that of legislation: and as the
the subtle, eloquent, and learned are only good for the city, to make praetors of, to administer justice."-- livy, x. twenty two.
relics or priceless works of art in silvern or golden receptacles.
i have no authority to be believed, neither do i desire it, being too conscious of my own inerudition to be able to instruct others.
intellect has no more power than an ordinary one as soon as it is interrupted, disturbed, distracted, or diverted; for its superiority entails that it concentrates all its strength on one point and object, just as a concave mirror concentrates all the
nothing but such general evils as threaten the whole community can disturb the tranquil sleep of the philosopher, or tear him from his bed.
and this is done, where-ever any number of men, in the state of nature, enter into society to make one people, one body politic, under one supreme government; or else when any one joins himself to, and incorporates with any government already made: for
"the wise man is the master of his own fortune," --plautus, trin., ii. two, eighty four.
but the acknowledgment of virtue is not less valid in the mouth of him who hates it, forasmuch as truth forces it from him, and if he will not inwardly receive it, he at least puts it on for a decoration.
it is also vain and false philosophy, to say the work of marriage is repugnant to chastity, or continence, and by consequence to make them morall vices; as they doe, that pretend chastity, and continence, for the ground of denying marriage to the clergy.
let us conclude then that man in a state of nature, wandering up and down the forests, without industry, without speech, and without home, an equal stranger to war and to all ties, neither standing in need of his fellow-creatures nor having any desire to
its requirements and capacities here, are the same as those assigned by physiologists to everything that lives, grows, and multiplies.
now of those good things which nature hath provided in common, every one had a right (as hath been said) to as much as he could use, and property in all that he could effect with his labour; all that his industry could extend to, to alter from the state
alone the elements of our cognitions are collected and united into a certain content, consequently it is the first thing on which we must fix our attention, if we wish to investigate the origin of our knowledge.
as those of his adversaries, who endeavoured, with such zeal, to expose him to the public hatred and jealousy?
transgressions. they give me a new sense of the variety and capacity of that nature which is our common dwelling. oh-o-o-o-o that i never had been bor-r-r-r-n!
petersburg, which plies along the lena by magnetism, needs little to make it sublime. when science is learned in love, and its powers are wielded by love, they will appear the supplements and continuations of the material creation.
that, instead of destroying natural inequality, the fundamental compact substitutes, for such physical inequality as nature may have set up between men, an equality that is moral and legitimate, and that men, who may be unequal in strength or
let an object be presented to a man of ever so strong natural reason and abilities; if that object be entirely new to him, he will not be able, by the most accurate examination of its sensible qualities, to discover any of its causes or effects.
marcus aurelius antoninus was born on april twenty six, a.five hundred. one hundred twenty one. his real name was one thousand. annius verus, and he was sprung of a noble family which claimed descent from numa, second king of rome.
it certainly concerns all lovers of science not to expose themselves to the ridicule and contempt of the ignorant by their conclusions; and this seems the readiest solution of these difficulties.
christian morality (so called) has all the characters of a reaction; it is, in great part, a protest against paganism.
force and authority? suppose that the caesarean and pompeian factions had, each of them, claimed the victory in these battles, and that the historians of each party had uniformly ascribed the advantage to their own side; how could mankind, at this
"which, if they be not true, all reasoning may also be false. --"lucretius, iv. four hundred eighty six.
'freedom' ye all roar most eagerly: but i have unlearned the belief in 'great events,' when there is much roaring and smoke about them.
fortune, truly, in her conduct surpasses all the rules of human prudence.
for instance, if the motion which objects we see communicate to our nerves be conducive to health, the objects causing it are styled beautiful; if a contrary motion be excited, they are styled ugly.
i make for my goal, i follow my course; over the loitering and tardy will i leap. thus let my on-going be their down-going!
as for nobility in particular persons; it is a reverend thing, to see an ancient castle or building, not in decay; or to see a fair timber tree, sound and perfect.
the third is incident to the other two; and that is the decay of customs of kings or states, which ebb or flow, with merchandizing. the fourth, that it bringeth the treasure of a realm, or state, into a few hands.
this, i say, was rather a word of disdain and anger than an express reproach of this vice, as we often rate those who anger us with the first injurious words that come into our mouths, though nothing due to those we are offended at; to which may be added
who leaves all, receives more. this is as true intellectually as morally. each new mind we approach seems to require an abdication of all our past and present possessions.
have necessarily greater merit who have greater danger and heavier duties.
even as late as the fifth of december, one year, i saw some dimples on the surface, and thinking it was going to rain hard immediately, the air being full of mist, i made haste to take my place at the oars and row homeward; already the rain seemed rapidly
that pleasure is a brutish quality, unworthy to be tasted by a wise man; that the sole pleasure he extracts from the enjoyment of a fair young wife is a pleasure of his conscience to perform an action according to order, as to put on his boots for a
these are continent, to be sure: but doggish lust looketh enviously out of all that they do.
our french laws, by their irregularity and deformity, lend, in some sort, a helping hand to the disorder and corruption that all manifest in their dispensation and execution: the command is so perplexed and inconstant, that it in some sort excuses alike
and severe; at least if i may call that a style which is an inform and irregular way of speaking, a popular jargon, a proceeding without definition, division, conclusion, perplexed like that amafanius and rabirius.-- cicero, acad., i. two.
and implacable conquerors. i have, said he, taken order for fit persons to throw our bodies into a funeral pile before my door so soon as we are dead.
this is the same as to say that, if god wished to bring it about that we should understand an infinite number of other entities, it would be necessary for him to give us a greater understanding, but not a more universal idea of entity than that which we
they must either do as the jewes did after their return from captivity, in re-edifying the temple, build with one hand, and hold the sword in the other; or else they must hire others to fight for them.
the authority of government, even such as i am willing to submit to,-for i will cheerfully obey those who know and can do better than i, and in many things even those who neither know nor can do so well,-is still an impure one: to be strictly just, it
called supreme: not that he has in himself all the supreme power, which is that of law-making; but because he has in him the supreme execution, from whom all inferior magistrates derive all their several subordinate powers, or at least the greatest part
thou art not stone; but already hast thou become hollow by the numerous drops. thou wilt yet break and burst by the numerous drops.
for the knowledge of particular lawes belongeth to them, that professe the study of the lawes of their severall countries; but the knowledge of civill law in generall, to any man.
they seize and stick to me, and will not leave hold without shaking.
even music may be intoxicating. such apparently slight causes destroyed greece and rome, and will destroy england and america. of all ebriosity, who does not prefer to be intoxicated by the air he breathes?
they may, if they please, accuse my project, but not my progress: so it is, that without anybody's needing to tell me, i sufficiently see of how little weight and value all this is, and the folly of my design: 'tis enough that my judgment does not
the effect of force or the right of the first occupier, from property, which can be founded only on a positive title.
by honourable names as "virtues," and eventually almost coincide with the conception "morality": in that period they do not as yet belong to the domain of moral valuations--they are still ultra-moral.
i never received harm by any action that was very pleasant to me; and accordingly have made all medicinal conclusions largely give way to my pleasure; and i have, when i was young,
reported of another country. miracles appear to be so, according to our ignorance of nature, and not according to the essence of nature the continually being accustomed to anything, blinds the eye of our judgment.
taxes and imposts upon them, do seldom good to the king's revenue; for that that he wins in the hundred, he leeseth in the shire; the particular rates being increased, but the total bulk of trading, rather decreased.
the power of remission, and retention of sinnes, called also the power of loosing, and binding, and sometimes the keyes of the kingdome of heaven, is a consequence of the authority to baptize, or refuse to baptize.
but these terms are often confused and taken one for another: it is enough to know how to distinguish them when they are being used with precision.
i do not intend in this act of dying to make proof and show of my constancy. for whom should i do it? all the right and interest i have in reputation will then cease.
presumption, which hath no place after judgement given. yet this is set down by a great lawyer for the common law of england.
why, what amplitude or magnificence has glory when confined to such narrow and petty limits?
put in it. freedom then is not what sir robert filmer tells us, observations, a. fifty five.
on any other subject no one's opinions deserve the name of knowledge, except so far as he has either had forced upon him by others, or gone through of himself, the same mental process which would have been required of him in carrying on an active
b) consequences from qualities of animals
not in the person of the common-wealth) makes, for the appeasing the discontent of him he thinks more potent than himselfe; and encourage not to obedience, but on the contrary, to the continuance, and increasing of further extortion.
but, because i had already very clearly recognized in myself that the intelligent nature is distinct from the corporeal, and as i observed that all composition is an evidence of dependency, and that a state of dependency is manifestly a state of
if you gather apples in the sunshine, or make hay, or hoe corn, and then retire within doors and shut your eyes and press them with your hand, you shall still see apples hanging in the bright light with boughs and leaves thereto, or the tasselled grass,
their sacramental word is that is to say, "i hold, i stir not." this is the burden of their song, and others of like stuff. the effect of which is a pure, entire, perfect, and absolute suspension of judgment.
) i did the idea of wax, i find there are but few things which i perceive clearly and distinctly in them, viz.
gives us merely the consciousness that the subject is affected, and which we refer to some external object.
the intellect goes out of the individual, floats over its own personality, and regards it as a fact, and not as i and mine . he who is immersed in what concerns person or place cannot see the problem of existence. this the intellect always ponders.
god in old time, proceeded not from the soveraign command, but from the authority of private zeal: which, if we consider the texts that seem to favour it, is quite contrary.
he put her to death, and with her a great number of those with whom she had intelligence, and even one of them who could not help it, and whom she had caused to be forced to her bed with scourges.
note.--i do not here, by speaking of intellect in function, admit that there is such a thing as intellect in potentiality: but, wishing to avoid all confusion, i desire to speak only of what is most clearly perceived by us, namely, of the very act of
then take in the whole sphere of its cognitions, and can thus complete its work, and leave it for the use of posterity, as a capital which can never receive fresh accessions.
the sight of all the world, solicit the historians of their time not to forget them in their memoirs; and fortune, as if in spite, has made the vanity of those requests live upon record down to this age of ours, while she has long since consigned the
thus also, the criterion or test of an hypothesis is the intelligibility of the received principle of explanation, or its unity (without help from any subsidiary hypothesis)-the truth of our deductions from it (consistency with each other and with
these first advances enabled men to make others with greater rapidity. in proportion as they grew enlightened, they grew industrious.
there did he sit shrivelled in his chimney-corner, fretting on account of his weak legs, world-weary, will-weary, and one day he suffocated of his all-too-great pity."-
but without steddinesse, and direction to some end, a great fancy is one kind of madnesse; such as they have, that entring into any discourse, are snatched from their purpose, by every thing that comes in their thought, into so many, and so long
to deceive him and therefore remains good. for a prince to be able to know a minister there is this method which never fails.
meditat. four. of truth and falshood. p. fifty five.
this makes them incapable of taking a purely objective interest in anything, and the reason for it is, i fancy, as follows. a man strives to get direct mastery over things either by understanding them or by compulsion.
but to covenant to assist the soveraign, in doing hurt to another, unlesse he that so covenanteth have a right to doe it himselfe, is not to give him a right to punish.
but how, i shall be asked, can the general will be known in cases in which it has not expressed itself? must the whole nation be assembled together at every unforeseen event? certainly not.
the most perfect have been fain to content themselves to aspire unto it, and to approach it only, without ever possessing it. but they are deceived, seeing that of all the pleasures we know, the very pursuit is pleasant.
the younger pliny' had near a house of his in italy a neighbour who was exceedingly tormented with certain ulcers in his private parts.
within to his mercy. the same happened to lucullus at the siege of tigranocerta against king tigranes, but the condition of the enemy was not the same, considering the effeminacy of those with whom lucullus had to deal.
but above all, for empire and greatness, it importeth most, that a nation do profess arms, as their principal honor, study, and occupation.
'tis a virtue, if it be one, that is artificial and apparent, depending upon time and fortune: various in form, according to the country; living and mortal; without birth, as the river nile; genealogical and common; of succession and similitude; drawn by
they who instruct gentlemen only to employ their valour for the obtaining of honour:
duty and interest therefore equally oblige the two contracting parties to give each other help; and the same men should seek to combine, in their double capacity, all the advantages dependent upon that capacity.
i am conscious of my own existence as determined in time. all determination in regard to time presupposes the existence of something permanent in perception.
xli.); wherefore we cannot by pain be determined to any action, which we should be unable to perform under the guidance of reason. again, pleasure is bad only in so far as it hinders a man's capability for action (four. xli.
space is essentially one, and multiplicity in it, consequently the general notion of spaces, of this or that space, depends solely upon limitations.
what hidden wisdom it is to wear long ears, and only to say yea and never nay! hath he not created the world in his own image, namely, as stupid as possible?
with the eye of the thief it looketh upon all that is lustrous; with the craving of hunger it measureth him who hath abundance; and ever doth it prowl round the tables of bestowers.
the result of the whole of this part of the analytic of principles is, therefore: "all principles of the pure understanding are nothing more than a priori principles of the possibility of experience, and to experience alone do all a priori synthetical
but the hour presseth them; so they press thee. and also from thee they want yea or nay. alas! thou wouldst set thy chair betwixt for and against?
thus spake the conscientious one; but zarathustra, who had just come back into his cave and had heard and divined the last discourse, threw a handful of roses to the conscientious one, and laughed on account of his "truths." "why!"
eleven.four,five.) where st. paul saith, "every man that prayeth or prophecyeth with his head covered, c.
and those which we fear the least are, peradventure, most to be feared; their sins that make the least noise are the worst:
the women are reputed more beautiful, not only in biscay, but elsewhere, for having their heads shaved; and, which is more, in certain frozen countries, as pliny reports.
but as for gondibert, i would except that passage in the preface about wit being the soul's powder,-"but most of mankind are strangers to wit, as indians are to powder."
when another tells me, or that i say to myself, "thou art too thick of figures: this is a word of rough gascon: that is a dangerous phrase (i do not reject any of those that are used in the common streets of france; they who would fight custom with
libels and licentious discourses against the state, when they are frequent and open; and in like sort, false news often running up and down, to the disadvantage of the state, and hastily embraced; are amongst the signs of troubles.
it deals with mere conceptions-not, like mathematics, with conceptions applied to intuition-and in it, reason is the pupil of itself alone.
if the sovereign desires to govern, or the magistrate to give laws, or if the subjects refuse to obey, disorder takes the place of regularity, force and will no longer act together, and the state is dissolved and falls into despotism or anarchy.
good successe is power; because it maketh reputation of wisdome, or good fortune; which makes men either feare him, or rely on him.
the passions that encline men to peace, are feare of death; desire of such things as are necessary to commodious living; and a hope by their industry to obtain them.
"you'd better go now, john," said his wife, with glistening and hopeful face; but john demurred.
xxi.) or through the means of some modification, which follows from the absolute nature of the said attribute; that is (by prop. xxii.), which exists necessarily and as infinite.
but as to the young marius, who did much worse (for the day of his last battle against sylla, after he had marshalled his army and given the word and signal of battle, he laid him down under the shade of a tree to repose himself, and fell so fast asleep
sometimes, notwithstanding the snow, when i returned from my walk at evening i crossed the deep tracks of a woodchopper leading from my door, and found his pile of whittlings on the hearth, and my house filled with the odor of his pipe.
possible experience and its synthetical unity, in which alone objects of cognition can be given.
it belongeth therefore to the soveraigne to bee judge, and to praescribe the rules of discerning good and evill; which rules are lawes; and therefore in him is the legislative power.
corollary.--simply from the fact that we have regarded a thing with the emotion of pleasure or pain, though that thing be not the efficient cause of the emotion, we can either love or hate it.
we live the steadier for it. we are all educated thus to be sons of tell. the air is full of invisible bolts. every path but your own is the path of fate. keep on your own track, then.
for what must these clumsy attempts of feminine scientificality and self-exposure bring to light!
therefore to repent, and to beleeve that jesus is the christ, is all that is required to salvation.
but, it may still be urged, if god wished to bring it about that we should perceive them, he would be obliged to endow us with a greater faculty of perception, but not a greater faculty of volition than we have already.
when once customs have become established and prejudices inveterate, it is dangerous and useless to attempt their reformation; the people, like the foolish and cowardly patients who rave at sight of the doctor, can no longer bear that any one should lay
deliver his own; and as if there were less animosity and tartness in commentary than in invention.
herself, with a bodkin she wore in her hair, four or five good lusty stabs in the arm, till the blood gushed out to some purpose.
but if a tax by heads were exactly proportioned to the circumstances of individuals, as what is called the capitation tax in france might be, is would be the most equitable and consequently the most proper for free-men.
they regard human nature as a subject of speculation; and with a narrow scrutiny examine it, in order to find those principles, which regulate our understanding, excite our sentiments, and make us approve or blame any particular object, action, or
other constraints whatever. in the town of castelnaudari, fifty heretic albigeois at one time suffered themselves to be burned alive in one fire rather than they would renounce their opinions.
they whom necessity, or covetousnesse keepeth attent on their trades, and labour; and they, on the other side, whom superfluity, or sloth carrieth after their sensuall pleasures, (which two sorts of men take up the greatest part of man-kind,) being
its scattered members serve it as rallying-points for action against the people at a distance, but it has no rallying-point for direct action on its members themselves.
now will i shut my eyes, i will stop my ears, and withdraw all my senses, i will blot out the images of corporeal things clearly from my mind, or (because that can scarce be accomplish'd) i will give no heed to them, as being vain and false , and by
constant need. so that we resemble such phenomena as smoke, fire, or a jet of water, all of which die out or stop directly there is no supply of matter.
if the variety of occurrences makes him alter his pace (his path, i mean, for the pace may be faster or slower) let him go; such an one runs before the wind, "avau le dent," as the motto of our talebot has it.
it gives them more weight and influence; makes them appear of greater importance; enforces them in the mind; and renders them the governing principle of our actions.
but to consider the rules of morality as improvable, is one thing; to pass over the intermediate generalizations entirely, and endeavour to test each individual action directly by the first principle, is another.
for, as we have said, he who does not lay his foundations beforehand may by great abilities do so afterwards, although with great trouble to the architect and danger to the building.
the parts that i most esteem in myself, derive more honour from decrying, than for commending myself which is the reason why i so often fall into, and so much insist upon that strain.
t'other; i knew him better than any." now, as much as decency permits, i here discover my inclinations and affections; but i do more willingly and freely by word of mouth to any one who desires to be informed.
if, ridiculing this system, any one were to say that, in order to find the mean proportional and give form to the body of the government, it is only necessary, according to me, to find the square root of the number of the people, one should answer that i
conceptions, which are to serve as principles of the synthesis, and that in respect of this main purpose nothing is wanting.
and, on the contrary, if he who is not guilty of that whereof he is accused, has the courage to undergo those torments, why should not he who is guilty have the same, so fair a reward as life being in his prospect?
prop. fifteen. whatsoever is, is in god, and without god nothing can be, or be conceived.
furthermore, these emotions, in so far as we distinguish them from others merely by the objects wherewith they are concerned, have no contraries.
vi.), the eternal and infinite essence of god. q.e.five hundred.
upon a rich and fine nature; the vicious passions that spring in us can find no entrance into them; the force and vigour of their soul stifle and extinguish irregular desires, so soon as they begin to move.
my father took a delight in building at montaigne, where he was born; and in all the government of domestic affairs i love to follow his example and rules, and i shall engage those who are to succeed me, as much as in me lies, to do the same.
but because they uphold thereby, the industry of their subjects; there does not follow from it, that misery, which accompanies the liberty of particular men.
visible, instead of steadily increasing his genial heat and beneficence till he is of such brightness that no mortal can look him in the face, and then, and in the mean while too, going about the world in his own orbit, doing it good, or rather, as a
"so true it is that some occult power upsets human affairs, the glittering fasces and the cruel axes spurns under foot, and seems to make sport of them."--lucretius, v. one thousand two hundred thirty one.
i love the forest. it is bad to live in cities: there, there are too many of the lustful.
a state so governed needs very few laws; and, as it becomes necessary to issue new ones, the necessity is universally seen.
god : and besides i had no fitter word to express it by.
"whither hath their distress now gone?" said he, and already did he himself feel relieved of his petty disgust-"with me, it seemeth that they have unlearned their cries of distress!
the left side, with which correspond in the same manner two canals in size equal to or larger than the preceding, viz., the venous artery ( arteria venosa ), likewise inappropriately thus designated, because it is simply a vein which comes from the lungs,
virtue, 'tis to be supposed those inclinations of his, though sudden and undigested, were very important and worthy to be followed.
"as though a man of true courage could be compelled." --cicero, de offic., iii. thirty.
add that all other end is ridiculous. i live from day to day, and, with reverence be it spoken, i only live for myself; there all my designs terminate.
now, if men lived under the guidance of reason, everyone would remain in possession of this his right, without any injury being done to his neighbour (four. xxxv. coroll. i.).
not every one is a born water-drinker like zarathustra. neither doth water suit weary and withered ones: we deserve wine-it alone giveth immediate vigour and improvised health!"
we may change the name of things; but their nature and their operation on the understanding never change.
but yet knows not of what shape or colour the fire is, neither has he any image or idea thereof in his mind .
(here, however, it happened that the ass also found utterance: it said distinctly and with malevolence, y-e-a.)
one hundred fifteen. where there is neither love nor hatred in the game, woman's play is mediocre.
come;" that is, till that was come to passe which he had (gen. forty.thirteen.) foretold to pharaohs butler, concerning his being restored to his office: for there by his word was come, is meant, the thing it self was come to passe. so also (one king.
they acknowledge mind and intelligence to be, not only the ultimate and original cause of all things, but the immediate and sole cause of every event which appears in nature.
and if that be the true virtue which is unconscious of itself-well, the vain man is unconscious of his modesty!-
that man is nothing but a phenomenon, that he is not-the-thing-in-itself--i mean that he is not --is proved by the fact that death is a necessity .
this somnolence did i disturb when i taught that no one yet knoweth what is good and bad:-unless it be the creating one!
in heaven, nor in hell; and therefore they must bee in some third place, which must be purgatory.
such things occur, as i distinctly know from whence , where , and when they come, and i conjoyn the perception of them by my memory with the other accidents of my life , i am certain they are represented to me waking and not asleep , neither ought i in
a spanish peasant, being put to the rack as to the accomplices of the murder of the praetor lucius piso, cried out in the height of the torment, "that his friends should not leave him, but look on in all assurance, and that no pain had the power to force
neither can it be supposed that many partial causes have concurred to the making me, and that i received the idea of one of gods perfections from one of them, and from an other of them the idea of an other ; and that therefore all these perfections are to
strange that they should imagine that they are not assuming infallibility, when they acknowledge that there should be free discussion on all subjects which can possibly be doubtful , but think that some particular principle or doctrine should be forbidden
according to the common course of things, 'tis long since that thou hast lived by extraordinary favour; thou hast already outlived the ordinary term of life.
a simple manly character need never make an apology, but should regard its past action with the calmness of phocion, when he admitted that the event of the battle was happy, yet did not regret his dissuasion from the battle.
five conscienti morsus--thus rendered by mr. pollock.
it appears also, that the oath addes nothing to the obligation. for a covenant, if lawfull, binds in the sight of god, without the oath, as much as with it; if unlawfull, bindeth not at all; though it be confirmed with an oath.
if there be any law truly natural, that is to say, any instinct that is seen universally and perpetually imprinted in both beasts and men (which is not without controversy), i can say, that in my opinion, next to the care every animal has of its own
is it not meanness of spirit that renders them so pliable to all extremities? valour, whose effect is only to be exercised against resistance--
for my own part; sir, it is not in my way to judge of such matters; but i have heard persons who are supposed to understand them, say that these stanzas are not only worthy to be presented in the market-place, but, independently of that, as regards beauty
and integrity. the wisest princes need not think it any diminution to their greatness, or derogation to their sufficiency, to rely upon counsel. god himself is not without, but hath made it one of the great names of his blessed son: the counsellor.
this attempt takes the form of the sexual instinct in self-consciousness, and in the consciousness of other things presents itself objectively--that is, in the form of genital instinct.
whence it happens, that if the blood be withdrawn from any part, the heat is likewise withdrawn by the same means; and although the heart were as-hot as glowing iron, it would not be capable of warming the feet and hands as at present, unless it
yet, in judging of these accidents, we are to consider how much our souls are oftentimes agitated with divers passions.
and this secret spake life herself unto me. "behold," said she, "i am that which must ever surpass itself.
six.fifteen.) "having your feet shod with the preparation of the gospell of peace."
with such enigmas and bitterness in his heart did zarathustra sail o'er the sea.
however, if we consider such matters as only depend on opinion, we shall find it conceivable that a man may think too meanly of himself; for it may happen, that a man, sorrowfully regarding his own weakness, should imagine that he is despised by all men,
oft the fair rill, down the steep hill seaward that strays, some tumbled block of fallen rock hinders and stays.
whom hateth woman most?-thus spake the iron to the loadstone: "i hate thee most, because thou attractest, but art too weak to draw unto thee."
and besides, the condition of this disease is not unsuitable to my prompt and sudden complexion: when it assaults me gently, i am afraid, for 'tis then for a great while; but it has, naturally, brisk and vigorous excesses; it claws me to purpose for a day
afar; i can laugh at myself i owe it rather to my fortune than my reason i receive but little advice, i also give but little i scorn to mend myself by halves i see no people so soon sick as those who take physic i speak truth, not so much as i would, but
"i have no mind to die, but one have no objection to be dead." --epicharmus, apud cicero, tusc. quaes., i. eight.
left hand his tablets, and drawing his coatarmour in his teeth, that it might not fall into the enemy's hand, and at this time he was of a pretty advanced age.
wanted an occasion for his tears whilst he considered himself. miso, one of the seven sages, of a timonian and democritic humour, being asked, "what he laughed at, being alone?"--"that i do laugh alone," answered he.
bear at five years old, and live but eight; where the head and the skin of the forehead is so hard that a sword will not touch it, but rebounds again; where men have no beards; nations that know not the use of fire; others that eject seed of a black
but so enjoineth their belief: "on your knees, up the stair, ye sinners!"
"usque adeo res humanas vis abdita quaedam obterit, et pulchros fasces, saevasque secures proculcare, ac ludibrio sibi habere videtur."
igneus est ollis vigor, et colestis origo;
qudam videantux'velle, ruantque prodita judiciis fallacibus omnia primis; sic igitur ratio tibi reram prava necesse est, falsaque sit, falsis qucunque ab sensibus orta est.
but it is true withal that she who comes off with flying colours from a school of liberty, brings with her whereon to repose more confidence than she who comes away sound from a severe and strict school.
they are afraid of. in both cases they do it for fear: which is to be noted by them, that hold all such covenants, as proceed from fear of death, or violence, voyd: which if it were true, no man, in any kind of common-wealth, could be obliged to
that which saw its birth. in many of his speculations john stuart mill forms a sort of connecting link between the doctrines of the earlier english empirical school and those which we associate with the name of mr. herbert spencer.
if i could convince myself that i have any right to be satisfied with men as they are, and to treat them accordingly, and not according, in some respects, to my requisitions and expectations of what they and i ought to be, then, like a good mussulman and
art thou the victorious one, the self-conqueror, the ruler of thy passions, the master of thy virtues? thus do i ask thee.
now connection is not an operation of mere sense and intuition, but is the product of a synthetical faculty of imagination, which determines the internal sense in respect of a relation of time.
this important truth, once deeply impressed on his mind, must have induced him, from an intuitive feeling more certain and much more rapid than any kind of reasoning, to pursue the rules of conduct, which he had best observe towards them, for his own
my pedant must make me a very learned oration, 'in genere demonstrativo', before he can persuade me that his school is like unto that.
now i ask, whether it be possible for him, from his own imagination, to supply this deficiency, and raise up to himself the idea of that particular shade, though it had never been conveyed to him by his senses?
for you see here, sir, green wood and dry, without any sort of selection, all that has come into my possession; insomuch that there are among the rest efforts even of his boyhood.
i had rather have a great deal less in hand, and do not expose myself to the world upon any other account than my present share; when i leave it i quit the rest.
cato himself was wont to say of him, that he was the first sober man who ever made it his business to ruin his country.
that it be obeyed: and if the power is abused by him who wields it, it is the scourge wherewith god punishes his children.
"they fought and fell pell-mell, victors and vanquished; nor was flight thought of by either."--aeneid, x. seven hundred fifty six.
he who becomes prince by help of the nobility has greater difficulty in maintaining his power than he who is raised by the populace, for he is surrounded by those who think themselves his equals, and is thus unable to direct or command as he pleases.
in beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. that is the best part of beauty, which a picture cannot express; no, nor the first sight of the life.
such as would improve this argument, and condemn the oversight of our leaders in not pushing home the victory at moncontour, or accuse the king of spain of not knowing how to make the best use of the advantage he had against us at st.
and if it be true, as plutarch says, that in some place of the indies there are men without mouths, who nourish themselves with the smell of certain odours, how many of our descriptions are false?
and as in the time of the apostles, so also all the time downward, till after constantine the great, we shall find, that the maintenance of the bishops, and pastors of the christian church, was nothing but the voluntary contribution of them that had
that of one thousand six hundred eighty five-six was the only one which the translator lived to see.
the matter, or subject of a covenant, is alwayes something that falleth under deliberation; (for to covenant, is an act of the will; that is to say an act, and the last act, of deliberation;) and is therefore alwayes understood to be something to come;
if we ask how the needs of a state grow, we shall find they generally arise, like the wants of individuals, less from any real necessity than from the increase of useless desires, and that expenses are often augmented only to give a pretext for raising
immediate evidence, and the objects of this cognition are given a priori (as regards their form) in intuition by and through the cognition itself.
and callings of men to christianity, like that of esay fifty five.one. "ho, every man that thirsteth, come yee to the waters, come, and buy wine and milke without money."
"i trouble the gods no farther."--horace, od., ii. eighteen, eleven.
note.--others think that god is a free cause, because he can, as they think, bring it about, that those things which we have said follow from his nature--that is, which are in his power, should not come to pass, or should not be produced by him.
time is nothing but the form of our internal intuition.
but withal, what better opportunity can he expect than that he has lost?
given them a rank infinitely above themselves, esteeming them one while familiars and favourites of the gods, and having them in more than human reverence and respect; others acknowledged no other god or divinity than they:
"i serve, thou servest, we serve"-so prayeth all appointable virtue to the prince: that the merited star may at last stick on the slender breast!
i was induced to take this course from the consideration also that the present work is not intended for popular use, that those devoted to science do not require such helps, although they are always acceptable, and that they would have materially
if one find my selfe amongst the idolaters of america, shall i that am a christian, though not in orders, think it a sin to preach jesus christ, till i have received orders from rome?
one should make advances with all prudence, and with selection, pretty much as the english nobility do it stands to reason that the more powerful and strongly marked types of new germanism could enter into relation with the jews with the least hesitation,
for the knowledge we acquire from our own observation is, as a rule, distinct from that we get through abstract ideas; the former is acquired in the natural way, while the latter comes through good and bad instruction and what other people have told to
perfect religion am as jealous of my repose as of my authority an advantage in judgment we yield to none "an emperor," said he, "must die standing" an ignorance that knowledge creates and begets ancient romans kept their youth always standing at school
the echo is, to some extent, an original sound, and therein is the magic and charm of it. it is not merely a repetition of what was worth repeating in the bell, but partly the voice of the wood; the same trivial words and notes sung by a wood-nymph.
that took place when the ungodliest utterance came from a god himself-the utterance: "there is but one god! thou shalt have no other gods before me!"-
"go," said he, "if i were not in anger i would soundly drub your sides." plato likewise, being highly offended with one of his slaves, gave speusippus order to chastise him, excusing himself from doing it because he was in anger.
therefore you are to set whole alleys of them, to have the pleasure when you walk or tread.
these considerations ought, 'tis true, to be applied to our belief but as subsidiaries only, for they are human obligations. another religion, other witnesses, the like promises and threats, might, by the same way, imprint a quite contrary belief.
were preserved meats invented to preserve meat merely? nay, be a columbus to whole new continents and worlds within you, opening new channels, not of trade, but of thought.
sect. one hundred twenty seven. thus mankind, notwithstanding all the privileges of the state of nature, being but in an ill condition, while they remain in it, are quickly driven into society.
"hoch auf dem alten thurme steht des helden edler geist."
law being purely the declaration of the general will, it is clear that, in the exercise of the legislative power, the people cannot be represented; but in that of the executive power, which is only the force that is applied to give the law effect, it both
tenacious opposition to every special claim, every special right and privilege (this means ultimately opposition to every right, for when all are equal, no one needs "rights" any longer); at one in their distrust of punitive justice (as though it were a
an emblem, no doubt, to show how safe it is for monarchs, to make sure of the good will of common people. to give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery), is a safe way.
"qual l'alto egeo, per the aquilone o noto cessi, the tutto prima il volse et scosse, non 's accheta ei pero; ma'l suono e'l moto ritien del l'onde anco agitate e grosse:"
be further developed if life is to be further developed), he will suffer from such a view of things as from sea-sickness.
thus is all the past abandoned: for it might some day happen for the populace to become master, and drown all time in shallow waters.
in all common-wealths, if a private man entertain more servants, than the government of his estate, and lawfull employment he has for them requires, it is faction, and unlawfull.
the senate, upon the dispute betwixt it and the people about the administration of their religion, was bold enough to return this evasion for current pay:
this i have explain'd so often, and in so many places of these meditations, that there is not the least occasion of questioning my meaning.
assembly,) so as to deferre to them any obedience, or honour, appropriate to the soveraign onely, whom (in their particular stations) they represent; nor to receive any influence from them, but such as is conveighed by them from the soveraign authority.
but to conclude: is there not a direct application of her favour, bounty, and piety manifestly discovered in this action?
for whatsoever custome a man may by a word controule, and does not, it is a naturall signe he would have that custome stand.
wretched and dangerous thing to depend upon others you have lost a good captain, to make of him a bad general
we help them to make use of this fine expression, of this fine sentence, which is none of theirs; they only have it in keeping; they have bolted it out at a venture; we place it for them in credit and esteem. you lend them your hand. to what purpose?
less without any data at all. that which is possible only under conditions which are themselves merely possible, is not possible in any respect.
there is nothing to which nature seems so much to have inclined us, as to society; and aristotle , says that the good legislators had more respect to friendship than to justice.
i know a man of authority, bred up to letters, who has confessed to me to have been brought back from the errors of unbelief by sebond's arguments.
cubs of bears and puppies readily discover their natural inclination; but men, so soon as ever they are grownup, applying themselves to certain habits, engaging themselves in certain opinions, and conforming themselves to particular laws and customs,
"rebus in adversis facile est contemnere mortem fortius ille facit, qui miser esse potest."
are reckon'd by me among the number of ideas ; and one have purposely made use of that word, because it was usual with the antient philosophers to signifie the manner of perceptions in the divine mind , altho neither we nor they acknowledge a phantasie in
he that questioneth much, shall learn much, and content much; but especially, if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion, to please themselves in speaking, and himself shall continually gather
are imaginary. dost thou think thou art too much at ease unless half thy ease is uneasy?
if the acts of xenophon and caesar had not far transcended their eloquence, i scarce believe they would ever have taken the pains to have written them; they made it their business to recommend not their speaking, but their doing.
denominated it. the other and meaner pleasure, if it could deserve this fair name, it ought to be by way of competition, and not of privilege.
this type must not be regarded as a fanciful figure: it is not a nebulous hope which is to be realised at some indefinitely remote period, thousands of years hence; nor is it a new species (in the darwinian sense) of which we can know nothing, and which
but because plato and other antient philosophers argued for the same incertainty in sensible things, and because 'tis commonly observed by the vulgar that 'tis hard to distinguish sleep from waking, i would not have the most excellent author of such new
hours. it took a short siesta at noon, and boomed once more toward night, as the sun was withdrawing his influence. in the right stage of the weather a pond fires its evening gun with great regularity.
montaigne was buried near his own house; but a few years after his decease, his remains were removed to the church of a commandery of st. antoine at bordeaux, where they still continue.
i am its stony shore, and the breeze that passes o'er; in the hollow of my hand are its water and its sand, and its deepest resort lies high in my thought.
"to every man his own excrements smell well."--erasmus
so uplifted, that, did not the abuses of this new condition often degrade him below that which he left, he would be bound to bless continually the happy moment which took him from it for ever, and, instead of a stupid and unimaginative animal, made him an
it is indeed evident that he meant, from the first, to study human society and institutions in their rational aspect, and that he was rather diverted from his main purpose by the academy of dijon's competition than first induced by it to think about
student among mankind full of noble sentiments and wise precepts, applicable to every exigence of human life. by means of such compositions, virtue becomes amiable, science agreeable, company instructive, and retirement entertaining.
--and how succinct and reserved in comparison, where he speaks of the offices of his profession, his own valour, and military conduct.
all times and peoples gaze divers-coloured out of your veils; all customs and beliefs speak divers-coloured out of your gestures.
therefore of things past, there is no deliberation; because manifestly impossible to be changed: nor of things known to be impossible, or thought so; because men know, or think such deliberation vaine.
and out of reverence for the goal and the heir, he will hang up no more withered wreaths in the sanctuary of life.
with a scythe betwixt the shoulders as it was reared up upon his master.
now those things whereof we make benefit, are either subject to us, and the profit they yeeld, followeth the labour we bestow upon them, as a naturall effect; or they are not subject to us, but answer our labour, according to their own wills.
a life of the author and all his recovered letters, sixteen in number, have also been given; but, as regards the correspondence, it can scarcely be doubted that it is in a purely fragmentary state.
the use of excommunication without civill power.
"haec perinde sunt, ut ilius animus; qui ea possidet qui uti scit, ei bona; illi, qui non uritur recte, mala."
these are when one becomes prince by some nefarious or villainous means, or when a private citizen becomes the prince of his country through the favour of his fellow-citizens.
if my deportment, and the frankness of my conversation or relationship, oblige my neighbours, 'tis that that they should acquit themselves of obligation in only permitting me to live, and they may say, "we allow him the free liberty of having divine
the concurrence of these several views or glimpses imprints the idea more strongly on the imagination; gives it superior force and vigour; renders its influence on the passions and affections more sensible; and in a word, begets that reliance or security,
if, then, that which necessarily exists is nothing but finite beings, such finite beings are more powerful than a being absolutely infinite, which is obviously absurd; therefore, either nothing exists, or else a being absolutely infinite necessarily
--and thrice the width of it, appeared to show a conspiracy of destiny against the glory and pre-eminence of that city, affording at the same time a novel and extraordinary proof of its departed greatness.
otherwise, because many eyes see the same thing in divers lines, and are apt to look asquint towards their private benefit; they that desire not to misse their marke, though they look about with two eyes, yet they never ayme but with one; and therefore no
that innate and ineradicable craving for what is out of the common proves how glad we are to have the natural and tedious course of things interrupted.
but one hate remedies that are more troublesome than the disease itself he who fears he shall suffer, already suffers what he fears how many and many times he has been mistaken in his own judgment "i have done nothing to-day."--"what? have you not lived?"
proof.--i call free him who is led solely by reason; he, therefore, who is born free, and who remains free, has only adequate ideas; therefore (four. lxiv. coroll.) he has no conception of evil, or consequently (good and evil being correlative) of good.
for it is most true that cicero sayth of them somewhere; that there can be nothing so absurd, but may be found in the books of philosophers. and the reason is manifest.
part of which heaps, are to be with standards of little bushes pricked upon their top, and part without.
not without reason was its slenderness. such then was its nature. ( lepus , levipes , light-foot, some think.)
for it may be doubted, firstly, whether antitheses exist at all; and secondly, whether the popular valuations and antitheses of value upon which metaphysicians have set their seal, are not perhaps merely superficial estimates, merely provisional
only to make them reject the fact, but even reject it without farther examination.
this therefore is no law of england; nor is the condemnation grounded upon a presumption of law, but upon the presumption of the judges. it is also against law, to say that no proofe shall be admitted against a presumption of law.
enjoying the tranquillity which you have foretold for me.
authority to be dissected by the vain fancies of men authority which a graceful presence and a majestic mien beget be on which side you will, you have as fair a game to play beauty of stature is the only beauty of men believing heaven concerned at our
if there be two points a and b, and if with any instruments, such as a ruler and pen, we draw a line from a to b, this will evidently have some irregularities, and also some breadth and thickness.
splendor, and act on principles that should interest man and nature in the length of our days.
pain was (for example) vehement even to perfection in the souls of the saints by penitence: the body had there naturally a sham by the right of union, and yet might have but little part in the cause; and yet are they not contented that it should barely
nothing is extreme, that has its like; and he who shall suppose, that of two, i love one as much as the other, that they mutually love one another too, and love me as much as i love them, multiplies into a confraternity the most single of units, and
soever, should indifferently quote him, and support their arguments by his authority, as the sovereign lord and master of all offices, works, and artisans, and counsellor-general of all enterprises?
there is no general will unless the people wills the good . general will may be embodied in one man willing universally; but it can only be embodied in the state when the mass of the citizens so wills.
their little properties, and less covetousness, seldom afforded greater controversies; and when any should arise, where could they have a fitter umpire than he, by whose care they had every one been sustained and brought up, and who had a tenderness for
in past oracles of the soul the understanding seeks to find answers to sensual questions, and undertakes to tell from god how long men shall exist, what their hands shall do and who shall be their company, adding names and dates and places.
shall be found sprightly, clear, and excellent in some one particular effect, we are to inquire of our masters: but the beautiful souls are they that are universal, open, and ready for all things; if not instructed, at least capable of being so; which i
to the bottom; even as we, tired and worn out with a long course of life, return to infancy and dotage. see here the fine and certain instructions which we extract from human knowledge concerning the soul.
i hoped to acquire only through fictitious titles.
from the person of the man (where there is no common-wealth;) or, (in a common-wealth,) from the person that representeth it; or from an arbitrator or judge, whom men disagreeing shall by consent set up, and make his sentence the rule thereof.
neither, indeed, are allowed any choice as to what they will accept; but the clergy, such at least as can be fully confided in, may admissibly and meritoriously make themselves acquainted with the arguments of opponents, in order to answer them, and may,
for if any cause should excite (not in the foot but) in the brain it self, or in any other part through which the nerves are continued from the foot to the brain, that self same motion, which uses to arise from the foot being troubled, the pain would be
there is nothing so fine and legitimate as well and duly to play the man; nor science so arduous as well and naturally to know how to live this life; and of all the infirmities we have, 'tis the most barbarous to despise our being.
three. that "they should not take the name of god in vain;" that is, they should not speak rashly of their king, nor dispute his right, nor the commissions of moses and aaron, his lieutenants. four.
requireth; as that the ceremonies, words, and gestures, be both decent, and significant, or at least conformable to the action. when moses consecrated the tabernacle, the altar, and the vessels belonging to them (exod.
pallada cecropid, minola creta dianam, vulcanum tellus hypsipylea colit, junonem sparte, pelopeladesque mycen; pinigerum fauni mnalis ora caput; mars latio venerandus.
the will remains purely rational, but rousseau feels that it needs an external motive power.
sufficiently covered by their virtue without any other robe. but those, of whom st.
in this second edition , i have endeavoured, as far as possible, to remove the difficulties and obscurity which, without fault of mine perhaps, have given rise to many misconceptions even among acute thinkers.
frozen middle. like the rest of our waters, when much agitated, in clear weather, so that the surface of the waves may reflect the sky at the right angle, or because there is more light mixed with it, it appears at a little distance of a darker blue than
a gold-mine--his ideas themselves eventually acquire a twilight-colour of their own, and an odour, as much of the depth as of the mould, something uncommunicative and repulsive, which blows chilly upon every passer-by.
the given conception and connect another with it. for the same reason the attempt to prove a synthetical proposition by means of mere conceptions, for example: "everything that exists contingently has a cause," has never succeeded.
but now all these are ideas that may arise from external objects .
have sex: to put fools and wise men, beasts and us, on a level shake the truth of our church by the vices of her ministers shame for me to serve, being so near the reach of liberty sharps and sweets of marriage, are kept secret by the wise she who only
from the calamity. there are indeed reasons for this, other than the absence of discussion: there are many truths of which the full meaning cannot be realised, until personal experience has brought it home.
but in case a great many men together, have already resisted the soveraign power unjustly, or committed some capitall crime, for which every one of them expecteth death, whether have they not the liberty then to joyn together, and assist, and defend one
others feel the pleasure of content and prosperity; i feel it too, as well as they, but not as it passes and slips by; one should study, taste, and ruminate upon it to render condign thanks to him who grants it to us.
ninety three. secondly . we may observe in human nature a principle which, if strictly examined, will be found to diminish extremely the assurance, which we might, from human testimony, have, in any kind of prodigy.
i rejoice that there are owls. let them do the idiotic and maniacal hooting for men. it is a sound admirably suited to swamps and twilight woods which no day illustrates, suggesting a vast and undeveloped nature which men have not recognized.
up now, few men would value them. we discern no graces that are not pointed and puffed out and inflated by art; such as glide on in their own purity and simplicity easily escape so gross a sight as ours; they have a delicate and concealed beauty, such as
as to the other, i know it by sight, and that's all. beasts feel it; the shepherd cratis, having fallen in love with a she-goat, the he-goat, out of jealousy, came, as he lay asleep, to butt the head of the female, and crushed it.
so the little impudent fellow would waste many an ear in a forenoon; till at last, seizing some longer and plumper one, considerably bigger than himself, and skilfully balancing it, he would set out with it to the woods, like a tiger with a buffalo, by
orator, speaks to the intellect and health of mankind, to all in any age who can understand him.
no management of affairs seems to them of sufficient dignity, if proceeding from the husband's assent; they must usurp it either by insolence or cunning, and always injuriously, or else it has not the grace and authority they desire.
but let us proceed in our examples of treachery two pretenders to the kingdom of thrace-- rhescuporis and cotys. tacitus, annal., ii.
a man shall see faces, that if you examine them part by part, you shall find never a good; and yet altogether do well.
a french gentleman was always wont to blow his nose with his fingers (a thing very much against our fashion), and he justifying himself for so doing, and he was a man famous for pleasant repartees, he asked me, what privilege this filthy excrement had,
the harivansa says, "an abode without birds is like a meat without seasoning." such was not my abode, for i found myself suddenly neighbor to the birds; not by having imprisoned one, but having caged myself near them.
over and over, topsy-turvy with our heels in the air: so that there lay the horse overthrown and stunned with the fall, and i ten or twelve paces from him stretched out at length, with my face all battered and broken, my sword which i had had in my hand,
"ad haec se romanus graiusque, et barbaras induperator erexit; caucus discriminis atque laboris inde habuit: tanto major famae sitis est, quam virtutis."
proof.--approval is love towards one who has done good to another (def. of the emotions, xix.); therefore it may be referred to the mind, in so far as the latter is active (three. lix.), that is (three.
preserve likewise the rights of inferior places; and think it more honor, to direct in chief, than to be busy in all.
remains to be done. all that makes existence valuable to any one, depends on the enforcement of restraints upon the actions of other people.
i have seen the most cruel people, and upon frivolous occasions, apt to cry.
there is no difficulty in proving any ethical standard whatever to work ill, if we suppose universal idiocy to be conjoined with it, but on any hypothesis short of that, mankind must by this time have acquired positive beliefs as to the effects of some
when the state is dissolved, the abuse of government, whatever it is, bears the common name of anarchy .
and yet the invention of young men, is more lively than that of old; and imaginations stream into their minds better, and, as it were, more divinely.
functionaries. society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political
others, he will transform and shuffle together to compile a work that shall be absolutely his own; that is to say, his judgment: his instruction, labour and study, tend to nothing else but to form that.
it must be confessed, however, that with all these advantages, it will not shine with that lustre, by which the eyes of most men are dazzled; a puerile and fatal taste for which is the most mortal enemy of happiness and liberty.
whether in public affairs the good of the state should be taken into account, or only that of its rulers.
foundation. you must know, then, that there are two methods of fighting, the one by law, the other by force: the first method is that of men, the second of beasts; but as the first method is often insufficient, one must have recourse to the second.
again, (one sam. twelve.twelve.) where samuel saith to the people, "when yee saw that nahash king of the children of ammon came against you, ye said unto me, nay, but a king shall reign over us, when the lord your god was your king:" it is manifest that
many short follies-that is called love by you. and your marriage putteth an end to many short follies, with one long stupidity.
"i serve, thou servest, we serve"-so chanteth here even the hypocrisy of the rulers-and alas! if the first lord be only the first servant!
"where the question is not about the wit, but about the soul." --seneca, ep., seventy five.
proof.--this is evident from the axiom of this part.
no man living is more free from this passion than i, who yet neither like it in myself nor admire it in others, and yet generally the world, as a settled thing, is pleased to grace it with a particular esteem, clothing therewith wisdom, virtue, and
i should find the best qualities i have useless in this age; the facility of my manners would have been called weakness and negligence; my faith and conscience, scrupulosity and superstition; my liberty and freedom would have been reputed troublesome,
and rather despair than submit yourselves. and verily, i love you, because ye know not to-day how to live, ye higher men! for thus do ye live-best!
the object of this essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or
sect. sixty nine. the first part then of paternal power, or rather duty, which is education, belongs so to the father, that it terminates at a certain season; when the business of education is over, it ceases of itself, and is also alienable before: for a
the third, to conduct my thoughts in such order that, by commencing with objects the simplest and easiest to know, i might ascend by little and little, and, as it were, step by step, to the knowledge of the more complex; assigning in thought a certain
the right that belonged to him by the laws of it, and the possessions there descending to him from his ancestors, if it were a government made by their consent.
her daughters to do the last office and close her eyes.
supper on a woodchuck which his dog caught. he, too, has heard of homer, and, "if it were not for books," would "not know what to do rainy days," though perhaps he has not read one wholly through for many rainy seasons.
a country-woman, to a general of a very severe discipline, accused one of his soldiers that he had taken from her children the little soup meat she had left to nourish them withal, the army having consumed all the rest; but of this proof there was none.
i was disputing with myself in this shivering season, whether the fashion of going naked in those nations lately discovered is imposed upon them by the hot temperature of the air, as we say of the indians and moors, or whether it be the original fashion
as this merely formal logic makes abstraction of all content of cognition, whether pure or empirical, and occupies itself with the mere form of thought (discursive cognition), it must contain in its analytic a canon for reason.
attonitus novitate mali, divesque miserque, effugere optat opes; et qu modo voverat odit. five
the doves, however, were no less eager with their love than the lion; and whenever a dove whisked over its nose, the lion shook its head and wondered and laughed.
never mind, then, about account books and papers; place the management of finance in honest hands: that is the only way to get it faithfully conducted.
their power, in the utmost bounds of it, is limited to the public good of the society. it is a power, that hath no other end but preservation, and therefore can never have a right to destroy, enslave, or designedly to impoverish the subjects.
falls on a time when from favourable circumstances it escapes persecution until it has made such head as to withstand all subsequent attempts to suppress it.
signified, but of those that walk in it without stop. and when we say a guift is free, there is not meant any liberty of the guift, but of the giver, that was not bound by any law, or covenant to give it.
answering to no sensible objects, could not be indicated either by gesture or voice; so that we can hardly form any tolerable conjectures about the origin of this art of communicating our thoughts and establishing a correspondence between minds: an art so
xxxvi.) there would necessarily have to be in our mind an idea, which would be the effect of that other object (two. xi.); but (i. ax. v.) there is no such idea. wherefore the object of our mind is the body as it exists, and nothing else. q.e.five hundred.
therefore be imagined by me. probably the person put on quite a different expression, or none at all.
every one would think you the worst blasphemers, or the very foolishest old women, with your new belief!
this, however, do all poets believe: that whoever pricketh up his ears when lying in the grass or on lonely slopes, learneth something of the things that are betwixt heaven and earth.
but i ought cheifly to search after those of them which i count adventitious , and which i consider as coming from outward objects , that i may know what reason i have to think them like the things themselves, which they represent . viz.
a perfect and entire communication. oh my friend,-- la boetie. am i the better for being sensible of this; or am i the worse? i am, doubtless, much the better. i am consoled and honoured, in the sorrow for his death.
not answered from thence, nor then, but afterwards by the prophet isaiah, therefore isaiah was supreme head of the church; or because josiah consulted hulda the prophetesse, concerning the book of the law, that therefore neither he, nor the high priest,
the place after judgment, of those who were never in the kingdome of god, or having been in, are cast out
but being once convinced that we know nothing farther of causation of any kind than merely the constant conjunction of objects, and the consequent inference of the mind from one to another, and finding that these two circumstances are universally allowed
"labour hardens us against pain."--cicero, tusc. quaes., ii. fifteen.
i shall then confidently uphold the cause of humanity before the wise men who invite me to do so, and shall not be dissatisfied if i acquit myself in a manner worthy of my subject and of my judges.
his reception into the kingdome of god: for if god should require perfect innocence, there could no flesh be saved.
let us pry a little narrowly into, and, in god's name, examine upon what foundation we erect this glory and reputation for which the world is turned topsy-turvy: wherein do we place this renown that we hunt after with so much pains?
take immediate steps for maintaining what fortune has thrown into his lap, and lay afterwards those foundations which others make before becoming princes.
for, that any man should take pleasure in other mens' great harmes, without other end of his own, i do not conceive it possible.
crown be attainted of treason; yet the crown shall descend to him, and eo instante the atteynder be voyd; from which instances a man will be very prone to inferre; that when the heire apparent of a kingdome, shall kill him that is in possession, though
for to what friend dare you intrust your griefs, who, if he does not laugh at them, will not make use of the occasion to get a share of the quarry?
right on the path which he was about to descend came two kings walking, bedecked with crowns and purple girdles, and variegated like flamingoes: they drove before them a laden ass. "what do these kings want in my domain?"
an old wearisome business seemed to them all discourse about virtue; and he who wished to sleep well spake of "good" and "bad" ere retiring to rest.
many kinds of fasts are necessary; and wherever powerful influences and habits prevail, legislators have to see that intercalary days are appointed, on which such impulses are fettered, and learn to hunger anew.
false: so there be also that maintain, that there are no grounds, nor principles of reason, to sustain those essentiall rights, which make soveraignty absolute.
authority and huffing extend their anger and hatred beyond the dispute in question fabric goes forming and piling itself up from hand to hand fortune heaped up five or six such-like incidents hard to resolve a man's judgment against the common opinions
the courtier says, that till his time it was a disgrace to a gentleman to ride on one of these creatures: but the abyssinians, on the contrary, the nearer they are to the person of prester john, love to be mounted upon large mules, for the greatest
the prosecution of verres, who as praetor had subjected the sicilians to incredible extortion and oppression; and his successful conduct of this case, which ended in the conviction and banishment of verres, may be said to have launched him on his
they never molested me seriously, though they bedded with me; and they gradually disappeared, into what crevices i do not know, avoiding winter and unspeakable cold.
this argument may appear over subtile and refined; but is not in reality different from the reasoning of a judge, who supposes, that the credit of two witnesses, maintaining a crime against any one, is destroyed by the testimony of two others, who affirm
the fairies marry not; but there be amongst them incubi, that have copulation with flesh and bloud. the priests also marry not.
it is thus, in effect, that method ordains, which must be essentially economy of principles.
i would advise you to set in the spade down yonder among the ground-nuts, where you see the johnswort waving.
if we discover that they have the least desire to get the better of us, there is no one who will not make it his business to give it them, and who will not rather betray his own glory than offend theirs; and will therein employ so much force only as is
sixty eight. "i did that," says my memory. "i could not have done that," says my pride, and remains inexorable. eventually--the memory yields.
three. it is certain that the easy and obvious philosophy will always, with the generality of mankind, have the preference above the accurate and abstruse; and by many will be recommended, not only as more agreeable, but more useful than the other.
the answer is that the non-existence of which is possible.
when the memory of these principalities had been extinguished they became, with the power and duration of the empire, secure possessions.
as it hath shaken the faith, not onely of the vulgar, but of philosophers, and which is more, of the saints, concerning the divine providence.
your death is a part of the order of the universe, 'tis a part of the life of the world.
and iii.): hence, no less virtue or firmness is required in checking daring than in checking fear (three. lix. note); in other words (def. of the emotions, xl.
thirdly, we learn from anatomy, that the immediate object of power in voluntary motion, is not the member itself which is moved, but certain muscles, and nerves, and animal spirits, and, perhaps, something still more minute and more unknown, through which
were any object presented to us, and were we required to pronounce concerning the effect, which will result from it, without consulting past observation; after what manner, i beseech you, must the mind proceed in this operation?
infancy, i have had so great a horror; and it is, in truth, of all the accidents of old age, that of which i have ever been most afraid.
you could not construct any synthetical proposition whatsoever regarding external objects.
the manner of consecrations in the scripture, was without exorcisms
sect. ninety. hence it is evident, that absolute monarchy, which by some men is counted the only government in the world, is indeed inconsistent with civil society, and so can be no form of civil-government at all: for the end of civil society, being to
nor is it enough for the security, which men desire should last all the time of their life, that they be governed, and directed by one judgement, for a limited time; as in one battell, or one warre.
sufficiently disposed to all sorts of civill duty.
this furious monster, with so many heads and arms, is yet man--feeble, calamitous, and miserable man! 'tis but an ant-hill disturbed and provoked:--
to the unity of apperception, which can exist in synthesis only according to rules.
"some have survived their executioners."--seneca, ep., thirteen.
i. the first and most important rule of legitimate or popular government, that is to say, of government whose object is the good of the people, is therefore, as i have observed, to follow in everything the general will.
as to action, he must, besides keeping his men well disciplined and exercised, engage continually in hunting, and thus accustom his body to hardships; and on the other hand learn the nature of the land, how the mountains rise, how the valleys are
sprightliness and vigour that glowed in my youth, and possessing all his senses with the flourishing age wherein i then was, his habit of body might, peradventure, be amended; but he forgot to say that mine, at the same time, might be made worse.
but unfortunately the expulsion of james two, which he called his "abdication," compelled him to use all reserve, to shuffle and to tergiversate, in order to avoid making william out a usurper.
hearken now unto my word, ye wisest ones! test it seriously, whether i have crept into the heart of life itself, and into the roots of its heart!
mulciber in trojam, pro troja stabat apollo;
tiberius in dissimulation; as tacitus saith of him, jam tiberium vires et corpus, non dissimulatio, deserebant. vespasian in a jest, sitting upon the stool; ut puto deus fio. galba with a sentence; feri, si ex re sit populi romani; holding forth his neck.
in good company the individuals merge their egotism into a social soul exactly co-extensive with the several consciousnesses there present.
figuratively (and in fact "the spirit" resembles a stomach more than anything else).
cease not your dancing, ye lovely maidens! no game-spoiler hath come to you with evil eye, no enemy of maidens.
and, by the way, who estimates the value of the crop which nature yields in the still wilder fields unimproved by man?
was it not atticus who, being of the just but losing side, preserved himself by his moderation in that universal shipwreck of the world, amongst so many mutations and diversities?
if, on the contrary, when i posited the antecedent, the event did not necessarily follow, i should be obliged to consider it merely as a subjective play of my imagination, and if in this i represented to myself anything as objective, i must look upon it
does she not often will what we forbid her to will, and that to our manifest prejudice? does she suffer herself, more than any of the rest, to be governed and directed by the results of our reason?
for as it is evident that these have a regular conjunction with motives and circumstances and characters, and as we always draw inferences from one to the other, we must be obliged to acknowledge in words that necessity, which we have already avowed, in
the example which he set served to awaken that spirit of profound and thorough investigation which is not yet extinct in germany.
the event often justifies a very foolish conduct; our interposition is little more than as it were a running on by rote, and more commonly a consideration of custom and example, than of reason.
"the earth, the sea, and skies, from pole to pole, are small, nay, nothing to the mighty whole."
could i do better for him, i would; and am proud that his will is still performing and acting by me. god forbid that in my hands i should ever suffer any image of life, that i am able to render to so good a father, to fail.
an actual punishment would not have been so severe as such an impunity. when sparta has pronounced on what is or is not right, greece makes no appeal from her judgments.
'tis doubtless a fine harmony when doing and saying go together; and i will not deny but that saying, when the actions follow, is not of greater authority and efficacy, as eudamidas said, hearing a philosopher talk of military affairs: "these things are
abstains from an old blear-eyed crone. those who have known the admirable qualities of scipio africanus, deny him the glory that panaetius attributes to him, of being abstinent from gifts, as a glory not so much his as that of his age.
as for the other kind of fountain, which we may call a bathing pool, it may admit much curiosity and beauty; wherewith we will not trouble ourselves: as, that the bottom be finely paved, and with images; the sides likewise; and withal embellished with
of speech, as may make the truth most evidently appear; that is to say, with as firme ratiocination, as significant and proper language, and as briefly, as the evidence will permit.
the sick man through fear of death eats what he naturally shrinks from, but the healthy man takes pleasure in his food, and thus gets a better enjoyment out of life, than if he were in fear of death, and desired directly to avoid it.
and some, contrariwise, darken their virtue in the show of it; so as they be undervalued in opinion.
cleomenes was wont to say, "that what mischief soever a man could do his enemy in time of war was above justice, and nothing accountable to it in the sight of gods and men."
not mortified. therefore, though a man who feels shame is sorrowful, he is yet more perfect than he, who is shameless, and has no desire to live honourably.
if thou art minded to force superfluities upon her when she is satisfied, that which thou addest will prove either unpleasant or harmful.
it must needs be a great satisfaction to an aged father himself to put his children into the way of governing his affairs, and to have power during his own life to control their behaviour, supplying them with instruction and advice from his own
will refer peter and paul to a past time, by imagining them simultaneously with the imagination of a past time.
the turks have it at this day, though in great declination. of christian europe, they that have it are, in effect, only the spaniards. but it is so plain, that every man profiteth in that, he most intendeth, that it needeth not to be stood upon.
my contempt and my longing increase together; the higher i clamber, the more do i despise him who clambereth. what doth he seek on the height?
the victual in plantations, ought to be expended almost as in a besieged town; that is, with certain allowance.
or else, they grasp at sweetmeats, and mock at their childishness thereby: they cling to their straw of life, and mock at their still clinging to it.
for substance (which is only matter subject to accidents and changes ) is collected only by reasoning , but it is not at all conceived , neither does it represent to us any idea .
o lonesomeness! my home, lonesomeness! how blessedly and tenderly speaketh thy voice unto me!
he did not, however, mean thereby that his former disorders were troubling him, but that he was suffering from a severe attack of influenza which he had caught in santa margherita, and which tormented him for several weeks after his arrival in genoa.
no desire, no fear, no doubt, troubles the air; no difficulty, past, present, or to, come, that its imagination may not pass over without offence. this consideration takes great lustre from the comparison of different conditions.
used, and injury done, though by hands appointed to administer justice, it is still violence and injury, however coloured with the name, pretences, or forms of law, the end whereof being to protect and redress the innocent, by an unbiassed application of
it is reasonable to suppose that the words first made use of by mankind had a much more extensive signification than those used in languages already formed, and that ignorant as they were of the division of discourse into its constituent parts, they at
constitute societies only to be dissolved: for where the majority cannot conclude the rest, there they cannot act as one body, and consequently will be immediately dissolved again.
but to this he did not continue long devoted, giving early testimonies of his dislike to the unsatisfactory notions, and verbose emptiness of the peripatetick philosophy; he used therefore his utmost endeavours (as he himself testifies in his dissertatio
inordinate appetites and imperfections of our condition introduce to disturb her.
they think in order to write, and they may be recognised by their spinning out their thoughts to the greatest possible length, and also by the way they work out their thoughts, which are half-true, perverse, forced, and vacillating; then also by their
in thrace the king was distinguished from his people after a very pleasant and especial manner; he had a religion by himself, a god all his own, and which his subjects were not to presume to adore, which was mercury, whilst, on the other hand, he
life is a well of delight, but to him in whom the ruined stomach speaketh, the father of affliction, all fountains are poisoned.
but when the words free, and liberty, are applyed to any thing but bodies, they are abused; for that which is not subject to motion, is not subject to impediment: and therefore, when 'tis said (for example) the way is free, no liberty of the way is
their intentions, they would deserve to be classed and punished with those mischievous persons who put obstructions on the railroads.
the easiest book that one was acquainted with, and for the subject, the most accommodated to the capacity of my age: for as for the lancelot of the lake, the amadis of gaul, the huon of bordeaux, and such farragos, by which children are most delighted
now nothing of ours can in any sort be compared or likened unto the divine nature, which will not blemish and stain it with much imperfection.
the latter are supposed to be derived entirely from sense and observation, by which we learn what has actually resulted from the operation of particular objects, and are thence able to infer, what will, for the future, result from them.
it belongeth therefore to the safety of the people, both that they be good conductors, and faithfull subjects, to whom the soveraign commits his armies.
let us grant that, from this infinite number of rectangles, two only exist.
montaigne seems to have been on terms of considerable intimacy with her, and to have tendered her some very wholesome and frank advice in regard to her relations with henry four. --
one hundred thirty nine. in revenge and in love woman is more barbarous than man.
we see also certain male animals that are fond of the males of their own kind. oppian and others give us some examples of the reverence that beasts have to their kindred in their copulations; but experience often shows us the contrary:--
the honour we receive from those that fear us is not honour; those respects are due to royalty and not to me:
"sunt qui nihil suadent, quam quod se imitari posse confidunt."
"laetius est, quoties magno sibi constat honestum."
to sacrifice god for nothingness--this paradoxical mystery of the ultimate cruelty has been reserved for the rising generation; we all know something thereof already.
four -----libertas pauperis haec est: pulsatus rogat, et pugnis concisus, adorat, ut liceat paucis cum dentibus inde reverti.
never to make use of, whilst there is an inch of hope remaining": telling him, "that it was sometimes constancy and valour to live; that he would that even his death should be of use to his country, and would make of it an act of honour and virtue."
the actions themselves may be blameable; they may be contrary to all the rules of morality and religion: but the person is not answerable for them; and as they proceeded from nothing in him that is durable and constant, and leave nothing of that nature
"boxers also, when they strike, groan in the act, because with the strength of voice the whole body is carried, and the blow comes with the greater vehemence."--cicero, tusc. quaes., ii. twenty three.
"spirit is also voluptuousness,"-said they. then broke the wings of their spirit; and now it creepeth about, and defileth where it gnaweth.
he naturally wanted to know where i came from, and what brought me there; and, when i had told him, i asked him in my turn how he came there, presuming him to be an honest man, of course; and, as the world goes, i believe he was.
out his pulse to a physician was a fool man must learn that he is nothing but a fool more ado to interpret interpretations more books upon books than upon any other subject never did two men make the same judgment of the same thing none that less keep
for honor is, or should be, the place of virtue; and as in nature, things move violently to their place, and calmly in their place, so virtue in ambition is violent, in authority settled and calm.
they might go there a thousand times before the sediment of fishing would sink to the bottom and leave their purpose pure; but no doubt such a clarifying process would be going on all the while.
in lathing i was pleased to be able to send home each nail with a single blow of the hammer, and it was my ambition to transfer the plaster from the board to the wall neatly and rapidly.
the possibility or impossibility of metaphysics, and the determination of the origin, as well as of the extent and limits of this science. all this must be done on the basis of principles.
and the inhabitant shall not say, i am sicke; the people that shall dwell therein shall be forgiven their iniquity."
"neither can it any way concern you, whether you are living or dead: living, by reason that you are still in being; dead, because you are no more.
"aves quasdam . . . rerum augurandarum causa natas esse putamus."
poems of homer and virgil. and because the athenians were taught, (to keep them from desire of changing their government,) that they were freemen, and all that lived under monarchy were slaves; therefore aristotle puts it down in his
in those other ordinary friendships, you are to walk with bridle in your hand, with prudence and circumspection, for in them the knot is not so sure that a man may not half suspect it will slip. "love him," said chilo,-- aulus gellius, i. three.
our clear and unalterable ideas of morality establish this rule, upon unquestionable reasons, when we examine the consequences of any human action; and these reasons must still have greater force when applied to the volitions and intentions of a being
all this they read with saucer eyes, and erect and primitive curiosity, and with unwearied gizzard, whose corrugations even yet need no sharpening, just as some little four-year-old bencher his two-cent gilt-covered edition of cinderella,-without any
understanding and the will. fourthly, it may be objected, if man does not act from free will, what will happen if the incentives to action are equally balanced, as in the case of buridan's ass? will he perish of hunger and thirst?
to which it may suffice as an answer at present, that since all princes and rulers of independent governments all through the world, are in a state of nature, it is plain the world never was, nor ever will be, without numbers of men in that state.
by subjectivity i mean when a writer thinks it sufficient for himself to know what he means and wants to say, and it is left to the reader to discover what is meant.
great abuses in the world are begotten, or, to speak more boldly, all the abuses of the world are begotten, by our being taught to be afraid of professing our ignorance, and that we are bound to accept all things we are not able to refute: we speak of all
you do not resist cold and hunger, the winds and the waves, thus obstinately; you quietly submit to a thousand similar necessities. you do not put your head into the fire.
all belief of matter of fact or real existence is derived merely from some object, present to the memory or senses, and a customary conjunction between that and some other object.
he that hath the dominion over the child, hath dominion also over their childrens children. for he that hath dominion over the person of a man, hath dominion over all that is his; without which, dominion were but a title, without the effect.
this little state had continued from all antiquity in so happy a condition, that no neighbouring judge was ever put to the trouble of inquiring into their doings; no advocate was ever retained to give them counsel, no stranger ever called in to compose
constituent elements of their being? now, in the relations between man and man, the worst that can happen is for one to find himself at the mercy of another, and it would have been inconsistent with common-sense to begin by bestowing on a chief the only
which those previous expositions had repelled.
they divined in him--and as it were behind the questionableness of his frail and wretched appearance--the superior force which wished to test itself by such a subjugation; the strength of will, in which they recognized their own strength and love of
it of his own but words, is indeed to provide for his safety, but, withal, after as cowardly a manner as he who should abandon his honour, profit, or pleasure for fear of danger.
xxvii. a polygon is said to be convex when it has no re-entrant angle.
for, if there is, in each state, only one good system, the people that is in possession of it should hold fast to this; but if the established order is bad, why should laws that prevent men from being good be regarded as fundamental?
from their teachers. it is the doctrine of st. paul concerning christian faith in generall, (rom. ten.seventeen.) "faith cometh by hearing," that is, by hearing our lawfull pastors. he saith also (ver. fourteen,fifteen.
and this is a disease which not unfitly may be compared to the epilepsie, or falling-sicknesse (which the jewes took to be one kind of possession by spirits) in the body naturall.
and for the knowledge of consequence, which i have said before is called science, it is not absolute, but conditionall.
for they are moderate also in virtue,-because they want comfort. with comfort, however, moderate virtue only is compatible.
hurtful fabric goes forming and piling itself up from hand to hand fame: an echo, a dream, nay, the shadow of a dream fancy that others cannot believe otherwise than as he does fantastic gibberish of the prophetic canting far more easy and pleasant to
the things laid to thy charge whereof thou hast spoken, whether such as redound to thy credit, or mere false accusations, are publicly known.
god for that purpose, by the authority of the king, or other true representant of the church.
and i know a great prince who makes very fortunate use of it, whether it be that he really believes it, or that he makes it his excuse for so wonderfully hazarding himself: let us hope fortune may not be too soon weary of her favour to him.
there are proceedings of such a delicate nature that it is well to overwhelm them with coarseness and make them unrecognizable; there are actions of love and of an extravagant magnanimity after which nothing can be wiser than to take a stick and thrash
sect. eighteen. this makes it lawful for a man to kill a thief, who has not in the least hurt him, nor declared any design upon his life, any farther than, by the use of force, so to get him in his power, as to take away his money, or what he pleases,
in general, although the institution of the laws which regulate the power of individuals in the disposition of their own goods belongs only to the sovereign, the spirit of these laws, which the government ought to follow in their application, is that,
a great deal less would serve my turn well enough.
the motion.-- herodotus, iii. thirty eight. --every one does the same, for use veils from us the true aspect of things.
sect. one hundred ten. thus, whether a family by degrees grew up into a commonwealth, and the fatherly authority being continued on to the elder son, every one in his turn growing up under it, tacitly submitted to it, and the easiness and equality of it
twenty nine; tusc. quaes., ii. fourteen.
giveth he any commission to them, other than this, "as ye go, preach, saying, the kingdome of heaven is at hand;" that is, that jesus is the messiah, the christ, the king which was to come.
fifthly, it is a part of rationall worship, to speak considerately of god; for it argues a fear of him, and fear, is a confession of his power.
to a kind of natural authority, that the chief rule, with arbitration of their differences, by a tacit consent devolved into his hands, without any other caution, but the assurance they had of his uprightness and wisdom; yet when time, giving authority,
and this leads to the true estimation of what is said by the objectors concerning the possibility, and the obligation, of learning to do without happiness.
ahead; so that the long spun-out comedy of its petty-statism, and its dynastic as well as its democratic many-willed-ness, might finally be brought to a close.
every man, in the degree in which he has wit and culture, finds his curiosity inflamed concerning the modes of living and thinking of other men, and especially of those classes whose minds have not been subdued by the drill of school education.
dispute about some little paltry fort, than in places of greatest importance, and where their valour might have been more honourably employed.
studies serve for delight, for ornament, and for ability. their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment, and disposition of business.
weakening, dissipating, and languishing of his force of will--have always kept pace with one another, and that the most powerful and influential women in the world (and lastly, the mother of napoleon) had just to thank their force of will--and not their
in his cabinet, were all the animals bred upon his territory and in its seas; and the beauty of their manufactures, in jewels, feathers, cotton, and painting, gave ample proof that they were as little inferior to us in industry.
this shews how much numbers of men are to be preferred to largeness of dominions; and that the increase of lands, and the right employing of them, is the great art of government: and that prince, who shall be so wise and godlike, as by established laws of
their dreams our present-day europe, the scene of a senseless, precipitate attempt at a radical blending of classes, and consequently of races, is therefore skeptical in all its heights and depths, sometimes exhibiting the mobile skepticism which springs
in all these cases, we may observe, that the animal infers some fact beyond what immediately strikes his senses; and that this inference is altogether founded on past experience, while the creature expects from the present object the same consequences,
world, and the first causes of things: atque illum quidem parentem hujus universitaiis invenire, difficile; et, quum jam inveneris, indicare in vulgtis, nefas : "to find out the parent of the world is very difficult; and when found out, to reveal him to
many other substitutes might, perhaps, be found.
and therefore a king governing in a settled kingdom, leaves to be a king, and degenerates into a tyrant, as soon as he leaves off to rule according to his laws.
along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them.
you can even detect a water-bug ( gyrinus ) ceaselessly progressing over the smooth surface a quarter of a mile off; for they furrow the water slightly, making a conspicuous ripple bounded by two diverging lines, but the skaters glide over it without
many puissant kings, who were ever draining their mines to make this vast heap of vessels and statues for the decoration of their palaces and temples; whereas our gold is always in motion and traffic; we cut it into a thousand small pieces, and cast it
it was in all probability very fang, however, before their industry took that turn, either because trees, which together with hunting and fishing afforded them food, did not require their attention; or because they were ignorant of the use of corn, or
quintus marcius, the roman legate in the war against perseus, king of macedon, to gain time wherein to reinforce his army, set on foot some overtures of accommodation, with which the king being lulled asleep, concluded a truce for some days, by this means
i have observed, that both in wounds and sicknesses, speaking discomposes and hurts me, as much as any irregularity i can commit.
sharpest colics? is there anything in the pain suffered, that one can counterpoise to the pleasure of so sudden an amendment?
the concerns of others. such as know how much they owe to themselves, and how many offices they are bound to of their own, find that nature has cut them out work enough of their own to keep them from being idle.
and therefore, to those points of religion, which have been received from them that did such miracles; those that are added by such, as approve not their calling by some miracle, obtain no greater beliefe, than what the custome, and lawes of the places,
it may happen, too, that in the frankness of my story i must go further than is agreeable to the strict usages of your ears? certainly the god in question went further, very much further, in such dialogues, and was always many paces ahead of me...
centrifugal force that makes them continually act one against another, and tend to aggrandise themselves at their neighbours' expense, like the vortices of descartes.
and his head full of that wonderful enterprise of hannibal and africa, visiting the schools in sicily, and attending philosophical lectures, to the extent of arming the blind envy of his enemies at rome.
proof.--the parts into which substance as thus conceived would be divided either will retain the nature of substance, or they will not. if the former, then (by prop. viii.) each part will necessarily be infinite, and (by prop.
christ, constituted over the universall church; to bee judged, condemned, deposed, and put to death, as hee shall think expedient, or necessary for the common good."
a man's way of expressing himself should not be enigmatical , but he should know whether he has something to say or whether he has not. it is an uncertainty of expression which makes german writers so dull.
logic is the procession or proportionate unfolding of the intuition; but its virtue is as silent method; the moment it would appear as propositions and have a separate value it is worthless.
commands those subjects have power to take from any private man, what part he pleases of his property, and use and dispose of it as he thinks good.
now i find my opinions very bold and constant in condemning my own imperfection. and, to say the truth, 'tis a subject upon which i exercise my judgment as much as upon any other.
"let us skip over those subtle trifles."--seneca, ep., one hundred seventeen.
we have our ears bored; the greeks looked upon that as a mark of slavery. we retire in private to enjoy our wives; the indians do it in public. the scythians immolated strangers in their temples; elsewhere temples were a refuge:--
a passing remark is all that needs be given to the ignorant blunder of supposing that those who stand up for utility as the test of right and wrong, use the term in that restricted and merely colloquial sense in which utility is opposed to pleasure.
i refer to those who imagine that they can master in a day all that another has taken twenty years to think out, as soon as he has spoken two or three words to them on the subject; or who are the more liable to error and the less capable of perceiving
but in so far as the synthesis of the imagination is an act of spontaneity, which is determinative, and not, like sense, merely determinable, and which is consequently able to determine sense a priori, according to its form, conformably to the unity of
and whoever attempts it, even with the best right, but without being obliged to do so, proves that he is probably not only strong, but also daring beyond measure.
another class live above this mark to the beauty of the symbol, as the poet and artist and the naturalist and man of science. a third class live above the beauty of the symbol to the beauty of the thing signified; these are wise men.
i am speaking, i repeat, of the very existence of particular things, in so far as they are in god.
example of their mistake. for seeing that he was very powerful, after he had defeated the duke of milan, and knowing, on the other hand, that he was not enterprising in warfare, they considered that they would not make any more conquests with him, and
they act quite contrary to the stoical precepts, who do indeed command us to correct the imperfections and vices we know ourselves guilty of, but forbid us therefore to disturb the repose of our souls: these make us believe that they have great grief and
sombre garb and silence meet: dress for every dame--discreet.
most part of the famous books are of this condition.
everything as yet sleepeth, said he; even the sea sleepeth. drowsily and strangely doth its eye gaze upon me.
"their vigour of fire and of heavenly race."
and tacitus, in reference to this, speaking of cogidunus, king of england, gives us, by a marvellous touch, an instance of that infinite power: the romans, says he, were from all antiquity accustomed to leave the kings they had subdued in possession of
nor can the wave now contain itself; the black steam flies all abroad."--aeneid, vii. four hundred sixty two.
for there is no more incongruity therein, than that he that hath the generall command of the whole army, should have withall a peculiar regiment, or company of his own.
world. nor is this all: a relation of them was published and dispersed every where; nor were the jesuits , though a learned body, supported by the civil magistrate, and determined enemies to those opinions, in whose favour the miracles were said to have
but even this requirement we could not satisfy, if we had not learnt the twofold sense in which things may be taken; and it is only in this way that the doctrine of morality and the doctrine of nature are confined within their proper limits.
done his business without the ruin of the other than with it. take notice how much otherwise matters went with marius and sylla.
this made me afraid myself of meeting any of our troops in a place where i was not known, that i might not be in fear to tell my name, and peradventure of something worse; as it had befallen me before, where, by such a mistake, i lost both men and horses,
according to this ancient rite, the apostles, and presbyters, and the presbytery it self, laid hands on them whom they ordained pastors, and withall prayed for them that they might receive the holy ghost; and that not only once, but sometimes oftner, when
i much more pitied the sick, than i think myself to be pitied when i am so, and that the force of my imagination enhances near one-half of the essence and reality of the thing.
defect, and in the opinion of us french, who are great admirers of beauty, an important prejudice.
consequent to this claim of the pope to vicar generall of christ in the present church, (supposed to be that kingdom of his, to which we are addressed in the gospel,) is the doctrine, that it is necessary for a christian king, to receive his crown by a
much more troublesome, than i find them really to be, when they lie the most heavy upon me; i hope to find death the same.
the choice of a prince's ministers is a matter of no little importance; they are either good or not according to the prudence of the prince. the first impression that one gets of a ruler and of his brains is from seeing the men that he has about him.
of his limbs, and by his loud and dreadful roaring, attracted the eyes of all the spectators. amongst other slaves that were presented to the people in this combat of beasts there was one androdus, of dacia, belonging to a roman lord of consular dignity.
of necessity to consider it divided in two. the same happens to nature, that is measured, as to time that measures it; for she has nothing more subsisting and permanent than the other, but all things are either born, bearing, or dying.
i went to the woods because i wished to live deliberately, to front only the essential facts of life, and see if i could not learn what it had to teach, and not, when i came to die, discover that i had not lived.
but if you come, perhaps you will fill my mind only with new visions; not with yourself but with your lustres, and i shall not be able any more than now to converse with you. so i will owe to my friends this evanescent intercourse.
it may be seen, therefore, that besides the order which was achieved by these various ways of distributing so great a people and taking its votes, the various methods were not reducible to forms indifferent in themselves, but the results of each were
fifteen. to the same.-- this letter is also in the national collection, among the dupuy papers. it was first printed in the "journal de l'instruction publique," th november one thousand eight hundred forty six.
the more numerous the public administration, the smaller becomes the relation between the prince and the subjects, and the nearer it comes to equality, so that in democracy the ratio is unity, or absolute equality.
but if anything more painful, or, in other words, a greater evil, should accrue to the hater thereby--and if the hater thinks he can avoid such evil by not carrying out the injury, which he planned against the object of his hate--he will desire to abstain
another, though happily married, is doomed to childlessness, and nurses his wealth for a stranger to inherit. yet another, blest with children, mournfully bewails the misdeeds of son or daughter.
honor, as their king and governour, any other god, than him that spake unto them then by moses, and afterwards by the high priest. two.
but the sweet sincerity of joy and peace which i draw from this alliance with my brother's soul is the nut itself whereof all nature and all thought is but the husk and shell. happy is the house that shelters a friend!
have ye now learned my song? have ye divined what it would say? well! cheer up! ye higher men, sing now my roundelay!
the end of common-wealth, particular security
this is a delicious evening, when the whole body is one sense, and imbibes delight through every pore. i go and come with a strange liberty in nature, a part of herself.
my mouthpiece-is of the people: too coarsely and cordially do i talk for angora rabbits. and still stranger soundeth my word unto all ink-fish and pen-foxes.
nine bushels and twelve quarts of beans sold,. sixteen.ninety four five " large potatoes,.................... two.fifty nine " small,............................. two.twenty five grass,..........................................
for--besides that the existence of such a moral instinct is itself one of the matters in dispute--those believers in it who have any pretensions to philosophy, have been obliged to abandon the idea that it discerns what is right or wrong in the particular
over their very foundation; and men would have to be before law what they should become by means of law.
the truth of any synthetical proposition.
the memory, not of the commanders only, but of battles and victories, is buried and gone; the fortunes of above half of the world, for want of a record, stir not from their place, and vanish without duration.
eleventhly, by their daemonology, and the use of exorcisme, and other things appertaining thereto, they keep (or thinke they keep) the people more in awe of their power.
the ancient florentines were so far from seeking to obtain any advantage over their enemies by surprise, that they always gave them a month's warning before they drew their army into the field, by the continual tolling of a bell they called martinella.--
it is not to be thought strange if men, despairing to overtake what they hunt after, have not however lost the pleasure of the chase; study being of itself so pleasant an employment; and so pleasant that amongst the pleasures, the stoics forbid that also
fine contexture of courteous words, i am wholly to seek.
i see thee follow thy path without scorn, without love, with unfathomable eyes, wet and sad as a plummet which has returned to the light insatiated out of every depth--what did it seek down there?--with a bosom that never sighs, with lips that conceal
granted that one knows something of the parents, it is admissible to draw a conclusion about the child: any kind of offensive incontinence, any kind of sordid envy, or of clumsy self-vaunting--the three things which together have constituted the genuine
therefore, if it be possible, that man should not be capable of undergoing any changes, save such as can be explained solely through his own nature, and consequently that he must always (as we have shown) necessarily exist; such a result must follow from
they are exempt from the jealousy of their discipline; for they debate after a very gentle manner; they fear no requital in their disputes; when they affirm that heavy things descend they would be sorry to be believed, and love tobe contradicted, to
in the most advantageous light which they admit of. the catholic church has its own way of dealing with this embarrassing problem.
it was dishonour. so that of civill honour; such as are magistracy, offices, titles; and in some places coats, and scutchions painted: and men honour such as have them, as having so many signes of favour in the common-wealth; which favour is power.
free gift passeth by words of the present or past
judges ought above all to remember the conclusion of the roman twelve tables; salus populi suprema lex; and to know that laws, except they be in order to that end, are but things captious, and oracles not well inspired.
"and in truth the fears and haunting cares of men fear not the clash of arms nor points of darts, and mingle boldly with great kings and men in authority, nor respect the glitter of gold." --lucretius, ii. forty seven.
qualities capable of commanding respect, it soon became necessary to possess or to affect them.
in this last case, there are men lunatic enough to believe, that even god himself takes pleasure in harmony; and philosophers are not lacking who have persuaded themselves, that the motion of the heavenly bodies gives rise to harmony--all of which
by which it appears how improperly we call this voluntary dissolution, despair, to which the eagerness of hope often inclines us, and, often, a calm and temperate desire proceeding from a mature and deliberate judgment.
promises, in him who has the good luck to know how to employ it sincerely and regularly, that is to say, according to nature. the most simply to commit one's self to nature is to do it most wisely.
three, some four, some more, some less; a sign that it is a mark as doubtful as the rest now they are so unfortunate, (for what can i call it else but misfortune that, of so infinite a number of laws, there should not be found one at least that fortune
secondly, by introducing the daemonology of the heathen poets, that is to say, their fabulous doctrine concerning daemons, which are but idols, or phantasms of the braine, without any reall nature of their own, distinct from humane fancy; such as are dead
he submits to the inconvenience of suspense and imperfect opinion, but he is a candidate for truth, as the other is not, and respects the highest law of his being.
thus spake zarathustra to himself while ascending, comforting his heart with harsh maxims: for he was sore at heart as he had never been before.
and generally, men ought to find the difference, between saltness and bitterness. certainly, he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory.
now, however, am i out of service, without master, and yet not free; likewise am i no longer merry even for an hour, except it be in recollections.
days-- muley-hassam, in one thousand five hundred forty three. --landed at naples to have an interview with charles the emperor.
them but the memory of his gentleness and clemency. he gave strict and express charge, the day of his great battle of pharsalia, that, without the utmost necessity, no one should lay a hand upon the citizens of rome.
but if it affords nothing to give away, be an azad, or free man, like the cypress."
power can be supposed to give away the right of preserving his own body; for the safety whereof all soveraignty was ordained.
to hear men talk of metonomies, metaphors, and allegories, and other grammar words, would not one think they signified some rare and exotic form of speaking? and yet they are phrases that come near to the babble of my chambermaid.
at rome, where dictators held office for six months only, most of them abdicated before their time was up. if their term had been longer, they might well have tried to prolong it still further, as the decemvirs did when chosen for a year.
but, to take the thing right, it should seem that our counsels and deliberations depend as much upon fortune as anything else we do, and that she engages also our arguments in her uncertainty and confusion.
the snow lying deep on the earth dotted with young pines, and the very slope of the hill on which my house is placed, seemed to say, forward! nature puts no question and answers none which we mortals ask. she has long ago taken her resolution.
"they neither shrank, nor vantage sought of ground, they travers'd not, nor skipt from part to part, their blows were neither false, nor feigned found: in fight, their rage would let them use no art.
for ill, to man's nature, as it stands perverted, hath a natural motion, strongest in continuance; but good, as a forced motion, strongest at first.
remained satisfied with the supposition that god formed the body of man wholly like to one of ours, as well in the external shape of the members as in the internal conformation of the organs, of the same matter with that i had described, and at first
wilt thou tamper with them to win their affections? do it, then, by the benefits of thy virtue, and not by those of thy chest."
i will say a prodigious thing, but i will say it, however: i find myself in many things more under reputation by my manners than by my opinion, and my concupiscence less debauched than my reason.
by this it appears that reason is not as sense, and memory, borne with us; nor gotten by experience onely; as prudence is; but attayned by industry; first in apt imposing of names; and secondly by getting a good and orderly method in proceeding from the
the two first, and pliny, and their like, have nothing of this hoc age; they will have to do with men already instructed; or if they have, 'tis a substantial hoc age; and that has a body by itself.
whereof the former signifies that, which by some apparent signes promiseth good; and the later, that, which promiseth evill. but in our tongue we have not so generall names to expresse them by.
we must have some one exempt from all these propositions, as of things indifferent to him; and by this rule we must have a judge that never was.
fortune and desert, to be broiled before their eyes), but because his constancy rendered their cruelty still more shameful.
developments of human nature any other ethical system can be supposed to foster, or what springs of action, not accessible to the utilitarian, such systems rely on for giving effect to their mandates.
therefore, those of our princes who had held their possessions for many years must not accuse fortune for having lost them, but rather their own negligence; for having never in quiet times considered that things might change (as it is a common fault of
side of the common sort, moderation in avarice and covetousness.
go not to men, but stay in the forest! go rather to the animals! why not be like me-a bear amongst bears, a bird amongst birds?"
louis wore a hair-shirt till in his old age his confessor gave him a dispensation to leave it off; and that every friday he caused his shoulders to be drubbed by his priest with five small chains of iron which were always carried about amongst his night
to this end had the jewes every seventh day, a sabbath, in which the law was read and expounded; and in the solemnity whereof they were put in mind, that their king was god; that having created the world in six days, he rested the seventh day; and by
with complacency their securest possession to escape (for what does one at present believe in more firmly than in one's body?),--who knows if they are not really trying to win back something which was formerly an even securer possession, something of the
if the rule which protagoras proposed to his pupils were followed --either that they should give him his own demand, or make affidavit upon oath in the temple how much they valued the profit they had received under his tuition, and satisfy him
it were better to have no opinion of god at all, than such an opinion, as is unworthy of him. for the one is unbelief, the other is contumely; and certainly superstition is the reproach of the deity.
but as either of these positions is absurd and impious, it follows, that the doctrine from which they are deduced cannot possibly be true, as being liable to all the same objections.
and that of aristo: 'of amorous exercises' what those of cleanthes: one, 'of love', the other, 'of the art of loving'? the amorous dialogues of sphaereus? and the fable of jupiter and juno, of chrysippus, impudent beyond all toleration?
nothing of the kind have i seen in any other country."
and i beleeve that scarce any thing can be more absurdly said in naturall philosophy, than that which now is called aristotles metaphysiques, nor more repugnant to government, than much of that hee hath said in his politiques; nor more ignorantly, than a
this envy, being in the latin word invidia, goeth in the modern language, by the name of discontentment; of which we shall speak, in handling sedition. it is a disease, in a state, like to infection.
himselfe in his naturall person, from rebellion.
we will therefore describe a princely palace, making a brief model thereof. for it is strange to see, now in europe, such huge buildings as the vatican and escurial and some others be, and yet scarce a very fair room in them.
translations: original letters to one thousand. de malesherbes, d'alembert, mme. la one thousand. de luxembourg, etc., one thousand seven hundred ninety nine, one thousand eight hundred twenty; eighteen letters to mme.
from within or from behind, a light shines through us upon things and makes us aware that we are nothing, but the light is all. a man is the facade of a temple wherein all wisdom and all good abide.
men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or
in the fog of good and evil affections it is hard for man to walk forward in a straight line. intellect is void of affection and sees an object as it stands in the light of science, cool and disengaged.
conscience to set on work upon all occasions the best workman, even then also when he hath formerly promised his work to another.
should i attempt to follow the other more moderate, united, and regular style, i should never attain to it; and though the short round periods of sallust best suit with my humour, yet i find caesar much grander and harder to imitate; and though my
"whom benign titan (prometheus) has framed of better clay." --juvenal, xiv. thirty four.
and just as one spoils the stomach by overfeeding and thereby impairs the whole body, so can one overload and choke the mind by giving it too much nourishment.
all values have already been created, and all created values-do i represent. verily, there shall be no 'one will' any more." thus speaketh the dragon.
would accrue to the species, from all such metaphysics, which could not be communicated by one to another, but must end with him who made them? what progress could be made by mankind, while dispersed in the woods among other animals?
paul here pronounceth the sentence; but the assembly was first to hear the cause, (for st. paul was absent;) and by consequence to condemn him. but in the same chapter (ver.
and therefore he that has most experience in any kind of businesse, has most signes, whereby to guesse at the future time, and consequently is the most prudent: and so much more prudent than he that is new in that kind of business, as not to be equalled
cooled down, the damage is done, the evil has been suffered, and there is no remedy, so that they are the more ready to unite with their prince, as it appears that he is under an obligation to them, their houses having been burnt and their possessions
monopolies, or by farmes of the publique revenues; in the same manner as the blood in a pleurisie, getting into the membrane of the breast, breedeth there an inflammation, accompanied with a fever, and painfull stitches.
they have left the regions where it is hard to live; for they need warmth. one still loveth one's neighbour and rubbeth against him; for one needeth warmth.
"o brother, taken from me miserable! with thee, all our joys have vanished, those joys which, in thy life, thy dear love nourished. dying, thou, my brother, hast destroyed all my happiness. my whole soul is buried with thee.
thirty six. of the word of god, and of prophets
thus spake zarathustra. and at that time he abode in the town which is called the pied cow.
i flatter myself, that i have discovered an argument of a like nature, which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures.
and as the matter requires it, i will not omit to remind a prince who has newly taken a state with the secret help of its inhabitants, that he must consider well the motives that have induced those who have favoured him to do so, and if it is not natural
the great subverter of pyrrhonism or the excessive principles of scepticism is action, and employment, and the occupations of common life.
for where the constitutions of living beings are different, there also the acts and the ends are different.
we cannot but pity the boy who has never fired a gun; he is no more humane, while his education has been sadly neglected. this was my answer with respect to those youths who were bent on this pursuit, trusting that they would soon outgrow it.
'tis a description drawing very near resembling the equipage of the men-at-arms in france, with their barded horses.
the poverty and the oppression of your tenants: another, quarrels amongst neighbours: another, the trespasses they make upon you afflict you;
i awoke this morning with devout thanksgiving for my friends, the old and the new. shall i not call god the beautiful, who daily showeth himself so to me in his gifts?
besides the discretion of times, places, and persons, necessary to a good fancy, there is required also an often application of his thoughts to their end; that is to say, to some use to be made of them.
to hunt after truth is properly our business, and we are inexcusable if we carry on the chase impertinently and ill; to fail of seizing it is another thing, for we are born to inquire after truth: it belongs to a greater power to possess it.
i feel as if i were nearer to the vitals of the globe, for this sandy overflow is something such a foliaceous mass as the vitals of the animal body. you find thus in the very sands an anticipation of the vegetable leaf.
if, therefore, it happens that the object of our wonder is often conceived by us, we shall cease to wonder at it; thus we see, that the emotion of devotion readily degenerates into simple love.
againe, imagination being only of those things which have been formerly perceived by sense, either all at once, or by parts at severall times; the former, (which is the imagining the whole object, as it was presented to the sense) is simple imagination;
habit; habit, consent and imitation men are not always to rely upon the personal confessions merciful to the man, but not to his wickedness--aristotle miracles and strange events have concealed themselves from me my humour is no friend to tumult nosegay
and wee see daily by experience in all sorts of people, that such men as study nothing but their food and ease, are content to beleeve any absurdity, rather than to trouble themselves to examine it; holding their faith as it were by entaile unalienable,
certain other things that people hide only to show them chiefly knew himself to be mortal by this act dearness is a good sauce to meat each amongst you has made somebody cuckold eat your bread with the sauce of a more pleasing imagination evade this
"minutatim vires et robur adultum frangit, et in partem pejorem liquitur aetas:"
the joyes of life eternall, are in scripture comprehended all under the name of salvation, or being saved.
robes; cabinets and rarities; and, to conclude, whatsoever is memorable, in the places where they go. after all which, the tutors, or servants, ought to make diligent inquiry.
but shows, and species virtutibus similes, serve best with them. certainly fame is like a river, that beareth up things light and swoln, and drowns things weighty and solid.
but it is a desperate evil, in a servant to a prince, or a citizen in a republic. for whatsoever affairs pass such a man's hands, he crooketh them to his own ends; which must needs be often eccentric to the ends of his master, or state.
he, however, who, with opposite requirements (no longer epicurean) and with some divine hammer in his hand, could approach this almost voluntary degeneration and stunting of mankind, as exemplified in the european christian (pascal, for instance), would
all things, i repeat, are in god, and all things which come to pass, come to pass solely through the laws of the infinite nature of god, and follow (as i will shortly show) from the necessity of his essence.
in the occurrence of unpleasant things among neighbors, fear comes readily to heart and magnifies the consequence of the other party; but it is a bad counsellor. every man is actually weak and apparently strong.
but when it has come to be a hereditary creed, and to be received passively, not actively--when the mind is no longer compelled, in the same degree as at first, to exercise its vital powers on the questions which its belief presents to it, there is a
long since converted into a meadow. but the pond has risen steadily for two years, and now, in the summer of 'fifty two, is just five feet higher than when i lived there, or as high as it was thirty years ago, and fishing goes on again in the meadow.
such food may sure enough not be proper for children, nor even for longing girls old and young. one persuadeth their bowels otherwise; i am not their physician and teacher.
free from what? what doth that matter to zarathustra! clearly, however, shall thine eye show unto me: free for what?
the second one, however, who discovered their country-the country, heart and soil of the good and just,-it was he who asked: "whom do they hate most?"
and the flattery of those about them) being likeliest to do; the properest way to prevent the evil, is to shew them the danger and injustice of it, who are under the greatest temptation to run into it.
but the more often the choice fell upon old men, the more often elections had to be repeated, and the more they became a nuisance; intrigues set in, factions were formed, party feeling grew--bitter, civil wars broke out; the lives of individuals were
the emperor caracalla was wont to march on foot, completely armed, at the head of his army.
these precautions are the only ones that can guarantee that the general will shall be always enlightened, and that the people shall in no way deceive itself.
and as to the faculties of the mind, (setting aside the arts grounded upon words, and especially that skill of proceeding upon generall, and infallible rules, called science; which very few have, and but in few things; as being not a native faculty, born
for all these things are commonly so valued; though some men are more, and some lesse sensible of the same offence. but the law regardeth not the particular, but the generall inclination of mankind.
it is a faint intimation, yet so are the first streaks of morning.
for the most of our pleasures, say they, wheedle and caress only to strangle us, like those thieves the egyptians called philistae; if the headache should come before drunkenness, we should have a care of drinking too much; but pleasure, to deceive us,
if you maintain that snow is black, they will argue on the contrary that it is white; if you say it is neither the one nor the other, they will maintain that it is both.
by the authority and testimony of others; which made epicurus religiously avoid quoting them in his writings. this is the prince of all dogmatists, and yet we are told by him that the more we know the more we have room for doubt.
was able to speak, which knew how to sing in beethoven!--whatever german music came afterwards, belongs to romanticism, that is to say, to a movement which, historically considered, was still shorter, more fleeting, and more superficial than that great
certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. and solomon, one am sure, saith, it is the glory of a man, to pass by an offence.
i had heard the wood-thrush long before.
fruitfulness of a science indispensable to human reason-a science from which every branch it has borne may be cut away, but whose roots remain indestructible.
overflowed from the last century into this, in short--"sensus assoupire."...
a thousand cases against which the legislator has made no provision may present themselves, and it is a highly necessary part of foresight to be conscious that everything cannot be foreseen.
"jam nemo, fessus saturusque videndi, suspicere in coeli dignatur lucida templa;"
when we judge of another's assurance in death, which, without doubt, is the most remarkable action of human life, we are to take heed of one thing, which is that men very hardly believe themselves to have arrived to that period.
let the courtiers fall out with these abominable breeches, that discover so much of those parts should be concealed; these great bellied doublets, that make us look like i know not what, and are so unfit to admit of arms; these long effeminate locks of
of the whole bible; which was written for the re-establishment of the kingdome of god in christ.
"the rich are often pleased with variety; and the plain supper in a poor cottage, without tapestry and purple, has relaxed the anxious brow."--horace, od., iii. twenty nine, thirteen.
to me death, patience, and repentance. i now defend myself from temperance, as i have formerly done from pleasure; it draws me too much back, and even to stupidity.
also in their virtues; or whether they were accustomed to commanding from morning till night, fond of rude pleasures and probably of still ruder duties and responsibilities; or whether, finally, at one time or another, they have sacrificed old privileges
then what bounds can e'er restrain this wild lust of having, when with each new bounty fed grows the frantic craving? he is never rich whose fear sees grim want forever near.
the mice which haunted my house were not the common ones, which are said to have been introduced into the country, but a wild native kind not found in the village. i sent one to a distinguished naturalist, and it interested him much.
john eliot, the indian apostle, drank water, and said of wine,-"it is a noble, generous liquor and we should be humbly thankful for it, but, as i remember, water was made before it."
with diviner features doth it now arise, seducing by its suffering; and verily! it will yet thank you for o'erthrowing it, ye subverters!
wenches, causing himself to be drawn by them in pomp, stark naked too. the emperor firmus caused his chariot to be drawn by ostriches of a prodigious size, so that it seemed rather to fly than roll.
lucretius the poet, when he beheld the act of agamemnon, that could endure the sacrificing of his own daughter, exclaimed: tantum religio potuit suadere malorum.
vast an extent of dominion, having often very much prejudiced their affairs; and crassus, writing to a man whose profession it was best to understand those things, and pre-acquainting him to what use this mast was designed, did he not seem to consult his
"praetulerim . . . delirus inersque videri, dum mea delectent mala me, vel denique fallant, quam sapere, et ringi."
it is good to bathe frequently in hot water, forasmuch as that relaxes and mollifies the places where the gravel and stone lie; it is also ill by reason that this application of external heat helps the reins to bake, harden, and petrify the matter so
i love him who reserveth no share of spirit for himself, but wanteth to be wholly the spirit of his virtue: thus walketh he as spirit over the bridge.
when any piece is loosened, it may be proper to stay it; one may take care that the alteration and corruption natural to all things do not carry us too far from our beginnings and principles: but to undertake to found so great a mass anew, and to change
but the mind's conceptions indicate rather the emotions of our body than the nature of external bodies (two. xvi. coroll. ii.); therefore, if the body, and consequently the mind (three. def.
behind me. but why, after displaying so much cunning, did he invariably betray himself the moment he came up by that loud laugh? did not his white breast enough betray him? he was indeed a silly loon, i thought.
each new step we take in thought reconciles twenty seemingly discordant facts, as expressions of one law. aristotle and plato are reckoned the respective heads of two schools. a wise man will see that aristotle platonizes.
nevertheless it is only by means of this organic life that consciousness is possible.
this effect is most manifest in such as have the most vehement and powerful imagination: but it is natural, notwithstanding, and there is no one who does not in some measure feel it.
the rays of the soul alight first on things nearest, on every utensil and toy, on nurses and domestics, on the house and yard and passengers, on the circle of household acquaintance, on politics and geography and history.
turning is the greater. again, since the line may turn from one position to the other in either of two ways, two angles are formed by two lines drawn from a point.
through our own recovered innocence we discern the innocence of our neighbors.
outlet except by the clouds and evaporation.
and carillus, a lacedaemonian, to a helot, who carried himself insolently towards him: "by the gods," said he, "if i was not angry, i would immediately cause thee to be put to death."
their disputes are not for the conquest of new lands, for these they already possess are so fruitful by nature, as to supply them without labour or concern, with all things necessary, in such abundance that they have no need to enlarge their borders.
(such seems to me, for instance, the after-effect of schopenhauer on the most modern germany: by his unintelligent rage against hegel, he has succeeded in severing the whole of the last generation of germans from its connection with german culture, which
pittacus used to say,-- plutarch, on contentment, c. two. -- that every one had his trouble, and that his was the jealous head of his wife; but for which he should think himself perfectly happy.
from this arises the question whether it is better to be loved more than feared, or feared more than loved.
when either of these results has become apparent, controversy on the subject flags, and gradually dies away.
forty three.) speaketh of an unclean spirit, that having gone out of a man, wandreth through dry places, seeking rest, and finding none; and returning into the same man, with seven other spirits worse than himselfe; it is manifestly a parable, alluding to
adrian turnebus knew more, and what he did know, better than any man of his time, or long before him.
during the first period of the republic, recourse was very often had to the dictatorship, because the state had not yet a firm enough basis to be able to maintain itself by the strength of its constitution alone.
cicero regarded himself as the savior of his country, and his country for the moment seemed to give grateful assent.
and that he who so clearly expresses himself in whatever else he speaks or writes, cannot find in these any way of declaring himself that does not fall into doubt and contradiction?
diffidence-- constant despayre, diffidence of our selves.
finally, there is no constant existence, neither of the objects' being nor our own; both we, and our judgments, and all mortal things, are evermore incessantly running and rolling; and consequently nothing certain can be established from the one to the
when they grew more industrious, it is natural to believe that they began, with the help of sharp stones and pointed sticks, to cultivate a few vegetables or roots around their huts; though it was long before they knew how to prepare corn, or were
production therefore soon ceases to balance consumption, and a whole country is impoverished merely to enrich a single town.
he will calmly front the morrow in the negligency of that trust which carries god with it and so hath already the whole future in the bottom of the heart.
for my part, one shall take care, if one can, that my death discover nothing that my life has not first and openly declared.
however, i derive these comforts from my infirmity: first, that it is an evil from which principally i have found reason to correct a worse, that would easily enough have grown upon me, namely, ambition; the defect being intolerable in those who take upon
itself, in crimes where the heinousness of the fact, in his opinion, requires it.
xv. an acute angle is one which is less than a right angle, as a.
point of friendship that every one owes to himself is to be found; not a false friendship, that makes us embrace glory, knowledge, riches, and the like, with a principal and immoderate affection, as members of our being; nor an indiscreet and effeminate
non-being of substance which follows on the being thereof, in other words, that the origin or extinction of substance itself, is impossible-all this has been fully established in treating of the foregoing principle.
that have their power never so little limited.
follow than to lead fathers conceal their affection from their children fault not to discern how far a man's worth extends fault will be theirs for having consulted me fear and distrust invite and draw on offence fear is more importunate and insupportable
was still retained. but cui bono? what profit did they expect from it? the same which the popes expected: to have a soveraign power over the people.
"the destinies find the way."--aeneid, iii. three hundred ninety five
"sudores itaque, et pallorem exsistere toto corpore, et infringi linguam, vocemque aboriri, caligare oculos, sonere aures, succidere artus, demque concidere, ex animi terrore, videmus."
for seeing the aym of punishment is not a revenge, but terrour; and the terrour of a great punishment unknown, is taken away by the declaration of a lesse, the unexpected addition is no part of the punishment.
where there is a rock or a log rising near to the surface the ice over it is much thinner, and is frequently quite dissolved by this reflected heat; and i have been told that in the experiment at cambridge to freeze water in a shallow wooden pond, though
i have skill at it, and, like many of my fellows, a certain instinct for it, which revives from time to time, but always when i have done i feel that it would have been better if i had not fished. i think that i do not mistake.
nor does this prove any imperfection in god, for it has compelled us to affirm his perfection.
yet the common herd, including the herd of writers, not only in newspapers and periodicals, but in books of weight and pretension, are perpetually falling into this shallow mistake.
reward"; but i ought to commend the invention, not him, because i met with it in tacitus, not long since:
of a part, or province; as when either a monarch, or a soveraign assembly, shall give the generall charge thereof to a governour, lieutenant, praefect, or vice-roy: and in this case also, every one of that province, is obliged to all he shall doe in the
we will make all things go along with us; whence it follows that we consider our death as a very great thing, and that does not so easily pass, nor without the solemn consultation of the stars:
"'tis the beginning of wickedness to expose their persons among the citizens"--ennius, ap. cicero, tusc. quaes., iv. thirty three.
to their dispute, and held the coxcomb in play a whole afternoon together, who all the while thought he had answered pertinently and learnedly to all his objections; and yet this was a man of letters, and reputation, and a fine gentleman of the long robe:
of facts against the law, done to private men, the greater crime, is that, where the dammage in the common opinion of men, is most sensible. and therefore
two. "how could anything originate out of its opposite? for example, truth out of error? or the will to truth out of the will to deception? or the generous deed out of selfishness? or the pure sun-bright vision of the wise man out of covetousness?
the more concert reigns in the assemblies, that is, the nearer opinion approaches unanimity, the greater is the dominance of the general will.
everything is so arranged that the worst of all tastes, the taste for the unconditional, is cruelly befooled and abused, until a man learns to introduce a little art into his sentiments, and prefers to try conclusions with the artificial, as do the real
the sword of justice unconstantly, and as if it were too hot for him to hold: one reason whereof (which i have not there mentioned) is this, that they will all of them justifie the war, by which their power was at first gotten, and whereon (as they think)
-her woe doth she ruminate over, in a dream, the old, deep midnight-and still more her joy. for joy, although woe be deep, joy is deeper still than grief can be.
engender doubt and suspense of judgment, which is their end. they only put forward their propositions to contend with those they think we have in our belief.
of part i.) in so far as he is a thing thinking absolutely, only in so far as he is considered as affected by another mode of thinking; and he is the cause of this latter, as being affected by a third, and so on to infinity.
"of truth the wooer? thou?"-so taunted they- "nay! merely poet!
prop. sixty one. desire which springs from reason cannot be excessive.
undergo. but what is the foundation of this method of reasoning?
so soon as she was up the next morning to visit her neighbours, as she was wont to do, and having let some words fall in recommendation of her affairs, she took a sister of hers by the hand, and led her to the bridge; whither being come, and having taken
now, from the time of this accident which befell augustus in the fortieth year of his age, he never had any conspiracy or attempt against him, and so reaped the due reward of this his so generous clemency.
in all my other errors i do the same, and find from this rule great utility to life; i regard not the species and individual as a stone that i have stumbled at; i learn to suspect my steps throughout, and am careful to place them right.
upon the precipice, 'tis no matter who gave you the push use veils from us the true aspect of things utility of living consists not in the length of days valour has its bounds as well as other virtues valour whetted and enraged by mischance valour will
'tis something to bring the soul to these imaginations; 'tis more to join the effects, and yet not impossible; but to conjoin them with such perseverance and constancy as to make them habitual, is certainly, in attempts so remote from the common usage,
some may wonder how it came about that agathocles, and others like him, could, after infinite treachery and cruelty, live secure for many years in their country and defend themselves from external enemies without being conspired against by their subjects;
thus, once on a time, did i also cast my fancy beyond man, like all backworldsmen. beyond man, forsooth?
the power which nature has given to man in the form of bodily strength and reason has been conferred on woman in this form. hence, dissimulation is innate in woman and almost as characteristic of the very stupid as of the clever.
"if my nature be disfigured only with slight and few vices, and is otherwise just, it is as if you should blame moles on a fair body." --horatius, sat., i. six, sixty five.
by what argument can it be proved, that the perceptions of the mind must be caused by external objects, entirely different from them, though resembling them (if that be possible) and could not arise either from the energy of the mind itself, or from the
now the heart and soul being governed and commanded by faith, 'tis but reason that they should muster all our other faculties, according as they are able to perform to the service and assistance of their design.
apperception. thus the mere form of external sensuous intuition, namely, space, affords us, per se, no cognition; it merely contributes the manifold in a priori intuition to a possible cognition.
against this doctrine, however, arises another class of objectors, who say that happiness, in any form, cannot be the rational purpose of human life and action; because, in the first place, it is unattainable: and they contemptuously ask, what right hast
against this theory, which grants empirical reality to time, but denies to it absolute and transcendental reality, i have heard from intelligent men an objection so unanimously urged that i conclude that it must naturally present itself to every reader to
that consequently it is at least as certain that god, who is this perfect being, is, or exists, as any demonstration of geometry can be.
peradventure rather a testimony in him who can do the one that he cannot do the other, than otherwise. i find that elevated souls are not much more proper for mean things than mean souls are for high ones.
perhaps it might be called yellow-pine lake, from the following circumstance.
that i may not turn dizzy, however, bind me fast, my friends, to this pillar! rather will i be a pillar-saint than a whirl of vengeance!
"what hath happened unto me?" he asked himself, "something warm and living quickeneth me; it must be in the neighbourhood.
hence arose the frequent rebellions of spain, france, and greece against the romans, owing to the numerous principalities which existed in those states; for, as long as the memory of these lasted, the romans were always uncertain of their possessions; but
greatest bravery; but did not, however, allow him any prize, by reason that his virtue had been incited by a desire to clear his reputation from the reproach of his miscarriage at the business of thermopylae, and to die bravely to wipe off that former
archelaus, the physician, whose disciple and favourite socrates was, according to aristoxenus, said that both men and beasts were made of a lacteous slime, expressed by the heat of the earth; pythagoras says that our seed is the foam or cream of our
maintains that christianity is its strongest support.
intoxicating joy is it for the sufferer to look away from his suffering and forget himself. intoxicating joy and self-forgetting, did the world once seem to me.
as to one only god, the proposition had pleased them well; but that they would not change their religion, both because they had so long and happily lived in it, and that they were not wont to take advice of any but their friends, and those they knew: as
the participation we have in the knowledge of truth, such as it is, is not acquired by our own force: god has sufficiently given us to understand that, by the witnesses he has chosen out of the common people, simple and ignorant men, that he has been
further, water, in so far as it is water, is produced and corrupted; but, in so far as it is substance, it is neither produced nor corrupted.
it persuadeth me, i know not how, it toucheth me inwardly with a caressing hand, it constraineth me. yea, it constraineth me, so that my soul stretcheth itself out:-
in china, it is the constant maxim of the prince to decide against his officers, in every dispute that arises between them and the people. if bread be too dear in any province, the intendant of that province is thrown into prison.
this image, or faint motion, we persuade ourselves, could, at that time, have been compleated into the thing itself; because, should that be denied, we find, upon a second trial, that, at present, it can.
of equality in rank and fortune, without which equality of rights and authority cannot long subsist; lastly, little or no luxury--for luxury either comes of riches or makes them necessary; it corrupts at once rich and poor, the rich by possession and the
substance , duration , number , and the like; for when i conceive a stone to be a substance (that is, a thing apt of it self to exist ) and also that i my self am a substance , tho i conceive my self a thinking substance and not extended , and the stone
but suppose that in every sensation, as sensation in general, without any particular sensation being thought of, there existed something which could be cognized a priori, this would deserve to be called anticipation in a special sense-special, because it
and yet for all this, our taste confesses a flavour and delicacy excellent even to emulation of the best of ours, in several fruits wherein those countries abound without art or culture.
if the state give me leave to preach, or teach; that is, if it forbid me not, no man can forbid me.
none doth but gods lieutenant, who hath the soveraignty under god. but this pretence of covenant with god, is so evident a lye, even in the pretenders own consciences, that it is not onely an act of an unjust, but also of a vile, and unmanly disposition.
even those whom we see behave themselves well, three months or three years after they have departed hence, are no more mentioned than if they had never been.
one. when we have lived any time, and have been accustomed to the uniformity of nature, we acquire a general habit, by which we always transfer the known to the unknown, and conceive the latter to resemble the former.
ignorance, injustice, and inconstancy. is it reasonable that the life of a wise man should depend upon the judgment of fools?
there is a class of persons (happily not quite so numerous as formerly) who think it enough if a person assents undoubtingly to what they think true, though he has no knowledge whatever of the grounds of the opinion, and could not make a tenable defence
ten. conclusion of the transcendental sthetic.
the misquotation is frequently due to carelessness, the pen of such people has been used to write down such trivial and banal phrases that it goes on writing them out of force of habit.
it is frequently covered up by drifts, and, it is said, "sometimes plunges from on wing into the soft snow, where it remains concealed for a day or two."
shalt." in its horror of sensuality, it made an idol of asceticism, which has been gradually compromised away into one of legality.
as the prerogative of the authority makes husbands look upon their own wives with a vicious disdain, and many fathers their children; so i, betwixt two equal merits, should always be swayed against my own; not so much that the jealousy of my advancement
-the poet and magician who at last turneth his spirit against himself, the transformed one who freezeth to death by his bad science and conscience.
but also to serve for a blood-letting to their republic, and a little to evaporate the too vehement heat of their youth, to prune and clear the branches from the stock too luxuriant in wood; and to this end it was that they maintained so long a war with
i learned to walk; since then have i let myself run. i learned to fly; since then i do not need pushing in order to move from a spot.
the body of a savage man being the only instrument he understands, he uses it for various purposes, of which ours, for want of practice, are incapable: for our industry deprives us of that force and agility, which necessity obliges him to acquire.
it is a strange thing to see, that the boldness of advocates should prevail with judges; whereas they should imitate god, in whose seat they sit; who represseth the presumptuous, and giveth grace to the modest.
forming very false ideas about the fundamental laws of society, and falling into errors which are fatal to mankind.
one hundred eleven. our vanity is most difficult to wound just when our pride has been wounded.
if this precept seem too severe, he ought at least to present himself the first, to the punishment of his own conscience.
vicious, and to be avoided, may be rendered acceptable by some condition or accident; so unsteady and vain is all human resolution!
house; that he who lays the cloth is ever at the charge of the feast; that there is more alacrity in assaulting than defending; and that the shock of a battle's loss in our own bowels is so violent as to endanger the disjointing of the whole body, there
it is in every man unbecoming, but in a soldier vicious and intolerable: who, as philopcemen said, ought to accustom himself to every variety and inequality of life.
and thus much of power ecclesiasticall; wherein i had been more briefe, forbearing to examine these arguments of bellarmine, if they had been his, as a private man, and not as the champion of the papacy, against all other christian princes, and states.
thus, for example, if the government may prohibit the use of coaches, it may certainly impose a tax on them; and this is a prudent and useful method of censuring their use without absolutely forbidding it.
yet are they of much less authority now than heretofore. which makes so much more remarkable the example of francesco, marquis of saluzzo, who being lieutenant to king francis i.
'wealth, then, cannot make its possessor independent and free from all want, yet this was what it seemed to promise.
fault, harsh towards all justice that knows and feels itself, and is not submissive humble, and suppliant; i have often knocked my head against this pillar.
so of some value) the several communities settled the bounds of their distinct territories, and by laws within themselves regulated the properties of the private men of their society, and so, by compact and agreement, settled the property which labour and
for there was not one of them who would not rather have been thrice a leper than be not. and antisthenes the stoic, being very sick, and crying out, "who will deliver me from these evils?"
it manifests itself. when, for instance, an aristocracy like that of france at the beginning of the revolution, flung away its privileges with sublime disgust and sacrificed itself to an excess of its moral sentiments, it was corruption:--it was really
in that case the matter about which the decree is made is, like the decreeing will general. this act is what one call a law.
"non enim patria praestat omnibus officiis.... et ipsi conducit pios habere cives in parentes."
elsewhere, to pry into the souls and the natural and true opinions of the authors, with whom i converse. a man may indeed judge of their parts, but not of their manners nor of themselves, by the writings they exhibit upon the theatre of the world.
a hundred times hitherto hath spirit as well as virtue flown away and blundered. alas! in our body dwelleth still all this delusion and blundering: body and will hath it there become.
all which places design metaphorically a grief, and discontent of mind, from the sight of that eternall felicity in others, which they themselves through their own incredulity, and disobedience have lost.
society of men, from being of another sense and party than mine, that on the contrary (the most general way that nature has followed being variety, and more in souls than bodies, forasmuch as they are of a more supple substance, and more susceptible of
allege his master's excessive passion, his inflamed countenance, his unwonted oaths, his emotion and precipitous rashness, for his own justification:
side, which that citizen observing, gave the city certain predictions of the wind which was presently to blow.
to which paulina, having a little recovered her spirits, and warmed the magnanimity of her courage with a most generous affection, replied,--"no, seneca," said she, "one am not a woman to suffer you to go alone in such a necessity: i will not have you
whereby we are forbidden to inflict punishment with any other designe, than for correction of the offender, or direction of others. for this law is consequent to the next before it, that commandeth pardon, upon security of the future time.
he creates nothing except that which he has decided, by some absolute exercise of will, to create. however, i think i have shown sufficiently clearly (by prop.
it is good discretion, not to make too much of any man at the first; because one cannot hold out that proportion.
xvi.) the human body itself, and as actually existing; therefore the mind perceives thus far only the human body. q.e.five hundred.
sect. one hundred sixty five. and therefore he that will look into the history of england, will find, that prerogative was always largest in the hands of our wisest and best princes; because the people, observing the whole tendency of their actions to be
i say, they that live under a monarchy conceive such an opinion; not they that live under a popular government; for they find no such matter.
proof.--every idea of a modification of the human body involves the nature of the human body, in so far as the human body is regarded as affected in a given manner (two. xvi.).
on the under story, towards the garden, let it be turned to a grotto, or a place of shade, or estivation. and only have opening and windows towards the garden; and be level upon the floor, no whit sunken under ground, to avoid all dampishness.
obstruction, he will not remain a moment suspended in the air. no suspicion of an unknown frenzy can give the least possibility to the former event, which is so contrary to all the known principles of human nature.
thinking, for it observes the rule not to form a decisive judgement before sufficient proof be shown. the desired proof must therefore demonstrate that we have experience of external things, and not mere fancies.
three. particular things i call contingent in so far as, while regarding their essence only, we find nothing therein, which necessarily asserts their existence or excludes it.
a sacrifice which does not increase, or tend to increase, the sum total of happiness, it considers as wasted.
from the same foundation that heraclitus and this sentence of his had, "that all things had in them those forms that we discern," democritus drew quite a contrary conclusion,--"that objects have in them nothing that we discern in them;" and because honey
one here sees at once that it is not only shame that this divinity lacks;--and in general there are good grounds for supposing that in some things the gods could all of them come to us men for instruction. we men are--more human.--
betwixt two horses, one foot upon one saddle and the other upon another, carrying the other man upon his shoulders, would ride full career, the other standing bolt upright upon and making very good shots with his bow; several who would ride full speed
and, indeed, it ought not to go as it did with the officers of the kings of sparta, trumpeters, fiddlers, cooks, the children of whom always succeeded to their places, how ignorant soever, and were preferred before the most experienced in the trade.
and 'tis the greatest folly imaginable to expect that fortune should ever sufficiently arm us against herself; 'tis with our own arms that we are to fight her; accidental ones will betray us in the pinch of the business.
alexander saw a nation, where they bury their fruit-trees in winter to protect them from being destroyed by the frost, and we also may see the same.
he investigated his mental structure as a schoolboy pulls his watch to pieces, to examine the mechanism of the works; and the result, accompanied by illustrations abounding with originality and force, he delivered to his fellow-men in a book.
the second is the dogmatical idealism of berkeley, who maintains that space, together with all the objects of which it is the inseparable condition, is a thing which is in itself impossible, and that consequently the objects in space are mere products of
death is terrible to cicero, coveted by cato death of old age the most rare and very seldom seen diogenes, esteeming us no better than flies or bladders do not to pray that all things may go as we would have them excel above the common rate in frivolous
sect. one hundred sixty. this power to act according to discretion, for the public good, without the prescription of the law, and sometimes even against it, is that which is called prerogative: for since in some governments the lawmaking power is not
which proceeds from the exercise of the mind, will have it curbed, and find a kind of intemperance in too much knowledge.
than that of those who not being contented, became his friends and helped him to occupy it.
scipio, being one day accused before the people of rome of some crimes of a very high nature, instead of excusing himself or flattering his judges: "it will become you well," said he, "to sit in judgment upon a head, by whose means you have the power to
besides which, it is impossible to satisfy the nobility by fair dealing and without inflicting injury on others, whereas it is very easy to satisfy the mass of the people in this way.
proof.--if a be that, which is common to and a property of the human body and external bodies, and equally present in the human body and in the said external bodies, in each part of each external body and in the whole, there will be an adequate idea of a
a man may say with some colour of truth that there is an abecedarian ignorance that precedes knowledge, and a doctoral ignorance that comes after it: an ignorance that knowledge creates and begets, at the same time that it despatches and destroys the
even ambition is better served by duty than by usurpation: when the people is convinced that its rulers are labouring only for its happiness, its deference saves them the trouble of labouring to strengthen their power: and history shows us, in a thousand
"which you can only impart to the gods, when you have gained them over."--persius, ii. four.
we prepare ourselves beforehand for the journeys we undertake, and resolve upon them; we leave the appointment of the hour when to take horse to the company, and in their favour defer it.
many argue in this way. if all things follow from a necessity of the absolutely perfect nature of god, why are there so many imperfections in nature?
unbecoming rudeness to carp at everything that is not agreeable to our own palate. let him be satisfied with correcting himself, and not seem to condemn everything in another he would not do himself, nor dispute it as against common customs.
i often say, that it is mere folly that makes us run after foreign and scholastic examples; their fertility is the same now that it was in the time of homer and plato.
venus; the husband, a man truly brutish and unnatural, replied, that even on fasting days he could not subsist with less than ten courses: whereupon came out that notable sentence of the queen of arragon, by which, after mature deliberation of her
monseigneur,--i have received this morning your letter, which i have communicated to one thousand. de gourgues, and we have dined together at the house of one thousand. the mayor of bourdeaux.
"quod petiere, premunt arcte, faciuntque dolorem corporis, et dentes inlidunt saepe labellis . . . et stimuli subsunt, qui instigant laedere ad ipsum, quodcunque est, rabies unde illae germina surgunt."
what a boldness and vehement confidence was it in him that he would not give over his attempt, but resolved upon two so great difficulties--which nevertheless he overcame; and, after having won that great battle against those without, soon reduced those
he did very wisely, and like himself, not to corrupt the tenor of an incorrupt life, and so sacred an image of the human form, to spin out his decrepitude another year, and to betray the immortal memory of that glorious end.
lest the arms of the orsini of which he had availed himself should fail him, and not only hinder him in obtaining more but take from him what he had already conquered, and he also feared that the king might do the same.
light, to the firmament, to the sunne, and starres, when he commanded them to bee; for they could not heare before they had a beeing.
--condemned one of his city, whose trade it was to sell the necessaries for funeral ceremonies, upon pretence that he demanded unreasonable profit, and that that profit could not accrue to him, but by the death of a great number of people.
entertained and caressed with such shows and excesses.
nay for the cause of understanding also, they say the thing understood sendeth forth intelligible species, that is, an intelligible being seen; which comming into the understanding, makes us understand.
i kept neither dog, cat, cow, pig, nor hens, so that you would have said there was a deficiency of domestic sounds; neither the churn, nor the spinning wheel, nor even the singing of the kettle, nor the hissing of the urn, nor children crying, to comfort
themselves most interest in it; for magistracy and the rights attaching to it being based solely on the fundamental laws, the magistrates would cease to be legitimate as soon as these ceased to exist; the people would no longer owe them obedience; and as
for once more will i go unto men: amongst them will my sun set; in dying will i give them my choicest gift!
each amongst you has made somebody cuckold; and nature runs much in parallel, in compensation, and turn for turn. the frequency of this accident ought long since to have made it more easy; 'tis now passed into custom.
seven.) goeth to war at his own charges? or who feedeth a flock, and eatheth not of the milke of the flock?" and again, (one cor. nine.
assuring himself by this conclusion, he makes no use of his nose in the third way, nor ever lays it to the ground, but suffers himself to be carried on there bv the force of reason.
if i should be asked my choice among all the men who have come to my knowledge, i should make answer, that methinks i find three more excellent than all the rest.
acquaintance among the pines; when the ice and snow causing their limbs to droop, and so sharpening their tops, had changed the pines into fir-trees; wading to the tops of the highest hills when the snow was nearly two feet deep on a level, and shaking
so also in the question between moses, and the people, when corah, dathan, and abiram, and two hundred and fifty princes of the assembly "gathered themselves together" (numbers sixteen.
note.--as certain things must be produced immediately by god, namely those things which necessarily follow from his absolute nature, through the means of these primary attributes, which, nevertheless, can neither exist nor be conceived without god, it
knowledge and abstruse discovery), then there sprung in the person loved the desire of a spiritual conception; by the mediation of a spiritual beauty.
it hath gone badly with thee, thou unfortunate one, in this life: first a beast bit thee, and then-a man trod upon thee!"-
to monseigneur, monseigneur de montaigne.
xv.); he will, therefore, desire to possess it, in conjunction with that wherein he has taken delight; in other words, he will desire to possess the object of his love under the same circumstances as when he first took delight therein. q.e.five hundred.
first, therefore, i say you cannot have a perfect palace except you have two several sides; a side for the banquet, as it is spoken of in the book of hester, and a side for the household; the one for feasts and triumphs, and the other for dwelling.
this natural right is in no sense inconsistent with the complete alienation supposed in the contract; for the contract itself reposes on it and guarantees its maintenance.
now, to speak of public envy. there is yet some good in public envy, whereas in private, there is none. for public envy, is as an ostracism, that eclipseth men, when they grow too great.
"felix, qui potuit rerum cognoscere causas, atque metus omnes et inexorabile fatum subjecit pedibus, strepitumque acherontis avari! fortunatus et ille, deos qui novit agrestes, panaque, sylvanumque senem, nymphasque sorores!"
means they much more willingly ventured their lives:
for example, i may compute the light of the sun, and say that its quantity is a certain number of times greater than that of the moon.
notwithstanding, we may on the other side consider that so precise and implicit an obedience as this is only due to positive and limited commands.
the colonies will cost the prince little; with little or no expense on his part, he can send and maintain them; he only injures those whose lands and houses are taken to give to the new inhabitants, and these form but a small proportion of the state, and
in the following work, when figures are not drawn, the student should construct them from the given directions. the propositions of euclid will be printed in larger type, and will be referred to by roman numerals enclosed in brackets. thus three. xxxii.
late in the evening i heard the distant rumbling of wagons over bridges,-a sound heard farther than almost any other at night,-the baying of dogs, and sometimes again the lowing of some disconsolate cow in a distant barn-yard.
principal guiding reins are reward and punishment, which only touch us properly, and as men, through the medium of honour and dishonour, forasmuch as these penetrate the mind, and come home to our most intimate feelings: just where animals themselves are
that a man be liable to excommunication, there be many conditions requisite; as first, that he be a member of some commonalty, that is to say, of some lawfull assembly, that is to say, of some christian church, that hath power to judge of the cause for
and these are the wayes whereby god declared his will in the old testament.
thus will we have a good repast in a little while. but whoever wish to eat with us must also give a hand to the work, even the kings. for with zarathustra even a king may be a cook."
of the action, though much with the worth of the agent.
hitherto there had never and nowhere been such boldness in inversion, nor anything at once so dreadful, questioning, and questionable as this formula: it promised a transvaluation of all ancient values--it was the orient, the profound orient, it was the
for whereas generally a conspirator has to fear before the execution of his plot, in this case he must also fear afterwards, having the people for an enemy, when his crime is accomplished, and thus not being able to hope for any refuge.
"none," say i, "if he were really racked between these two extremes: 'sed videat, ne quoeratur latebya perjurio', he must do it: but if he did it without regret, if it did not weigh on him to do it, 'tis a sign his conscience is in a sorry condition."
'yes,' said she; 'thou didst even but now affirm it in song, lamenting that men alone had no portion in the divine care. as to the rest, thou wert unshaken in the belief that they were ruled by reason.
everything conspires to take away from a man who is set in authority over others the sense of justice and reason. much trouble, we are told, is taken to teach young princes the art of reigning; but their education seems to do them no good.
"if i may have what i now own, or even less, and may live for myself what of life remains, if the gods grant me remaining years." --horace, ep., i. eighteen, one hundred seven.
comte, in particular, whose social system, as unfolded in his traite de politique positive , aims at establishing (though by moral more than by legal appliances) a despotism of society over the individual, surpassing anything contemplated in the political
discourse, and nothing by way of advice apt to promise something less than what i am able to do as if anything were so common as ignorance authority of the number and antiquity of the witnesses best test of truth is the multitude of believers in a crowd
which, as regards its form, they contain a priori.
for, as only the city itself, with at most some province in italy, was concerned, the unlimited authority the laws gave to the dictator would have enabled him to make short work of the conspiracy, which was, in fact, stifled only by a combination of lucky
general logic is again either pure or applied.
this does not concern me; mine slip from me with as little care as they are of little value, and 'tis the better for them. i would presently part with them for what they are worth, and neither buy nor sell them, but as they weigh.
it is good also, not to try experiments in states, except the necessity be urgent, or the utility evident; and well to beware, that it be the reformation, that draweth on the change, and not the desire of change, that pretendeth the reformation.
"ubi jam validis quassatum est viribus aevi corpus, et obtusis ceciderunt viribus artus, claudicat ingenium, delirat linguaque, mensque."
in fine, such is the excellence of these six meditations, that i cannot resemble his performance herein better than to the six days work of the supream architect; and certainly next to the creation of all things out of nothing, the restauration of truth
o my guests, ye strange ones-have ye yet heard nothing of my children? and that they are on the way to me?
"nec ad melius vivendum, nec ad commodius disserendum."
too long have i longed and looked into the distance. too long hath solitude possessed me: thus have i unlearned to keep silence.
will, (as hath been said in the precedent chapter,) who shall be his heyr. if therefore he will have no heyre, there is no soveraignty, nor subjection. the case is the same, if he dye without known kindred, and without declaration of his heyre.
interest of the society of which he enjoys the protection; and to perform certain acts of individual beneficence, such as saving a fellow-creature's life, or interposing to protect the defenceless against ill-usage, things which whenever it is obviously a
in the turkish empire, there are a great number of men who, to excel others, never suffer themselves to be seen when they make their repast: who never have any more than one a week; who cut and mangle their faces and limbs; who never speak to any one:
nor pain inflicted without publique hearing
but whatever way of argumentation i use, it comes all at last to this one thing, that i am fully perswaded of the truth of those things only, which appear to me clearly and distinctly .
any of which qualities being absent, one may neverthelesse be a worthy man, and valuable for some thing else.
whatever is of the effeminate type, whatever originateth from the servile type, and especially the populace-mishmash:-that wisheth now to be master of all human destiny-o disgust! disgust! disgust!
to the structure of the human body. if, then, a man, moved by anger or hatred, is led to clench his fist or to move his arm, this result takes place (as we showed in pt.
this fundamental principle of the necessary unity of apperception is indeed an identical, and therefore analytical, proposition; but it nevertheless explains the necessity for a synthesis of the manifold given in an intuition, without which the identity
has not his equal upon earth, he makes his way even through all labyrinths. i like man, and often think how i can still further advance him, and make him stronger, more evil, and more profound."--"stronger, more evil, and more profound?"
"thou doest violence to thyself, thou preacher-on-the-mount, when thou usest such severe words. for such severity neither thy mouth nor thine eye have been given thee.
"in ferrum mens prona viris, animaeque capaces mortis, et ignavum est rediturae parcere vitae."
possible; for to more no man can be obliged.
he grows to be four feet long, as big as a small boy, perhaps without any human being getting a glimpse of him. i formerly saw the raccoon in the woods behind where my house is built, and probably still heard their whinnering at night.
the tribes of the albans (ramnenses) and the sabines (tatienses) remained always in the same condition, while that of the foreigners (luceres) continually grew as more and more foreigners came to live at rome, so that it soon surpassed the others in
the gulf between knowledge and capacity is perhaps greater, and also more mysterious, than one thinks: the capable man in the grand style, the creator, will possibly have to be an ignorant person;--while on the other hand, for scientific discoveries like
max., ix. twelve, ext. two. --an emperor killed with the scratch of a comb in combing his head. aemilius lepidus with a stumble at his own threshold,-- pliny, nat. hist., vii. thirty three.
nay, when we frame the image of it in its full excellence, we stuff it with sickly and painful epithets and qualities, languor, softness, feebleness, faintness, 'morbidezza': a great testimony of their consanguinity and consubstantiality.
let us lay aside this infinite confusion of opinions, which we see even amongst the philosophers themselves, and this perpetual and universal dispute about the knowledge of things; for this is truly presupposed, that men, i mean the most knowing, the best
involuntarily and from overflowing abundance and power) with everything that has hitherto been called holy, good, intangible, or divine; to whom the loftiest conception which the people have reasonably made their measure of value, would already
it was sewed to a ribbon to be tied under the chin; a foppery cousin-german to this of which i am speaking. jaques pelletier, who lived in my house, had presented this to me for a singular rarity.
but is there anything delightful in comparison of this sudden change, when from an excessive pain, i come, by the voiding of a stone, to recover, as by a flash of lightning, the beautiful light of health, so free and full, as it happens in our sudden and
knowest thou it not, o zarathustra? i seek zarathustra."
this was the great art of ancient governments, in those distant times when philosophers gave laws to men, and made use of their authority only to render them wise and happy.
no literary quality can be attained by reading writers who possess it: be it, for example, persuasiveness, imagination, the gift of drawing comparisons, boldness or bitterness, brevity or grace, facility of expression or wit, unexpected contrasts, a
longer a legislative power, and that the state is dead.
it was therefore onely moses then, and after him the high priest, whom (by moses) god declared should administer this his peculiar kingdome, that had on earth, the power to make this short scripture of the decalogue to bee law in the common-wealth of
he rounded this water with his hand, deepened and clarified it in his thought, and in his will bequeathed it to concord. i see by its face that it is visited by the same reflection; and i can almost say, walden, is it you?
but listen now, and cease to let thy heart consume away with fretfulness, nor expect to live on thine own terms in a realm that is common to all.'
disengage themselves from a sophistical argument, and to unravel the imposture of captious syllogisms; here to evade the baits and allurements of pleasure, and with a noble courage and resolution to conquer the menaces of fortune and death; those
"and 'will to equality'-that itself shall henceforth be the name of virtue; and against all that hath power will we raise an outcry!"
in dark winter mornings, or in short winter afternoons, i sometimes heard a pack of hounds threading all the woods with hounding cry and yelp, unable to resist the instinct of the chase, and the note of the hunting horn at intervals, proving that man was
but forasmuch as the strength or weakness of a fortress is always measured by the estimate and counterpoise of the forces that attack it --for a man might reasonably enough despise two culverins, that would be a madman to abide a battery of thirty pieces
looked to nothing else. ours are not aware that he who provides for all, provides for nothing; and that the entire government of this microcosm is more than they are able to undertake.
"paucis opus est literis ad mentem bonam:"
for otherwise it were as much against the law of nations, to persecute a christian stranger, for professing the religion of his owne country, as an infidell; or rather more, in as much as they that are not against christ, are with him.
to speak less of one's self than what one really is is folly, not modesty; and to take that for current pay which is under a man's value is pusillanimity and cowardice, according to, aristotle.
now, seeing all phenomena, whether considered as extensive or intensive, are continuous quantities, the proposition: "all change (transition of a thing from one state into another) is continuous," might be proved here easily, and with mathematical
the ship; in recompense of which service also, whereas all the other things, whether beast or vessel, that enter into the dreadful gulf of this monster's mouth, are immediately lost and swallowed up, this little fish retires into it in great security, and
zarathustra listened thereto, like the higher men; then, however, laid he his finger on his mouth the second time, and said again: "come! come! it is getting on to midnight!"-and his voice had changed. but still he had not moved from the spot.
upon the same terms young are to make their preparations, the old to enjoy them
and, if royal education necessarily corrupts those who receive it, what is to be hoped from a series of men brought up to reign? it is, then, wanton self-deception to confuse royal government with government by a good king.
but amongst other things, the strict government of most of our colleges has evermore displeased me; peradventure, they might have erred less perniciously on the indulgent side. 'tis a real house of correction of imprisoned youth.
this was an excellent rule; but it was carried so far that in the end it led to a change and certainly to an abuse in the political system.
for their second-nobles; there is not much danger from them, being a body dispersed.
you are to examine whether your company pleases them upon any other account, or, as some strong-chined groom, for that only; in what degree of favour and esteem you are with them:
hear, for instance, with what innocence--almost worthy of honour--schopenhauer represents his own task, and draw your conclusions concerning the scientificness of a "science" whose latest master still talks in the strain of children and old wives: "the
liberty, as a principle, has no application to any state of things anterior to the time when mankind have become capable of being improved by free and equal discussion.
it was a pious, strange litany in praise of the adored and censed ass. and the litany sounded thus:
of the first ages; when the race was already old, and man remained a child.
we do not speak to each other, because we know too much-: we keep silent to each other, we smile our knowledge to each other.
he is very healthful and vigorous for his age, and has nothing extraordinary in the use of his life, but this, to live sometimes two or three months, nay, a whole year, as he has told me, without drinking.
wives, children, and goods must be had, and especially health, by him that can get it; but we are not so to set our hearts upon them that our happiness must have its dependence upon them; we must reserve a backshop, wholly our own and entirely free,
your severer climates add to your needs; one for half the year your public squares are uninhabitable; the flatness of your languages unfits them for being heard in the open air; you sacrifice more for profit than for liberty, and fear slavery less than
realized, they will, without doubt, expect to be compensated for their trouble by the explication of some difficulties, or, at least, by compliments and useless speeches, in which he cannot spend any portion of his time without loss to himself.
jealous of our own interest than that of our creator.
for this cause i have become involved in bitter and irreconcilable feuds, and, as happens inevitably, if a man holds fast to the independence of conscience, i have had to think nothing of giving offence to the powerful in the cause of justice.
"yea, into the evil!" cried the youth. "how is it possible that thou hast discovered my soul?"
to him that can avoyd these things, it is not easie to fall into any absurdity, unlesse it be by the length of an account; wherein he may perhaps forget what went before. for all men by nature reason alike, and well, when they have good principles.
the fact thereby becomes obvious that the greater part of what interests and charms higher natures, and more refined and fastidious tastes, seems absolutely "uninteresting" to the average man--if, notwithstanding, he perceive devotion to these interests,
to remain and continue with him upon following occasions.
which is to say, that all is in all things, and, consequently, nothing in any one; for, where all is, there is nothing.
a light hath dawned upon me: i need companions-living ones; not dead companions and corpses, which i carry with me where i will.
"zarathustra!" cried all of them there assembled, as if with one voice, and burst out at the same time into a great laughter; there arose, however, from them as it were a heavy cloud. even the magician laughed, and said wisely: "well!
common sort, and beyond the necessity of their duty; these there present themselves, not only to be approved but to get; not simply to be paid, but to have a present made to them.
thirteen.) the fire shall trie every mans work of what sort it is." but st. peter, and st. paul speak of the fire that shall be at the second appearing of christ; and the prophet zachary of the day of judgment: and therefore this place of s. mat.
my thoughts have left no track, and one cannot find the path again. what was it that i was thinking of? it was a very hazy day. i will just try these three sentences of con-fut-see; they may fetch that state about again.
with the storm that is called "spirit" did i blow over thy surging sea; all clouds did i blow away from it; i strangled even the strangler called "sin."
some of them were indeed the laws of nature, as all the second table; and therefore to be acknowledged for gods laws; not to the israelites alone, but to all people: but of those that were peculiar to the israelites, as those of the first table, the
from the same principle may be deduced this rule, that the arts in general are more lucrative in proportion as they are less useful; and that, in the end, the most useful becomes the most neglected.
i had sufficiently published to the world my unfitness for such public offices; but i have something in me yet worse than incapacity itself; which is, that i am not much displeased at it, and that i do not much go about to cure it, considering the course
living than succours to the dead." august. de civit. dei, i. twelve. --which made socrates answer crito, who, at death, asked him how he would be buried: "how you will," said he.
where any people has made a temporary approach to such a character, it has been because the dread of heterodox speculation was for a time suspended.
sect. two hundred thirty two. whosoever uses force without right, as every one does in society, who does it without law, puts himself into a state of war with those against whom he so uses it; and in that state all former ties are cancelled, all other
ovid, who (ex. ponto, i. four, forty nine) writes to his wife, "o would the gods arrange that such i might see thee, and bring dear kisses to thy changed locks, and embrace thy withered body with my arms"
i was wont to pity the clumsy irish laborers who cut ice on the pond, in such mean and ragged clothes, while i shivered in my more tidy and somewhat more fashionable garments, till, one bitter cold day, one who had slipped into the water came to my house
difficulty declines from the summit to the middle, then it falls and tumbles headlong from the middle to the bottom.
vehement than the natural, begotten by custom toward the foster children, and a greater solicitude for the preservation of those they have taken charge of, than of their own.
the tension of soul in misfortune which communicates to it its energy, its shuddering in view of rack and ruin, its inventiveness and bravery in undergoing, enduring, interpreting, and exploiting misfortune, and whatever depth, mystery, disguise, spirit,
for where-ever the lesson is not supported by authority, and the precept by example, all instruction is fruitless; and virtue itself loses its credit in the mouth of one who does not practise it.
proceeds from the agitation of the inward parts of mans body; which inward parts, for the connexion they have with the brayn, and other organs, when they be distempered, do keep the same in motion; whereby the imaginations there formerly made, appeare as
and first, it is peculiar to the nature of man, to be inquisitive into the causes of the events they see, some more, some lesse; but all men so much, as to be curious in the search of the causes of their own good and evill fortune.
mind to make a feast. must it be true, that to be a perfect good man, we must be so by an occult, natural, and universal propriety, without law, reason, or example?
'tis no light thing to make a sure retreat; it will be enough for us to do without mixing other enterprises.
that is, so long as the established government cannot be resisted or changed without public inconveniency, it is the will of god that the established government be obeyed, and no longer."-"this principle being admitted, the justice of every particular
those same stars twinkle over other fields than these.-but how to come out of this condition and actually migrate thither?
wherever the industrial spirit has triumphed over the military and aristocratic spirit, woman strives for the economic and legal independence of a clerk: "woman as clerkess" is inscribed on the portal of the modern society which is in course of formation.
twenty seven. of crimes, excuses, and extenuations
iv.) they are caused by god, only in so far as he is considered through the attribute whose modes they are, and not in so far as he is considered through any other. q.e.five hundred.
-and once more zarathustra became absorbed in himself, and sat down again on the big stone and meditated. suddenly he sprang up,-
"let the sailor content himself with talking of the winds; the cowherd of his oxen; the soldier of his wounds; the shepherd of his flocks."--an italian translation of propertius, ii. i, forty three
it stretcheth itself out, long-longer! it lieth still, my strange soul. too many good things hath it already tasted; this golden sadness oppresseth it, it distorteth its mouth.
wrong will not fail to find means of eluding the law, and avoiding its penalties.
this medley is a little from my theme; i go out of my way; but 'tis rather by licence than oversight; my fancies follow one another, but sometimes at a great distance, and look towards one another, but 'tis with an oblique glance.
my house never pleased my eye so much after it was plastered, though i was obliged to confess that it was more comfortable.
step out of thy cave: the world waiteth for thee as a garden. the wind playeth with heavy fragrance which seeketh for thee; and all brooks would like to run after thee.
sacred as the ganges at least, to the village in a pipe, to wash their dishes with!-to earn their walden by the turning of a cock or drawing of a plug!
let us suppose, therefore, that the government is entirely at one with the people, and never thinks of exerting any power of coercion unless in agreement with what it conceives to be their voice.
called a council of his friends to deliberate about it; of whom some, says seneca, gave him the counsel that out of unmanliness they would have taken themselves; others, out of flattery, such as they thought he would best like; but a stoic said this to
henceforth stand before man as he now, hardened by the discipline of science, stands before the other forms of nature, with fearless oedipus-eyes, and stopped ulysses-ears, deaf to the enticements of old metaphysical bird-catchers, who have piped to him
the reference of all production at last to an aboriginal power explains the traits common to all works of the highest art,-that they are universally intelligible; that they restore to us the simplest states of mind, and are religious.
when they are considered as his owne, then is he called a naturall person: and when they are considered as representing the words and actions of an other, then is he a feigned or artificiall person.
now, for my part, one had rather be troublesome and indiscreet than a flatterer and a dissembler.
to art. and to those furious and irregular passions that have sometimes inflamed fathers towards their own daughters, and mothers towards their own sons, the like is also found in this other sort of parentage: witness what is related of pygmalion who,
there remains therefore no place for this active faculty , but that it should be in some substance different from me.
they meet an invalid, or an old man, or a corpse-and immediately they say: "life is refuted!"
wouldst have been quick to purchase at the price of life itself.
neither have i satisfied myself in this employment; but i have very near arrived at what i expected from my own performance, and have much surpassed what i promised them with whom i had to do: for i am apt to promise something less than what i am able to
xvii. when the sum of two angles is a right angle, each is called the complement of the other. thus, if the angle bac be right, the angles bad, dac are complements of each other.
all men agree that god is the one and only cause of all things, both of their essence and of their existence; that is, god is not only the cause of things in respect to their being made (secundum fieri), but also in respect to their being (secundum esse).
"we are ashamed of ourselves."--terence, phoymio, i. three, twenty.
secondly, because the right of bearing the person of them all, is given to him they make soveraigne, by covenant onely of one to another, and not of him to any of them; there can happen no breach of covenant on the part of the soveraigne; and consequently
because thou art gentle and of upright character, thou sayest: "blameless are they for their small existence." but their circumscribed souls think: "blamable is all great existence."
prop. thirty three. there is nothing positive in ideas, which causes them to be called false.
and i beleeve and conceive a thousand manners of life, contrary to the common sorte." --florio, ed. one thousand six hundred thirteen, p. one hundred thirteen.
paul's perfection, that he would wish to be anathema from christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with christ himself.
his biographers are not agreed among themselves; and in the same degree that he lays open to our view all that concerns his secret thoughts, the innermost mechanism of his mind, he observes too much reticence in respect to his public functions and
as for example, that prayers, and thanksgiving, be made in words and phrases, not sudden, nor light, nor plebeian; but beautifull and well composed; for else we do not god as much honour as we can.
no word for his, nor have hope of his rewards, or fear of his threatnings.
this would have been the right kind of cat for me to keep, if i had kept any; for why should not a poet's cat be winged as well as his horse?
deals with their foundation, is what we have least of.
shame of their mothers; or, finally, by the mutilation of unhappy wretches, part of whose life, with their hope of posterity, is given up to vain singing, or, still worse, the brutal jealousy of other men: a mutilation which, in the last case, becomes a
"e cosi avven, the l'animo ciascuna sua passion sotto 'l contrario manto, ricopre, con la vista or'chiara, or'bruna."
and this word, so used in the greek festivals, aut bibat, aut abeat, "either drink or go," which sounds better upon the tongue of a gascon, who naturally changes the h into v, than on that of cicero:--
health), or else a repletion of evil humours, which is the ordinary cause of sickness. states are very often sick of the like repletion, and various sorts of purgations have commonly been applied.
the way of truth is one and simple; that of particular profit, and the commodity of affairs a man is entrusted with, is double, unequal, and casual.
prop. three. in god there is necessarily the idea not only of his essence, but also of all things which necessarily follow from his essence.
at all events, the damage occasioned by my absence seems not to deserve, so long as i am able to support it, that i should waive the occasions of diverting myself by that troublesome assistance.
themselves out and triumphing to their heart's content: such as will not suffer themselves to be withdrawn from this original source, do yet commit a greater error, and subject themselves to wild opinions; witness chrysippus,-- sextus empiricus, pyyrhon.
no humane being, past the thoughtless age of boyhood, will wantonly murder any creature which holds its life by the same tenure that he does. the hare in its extremity cries like a child.
torrent. plato himself is throughout poetical; and the old theology, as the learned tell us, is all poetry; and the first philosophy is the original language of the gods.
day see women amongst us who surrender themselves for their husbands sole benefit, and by their express order and mediation?
every apprehension of an event is therefore a perception which follows upon another perception.
it is true, the pope in taking upon him to give laws to all christian kings, and nations, usurpeth a kingdome in this world, which christ took not on him: but he doth it not as christ, but as for christ, wherein there is nothing of the antichrist.
agreement, and any express declaration, given his consent to be of any commonwealth, is perpetually and indispensably obliged to be, and remain unalterably a subject to it, and can never be again in the liberty of the state of nature; unless, by any
i find i have much more ado to digest this resolution of dying, when i am well in health, than when languishing of a fever; and by how much i have less to do with the commodities of life, by reason that i begin to lose the use and pleasure of them, by so
from montaigne, this d of september one thousand five hundred ninety .
a thousand complete and partial failures, is assuredly one of the most costly instruments that exist, but his place is in the hand of one who is more powerful he is only an instrument, we may say, he is a mirror--he is no "purpose in himself" the
now the mode in which we apprehend a thing in a phenomenon can be determined a priori in such a manner that the rule of its synthesis can give, that is to say, can produce this a priori intuition in every empirical example.
i played the chief parts in the latin tragedies of buchanan, guerente, and muret, that were presented in our college of guienne with great dignity: now andreas goveanus, our principal, as in all other parts of his charge, was, without comparison, the best
the one is the supplanting, or the opposing, of authority established; for nothing is more popular than that. the other is the giving license to pleasures, and a voluptuous life.
our conversation began with my admiring the singular good fortune of philosophy, which, as it requires entire liberty above all other privileges, and chiefly flourishes from the free opposition of sentiments and argumentation, received its first birth in
the silent heart encourages her; o friend, never strike sail to a fear! come into port greatly, or sail with god the seas. not in vain you live, for every passing eye is cheered and refined by the vision.
the remembrance of this accident, which is very well imprinted in my memory, so naturally representing to me the image and idea of death, has in some sort reconciled me to that untoward adventure.
"ego vero me minus diu senem mallem, quam esse senem, antequam essem."
i look upon england to-day as an old gentleman who is travelling with a great deal of baggage, trumpery which has accumulated from long housekeeping, which he has not the courage to burn; great trunk, little trunk, bandbox and bundle.
accordingly with their swords drawn, ran full drive upon one another, where fortune so guided the points, that they made two equally mortal wounds, affording withal so much honour to so brave a friendship, as to leave them just strength enough to draw out
whereby it is evident, that the ordinary cause of beleeving that the scriptures are the word of god, is the same with the cause of the beleeving of all other articles of our faith, namely, the hearing of those that are by the law allowed and appointed to
therefore the knowledge of good and evil is nothing else but the emotion, in so far as we are conscious thereof. q.e.five hundred.
but an empirical proposition cannot possess the qualities of necessity and absolute universality, which, nevertheless, are the characteristics of all geometrical propositions.
i myself, who am so hospitable, was in very great distress for a retreat for my family; a distracted family, frightful both to its friends and itself, and filling every place with horror where it attempted to settle, having to shift its abode so soon as
further to finish the beginnings he left in his house, and so much the more because i am very likely to be the last possessor of my race, and to give the last hand to it.
his interest to be useful to them. insatiable ambition, the thirst of raising their respective fortunes, not so much from real want as from the desire to surpass others, inspired all men with a vile propensity to injure one another, and with a secret
and therefore in geometry, (which is the onely science that it hath pleased god hitherto to bestow on mankind,) men begin at settling the significations of their words; which settling of significations, they call definitions; and place them in the
that which is at present called a "nation" in europe, and is really rather a res facta than nata (indeed, sometimes confusingly similar to a res ficta et picta), is in every case something evolving, young, easily displaced, and not yet a race, much less
and the fourth, negotiis pares; such as have great places under princes, and execute their places, with sufficiency.
nor yet of sylvan marvels alone had we sight: i saw sea-calves fight with bears, and a deformed sort of cattle, we might call sea-horses."--calpurnius, eclog., vii. sixty four.
unfit for it? but when either the father died, and left his next heir, for want of age, wisdom, courage, or any other qualities, less fit for rule; or where several families met, and consented to continue together; there, it is not to be doubted, but they
forgive me, however, ye despairing ones, for speaking such trivial words before you, unworthy, verily, of such guests! but ye do not divine what maketh my heart wanton:-
twenty seven it must be observed, however, that by these terms i mean just as little in the one case the principles of mathematics as those of general (physical) dynamics in the other.
the essenians, of whom pliny speaks, kept up their country for several ages without either nurse or baby-clouts, by the arrival of strangers who, following this pretty humour, came continually to them: a whole nation being resolute, rather to hazard a
free agents arose the further notions of praise and blame, sin and merit.
ceremony, but a true and real submission, that i speak inquiring and doubting, purely and simply referring myself to the common and accepted beliefs for the resolution. i do not teach; i only relate.
no individual was ever acknowledged as the father of many, till his sons and daughters remained settled around him.
in general, opinions contrary to those commonly received can only obtain a hearing by studied moderation of language, and the most cautious avoidance of unnecessary offence, from which they hardly ever deviate even in a slight degree without losing
i am not very used to be thirsty, either well or sick; my mouth is, indeed, apt to be dry, but without thirst; and commonly i never drink but with thirst that is created by eating, and far on in the meal; i drink pretty well for a man of my pitch: in
compensation for this. i love to see that nature is so rife with life that myriads can be afforded to be sacrificed and suffered to prey on one another; that tender organizations can be so serenely squashed out of existence like pulp,-tadpoles which
thus the law may indeed decree that there shall be privileges, but cannot confer them on anybody by name.
when i lay asleep, then did a sheep eat at the ivy-wreath on my head,-it ate, and said thereby: "zarathustra is no longer a scholar."
and to say truth, it is not easy, when such a matter passed between two, to make it appear from which of them it first moved and began.
although it be no new thing to see horns grown in a night on the forehead of one that had none when he went to bed, notwithstanding, what befell cippus, king of italy, is memorable; who having one day been a very delighted spectator of a bullfight, and
you admire this tower of granite, weathering the hurts of so many ages. yet a little waving hand built this huge wall, and that which builds is better than that which is built. the hand that built can topple it down much faster.
i go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked god that he had made it.
i do not know whether the exploits of alexander and caesar really surpass the resolution of a beautiful young woman, bred up after our fashion, in the light and commerce of the world, assailed by so many contrary examples, and yet keeping herself entire
use, carried on according to reason, has in it more of difficulty than abstinence; moderation is a virtue that gives more work than suffering; the well living of scipio has a thousand fashions, that of diogenes but one; this as much excels the ordinary
foot the most sacred duties, and yet are faithful to the death to engagements that are often illegitimate.
those that are born blind, whom we hear wish they could see, it is not that they understand what they desire; they have learned from us that they want something; that there is something to be desired that we have, which they can name indeed and speak of
fourteen. it is perhaps just dawning on five or six minds that natural philosophy is only a world-exposition and world-arrangement (according to us, if i may say so!) and not a world-explanation; but in so far as it is based on belief in the senses, it is
tartuffery of morals, which now belongs to our unconquerable "flesh and blood," will turn the words round in the mouths of us discerning ones.
how many do we know who have forsaken the calm and sweetness of a quiet life at home amongst their acquaintance, to seek out the horror of unhabitable deserts; and having precipitated themselves into so abject a condition as to become the scorn and
we keep a vigilant eye on our gates and guards, and we look after them a little more attentively in your absence, which makes me apprehensive, not merely on account of the preservation of the town, but likewise for your oven sake, knowing that the enemies
its preservation, from the public force, which is destined to the preservation of the state; and, in a word, is always ready to sacrifice the government to the people, and never to sacrifice the people to the government.
such persons will, doubtless think it strange that i should attempt to treat of human vice and folly geometrically, and should wish to set forth with rigid reasoning those matters which they cry out against as repugnant to reason, frivolous, absurd, and
as for good terence, the refined elegance and grace of the latin tongue, i find him admirable in his vivid representation of our manners and the movements of the soul; our actions throw me at every turn upon him; and i cannot read him so often that i do
this was idolatry, because they made them so to themselves, having no authority from god, neither in his eternall law of reason, nor in his positive and revealed will.
intelligence with men; there is too great disparity and disproportion betwixt us. they follow me either upon the account of decency and custom; or rather my fortune, than me, to increase their own.
his affability and humanity, than on his prowess and victories, and has always this glorious saying in his mouth: "that he has given his enemies as much occasion to love him as his friends."
and in truth, what are these things i scribble, other than grotesques and monstrous bodies, made of various parts, without any certain figure, or any other than accidental order, coherence, or proportion?
'tis probable that solyman, whom we have seen make a gift of hungary and other principalities, had therein more respect to this consideration than to that he was wont to allege, viz., that he was glutted and overcharged with so many monarchies and so much
the inhabitants. and the rule is that when a powerful foreigner enters a province, all the less powerful inhabitants become his adherents, moved by the envy they bear to those ruling over them; so much so that with regard to these minor potentates he has
in the fift book he hath four conclusions.
so that the rule is perfect on both sides; that he is a true prophet, which preacheth the messiah already come, in the person of jesus; and he a false one that denyeth him come, and looketh for him in some future imposter, that shall take upon him that
nothing can rightly compel a simple and brave man to a vulgar sadness. while i enjoy the friendship of the seasons i trust that nothing can make life a burden to me.
and as to the power of separating, and shutting up of furious rammes, (by which hee meaneth christian kings that refuse to submit themselves to the roman pastor,) our saviour refused to take upon him that power in this world himself, but advised to let
the wind proved contrary, and finding themselves in the morning within sight of the land whence they had launched overnight, and being pursued by the guards of the port, poris perceiving this, laboured all he could to make the mariners do their utmost to
one the palatine of posen, father of the king of poland, duke of lorraine. i prefer liberty with danger to peace with slavery.
by conversation with that which is in itself excellent, magnanimous, lowly, and just, the lover comes to a warmer love of these nobilities, and a quicker apprehension of them.
as to what concerns age, which is alleged against me, 'tis quite contrary; 'tis for youth to subject itself to common opinions, and to curb itself to please others; it has wherewithal to please both the people and itself; we have but too much ado to
meadow mouse was to be seen. yet i rarely failed to find, even in mid-winter, some warm and springly swamp where the grass and the skunk-cabbage still put forth with perennial verdure, and some hardier bird occasionally awaited the return of spring.
thus if ab, ac be the legs, a line may turn from the position ab to the position ac in the two ways indicated by the arrows. the smaller of the angles thus formed is to be understood as the angle contained by the lines.
acknowledge it in words, and have rather shown a propensity, in all ages, to profess the contrary opinion. the matter, i think, may be accounted for after the following manner.
the gods of the pagans were not jealous gods; they shared among themselves the empire of the world: even moses and the hebrews sometimes lent themselves to this view by speaking of the god of israel.
proof.--this prop. is proved in the same way as the last prop. from four. xii. coroll.
consciousness or of stupidity. a townsman told me that when he met him sauntering through the village in his small close-fitting cap, and whistling to himself, he reminded him of a prince in disguise.
objection of those that say there are no principles of reason for absolute soveraignty
'tis always vanity for thee, both within and without; but 'tis less vanity when less extended. excepting thee, o man, said that god, everything studies itself first, and has bounds to its labours and desires, according to its need.
so was our raymond, count of tripoli, assassinated (which word is derived from their name) in the heart of his city,-- in one thousand one hundred fifty one --during our enterprises of the holy war: and likewise conrad, marquis of monteferrat, the
i shall say nothing of the magistrates destined to preside over such an education, which is certainly the most important business of the state.
these things, for their representations may very well be the mere products of the imagination (in dreams as well as in madness); though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown,
or less progress in the knowledge of nature.
from whence it commeth to passe, that when the exercise of the power layd by, is for the publique safety to be resumed, it hath the resemblance of as unjust act; which disposeth great numbers of men (when occasion is presented) to rebell; in the same
nearest neighbor, and to be seen only in moonless nights by him. such was that part of creation where one had squatted;-
shams and delusions are esteemed for soundest truths, while reality is fabulous.
or addition. but it again and again seems to me that in this case schopenhauer also only did what philosophers are in the habit of doing--he seems to have adopted a popular prejudice and exaggerated it.
if a man by the terrour of present death, be compelled to doe a fact against the law, he is totally excused; because no law can oblige a man to abandon his own preservation.
that half-actor and rhetorician knew well enough, the absurd muddle-head, carlyle, who sought to conceal under passionate grimaces what he knew about himself: namely, what was lacking in carlyle--real power of intellect, real depth of intellectual
common-wealth in the world, whose beginnings can in conscience be justified.
"point ne se faut couroucer aux affaires, il ne leur chault de toutes nos choleres."
contains. so thou, who now dreadest pike and sword, mightest have trolled a carol "in the robber's face," hadst thou entered the road of life with empty pockets. oh, wondrous blessedness of perishable wealth, whose acquisition robs thee of security!'
amulet, "gai saber" ("gay science," in ordinary language), on heart and neck, as a protection against it.
therefore, to pray to, to swear by, to obey, to bee diligent, and officious in serving: in summe, all words and actions that betoken fear to offend, or desire to please, is worship, whether those words and actions be sincere, or feigned: and because they
sort) who pursue no other advantage than only to look on, and consider how and why everything is done, and to be spectators of the lives of other men, thereby the better to judge of and regulate their own.
my impatient love overfloweth in streams,-down towards sunrise and sunset. out of silent mountains and storms of affliction, rusheth my soul into the valleys.
also amongst men there is a beautiful brood of the warm sun, and much that is marvellous in the wicked.
according to this obligation, i can acknowledge no other books of the old testament, to be holy scripture, but those which have been commanded to be acknowledged for such, by the authority of the church of england.
sect. two hundred. if one can doubt this to be truth, or reason, because it comes from the obscure hand of a subject, i hope the authority of a king will make it pass with him.
"absurd to think that whilst wild beasts beget, or bear their young, a thousand souls do wait, expect the falling body, fight and strive which first shall enter in and make it live."
from internall honour, consisting in the opinion of power and goodnesse, arise three passions; love, which hath reference to goodnesse; and hope, and fear, that relate to power: and three parts of externall worship; praise, magnifying, and blessing: the
cyprus from syria, the isle of negropont from the continent of beeotia, and elsewhere united lands that were separate before, by filling up the channel betwixt them with sand and mud:
i think of such men as napoleon, goethe, beethoven, stendhal, heinrich heine, schopenhauer: it must not be taken amiss if i also count richard wagner among them, about whom one must not let oneself be deceived by his own misunderstandings (geniuses like
proved out of this, and other such places? and yet there is no place of scripture, that telleth us what on enchantment is.
a quick and earnest way of speaking, as mine is, is apt to run into hyperbole. there is nothing to which men commonly are more inclined than to make way for their own opinions; where the ordinary means fail us, we add command, force, fire, and sword.
it is easy to see, from the very nature of agriculture, that it must be the least lucrative of all the arts; for, its produce being the most universally necessary, the price must be proportionate to the abilities of the very poorest of mankind.
whilst caius julius, the physician, was anointing the eyes of a patient, death closed his own; and, if i may bring in an example of my own blood, a brother of mine, captain st.
this action is somewhat akin to what juba, a king of their nation relates of the elephants: "that when, by the craft of the hunter, one of them is trapped in certain deep pits prepared for them, and covered over with brush to deceive them, all the rest,
particularly in the following verses, by the mount of esau, the land of the philistines, the fields of ephraim, of samaria, gilead, and the cities of the south, and concludes with these words, "the kingdom shall be the lords."
if the nobility or the soldiery should ever adopt such a maxim, all would be lost beyond redemption.
these conditions are certitude and clearness .
he that desires of a man to be made an angel, does nothing for himself; he would be never the better for it; for, being no more, who shall rejoice or be sensible of this benefit for him.
but what they create to themselves for want of meditation.
for the civill soveraignty, and supreme judicature in controversies of manners, are the same thing: and the makers of civill laws, are not onely declarers, but also makers of the justice, and injustice of actions; there being nothing in mens manners that
and it is not reason to excuse them; for though we are satisfied with painters when they paint heaven, earth, seas, mountains, and remote islands, that they give us some slight mark of them, and, as of things unknown, are content with a faint and obscure
this is because the will, taken in itself, is the lord of worlds; since everything belongs to it, it is not satisfied with a portion of anything, but only with the whole, which, however, is endless.
for, as the potentiality of existence is a power, it follows that, in proportion as reality increases in the nature of a thing, so also will it increase its strength for existence.
in so doing. 'tis in some sort a kind of dying to avoid the pain of living well.
for till then, whatever capitulation may have been made being founded on violence, and therefore ipso facto void, there could not have been on this hypothesis either a real society or body politic, or any law other than that of the strongest.
again, the strength of desire varies in proportion to the emotion from which it arises (three. xxxvii.). now emotion may overcome all the rest of men's actions (four.
the conduits, and wayes by which it is conveyed to the publique use, are of two sorts; one, that conveyeth it to the publique coffers; the other, that issueth the same out againe for publique payments.
cleanthes lived by the labour of his own hands, and boasted that cleanthes, if he would, could yet maintain another cleanthes.
hardly, however, had zarathustra left the cave when the old magician got up, looked cunningly about him, and said: "he is gone!
societies soon multiplied and spread over the face of the earth, till hardly a corner of the world was left in which a man could escape the yoke, and withdraw his head from beneath the sword which he saw perpetually hanging over him by a thread.
most secret ordures: it were a useful decency of our maidenly modesty, could it keep him from this discovery. in fine, whoever could reclaim man from so scrupulous a verbal superstition, would do the world no great disservice.
whoever knows at what age monsieur five hundred'estissac, your husband, left you a widow, the great and honourable matches that have since been offered to you, as many as to any lady of your condition in france, the constancy and steadiness wherewith, for
three. one man is able to carry on a chain of consequences to a greater length than another.
and i will also take of them for priests and for levites, saith the lord:" whereby it is manifest, that the chief seat of gods kingdome (which is the place, from whence the salvation of us that were gentiles, shall proceed) shall be jerusalem; and the
in fine, we must live amongst the living, and let the river run under the bridge without our care, or, at least, without our interference.
which has come and is ever coming more and more to the front, to preponderance and supremacy over other instincts, according to the increasing physiological approximation and resemblance of which it is the symptom.
the example of cyrus will not do amiss in this place, to serve the kings of these times for a touchstone to know whether their gifts are well or ill bestowed, and to see how much better that emperor conferred them than they do, by which means they are
we may thus clearly understand, how far astray from a true estimate of virtue are those who expect to be decorated by god with high rewards for their virtue, and their best actions, as for having endured the direst slavery; as if virtue and the service of
because ye take pleasure in calling by false names things whose nature is quite incongruous thereto--by names which are easily proved false by the very effects of the things themselves; even so it is; these riches, that power, this dignity, are none of
perswaded him, but the plagues forced him to it. so also of our saviour, it is written, (mat. thirteen.
fantastical imaginary value: nature has put no such upon them: they are of no more account by her standard, than the wampompeke of the americans to an european prince, or the silver money of europe would have been formerly to an american.
but this will not enter your ears; it hurteth your good people, ye tell me. but what doth it matter to me about your good people!
they bite at me, because i say unto them that for small people, small virtues are necessary-and because it is hard for me to understand that small people are necessary!
if from this fourth part you take away in thought all that is usurped by seas and marshes, or lies a vast waste of waterless desert, barely is an exceeding narrow area left for human habitation.
therefore, in proportion as the loved object is more pleasurably affected because of us, our endeavour will be assisted.--that is (three. xi. and note) the greater will be our pleasure.
note.--no one, therefore, neglects seeking his own good, or preserving his own being, unless he be overcome by causes external and foreign to his nature.
though he were never so original, never so wilful and fantastic, he cannot wipe out of his work every trace of the thoughts amidst which it grew. the very avoidance betrays the usage he avoids.
yet beware of being too material, when there is any impediment or obstruction in men's wills; for pre-occupation of mind ever requireth preface of speech; like a fomentation to make the unguent enter.
when i have met an immigrant tottering under a bundle which contained his all-looking like an enormous wen which had grown out of the nape of his neck-i have pitied him, not because that was his all, but because he had all that to carry.
if the soul has not therein so much to enjoy, as in the first the bodily senses, which participate more of this, bring it to a proportion next to, though, in my opinion, not equal to the other.
man is born free; and everywhere he is in chains. one thinks himself the master of others, and still remains a greater slave than they. how did this change come about? i do not know. what can make it legitimate? that question i think i can answer.
"she has you in her arms; her thoughts are with other absent lovers."--tibullus, i. six, thirty five.
one day, having said to those who looked to her: "tis to much purpose that you take all this pains to prevent me; you may indeed make me die an ill death, but to keep me from dying is not in your power"; she in a sudden phrenzy started from a chair
for we read gen. sixteen. that the same apparition is called, not onely an angel, but god; where that which (verse seven.) is called the angel of the lord, in the tenth verse, saith to agar, "i will multiply thy seed exceedingly;" that is, speaketh in the
for such is the ignorance, and aptitude to error generally of all men, but especially of them that have not much knowledge of naturall causes, and of the nature, and interests of men; as by innumerable and easie tricks to be abused.
gentiles, and as is evident (tit. one.twelve.) where st. paul saith of the cretians, that a prophet of their owne said, they were liars; not that st.
and, of old, phaulius the argian, who offered his to king philip out of ambition; as galba did it out of civility, who, having entertained maecenas at supper, and observing that his wife and he began to cast glances at one another and to make eyes and
laws; that both the people may know their duty, and be safe and secure within the limits of the law; and the rulers too kept within their bounds, and not be tempted, by the power they have in their hands, to employ it to such purposes, and by such
for wee cannot understand, that one power hath power over another power; and that one power can have right or command over another: for subjection, command, right, and power are accidents, not of powers, but of persons: one power may be subordinate to
further, it is written that when man had found a wife, who was in entire harmony with his nature, he knew that there could be nothing in nature which could be more useful to him; but that after he believed the beasts to be like himself, he straightway
because the modification of our body involves the essence of the sun, in so far as our said body is affected thereby.
for strength of nature in youth, passeth over many excesses, which are owing a man till his age. discern of the coming on of years, and think not to do the same things still; for age will not be defied.
but there is a sphere of action in which society, as distinguished from the individual, has, if any, only an indirect interest; comprehending all that portion of a person's life and conduct which affects only himself, or if it also affects others, only
and a certain stoic, showing more honesty than those disputants, who, in order to quarrel with epicurus, and to throw the game into their hands, make him say what he never thought, putting a wrong construction upon his words, clothing his sentences, by
the figs fall from the trees, they are good and sweet; and in falling the red skins of them break. a north wind am i to ripe figs.
circumcision, which may be regarded as a punishment.
thus will i die myself, that ye friends may love the earth more for my sake; and earth will i again become, to have rest in her that bore me.
sect. thirty nine. and thus, without supposing any private dominion, and property in adam, over all the world, exclusive of all other men, which can no way be proved, nor any one's property be made out from it; but supposing the world given, as it was, to
and often is it greater bravery to keep quiet and pass by, that thereby one may reserve oneself for a worthier foe!
and even if that sweetness seem to him to bring delight in the enjoying, yet he cannot keep it from departing when it will.
"atque aliquis de dis non tristibus optat sic fieri turpis:"
the sixt place is that of rom. thirteen. "let every soul be subject to the higher powers, for there is no power but of god;" which is meant, he saith not onely of secular, but also of ecclesiasticall princes.
particular flaws in the testimony, are almost sure to be confounded. it must be a miserable imposture, indeed, that does not prevail in that contest.
think that the virtuous examples of your life have not taught me how to die; and when can i ever better or more fittingly do it, or more to my own desire, than with you? and therefore assure yourself i will go along with you."
all affectation, particularly in the french gaiety and freedom, is ungraceful in a courtier, and in a monarchy every gentleman ought to be fashioned according to the court model; for which reason, an easy and natural negligence does well.
for it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, need no god, than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty,
the first society was between man and wife, which gave beginning to that between parents and children; to which, in time, that between master and servant came to be added: and though all these might, and commonly did meet together, and make up but one
if i knew for a certainty that a man was coming to my house with the conscious design of doing me good, i should run for my life, as from that dry and parching wind of the african deserts called the simoom, which fills the mouth and nose and ears and eyes
o afternoon of my life! once did my happiness also descend to the valley that it might seek a lodging: then did it find those open hospitable souls.
but imagination can connect these two states in two ways, so that either the one or the other may antecede in time; for time in itself cannot be an object of perception, and what in an object precedes and what follows cannot be empirically determined in
experiments made of arbitrary power, and that religion underhand favoured, (tho' publicly proclaimed against) which is readiest to introduce it; and the operators in it supported, as much as may be; and when that cannot be done, yet approved still, and
when they come to try us they do not, perhaps, find us worthy of their choice:
temptations of sin: and we beg of almighty god to keep our consciences quiet, fully and perfectly delivered from all commerce of evil.
there is a sixth doctrine, plainly, and directly against the essence of a common-wealth; and 'tis this, "that the soveraign power may be divided."
whether these propositions are in themselves true is a question not here decided. nothing is cogitated by means of this judgement except a certain consequence.
violations. it is true, the question, what does violate the moral law? is one on which those who recognise different standards of morality are likely now and then to differ.
new stars hast thou made us see, and new nocturnal glories: verily, laughter itself hast thou spread out over us like a many-hued canopy.
--established his affairs principally by voluntarily committing his life and liberty into his enemies' hands, by that action manifesting that he had absolute confidence in them, to the end they might repose as great an assurance in him.
it was against hume that kant uprose and raised himself; it was locke of whom schelling rightly said, "je meprise locke"; in the struggle against the english mechanical stultification of the world, hegel and schopenhauer (along with goethe) were of one
the equality of a simple poor way of living, confining their desires within the narrow bounds of each man's small property, made few controversies, and so no need of many laws to decide them, or variety of officers to superintend the process, or look
an educator who nowadays preached truthfulness above everything else, and called out constantly to his pupils: "be true! be natural!
please ourselves alone. as natural conveniences fail, let us supply them with those that are artificial. 'tis injustice to excuse youth for pursuing its pleasures, and to forbid old men to seek them.
for, by a remote cause, we understand a cause which is in no way conjoined to the effect. but all things which are, are in god, and so depend on god, that without him they can neither be nor be conceived.
all which makes me remember the ancient opinions, "that 'tis of necessity a man must do wrong by retail who will do right in gross; and injustice in little things, who would come to do justice in great: that human justice is formed after the model of
the mind has not willingly other hours enough wherein to do its business, without disassociating itself from the body, in that little space it must have for its necessity. they would put themselves out of themselves, and escape from being men.
'tis the privilege of the senses to be the utmost limit of our discovery; there is nothing beyond them that can assist us in exploration, not so much as one sense in the discovery of another:--
once, when berrying, i met with a cat with young kittens in the woods, quite wild, and they all, like their mother, had their backs up and were fiercely spitting at me.
for my part, one prefer to be quiet rather than clever: give me content, even if i am not to be so wide in my range.
six. of the interiour beginnings of voluntary motions, commonly called the passions; and the speeches by which they are expressed
but yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature.
a fool, if he be obeyed, may punish crimes as well as another: but the true statesman is he who knows how to prevent them: it is over the wills, even more than the actions, of his subjects that his honourable rule is extended.
also i understand, that this square of the garden, should not be the whole breadth of the ground, but to leave on either side, ground enough for diversity of side alleys; unto which the two covert alleys of the green, may deliver you.
thus he presumed it to be incontrovertible that even in fire the matter (substance) does not perish, but that only the form of it undergoes a change.
lo! am i then a dog?"-and thereupon the sitting one got up, and pulled his naked arm out of the swamp. for at first he had lain outstretched on the ground, hidden and indiscernible, like those who lie in wait for swamp-game.
the sacred cult has always remained or again become independent of the sovereign, and there has been no necessary link between it and the body of the state.
inquisitors), because their tenderness is not so oft called upon. grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of ulysses, vetulam suam praetulit immortalitati.
it remains to remark concerning love, that it very often happens that while we are enjoying a thing which we longed for, the body, from the act of enjoyment, acquires a new disposition, whereby it is determined in another way, other images of things are
it is difficult to live among men because silence is so difficult.
"that which follows death makes death bad." --st. augustin, de civit. dei, i. ii.
"if anything please that i write, if it infuse delight into men's minds, all is due to the charming graces." the verses are probably by some modern poet.
if any think that their influence would be lost there, and their voices no longer afflict the ear of the state, that they would not be as an enemy within its walls, they do not know by how much truth is stronger than error, nor how much more eloquently
sect. two. to this purpose, i think it may not be amiss, to set down what i take to be political power; that the power of a magistrate over a subject may be distinguished from that of a father over his children, a master over his servant, a husband over
verily, my friends, i walk amongst men as amongst the fragments and limbs of human beings!
may have, because god, that was king of the jews, governed them by his commands, sent to moses by angels from heaven, to reduce them to their obedience; and shall send him thence again, to rule both them, and all other faithfull men, from the day of
relativity of all things; in constantly becoming without being; in continually wishing without being satisfied; in an incessant thwarting of one's efforts, which go to make up life, until victory is won.
of a teacher. but in this time, that men call not onely for peace, but also for truth, to offer such doctrines as i think true, and that manifestly tend to peace and loyalty, to the consideration of those that are yet in deliberation, is no more, but to
but it is no proper knowledge if one merely indicate what the intuition of the object is not, without being able to say what is contained in it, for i have not shown the possibility of an object to which my pure conception of understanding could be
in their practice, nations agree with paley; but does anyone think that massachusetts does exactly what is right at the present crisis?
--who thus dares to allege as a testimony of mercy the killing only of those by whom we have been offended; it is easy to guess that he was struck with the horrid and inhuman examples of cruelty practised by the roman tyrants.
the simplest of all surfaces is the plane, and that department of geometry which is occupied with the lines and curves drawn on a plane is called plane geometry; that which demonstrates the properties of solids, of curved surfaces, and the figures
for a void time-preceding-is not an object of perception; but if we connect this beginning with objects which existed previously, and which continue to exist till the object in question in question begins to be, then the latter can only be a determination
for whatsoever men are to take knowledge of for law, not upon other mens words, but every one from his own reason, must be such as is agreeable to the reason of all men; which no law can be, but the law of nature.
it said this, and went away clumsily and proudly. a child told it to me.
as nothing perished uselesly in his hands.
and by force justify their violation of them, are truly and properly rebels: for when men, by entering into society and civil-government, have excluded force, and introduced laws for the preservation of property, peace, and unity amongst themselves, those
if they determine in general words, "this is good, that is naught," and that they happen to be in the right, see if it be not fortune that hits it off for them: let them a little circumscribe and limit their judgment; why, or how, it is so.
as we go to the chase of beasts, so do tigers and lions to the chase of men, and do the same execution upon one another; dogs upon hares, pikes upon tench, swallows upon grass-hoppers, and sparrow-hawks upon blackbirds and larks:
to conclude there is nothing so absurd, that the old philosophers (as cicero saith, who was one of them) have not some of them maintained.
from which words he inferreth three sorts of sins, and three sorts of punishments; and that none of those sins, but the last, shall be punished with hell fire; and consequently, that after this life, there is punishment of lesser sins in purgatory.
fifteen.one.) the word of the lord came to abraham in a vision; that is to say, somewhat, as a sign of gods presence, appeared as gods messenger, to speak to him. again, the lord appeared to abraham (gen. eighteen.
of this we have a thousand examples in antiquity, and i know not whether we, unawares, do not retain some traces of this barbarity.
friendship may be said to require natures so rare and costly, each so well tempered and so happily adapted, and withal so circumstanced (for even in that particular, a poet says, love demands that the parties be altogether paired), that its satisfaction
towards a new sun? but who would attempt to express accurately what all these masters of new modes of speech could not express distinctly?
if he could secure that every one should act aright, he would no longer have anything to do; and the masterpiece of his labours would be to be able to remain unemployed.
one would have said, that they had been men of iron; having armour for the head so neatly fitted, and so naturally representing the form of a face, that they were nowhere vulnerable, save at two little round holes, that gave them a little light,
but in the sense of common people, not all the universe is called body, but only such parts thereof as they can discern by the sense of feeling, to resist their force, or by the sense of their eyes, to hinder them from a farther prospect.
it is much more easy to accuse one sex than to excuse the other; 'tis according to the saying,
the doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in
receive from those that fear us is not honour the pedestal is no part of the statue there is more trouble in keeping money than in getting it.
a summer on the loftiest height, with cold fountains and blissful stillness: oh, come, my friends, that the stillness may become more blissful!
it is impossible, therefore, that any arguments from experience can prove this resemblance of the past to the future; since all these arguments are founded on the supposition of that resemblance.
class or nation: the man will feel love or hatred, not only to the individual stranger, but also to the whole class or nation whereto he belongs.
upon the mountain's height the storm-winds wreak their spite: the shifting sands disdain their burden to sustain. do thou these perils flee, fair though the prospect be, and fix thy resting-place on some low rock's sure base.
themselves, are to be excused if they take the boldness to speak of themselves to such as are interested to know them; by the example of lucilius:
or on body? whence, i beseech you, do we acquire any idea of it? we have no sentiment or consciousness of this power in ourselves. we have no idea of the supreme being but what we learn from reflection on our own faculties.
children and feeble intellects. we should be as good as the worthies of antiquity, but partly by first knowing how good they were. we are a race of tit-men, and soar but little higher in our intellectual flights than the columns of the daily paper.
kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all are more obnoxious and officious, towards one.
i need not insist upon the more trite topics, employed by the sceptics in all ages, against the evidence of sense ; such as those which are derived from the imperfection and fallaciousness of our organs, on numberless occasions; the crooked appearance of
i look to the next summer, not only for fruits which we may eat, but for those to grow out of our common tranquillity, and that it will pass over our heads with the same even tenor of happiness, dissipating, like its predecessors, all the fine promises
i have visited two such bottomless ponds in one walk in this neighborhood. many have believed that walden reached quite through to the other side of the globe.
tis a good, if duly considered, which has in it, as the other goods of men have, a great deal of vanity and weakness, proper and natural to itself, and that costs very dear.
when again it is asked, what is the foundation of all our reasonings and conclusions concerning that relation? it may be replied in one word, experience.
for as actions are objects of our moral sentiment, so far only as they are indications of the internal character, passions, and affections; it is impossible that they can give rise either to praise or blame, where they proceed not from these principles,
we are told by several examples, as praestantius of his father, that being more profoundly, asleep than men usually are, he fancied himself to be a mare, and that he served the soldiers for a sumpter; and what he fancied himself to be, he really proved.
again, as virtue is nothing else but action in accordance with the laws of one's own nature (four. def.
knew all things, what he thought of that book; who made answer, "that he thought it was some abstract drawn from st. thomas d'aquin; for that, in truth, his mind, so full of infinite erudition and admirable subtlety, was alone capable of such thoughts."
experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide.
lived upon what is my own, in war as well as in peace; neither have i set any man to work without paying him his hire."
thus we cognize only the necessity of effects in nature, the causes of which are given us.
is it not even experience, which makes him answer to his name, and infer, from such an arbitrary sound, that you mean him rather than any of his fellows, and intend to call him, when you pronounce it in a certain manner, and with a certain tone and accent?
apply to an object. the so-called principle: "everything that is contingent has a cause," comes with a gravity and self-assumed authority that seems to require no support from without. but, one ask, what is meant by contingent?
before the conquest is completed, and this world becomes all that, if will and knowledge were not wanting, it might easily be made--yet every mind sufficiently intelligent and generous to bear a part, however small and unconspicuous, in the endeavour,
that. john began first, (mat. three.two.) preaching only this, "the kingdome of god is at hand." then our saviour himself (mat. four.seventeen.) preached the same: and to his twelve apostles, when he gave them their commission (mat.
letters are good, when a man would draw an answer by letter back again; or when it may serve for a man's justification afterwards to produce his own letter; or where it may be danger to be interrupted, or heard by pieces.
of the town. that as men of the "historical sense" we have our virtues, is not to be disputed:--we are unpretentious, unselfish, modest, brave, habituated to self-control and self-renunciation, very grateful, very patient, very complaisant--but with all
"nam nos quoque oculos eruditos habemus."
now all that is in the power of god necessarily is (pt. i., prop. xxxv.). therefore, such an idea as we are considering necessarily is, and in god alone. q.e.five hundred. (part i., prop. xv.)
itself, of walden pond in the midst of a hard winter.
there is at least this satisfaction in crime, according to the latin proverb;-you can speak to your accomplice on even terms. crimen quos inquinat, quat . to those whom we admire and love, at first we cannot.
i love the great despisers, because they are the great adorers, and arrows of longing for the other shore.
on the open height wouldst thou be; for the stars thirsteth thy soul. but thy bad impulses also thirst for freedom.
i am a wanderer and mountain-climber, said he to his heart, i love not the plains, and it seemeth i cannot long sit still.
my wife,--you understand well that it is not proper for a man of the world, according to the rules of this our time, to continue to court and caress you; for they say that a sensible person may take a wife indeed, but that to espouse her is to act like a
and when truth hath once triumphed there, then ask yourselves with good distrust: "what strong error hath fought for it?"
i will neither fear nor save myself by halves. if a full acknowledgment acquires the divine favour, it will stay with me to the end: if not, i have still continued long enough to render my continuance remarkable and fit to be recorded. how?
in marriage, in visitation of the sick, and in consecration of places
the mongrels who have disdained the first form of the ignorance of letters, and have not been able to attain to the other (sitting betwixt two stools, as i and a great many more of us do), are dangerous, foolish, and importunate; these are they that
prop. seventeen. if the human body is affected in a manner which involves the nature of any external body, the human mind will regard the said external body as actually existing, or as present to itself, until the human body be affected in such a way, as
it is the greatest refreshment to the spirits of man; without which, buildings and palaces are but gross handiworks; and a man shall ever see, that when ages grow to civility and elegancy, men come to build stately sooner than to garden finely; as if
while yet it is cold january, and snow and ice are thick and solid, the prudent landlord comes from the village to get ice to cool his summer drink; impressively, even pathetically wise, to foresee the heat and thirst of july now in january,-wearing a
methinks that amongst other testimonies of our imbecility, this ought not to be forgotten, that man cannot, by his own wish and desire, find out what he wants; that not in fruition only, but in imagination and wish, we cannot agree about what we would
cardinal borromeo, who died lately at milan, amidst all the jollity that the air of italy, his youth, birth, and great riches, invited him to, kept himself in so austere a way of living, that the same robe he wore in summer served him for winter too; he
proof.--the human body needs many other bodies for its preservation (two. post. iv.).
if it should continue so long as to cause the seeds to rot in the ground and destroy the potatoes in the low lands, it would still be good for the grass on the uplands, and, being good for the grass, it would be good for me.
between ourselves, it is not at all necessary to get rid of "the soul" thereby, and thus renounce one of the oldest and most venerated hypotheses--as happens frequently to the clumsiness of naturalists, who can hardly touch on the soul without immediately
subtle but impotent distinction of subjective and objective practical necessity; or of the existence of god, deduced from the conception of an ens realissimum -the contingency of the changeable, and the necessity of a prime mover, has ever been able to
nor have i this day learnt only what i must beware off that i be not deceived , but also what i must do to discover truth , for that i shall certainly find, if i fully apply my self to those things only , which i perfectly understand; and if i distinguish
well, but some one will say to me, this design of making a man's self the subject of his writing, were indeed excusable in rare and famous men, who by their reputation had given others a curiosity to be fully informed of them.
it is the undertaking to decide that question for others , without allowing them to hear what can be said on the contrary side. and i denounce and reprobate this pretension not the less, if put forth on the side of my most solemn convictions.
inspire the different ranks of people with mutual hatred and distrust, by setting the rights and interests of one against those of another, and so strengthen the power which comprehended them all.
for as the mind has authority over all its ideas, it could voluntarily annex this particular idea to any fiction, and consequently be able to believe whatever it pleases; contrary to what we find by daily experience.
in summe, all singularity if good, they attributed to the spirit of god; and if evill, to some daemon, but a kakodaimen, an evill daemon, that is, a devill.
unknown to man. from his all wisdom nothing but good, common; and regular proceeds; but we do not discern the disposition and relation:
after the manner of other nations. this expectation of theirs, made them obnoxious to the imposture of all such, as had both the ambition to attempt the attaining of the kingdome, and the art to deceive the people by counterfeit miracles, by hypocriticall
let not the government of the plantation, depend upon too many counsellors, and undertakers, in the country that planteth, but upon a temperate number; and let those be rather noblemen and gentlemen, than merchants; for they look ever to the present gain.
equally strong impulse of pleasure love it (three. xvi.); thus we shall both hate and love the same thing. q.e.five hundred.
judgment, by the power, and favour of jesus christ, who for that cause is called our saviour.
again, as the government is restricted in numbers the ratio increases and reaches its maximum when the government is in the hands of a single person. there is then too great a distance between prince and people and the state lacks a bond of union.
which words of the future, are called promise.
how many good and virtuous husbands and wives are reciprocally punished for having been ill-assorted!
the changes and vicissitude in wars are many; but chiefly in three things; in the seats or stages of the war; in the weapons; and in the manner of the conduct.
and when once life asked me: "who is she then, this wisdom?"-then said i eagerly: "ah, yes! wisdom!
acknowledged; neither of them being singly sufficient to oblige any other man to regard what he saith.
'tis my humour as much to regard the form as the substance, and the advocate as much as the cause, as alcibiades ordered we should: and every day pass away my time in reading authors without any consideration of their learning; their manner is what i look
quite different from the ordinary way of speaking: but these are contemned as being as much below the usual form, as incapable of public employment, as leading a life and conforming themselves to the mean and vile manners of the vulgar:
but for the gentiles, 'tis no wonder; because diseases, and health; vices, and vertues; and many naturall accidents, were with them termed, and worshipped as daemons. so that a man was to understand by daemon, as well (sometimes) an ague, as a divell.
to desire that a man should retain everything he has ever read, is the same as wishing him to retain in his stomach all that he has ever eaten.
hence there have arisen superstitions, whereby men are everywhere assailed.
present they made was my liberty, for the rest did not much concern me at that time.
as she has given us feet to walk with, so has she given us prudence to guide us in life: not so ingenious, robust, and pompous a prudence as that of their invention; but yet one that is easy, quiet, and salutary, and that very well performs what the other
----- and -----, and the superlatives ---- and , to knit their brows whilst discoursing of their science: but as to philosophical discourses, they always divert and cheer up those that entertain them, and never deject them or make them sad."
very inexpert both in the one and the other. where they wholly break the sense, i am very little concerned, for they at least discharge me; but where they substitute a false one, as they so often do, and wrest me to their conception, they ruin me.
for we have not here to do with the nature of outward objects, which is infinite, but solely with the mind, which judges of the nature of objects, and, again, with the mind only in respect of its cognition a priori.
two cases there are, i say, whereby a king, ipso facto, becomes no king, and loses all power and regal authority over his people; which are also taken notice of by winzerus.
when i have been abroad out of france and that people, out of courtesy, have asked me if i would be served after the french manner, i laughed at the question, and always frequented tables the most filled with foreigners.
we chide the citizen because he makes love a commodity. it is an exchange of gifts, of useful loans; it is good neighborhood; it watches with the sick; it holds the pall at the funeral; and quite loses sight of the delicacies and nobility of the relation.
the cause of this is that they have no love or other motive to keep them in the field beyond a trifling wage, which is not enough to make them ready to die for you.
though i am not continent myself, i nevertheless sincerely approve the continence of the feuillans and capuchins, and highly commend their way of living.
by which a chiliogone differs from other polygones or manyangled figures .
how disorderly and how rich is the whole constitution of this soul! the german drags at his soul, he drags at everything he experiences.
which saying of his gave perhaps matter and occasion to la boetie to write his "voluntary servitude." only to see him pick out a light action in a man's life, or a mere word that does not seem to amount even to that, is itself a whole discourse.
and i have known a certain lord, one of the principal officers of the crown, who, having in reversion above fifty thousand crowns yearly revenue, died necessitous and overwhelmed with debt at above fifty years of age; his mother in her extremest
govern tyrannically. he omits, however, to provide any machinery short of revolution for the expression of popular opinion, and, on the whole, seems to regard the popular consent as something essentially tacit and assumed.
'pausanias,' says this historian, 'perceiving that the ephori, and some other lacedoemonians, aimed at apprehending him, got the start of them, and went and took sanctuary m minerva's temple: and the lacedaemonians, being doubtful whether they ought to
to the same. when therefore any other man shall offer unto us any other rules, which the soveraign ruler hath not prescribed, they are but counsell, and advice; which, whether good, or bad, hee that is counselled, may without injustice refuse to observe,
the neighborhood a little more than a year before, in april, and was finally taken into their house; that she was of a dark brownish-gray color, with a white spot on her throat, and white feet, and had a large bushy tail like a fox; that in the winter the
to which purpose serveth the opening, and well-balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste, and excess, by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of
in common speech we refer all things to time, as we habitually refer the immensely sundered stars to one concave sphere.
i shall end this chapter and this book by remarking on a fact on which the whole social system should rest: i.e.
which also left its impression, though effaced by time or other accidents.
to know the naturall cause of sense, is not very necessary to the business now in hand; and i have els-where written of the same at large. nevertheless, to fill each part of my present method, one will briefly deliver the same in this place.
this gave me so much ease, that i began to recover a little life, but so leisurely and by so small advances, that my first sentiments were much nearer the approaches of death than life:
"flight," such as is described by poets, must, when compared with his own "flying," be far too earthly, muscular, violent, far too "troublesome" for him.
"o thou strange fellow, how much doth this very evidence teach me-namely, thou thyself! and not all, perhaps, might i pour into thy rigorous ear!
children therefore are not endued with reason at all, till they have attained the use of speech: but are called reasonable creatures, for the possibility apparent of having the use of reason in time to come.
examples of the difference between command and counsell, we may take from the formes of speech that expresse them in holy scripture.
we also know too little, and are bad learners: so we are obliged to lie.
navigation and commerce their original and progress, containing a succinct account of traffick in general, by john evelin , esq; octavo.
but in the great family, all the members of which are naturally equal, the political authority, being purely arbitrary as far as its institution is concerned, can be founded only on conventions, and the magistrate can have no authority over the rest,
nothing of elaboration. (how learned many a man would be if he knew everything that was in his own books!) hence their talk is often of such a vague nature that one racks one's brains in vain to understand of what they are really thinking.
but as, after all, the abstractedness of these speculations is no recommendation, but rather a disadvantage to them, and as this difficulty may perhaps be surmounted by care and art, and the avoiding of all unnecessary detail, we have, in the following
another from the flood to the day of judgement, which is the present world, and shall bee destroyed by fire; and the third, which shall bee from the day of judgement forward, everlasting, which is called the world to come; and in which it is agreed by
'tis unhandsome to fight in play. as to the rest, when i have a mind to judge of any one, i ask him how far he is contented with himself; to what degree his speaking or his work pleases him. i will none of these fine excuses, "i did it only in sport,
adhaerence to custome, from ignorance of the nature of right and wrong ignorance of the causes, and originall constitution of right, equity, law, and justice, disposeth a man to make custome and example the rule of his actions; in such manner, as to think
one can take) to find out the true proposition.
as a blind one did i once walk in blessed ways: then did ye cast filth on the blind one's course: and now is he disgusted with the old footpath.
sect. one hundred sixty one. this power, whilst employed for the benefit of the community, and suitably to the trust and ends of the government, is undoubted prerogative, and never is questioned: for the people are very seldom or never scrupulous or nice
he then told marcellinus that it would not be unbecoming, as what is left on the tables when we have eaten is given to the attendants, so, life being ended, to distribute something to those who have been our servants.
a body politic may be measured in two ways--either by the extent of its territory, or by the number of its people; and there is, between these two measurements, a right relation which makes the state really great.
"as in mount algidus, the sturdy oak even from the axe itself derives new vigour and life."--horace, od., iv. four, fifty seven.
now our prayers and human discourses are but as sterile and undigested matter. the grace of god is the form; 'tis that which gives fashion and value to it.
properly, as the words, he hath spoken to his prophets; metaphorically, for his wisdome, power, and eternall decree, in making the world; in which sense, those fiats, "let there be light," "let there be a firmament," "let us make man," c. (gen.
the legislative, whose rules and laws are put in execution, and required to be obeyed; when other laws are set up, and other rules pretended, and inforced, than what the legislative, constituted by the society, have enacted, it is plain that the
nothing except by way of imagination, which is a mode of thinking limited to material objects, that all that is not imaginable seems to them not intelligible.
they began to usurp an active function: for names do not affect facts, and, when the people has rulers who govern for it, whatever name they bear, the government is an aristocracy.
disdained to have anything to do with theirs, mars, bacchus, and diana.
much might be said on the impossibility of fixing where these supposed bounds are to be placed; for if the test be offence to those whose opinion is attacked, i think experience testifies that this offence is given whenever the attack is telling and
order of rank, of the commonly recognized desirable things:--it manifests itself much more in what they regard as actually having and possessing a desirable thing.
now, the laws keep up their credit, not for being just, but because they are laws; 'tis the mystic foundation of their authority; they have no other, and it well answers their purpose.
and because the first instruction of children, dependeth on the care of their parents; it is necessary that they should be obedient to them, whilest they are under their tuition; and not onely so, but that also afterwards (as gratitude requireth,) they
this courage, at last become subtle, spiritual and intellectual, this human courage, with eagle's pinions and serpent's wisdom: this, it seemeth to me, is called at present-"
for i came to town still, like a friendly indian, when the contents of the broad open fields were all piled up between the walls of the walden road, and half an hour sufficed to obliterate the tracks of the last traveller.
nothing, therefore, can be opposed to these emotions, but high--mindedness and valour, whereof i will speak presently.
offers, and prayers, that we place at the bottom, and should be glad that some new custom would discharge us of that trouble; as also of superscribing them with a long legend of qualities and titles, which for fear of mistakes, i have often not written at
and hardly leaves the poor man in quiet possession of the cottage he builds with his own hands. are not all the advantages of society for the rich and powerful? are not all lucrative posts in their hands?
every door is shut against him, even when he has a right to its being opened: and if ever he obtains justice, it is with much greater difficulty than others obtain favours.
this arose from the popular goodwill that the house of bentivogli enjoyed at that time in bologna, which was so great that, as there was nobody left after the death of annibale who could govern the state, the bolognese hearing that there was one of the
it, which says that the legs and thighs of lame women, not receiving, by reason of their imperfection, their due aliment, it falls out that the genital parts above are fuller and better supplied and much more vigorous; or else that this defect, hindering
nature, i may still have sufficient leisure for this end.
these are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil in case he do otherwise.
neither by detachment neither by aggregation is the integrity of the intellect transmitted to its works, but by a vigilance which brings the intellect in its greatness and best state to operate every moment.
on the other side, nobility extinguisheth the passive envy from others, towards them; because they are in possession of honor.
soveraignty. which shall serve for answer to his second book.
multiplicity. now to this presupposition, for which they can have no ground in experience, and which consequently is merely metaphysical, i oppose a transcendental demonstration, which it is true will not explain the difference in the filling up of
honour of his house, and soon after of that of a younger brother, the second hope of his family, and having withstood these two assaults with an exemplary resolution; one of his servants happening a few days after to die, he suffered his constancy to be
places. no one of these thirteen men says as he begins his march, "the general has dealt hardly with me," but "he has judged well of me."
no two men but being left alone with each other enter into simpler relations. yet it is affinity that determines which two shall converse. unrelated men give little joy to each other, will never suspect the latent powers of each.
that one must not be doubtful about the rhythm-determining syllables, that one should feel the breaking of the too-rigid symmetry as intentional and as a charm, that one should lend a fine and patient ear to every staccato and every rubato, that one
and as i observed that in the words i think, therefore i am, there is nothing at all which gives me assurance of their truth beyond this, that i see very clearly that in order to think it is necessary to exist, i concluded that i might take, as a general
sect. four. to understand political power right, and derive it from its original, we must consider, what state all men are naturally in, and that is, a state of perfect freedom to order their actions, and dispose of their possessions and persons, as they
before me, according to the thought he expresses, or which i believe to be evoked in his mind, that the degree of distinctness far exceeds the strength of my visual faculty--the delicacy of the play of the muscles and of the expression of the eyes must
on one occasion it was the specialist and the jack horner who instinctively stood on the defensive against all synthetic tasks and capabilities; at another time it was the industrious worker who had got a scent of otium and refined luxuriousness in the
now i will be master of myself, to all intents and purposes; wisdom has its excesses, and has no less need of moderation than folly.
manner, the attempt thereof is against reason. justice therefore, that is to say, keeping of covenant, is a rule of reason, by which we are forbidden to do any thing destructive to our life; and consequently a law of nature.
even in the midst of the most remarkable experiences, we still do just the same; we fabricate the greater part of the experience, and can hardly be made to contemplate any event, except as "inventors" thereof.
which his own preservation is concerned and he is obliged to give himself the preference.
it is acknowledged on all hands, says that learned prelate, that the authority, either of the scripture or of tradition, is founded merely in the testimony of the apostles, who were eye-witnesses to those miracles of our saviour, by which he proved his
'tis an office of charity, that he who cannot reclaim himself from a vice, should, nevertheless, endeavour to remove it from another, in whom, peradventure, it may not have so deep and so malignant a root; neither do him who reproves me for my fault that
i have taken a delight to publish in several places the hopes i have of marie de gournay le jars,
"hanc amplissimam omnium artium bene vivendi disciplinam, vita magis quam literis, persequuti sunt."
"truly, i set down more things than i believe, for i can neither affirm things whereof i doubt, nor suppress what i have heard." --quintus curtius, ix.
but, monsieur, in default of better coin, i offer you in payment the assurance of my desire to do you humble service.
that which i have formerly wondered at, to see a horse made to perform all his airs with a switch only and the reins upon his neck, was common with the massilians, who rid their horses without saddle or bridle:
of doing whatsoever he thought for the preservation of himself, and the rest of mankind, he gives up to be regulated by laws made by the society, so far forth as the preservation of himself, and the rest of that society shall require; which laws of the
"is it not a shame for a natural philosopher, that is, for an observer and hunter of nature, to seek testimony of the truth from minds prepossessed by custom?"--cicero, de natura deor., i. thirty.
epicurus says, that a wise man can never become a fool; i have an opinion reverse to this sentence, which is, that he who has once been a very fool, will never after be very wise.
hence it is apparent that the schematism of the understanding, by means of the transcendental synthesis of the imagination, amounts to nothing else than the unity of the manifold of intuition in the internal sense, and thus indirectly to the unity of
the magic they used was the ideal tendencies, which always make the actual ridiculous; but the tough world had its revenge the moment they put their horses of the sun to plough in its furrow.
this, again, may be divided into the physical synthesis, of the phenomena divided among each other, and the metaphysical synthesis, or the connection of phenomena a priori in the faculty of cognition.
a convention has indeed been made; but this convention, so far from destroying the state of war, presupposes its continuance.
vessels to which she fastens herself. and the emperor caligula, sailing with a great navy upon the coast of romania, his galley only was suddenly stayed by the same fish, which, he caused to be taken, fastened as it was to the keel of his ship, very angry
because proclaimed by persons regarded as opponents. but it is not on the impassioned partisan, it is on the calmer and more disinterested bystander, that this collision of opinions works its salutary effect.
on the contrary, then, a man should, at the first approaches, favour their grief and express some approbation of their sorrow.
verse one.) examine spirits, than in all things that concern the power of the romane church, (the abuse whereof either they suspected not, or had benefit by it,) to discredit their testimony, in respect of too rash beleef of reports; which the most
consequently, even the perception of an object as phenomenon is possible only through the same synthetical unity of the manifold of the given sensuous intuition, through which the unity of the composition of the homogeneous manifold in the conception of a
deliberation is expressed subjunctively; which is a speech proper to signifie suppositions, with their consequences; as, if this be done, then this will follow; and differs not from the language of reasoning, save that reasoning is in generall words, but
dejection, subjects a man to causelesse fears; which is a madnesse commonly called melancholy, apparent also in divers manners; as in haunting of solitudes, and graves; in superstitious behaviour; and in fearing some one, some another particular thing.
if the mind, with greater facility, retains the ideas of geometry clear and determinate, it must carry on a much longer and more intricate chain of reasoning, and compare ideas much wider of each other, in order to reach the abstruser truths of that
order it so that your virtue may conquer your misfortune; that good men may curse the occasion, and that he who wrongs you may tremble but to think on't. and, moreover, who escapes being talked of at the same rate, from the least even to the greatest?
we tell our charities, not because we wish to be praised for them, not because we think they have great merit, but for our justification. it is a capital blunder; as you discover when another man recites his charities.
for this world is a sacred temple, into which man is introduced, there to contemplate statues, not the works of a mortal hand, but such as the divine purpose has made the objects of sense; the sun, the stars, the water, and the earth, to represent those
on the signification of the word spirit, dependeth that of the word inspiration; which must either be taken properly; and then it is nothing but the blowing into a man some thin and subtile aire, or wind, in such manner as a man filleth a bladder with his
before i inferre any thing from this definition, there is a question to be answered, of much importance; which is, by what door the right, or authority of punishing in any case, came in.
"et sua sunt illis incommoda; parque per omnes tempestas."
that man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way.
prop. forty five. if a man conceives, that anyone similar to himself hates anything also similar to himself, which he loves, he will hate that person.
all of which proverbs show, that men judge of things according to their mental disposition, and rather imagine than understand: for, if they understood phenomena, they would, as mathematicians attest, be convinced, if not attracted, by what i have urged.
still more themselves, acquired, so to speak, all that they gave up. this paradox may easily be explained by the distinction between the rights which the sovereign and the proprietor have over the same estate, as we shall see later on.
a great number of bad authors eke out their existence entirely by the foolishness of the public, which only will read what has just been printed. i refer to journalists, who have been appropriately so-called. in other words, it would be "day labourer."
perhaps i have owed to this employment and to hunting, when quite young, my closest acquaintance with nature. they early introduce us to and detain us in scenery with which otherwise, at that age, we should have little acquaintance.
but his conjecture, has the same incertainty almost with the conjecture of the future; both being grounded onely upon experience.
nay he ought to doe so: for when a man doubts whether the act he goeth about, be just, or injust; and may informe himself, if he will; the doing is unlawfull.
they serve, however, like identical propositions, as links in the chain of method, not as principles-for example, a a, the whole is equal to itself, or (a b) - a, the whole is greater than its part.
therefore, no positive quality possessed by a false idea, c. q.e.five hundred.
the placing of one geometrical magnitude on another, such as a line on a line, a triangle on a triangle, or a circle on a circle, c., is called superposition.
"haec nempe supersunt, quae dominum fallunt, quae prosunt furibus."
"like to the wretched mariner, when toss'd by raging seas upon the desert coast, the tender babe lies naked on the earth, of all supports of life stript by his birth; when nature first presents him to the day, freed from the cell wherein before he lay, he
deviations and mistakes. i always call that appearance of meditation which every one forges in himself reason; this reason, of the condition of which there may be a hundred contrary ones about one and the same subject, is an instrument of lead and of wax,
note.--this endeavour to bring it about, that our own likes and dislikes should meet with universal approval, is really ambition (see three. xxix.
this was, indeed, a procedure truly roman, and nothing allied to the grecian subtlety, nor to the punic cunning, where it was reputed a victory of less glory to overcome by force than by fraud.
substance , they may seem to be in me eminently .
are we assured that in biscay and in brittany there are enough competent judges of this affair to establish this translation into their own language? the universal church has not a more difficult and solemn judgment to make.
in my earlier demonstration of how particular wills are substituted for the general will in public deliberation, i have adequately pointed out the practicable methods of avoiding this abuse; and i shall have more to say of them later on.
and also it is a kind of incest to employ in this venerable and sacred alliance the heat and extravagance of amorous licence, as i think i have said elsewhere.
we have nothing that excels it in reputation; it has the first place in the commerce of men; it presents itself in the front; seduces and prepossesses our judgments with great authority and wonderful impression.
i do not love over-insisting, even in the most profitable things, as in seneca; and the usage of his stoical school displeases me, to repeat, upon every subject, at full length and width the principles and presuppositions that serve in general, and always
"have you not more easy diversions at home? what do you there want? is not your house situated in a sweet and healthful air, sufficiently furnished, and more than sufficiently large?
prudence does not go behind nature and ask whence it is. it takes the laws of the world whereby man's being is conditioned, as they are, and keeps these laws that it may enjoy their proper good.
and live. these alone have a state without defending it, have subjects without governing them, and the states, not being defended, are not taken from them; the subjects not being governed do not disturb themselves, and neither think of nor are capable of
where the compass, the square, and the rule, are crooked, all propositions drawn thence, and all buildings erected by those guides, must, of necessity, be also defective; the uncertainty of our senses renders every thing uncertain that they produce:--
in fine, by this dispensation of amusements, one after another, diverting their fury and dissipating it in frivolous consultations, he laid it at last asleep till the day appeared, which was his principal end.
make it his business to discern clearly the defect of what he would abolish, and the virtue of what he is about to introduce.
unmoved is my depth: but it sparkleth with swimming enigmas and laughters.
"dost thou seek causes from above? why, goddess, has your confidence in me ceased?"--virgil, aeneid, viii. three hundred ninety five.
twelve) to assemble the people, man, woman, and child, to heare it read.
for so much as i understand, these have only their arms and legs disengaged from the crowd; their soul and intention remain confined behind more than ever:
"omnino amicitiae, corroboratis jam confirmatisque, et ingeniis, et aetatibus, judicandae sunt."
of this, two things were the cause: first, a sterile and improper soil; for, though i was of a strong and healthful constitution, and of a disposition tolerably sweet and tractable, yet i was, withal, so heavy, idle, and indisposed, that they could not
i have formerly seen one, that to make up the parallel he would fain find out betwixt the government of our late poor king charles nine.
adhere to your own act, and congratulate yourself if you have done something strange and extravagant and broken the monotony of a decorous age. it was a high counsel that i once heard given to a young person,-"always do what you are afraid to do."
the earth is not a mere fragment of dead history, stratum upon stratum like the leaves of a book, to be studied by geologists and antiquaries chiefly, but living poetry like the leaves of a tree, which precede flowers and fruit,-not a fossil earth, but a
and in these and the like kinds, it often falls out, that somewhat is produced of nothing; for lies are sufficient to breed opinion, and opinion brings on substance.
torquato tasso, in the comparison he makes betwixt france and italy, says that he has observed that our legs are generally smaller than those of the italian gentlemen, and attributes the cause of it to our being continually on horseback; which is the very
when the ground was not yet quite covered, and again near the end of winter, when the snow was melted on my south hill-side and about my wood-pile, the partridges came out of the woods morning and evening to feed there.
have an unbounded sphere of action. it is only the cognition of the object of thought, the determining of the object, which requires intuition.
there is not any of us so discreet, who suffers not himself to be gulled with this contradiction, and both in external and internal sight to be insensibly blinded.
of the society, over whom no body can have a power to make laws, but by their own consent, and by authority received from them; and therefore all the obedience, which by the most solemn ties any one can be obliged to pay, ultimately terminates in this
"yet at thy will these dreadful conflicts cease, throw but a little dust and all is peace."
"let others plead at the bar, or describe the spheres, and point out the glittering stars; let this man learn to rule the nations." --aeneid, vi. eight hundred forty nine.
upon the besiegers with such fury, that having routed the first, second, and third body, and afterwards the fourth, and the rest, and beaten them all out of their trenches, they pursued them even to their ships, and octavius himself was fain to fly to
and why then hath not his son, by the same reason, the same liberty, though he be born any where else?
witness the lacedaemonian boy taken by antigonus, and sold for a slave, who being by his master commanded to some base employment: "thou shalt see," says the boy, "whom thou hast bought; it would be a shame for me to serve, being so near the reach of
weaning our mind from all those prejudices, which we may have imbibed from education or rash opinion.
anacharsis wondered that the greeks drank in greater glasses towards the end of a meal than at the beginning; which was, i suppose, for the same reason the germans do the same, who then begin the battle of drink.
time produce their due effect, though at present needing to be asserted as much as ever, and to be asserted by deeds, for words, on this subject, have nearly exhausted their power.
up, works away industriously to that end, without the rest of the scholarly impulses taking any material part therein.
ever be rightly constituted. but he should have seen that the masterful spirit of christianity is incompatible with his system, and that the priestly interest would always be stronger than that of the state.
i say nothing here of slavery, because it is contrary to nature, and cannot be authorised by any right or law.
therefore do i wash the hand that hath helped the sufferer; therefore do i wipe also my soul.
for example if it be a false affirmation to say a quadrangle is round, the word round quadrangle signifies nothing; but is a meere sound.
experience has, moreover, taught me this, that we ruin ourselves by impatience. evils have their life and limits, their diseases and their recovery.
mine was, as it were, the connecting link between wild and cultivated fields; as some states are civilized, and others half-civilized, and others savage or barbarous, so my field was, though not in a bad sense, a half-cultivated field.
the difficulty of using such a vocabulary could not be easily removed; for, to arrange beings under common and generic denominations, it became necessary to know their distinguishing properties: the need arose for observation and definition, that is to
however, i will add a few remarks, in order to overthrow this doctrine of a final cause utterly.
conditioned, affords certain indication of a condition, and this condition determines the event.
every place of retirement requires a walk: my thoughts sleep if i sit still: my fancy does not go by itself, as when my legs move it: and all those who study without a book are in the same condition.
daughter of eudamidas, and on one and the same day solemnised both their nuptials.
little think the youth and maiden who are glancing at each other across crowded rooms with eyes so full of mutual intelligence, of the precious fruit long hereafter to proceed from this new, quite external stimulus.
formidable. the disposition of mankind, whether as rulers or as fellow-citizens to impose their own opinions and inclinations as a rule of conduct on others, is so energetically supported by some of the best and by some of the worst feelings incident to
weakness or power, riches or poverty, all human institutions seem at first glance to be founded merely on banks of shifting sand.
alas! there cometh the time when man will no longer launch the arrow of his longing beyond man-and the string of his bow will have unlearned to whizz!
the first rainbow that was seen in the world, was a miracle, because the first; and consequently strange; and served for a sign from god, placed in heaven, to assure his people, there should be no more an universall destruction of the world by water.
walden pond of their own natures, and baited their hooks with darkness,-but they soon retreated, usually with light baskets, and left "the world to darkness and to me," and the black kernel of the night was never profaned by any human neighborhood.
finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions.
and nothing doth extinguish envy more, than for a great person to preserve all other inferior officers, in their full lights and pre-eminences of their places. for by that means, there be so many screens between him and envy.
what we call falling into second childhood. all things have their seasons, even good ones, and i may say my paternoster out of time; as they accused t.
of values, under the new pressure and hammer of which a conscience should be steeled and a heart transformed into brass, so as to bear the weight of such responsibility; and on the other hand the necessity for such leaders, the dreadful danger that they
alit et ditat is the inscription which stands, rightly and properly, on the front of the building.
there is yet another fault in the discourses of some men; which may also be numbred amongst the sorts of madnesse; namely, that abuse of words, whereof i have spoken before in the fifth chapter, by the name of absurdity.
xx., whereof the proof is of universal application). but the idea a is supposed to be referred to god, in so far as he is displayed through the human mind; therefore, the idea of the idea a must be referred to god in the same manner; that is (by two. xi.
sect. one hundred twenty. to understand this the better, it is fit to consider, that every man, when he at first incorporates himself into any commonwealth, he, by his uniting himself thereunto, annexed also, and submits to the community, those
sense. for, to do so, i must cognize this being as existing, and yet not in time, which-since i cannot support my conception by any intuition-is impossible.
and on the contrary, metaphors, and senslesse and ambiguous words, are like ignes fatui; and reasoning upon them, is wandering amongst innumerable absurdities; and their end, contention, and sedition, or contempt.
philotas pleasantly quipped him in his answer; he congratulated him by letter concerning the oracle of jupiter ammon, which had placed him amongst the gods: "upon thy account i am glad of it, but the men are to be pitied who are to live with a man, and to
from that time forward he and i lived together in this cave three whole years upon one and the same diet; for of the beasts that he killed in hunting he always brought me the best pieces, which i roasted in the sun for want of fire, and so ate it.
i was especially delighted with the mathematics, on account of the certitude and evidence of their reasonings; but i had not as yet a precise knowledge of their true use; and thinking that they but contributed to the advancement of the mechanical arts, i
and they also are to blame to exact from a freeman the same subjection and obligation to their service that they do from him they have made and bought, or whose fortune particularly and expressly depends upon theirs.
there is the name and the thing: the name is a voice which denotes and signifies the thing; the name is no part of the thing, nor of the substance; 'tis a foreign piece joined to the thing, and outside it.
nothing presses so hard upon a state as innovation: change only gives form to injustice and tyranny.
fifty four. the generality of mankind never find any difficulty in accounting for the more common and familiar operations of nature--such as the descent of heavy bodies, the growth of plants, the generation of animals, or the nourishment of bodies by
but i cannot stomach thy daintiness when thou complainest with such violence of grief and anxiety because thy happiness falls short of completeness. why, who enjoys such settled felicity as not to have some quarrel with the circumstances of his lot?
who have arranged and adapted everything for human use.
the selecting and disciplining influence--destructive, as well as creative and fashioning--which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection.
not the highest being , and as i want many perfections , 'tis no wonder that one should be deceived .
affability of men already in power, is encrease of power; because it gaineth love.
he renders himself unworthy of it who will counterpoise its cost with its fruit, and neither understands the blessing nor how to use it.
penetrated by human sight; yet they acknowledged some things to be more likely than others, and received into their judgment this faculty, that they had a power to incline to one appearance more than another, they allowed him this propension, interdicting
he is desirous that they should let him live-not for his own sake, but for theirs; because he is their heaven-sent friend (and they will never have such another), or, as he may be ludicrously described, he is the gadfly who stirs the generous steed into
an author like this, in other words, an author who has a claim to live on in posterity, can only be a man who seeks in vain his like among his contemporaries over the wide world, his marked distinction making him a striking contrast to every one else.
one man's justice is another's injustice; one man's beauty another's ugliness; one man's wisdom another's folly; as one beholds the same objects from a higher point.
in like manner, transcendental sthetic cannot number the conception of change among its data a priori; for time itself does not change, but only something which is in time.
'tis a common practice. and the philosopher bion said pleasantly of the king, who by handsful pulled his hair off his head for sorrow, "does this man think that baldness is a remedy for grief?"-- cicero, tusc. quest., iii. twenty six.
one hundred fifteen. but there occurs to me (continued i) with regard to your main topic, a difficulty, which i shall just propose to you without insisting on it; lest it lead into reasonings of too nice and delicate a nature.
my cupboard and bed when i was out,-how came mrs.
and buried not certain to live till i came home not melancholic, but meditative nothing can be a grievance that is but once philosophy is nothing but to prepare one's self to die premeditation of death is the premeditation of liberty profit made only at
in the former sense, the relation, considered according to quantity, is expressed by the quotient; in the latter, considered according to identity, it is reckoned by similarity.
is it not a foolish humour of mine to separate myself from a thousand to whom my fortune has conjoined me, and without whom i cannot live, and cleave to one or two who are out of my intercourse; or rather a fantastic desire of a thing i cannot obtain?
five this experiment of pure reason has a great similarity to that of the chemists , which they term the experiment of reduction , or, more usually, the synthetic process.
and moreover, by how much these are friendships that the law and natural obligation impose upon us, so much less is there of our own choice and voluntary freedom; whereas that voluntary liberty of ours has no production more promptly and; properly its own
it is very singular that in rome, where the tribunes were so sacrosanct, it was never even imagined that they could usurp the functions of the people, and that in the midst of so great a multitude they never attempted to pass on their own authority a
and let them not come in multitudes, or in a tribunitious manner; for that is to clamor counsels, not to inform them.
it is time for man to fix his goal. it is time for man to plant the germ of his highest hope.
but who are those now that are sent by christ, but such as are ordained pastors by lawfull authority? and who are lawfully ordained, that are not ordained by the soveraign pastor?
they who are troubled with the disease that the physicians call hyposphagma--which is a suffusion of blood under the skin--see all things red and bloody.
meer grace, endeavour that he which giveth it, have no reasonable cause to repent him of his good will."
undulations of celestial music, instead of factory bells, and a fragrance filling the air-to a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light.
ideas proceeded , and to which they were exactly like. and this it was, wherein i was either deceived , or if by chance i judged truly , yet it proceeded not from the strength of my perception .
obstinancy and heat in argument are the surest proofs of folly one must first know what is his own and what is not our knowledge, which is a wretched foundation passion has already confounded his judgment pinch the secret strings of our imperfections
by seeing him the cause of ill, to revcreoce and obey his laws."
suppose, again, that he has acquired more experience, and has lived so long in the world as to have observed familiar objects or events to be constantly conjoined together; what is the consequence of this experience?
eleventhly, to the soveraign is committed the power of rewarding with riches, or honour; and of punishing with corporall, or pecuniary punishment, or with ignominy every subject according to the lawe he hath formerly made; or if there be no law made,
to have an absolute representative to all intents and purposes, were to abandon the government of so much of the commonwealth, and to divide the dominion, contrary to their peace and defence, which the soveraign cannot be understood to doe, by any grant,
carries it, and so lay a foundation for perpetual disorder and mischief, tumult, sedition and rebellion, (things that the followers of that hypothesis so loudly cry out against) must of necessity find out another rise of government, another original of
soever backed, have the force and obligation of a law, which has not its sanction from that legislative which the public has chosen and appointed: for without this the law could not have that, which is absolutely necessary to its being a law, the consent
out of errors is the most divine work; so that (with reverence be it spoken) the incomparable des-cartes does hereby deserve as it were the name of a creatour.
that long attention that i employ in considering myself, also fits rile to judge tolerably enough of others; and there are few things whereof i speak better and with better excuse.
naturally to god almighty; not as creator, and gracious; but as omnipotent.
perhaps a slight visionariness of speculation was no less the attribute of mrs. mill than an absence of rigid logical principles.
proof.--in every human mind there are some adequate ideas, and some ideas that are fragmentary and confused (two. xl. note). those ideas which are adequate in the mind are adequate also in god, inasmuch as he constitutes the essence of the mind (two. xl.
and consequently it is a precept, or generall rule of reason, "that every man, ought to endeavour peace, as farre as he has hope of obtaining it; and when he cannot obtain it, that he may seek, and use, all helps, and advantages of warre."
i say, then, that belief is nothing but a more vivid, lively, forcible, firm, steady conception of an object, than what the imagination alone is ever able to attain.
for to-day have the petty people become master: they all preach submission and humility and policy and diligence and consideration and the long et cetera of petty virtues.
"i have determined that it will never be right for me to enjoy any pleasure, so long as he, with whom i shared all pleasures is away." --terence, heaut., i. i. ninety seven.
"death," i replied, "has no worse sensation, my brother." "none so bad," was his answer.
it is often seen that bad husbands, have very good wives; whether it be, that it raiseth the price of their husband's kindness, when it comes; or that the wives take a pride in their patience.
beauty will not come at the call of a legislature, nor will it repeat in england or america its history in greece. it will come, as always, unannounced, and spring up between the feet of brave and earnest men.
"i'm full of chinks, and leak out every way." --ter., eunuchus, ii. two, twenty three.
i, on the contrary, travel very much sated with our own fashions; i do not look for gascons in sicily; i have left enough of them at home; i rather seek for greeks and persians; they are the men i endeavour to be acquainted with and the men i study; 'tis
"fortune has more judgement than we."--menander
for in other confidences, men commit the parts of life; their lands, their goods, their children, their credit, some particular affair; but to such as they make their counsellors, they commit the whole: by how much the more, they are obliged to all faith
interpreted everlasting life in torments: and yet i can find no where that any man shall live in torments everlastingly.
do but observe such as have accustomed themselves to be at every one's call: they do it indifferently upon all, as well little as great, occasions; in that which nothing concerns them; as much as in what imports them most.
soveraign power falleth into the hands of a monarch, or of an assembly, that are either too negligent of mony, or too hazardous in engaging the publique stock, into a long, or costly war.
now that i am no more in my flourishing age, i judge as well of these things as if i were.
the constituent principle in the various forms of government
to fear common dangers that concern so great a multitude of men; not to dare to do what so many sorts of souls, what a whole people dare, is for a heart that is poor and mean beyond all measure: company encourages even children.
he then summoned mademoiselle de saint quentin, his niece, to him, and addressed her thus: "dear niece, since my earliest acquaintance with thee, i have observed the marks of, great natural goodness in thee; but the services which thou rendered to me,
sire, i pray god for your prosperity and health. your very humble and very obedient servant and subject, montaigne.
law of nature, or its measures of punishment; yet, it is certain there is such a law, and that too, as intelligible and plain to a rational creature, and a studier of that law, as the positive laws of commonwealths; nay, possibly plainer; as much as
i recognise my destiny, said he at last, sadly. well! i am ready. now hath my last lonesomeness begun.
nor learning taken upon credit of authors
but the judgment of an emperor ought to be above his empire, and see and consider it as a foreign accident; and he ought to know how to enjoy himself apart from it, and to communicate himself as james and peter, to himself, at all events.
these forms are more agreeable to the fancy and imagination than fresco paintings or other the most expensive furniture. i now first began to inhabit my house, i may say, when i began to use it for warmth as well as shelter.
i am no more lonely than the mill brook, or a weathercock, or the north star, or the south wind, or an april shower, or a january thaw, or the first spider in a new house.
he teaches how to eat, drink, cohabit, void excrement and urine, and the like, elevating what is mean, and does not falsely excuse himself by calling these things trifles.
never any state was in this point so open to receive strangers into their body, as were the romans. therefore it sorted with them accordingly; for they grew to the greatest monarchy.
there was care enough to this taken in my education, and i have lived in good company enough to know the formalities of our own nation, and am able to give lessons in it.
thereby come to be subjects or members of that commonwealth. nothing can make any man so, but his actually entering into it by positive engagement, and express promise and compact.
they meet with many infirm animals in the course of the chase.
and therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct.
drank water: so also there have been divers true, generall, and profitable speculations from the beginning; as being the naturall plants of humane reason: but they were at first but few in number; men lived upon grosse experience; there was no method;
and though these researches may appear painful and fatiguing, it is with some minds as with some bodies, which being endowed with vigorous and florid health, require severe exercise, and reap a pleasure from what, to the generality of mankind, may seem
forty three.) the fault that jonathan had committed, in eating a honey-comb, contrary to the oath taken by the people. and (josh. eighteen.
"for a father he careth not sufficiently for his children: human fathers do this better!"-
the other. writers of politiques, adde together pactions, to find mens duties; and lawyers, lawes and facts, to find what is right and wrong in the actions of private men.
but philosophers, who carry their scrutiny a little farther, immediately perceive that, even in the most familiar events, the energy of the cause is as unintelligible as in the most unusual, and that we only learn by experience the frequent conjunction of
to judge of the appearances that we receive of subjects, we ought t have a deciding instrument; to verify this instrument we must have demonstration; to verify this demonstration an instrument; and here we are round again upon the wheel, and no further
because further than his letters, or the lawes limit, he representeth no mans person, but his own.
and it is more evidently manifest in our theatres, that the sacred inspiration of the muses, having first stirred up the poet to anger, sorrow, hatred, and out of himself, to whatever they will, does moreover by the poet possess the actor, and by the
it was a good rule in their art, and that accompanies all other vain, fantastic, and supernatural arts, that the patient's belief should prepossess them with good hope and assurance of their effects and operation: a rule they hold to that degree, as to
one believe he will easily make this good, but i do not think it were wisdom to venture my life in making trial of his own experience. we are not to believe every one, says the precept, because every one can say all things.
but it savours almost of impertinence even to attempt to lift the veil on a mystery like this.
if we are to succeed, we must not attempt the impossible, or flatter ourselves that we are endowing the work of man with a stability of which human conditions do not permit.
they are mere forms of thought, without objective reality, because we have no intuition to which the synthetical unity of apperception, which alone the categories contain, could be applied, for the purpose of determining an object.
precautions did not prevent the good faith of the officers charged with these functions two from being often suspect. finally, to prevent intrigues and trafficking in votes, edicts were issued; but their very number proves how useless they were.
like millstones do they work, and like pestles: throw only seed-corn unto them!-they know well how to grind corn small, and make white dust out of it.
of generations; the constant struggle with uniform unfavourable conditions is, as already remarked, the cause of a type becoming stable and hard.
distinctions, and hard words; yet because the fear of darknesse, and ghosts, is greater than other fears, cannot want a party sufficient to trouble, and sometimes to destroy a common-wealth.
our apprehension of the manifold of phenomena is always successive. the representations of parts succeed one another. whether they succeed one another in the object also, is a second point for reflection, which was not contained in the former.
repugnant to the gaining of friendship. i have also shown in addition what are the foundations of a state; and the difference between true virtue and infirmity may be readily gathered from what i have said; namely, that true virtue is nothing else but
"neas sylvius," say they, "after giving a very circumstantial account of one contested with great obstinacy by a great and small species on the trunk of a pear tree," adds that "'this action was fought in the pontificate of eugenius the fourth, in the
the virtues of a superior man are like the wind; the virtues of a common man are like the grass; the grass, when the wind passes over it, bends."
imperfection, i therefore determined that it could not be a perfection in god to be compounded of these two natures and that consequently he was not so compounded; but that if there were any bodies in the world, or even any intelligences, or other natures
the whole conspiracy, and that, this packet having been delivered to him while he sat at supper, he deferred the opening of it, saying, which afterwards turned to a proverb in greece, "business to-morrow."
and again, "carryed thence by the devill into an exceeding high mountain, who shewed him them thence all the kingdomes of the world:" herein, wee are not to beleeve he was either possessed, or forced by the devill; nor that any mountaine is high enough,
mature age (being at that time but twenty-three), and had first of all employed much of my time in preparation for the work, as well by eradicating from my mind all the erroneous opinions i had up to that moment accepted, as by amassing variety of
for as for witches, i think not that their witch craft is any reall power; but yet that they are justly punished, for the false beliefe they have, that they can do such mischiefe, joyned with their purpose to do it if they can; their trade being neerer to
and just look at these men: their eye saith it-they know nothing better on earth than to lie with a woman.
i know, replied he, that in fact these persecutions never, in any age, proceeded from calm reason, or from experience of the pernicious consequences of philosophy; but arose entirely from passion and prejudice.
but it contains at the same time a relation of community, in so far as all the propositions taken together fill up the sphere of the cognition.
in the result, owing to an unconquerable distrust of the possibility of self-knowledge, which has led me so far as to feel a contradictio in adjecto even in the idea of 'direct knowledge' which theorists allow themselves:--this matter of fact is almost
now, upon this subject, setting aside the examples i have gathered from books, and what aristotle says of andron the argian, that he travelled over the arid sands of lybia without drinking: a gentleman, who has very well behaved himself in several
as little evil as possible to others. in a word, it is rather in this natural feeling than in any subtle arguments that we must look for the cause of that repugnance, which every man would experience in doing evil, even independently of the maxims of
therefore all the sentences of precedent judges that have ever been, cannot all together make a law contrary to naturall equity: nor any examples of former judges, can warrant an unreasonable sentence, or discharge the present judge of the trouble of
so that it would be a hard matter justly to insult over me upon my own dunghill; and i look upon it as a wonderful and exemplary thing that it yet continues a virgin from blood and plunder during so long a storm, and so many neighbouring revolutions and
ourselves, that we may live alone in good earnest, and live at our ease too.
their career; but, on the other side, a man may also say, that to give the people the reins to entertain every man his own opinion, is to mollify and appease them by facility and toleration, and to dull the point which is whetted and made sharper by
honourable a guerdon. there was therein a more universal military expertness required, and that comprehended the most and the greatest qualities of a military man:
seventy five. there is no method of reasoning more common, and yet none more blameable, than, in philosophical disputes, to endeavour the refutation of any hypothesis, by a pretence of its dangerous consequences to religion and morality.
unlesse they themselves have first judged them to be lawfull: that their propriety in their riches is such, as to exclude the dominion, which the common-wealth hath over the same: that it is lawfull for subjects to kill such, as they call tyrants: that
that done, these chariots charged into their squadrons to break them and open a way for the rest; besides the use they might make of them to flank the soldiers in a place of danger when marching to the field, or to cover a post, and fortify it in haste.
this sudden, sharp crack which paralyses the brain, destroys all meditation, and murders thought, must cause pain to any one who has anything like an idea in his head.
by any advantage of naturall and extemporary wit: though perhaps many young men think the contrary.
without this, our conceptions are empty, and we may indeed have thought by means of them, but by such thinking we have not, in fact, cognized anything, we have merely played with representation.
with thee have i pushed into all the forbidden, all the worst and the furthest: and if there be anything of virtue in me, it is that i have had no fear of any prohibition.
thirty four. the passion for philosophy, like that for religion, seems liable to this inconvenience, that, though it aims at the correction of our manners, and extirpation of our vices, it may only serve, by imprudent management, to foster a predominant
concerning the application of the former to the latter.
of his art, when he came to that of her father, he drew him with a veil over his face, meaning thereby that no kind of countenance was capable of expressing such a degree of sorrow.
prop. forty six. the knowledge of the eternal and infinite essence of god which every idea involves is adequate and perfect.
lastly, how can anyone be sure, that he has ideas which agree with their objects? these questions, i repeat, i have, in my opinion, sufficiently answered. the difference between a true idea and a false idea is plain: from what was said in two.
and if it were also true, that there is now in this world a spirituall common-wealth, distinct from a civill common-wealth, then might the prince thereof, upon injury done him, or upon want of caution that injury be not done him in time to come, repaire,
other effects, to other gods: insomuch as there was amongst the heathen almost as great variety of gods, as of businesse.
let us suppose that, in order to prevent a scarcity in bad years, a proposal were made to establish public granaries; would not the maintenance of so useful an institution serve in most countries as an excuse for new taxes?
that we are to avoid pleasures, even at the expense of life. thirty three. that fortune is oftentimes observed to act by the rule of reason. thirty four. of one defect in our government. thirty five. of the custom of wearing clothes. thirty six.
and by the variation of these i distinguish'd the heaven , earth , and seas , and all other bodies from each other.
this is not surprising; the transports of susceptible hearts appear altogether fanciful to any one who has never felt them; and the love of one's country, which is a hundred times more lively and delightful than the love of a mistress, cannot be conceived
essence; wine is none the more pleasant to him who knows its first faculties.
thus, if we estimate a singular judgement ( judicium singulare ) not merely according to its intrinsic validity as a judgement, but also as a cognition generally, according to its quantity in comparison with that of other cognitions, it is then entirely
is "to consent to nature." is it not an error to esteem any actions less worthy, because they are necessary?
for this reason it was, that plato wisely made a law that before marriage, to determine of the fitness of persons, the judges should see the young men who pretended to it stripped stark naked, and the women but to the girdle only.
from desire, ariseth the thought of some means we have seen produce the like of that which we ayme at; and from the thought of that, the thought of means to that mean; and so continually, till we come to some beginning within our own power.
numerous highly useful precepts and exhortations to virtue are contained in treatises on morals; that theology points out the path to heaven; that philosophy affords the means of discoursing with an appearance of truth on all matters, and commands the
that is to say, the categories serve only to render empirical cognition possible. but this is what we call experience. consequently, in cognition, their application to objects of experience is the only legitimate use of the categories.
manuscript, he wrote as follows: "i have engaged a place here for three months: forsooth, i am the greatest fool to allow my courage to be sapped from me by the climate of italy. now and again i am troubled by the thought: what next?
i weathered some merry snow storms, and spent some cheerful winter evenings by my fire-side, while the snow whirled wildly without, and even the hooting of the owl was hushed.
refused not to make their advantage and to come in for a share: secure enough, if they could shroud themselves from accusations, witnesses, and the cognisance of the laws:
accordingly, in reading, the work of thinking is, for the greater part, done for us. this is why we are consciously relieved when we turn to reading after being occupied with our own thoughts.
insomuch that many have thought we are not fairly questionable for anything but what we commit against our conscience; and it is partly upon this rule that those ground their opinion who disapprove of capital or sanguinary punishments inflicted upon
scipio, the father-in-law of pompey, in dying, well removed the ill opinion that till then every one had conceived of him. epaminondas being asked which of the three he had in greatest esteem, chabrias, iphicrates, or himself.
but be this as it will, which i lay no stress on; this one dare boldly affirm, that the same rule of propriety, (viz.) that every man should have as much as he could make use of, would hold still in the world, without straitening any body; since there is
now, as we teach young ladies those sports and exercises which are most proper to set out the grace and beauty of those parts wherein their chiefest ornament and perfection lie, so it should be in these two advantages of eloquence, to which the lawyers
senses which it can cause, it should cause that which cheifly , and most frequently conduces to the conservation of an healthful man ; and experience witnesses, that to this very end all our senses are given us by nature ; and therefore nothing can be
brutus made use of the same device when besieged in modena, and others elsewhere have done the same.
the office of painting and sculpture seems to be merely initial. the best pictures can easily tell us their last secret.
the latter, however, when he thus saw his rival triumph, lost at the same time his head and his footing on the rope; he threw his pole away, and shot downwards faster than it, like an eddy of arms and legs, into the depth.
sect. two hundred two. where-ever law ends, tyranny begins, if the law be transgressed to another's harm; and whosoever in authority exceeds the power given him by the law, and makes use of the force he has under his command, to compass that upon the
no corruption could so universally have infected men that some one would not escape the contagion which makes me suspect that his own taste was vicious, whence it might happen that he judged other men by himself."
chapter forty three. of what is necessary for a mans reception into the kingdome of heaven.
to which what one crates' said of the writings of heraclitus falls pat enough, "that they required a reader who could swim well," so that the depth and weight of his learning might not overwhelm and stifle him.
look into the motives which have induced men, once united by their common needs in a general society, to unite themselves still more intimately by means of civil societies: you will find no other motive than that of assuring the property, life and liberty
there is assuredly no inherent impossibility in enabling even the mass of mankind to unite both; since the two are so far from being incompatible that they are in natural alliance, the prolongation of either being a preparation for, and exciting a wish
they who doubt his good faith sufficiently accuse themselves of being his enemy upon some other account. his opinions are sound, and lean to the right side in the roman affairs.
possession, he is at liberty to go and incorporate himself into any other commonwealth; or to agree with others to begin a new one, in vacuis locis, in any part of the world, they can find free and unpossessed: whereas he, that has once, by actual
the health i have is full and free, without other rule or discipline than my own custom and pleasure. every place serves me well enough to stay in, for i need no other conveniences, when one am sick, than what i must have when i am well.
oppose it in the council, to the end that the entire glory of that resolution should be attributed to his master, and that it might be said his own wisdom and foresight had been such as that, contrary to the opinion of all, he had brought about so great
freedom can absolve children. but this is very far from giving parents a power of command over their children, or an authority to make laws and dispose as they please of their lives or liberties.
how can i know how calmly you would endure to be childless, if you see all your children around you?
sect. one hundred nine. and thus in israel itself, the chief business of their judges, and first kings, seems to have been to be captains in war, and leaders of their armies; which (besides what is signified by going out and in before the people, which
as i seldom read in histories the confusions of other states without regret that i was not present, the better to consider them, so does my curiosity make me in some sort please myself in seeing with my own eyes this notable spectacle of our public death,
and certainly it cannot be doubted but whatever i am taught by nature has something therein of truth . by nature in general i understand either god himself, or the coordination of creatures made by god.
this covenant, at the foot of mount sinai, was renewed by moses (exod.
a very pretty way this, to tempt these tender and timorous souls to love their book, with a furious countenance, and a rod in hand! a cursed and pernicious way of proceeding!
therefore, let none lay stress upon the matter i write, but upon my method in writing it. let them observe, in what i borrow, if i have known how to choose what is proper to raise or help the invention, which is always my own.
his disciple diogenes said, that "men to perturbations were to oppose reason: to fortune, courage: to the laws, nature."
"quisquis ubique habitat, maxime, nusquam habitat."
divers parts which admit of different figures and sizes, and of being moved or transposed in all manner of ways (for all this the geometers suppose to be in the object they contemplate), i went over some of their simplest demonstrations.
the faculty of reasoning being consequent to the use of speech, it was not possible, but that there should have been some generall truthes found out by reasoning, as ancient almost as language it selfe.
preserving not a monarchy limited within its own bounds, but so many nations so differing, so remote, so disaffected, so confusedly commanded, and so unjustly conquered:
language, reproaching them with cowardice and regret for the mistresses and entertainments they had left behind at rome, that by this means he inspired them with such resolution as no exhortation had had the power to have done, and himself made them fall
what would he have said, if he had known of the massacre in france, or the powder treason of england? he would have been seven times more epicure, and atheist, than he was.
but i suffer and have suffered with them: prisoners are they unto me, and stigmatised ones. he whom they call saviour put them in fetters:-
and not to him who is offensive to us are we most unfair, but to him who doth not concern us at all.
they are entitled on this subject to the same regard.
and i have myself seen several so habituated to this quality that even amongst their comrades they could not forbear filching, though with intent to restore what they had taken.
prop. one. our mind is in certain cases active, and in certain cases passive. in so far as it has adequate ideas it is necessarily active, and in so far as it has inadequate ideas, it is necessarily passive.
and there have been a great number, for a sole trial of virtue, following their institutions, who have at seven years old endured to be whipped to death without changing their countenance.
under what latitudes reside the heathen to whom we would send light? who is that intemperate and brutal man whom we would redeem?
nor beauty neither; for whereas homer extends it so far as to the budding of the beard, plato himself has remarked this as rare: and the reason why the sophist bion so pleasantly called the first appearing hairs of adolescence 'aristogitons' and
are the actions of the same person much diversified in the different periods of his life, from infancy to old age?
or senses, by a train of causes, cemented together by what we are pleased to call a physical necessity. the same experienced union has the same effect on the mind, whether the united objects be motives, volition, and actions; or figure and motion.
in moses chaire, and to pay tribute to caesar;) but onely an earnest of the kingdome of god that was to come, to those to whom god had given the grace to be his disciples, and to beleeve in him; for which cause the godly are said to bee already in the
but the logical possibility, that is, the fact that the conception or thought is possible-which, however, is not the question; what we want to know being, whether it relates to an object and thus possesses any meaning.
about this time i was obsessed by an unspeakably sad melody, the refrain of which i recognised in the words, 'dead through immortality.'"
and let no one oppose my opinion in this by quoting the trite proverb, "he who builds on the people, builds on mud"; because that is true when a private citizen relies upon the people and persuades himself that they will liberate him if he is oppressed by
such an investigation into the first efforts of our faculty of cognition to mount from particular perceptions to general conceptions is undoubtedly of great utility; and we have to thank the celebrated locke for having first opened the way for this
let this be righted, let the spring come to him, the morning rise over his couch, and he will forsake his generous companions without apology.
preservation both of life and fortune: it overwhelms me.
fountains i intend to be of two natures: the one that sprinkleth or spouteth water; the other a fair receipt of water, of some thirty or forty foot square, but without fish, or slime, or mud.
xenophon was sacrificing with a crown upon his head when one came to bring him news of the death of his son gryllus, slain in the battle of mantinea: at the first surprise of the news, he threw his crown to the ground; but understanding by the sequel of
outbreaks of boundless devoted sympathy, which the multitude, above all the reverent multitude, do not understand, and overwhelm with prying and self-gratifying interpretations.
de haereticis.) "that if a king at the popes admonition, doe not purge his kingdome of haeresies, and being excommunicate for the same, doe not give satisfaction within a year, his subjects are absolved of the bond of their obedience."
of perils and shadows, which makes their minds the less clear. and this is one reason also, of that effect which the scripture speaketh of, that the king's heart is inscrutable.
'tis to much purpose to have a guard of foreigners about one, and to be always fenced about with a pale of armed men; whosoever despises his own life, is always master of that of another man.-- seneca, ep., four.
condition in which freemen could possibly find themselves, and the word country would mean for them something merely odious and ridiculous.
but we now come to the case where a citizen becomes prince not through crime or intolerable violence, but by the favour of his fellow-citizens, which may be called a civic principality.
the third argument is, from those places of scripture, by which all the faith required to salvation is declared to be easie.
for, in short, whatever is not as we are is nothing worth; and god, to procure himself an esteem among us, must put himself into that shape, as we shall show anon.
i follow not the opinion of the pythagorean sect, "that men take up a new soul when they repair to the images of the gods to receive their oracles," unless he mean that it must needs be extrinsic, new, and lent for the time; our own showing so little sign
the same day, however, he gave his discourse on the bedwarfing virtue.
human fancy can conceive nothing good or bad that is not there: nihil tam absurde did potest, quod non dicatur ab aliquo philosophorum. "nothing can be said so absurd, that has not been said before by some of the philosophers."
the king himself talked to them a good while, and they were made to see our fashions, our pomp, and the form of a great city.
twenty six a physician therefore, a judge or a statesman, may have in his head many admirable pathological, juridical, or political rules, in a degree that may enable him to be a profound teacher in his particular science, and yet in the application of
and gradually from week to week the character of each tree came out, and it admired itself reflected in the smooth mirror of the lake.
even so the clouds of my melancholy were broken up. i saw the clear sky, and regained the power to recognise the face of my physician.
condition. we should be glad and not sorry when a fundamentally wrong notion of which we have been secretly conscious for a long time finally gains a footing and is proclaimed both loudly and openly.
"what do i here seek?" answered he: "the same that thou seekest, thou mischief-maker; that is to say, happiness upon earth.
such as shall not so engage you to one party, that it may demand all you are able to do for that side, content yourself with a moderate proportion of their, favour and goodwill; and to swim in troubled waters without fishing in them.
and again, in his speech to the parliament, one thousand six hundred nine, he hath these words:
two hundred eighty three. if one wishes to praise at all, it is a delicate and at the same time a noble self-control, to praise only where one does not agree--otherwise in fact one would praise oneself, which is contrary to good taste:--a self-control, to
it seems evident, that, when the mind looks forward to discover the event, which may result from the throw of such a dye, it considers the turning up of each particular side as alike probable; and this is the very nature of chance, to render all the
i have considered these few lines enough to overthrow the detestable system which sir robert filmer has endeavoured to establish in his patriarcha ; a work to which two celebrated writers have done too much honour in writing books to refute it.
from his observation of the sequell of things
cause and that he had done nothing to deserve it; but at last falling in good earnest to exclaim against and rail at his master, he reproached him that he was no philosopher, as he had boasted himself to be: that he had often heard him say it was indecent
and it seemed as if he was making an attempt to gain utterance; but, his strength failing him, he begged a little wine to resuscitate it. it was of no avail, for he fainted away suddenly, and was for some time insensible.
the advantages are so great, of starting an imposture among an ignorant people, that, even though the delusion should be too gross to impose on the generality of them ( which, though seldom, is sometimes the case ) it has a much better chance for
the profound reverence for age and for tradition--all law rests on this double reverence,--the belief and prejudice in favour of ancestors and unfavourable to newcomers, is typical in the morality of the powerful; and if, reversely, men of "modern ideas"
however this may be, it cannot be concealed that the vice of falsehood is one very unbecoming in gentleman, let it assume what guise it will.
themselves to be deceived with the vulgar, for not having been so clear-sighted as we? is there anything more delicate, more clear, more sprightly; than pliny's judgment, when he is pleased to set it to work? anything more remote from vanity?
subjects have liberty to defend their own bodies, even against them that lawfully invade them
yea, much bitter dying must there be in your life, ye creators! thus are ye advocates and justifiers of all perishableness.
be that you consider necessary to you for keeping your position, is corrupt, you must follow its humour and satisfy it, and in that case good works will be inimical to you.
impostures: very strangeness lends them credit in solitude, be company for thyself.--tibullus in the meantime, their halves were begging at their doors interdict all gifts betwixt man and wife it is better to die than to live miserable judge by the eye of
great obligations do not make grateful, but revengeful; and when a small kindness is not forgotten, it becometh a gnawing worm.
as for the passions, of hate, lust, ambition, and covetousnesse, what crimes they are apt to produce, is so obvious to every mans experience and understanding, as there needeth nothing to be said of them, saving that they are infirmities, so annexed to
the antient greek commanders, when they went to war, had their shields painted with such devises as they pleased; insomuch as an unpainted buckler was a signe of poverty, and of a common souldier: but they transmitted not the inheritance of them.
when a substance passes from one state, a, into another state, b, the point of time in which the latter exists is different from, and subsequent to that in which the former existed.
now, object cannot be given to a conception otherwise than by intuition, and, even if a pure intuition antecedent to the object is a priori possible, this pure intuition can itself obtain objective validity only from empirical intuition, of which it is
better than man doth woman understand children, but man is more childish than woman.
therefore did i ascend into these mountains, that i might finally have a festival for myself once more, as becometh an old pope and church-father: for know it, that i am the last pope!-a festival of pious recollections and divine services.
for as to the opinion of the stoics, who say, "that the wise man when he works, works by all the virtues together, though one be most apparent, according to the nature of the action"; and herein the similitude of a human body might serve them somewhat,
for, precisely because a singular judgement has no extent at all, its predicate cannot refer to a part of that which is contained in the conception of the subject and be excluded from the rest.
i say not, that to draw a picture after a fancy, is a sin; but when it is drawn, to hold it for a representation of god, is against the second commandement; and can be of no use, but to worship.
take care! hot noontide sleepeth on the fields. do not sing! hush! the world is perfect.
he was also indistinct. how he raged at us, this wrath-snorter, because we understood him badly! but why did he not speak more clearly?
'tis hard to shew a more vehement paternal affection than this.
me. i have given him a great deal of made-way; for all that he could have, in many years, acquired by close familiarity, he has seen in three days in this memorial, and more surely and exactly.
and this very plutarch has given me to understand, that julius caesar had preserved himself, if, going to the senate the day he was assassinated by the conspirators, he had read a note which was presented to him by, the way.
after having spoken these words in general, he turned himself towards his wife, and embracing her fast in his arms, as, her heart and strength failing her, she was ready to sink down with grief, he begged of her, for his sake, to bear this accident with a
there can be no very black melancholy to him who lives in the midst of nature and has his senses still. there was never yet such a storm but it was olian music to a healthy and innocent ear.
"by these footsteps a sagacious mind many easily find all other matters (are sufficient to enable one to learn the rest well.)" --lucretius, i. four hundred three.
plenty, then, and indigence depend upon the opinion every one has of them; and riches no more than glory or health have other beauty or pleasure than he lends them by whom they are possessed.
and whereas, for a peculiar people, they put a pretious jewel, or treasure, a man might as well call the speciall regiment, or company of a generall, the generalls pretious jewel, or his treasure.
cannot suffer my judgment to be so flexible. what kind of virtue is that which i see one day in repute, and that to-morrow shall be in none, and which the crossing of a river makes a crime?
saviour after his resurrection, or to have conversed with him before, and seen his works, and other arguments of his divinity, whereby they might be taken for sufficient witnesses.
for it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. by how much the more, men ought to beware of this passion, which loseth not only other things, but itself!
the jews, mohammedans, and almost all other peoples, have reverentially espoused the language wherein their mysteries were first conceived, and have expressly, and not without colour of reason, forbidden the alteration of them into any other.
whilst the verses of these two poets, treat so reservedly and discreetly of wantonness as they do, methinks they discover it much more openly.
king he had a purpose to kill, not only his design, but moreover added that there were then in the camp a great number of romans, his accomplices in the enterprise, as good men as he; and to show what a one he himself was, having caused a pan of burning
thus he endeavours, as we said before, as far as in him lies, to do good, and to go on his way rejoicing. how far human virtue is capable of attaining to such a condition, and what its powers may be, i will prove in the following part.
they lie with their lovers learnedly what need have they of anything but to live beloved and honoured what sort of wine he liked the best: "that of another" what step ends the near and what step begins the remote what they ought to do when they come to be
i would have things so excelling, and so wholly possessing the imagination of him that hears, that he should have something else to do, than to think of words.
the popular objections are derived from the natural weakness of human understanding; the contradictory opinions, which have been entertained in different ages and nations; the variations of our judgement in sickness and health, youth and old age,
but concerning the generall salvation, because it must be in the kingdome of heaven, there is great difficulty concerning the place.
ridiculous that--nothing could hardly be so gross in the sports of little children. yet had fortune never so little favoured the design, who knows to what height this juggling might have at last arrived?
meaning that riches gotten by good means, and just labor, pace slowly; but when they come by the death of others (as by the course of inheritance, testaments, and the like), they come tumbling upon a man.
a gallant man does not give over his pursuit for being refused a lady could not boast of her chastity who was never tempted appetite is more sharp than one already half-glutted by the eyes bashfulness is an ornament to youth, but a reproach to old age
since the ethic laws, that concern the particular duty of every one in himself, are so hard to be framed, as we see they are, 'tis no wonder if those which govern so many particulars are much more so.
and it is quite evident when two women first make each other's acquaintance that they exhibit more constraint and dissimulation than two men placed in similar circumstances.
another cause, and design, and fruit in friendship, than itself. neither do the four ancient kinds, natural, social, hospitable, venereal, either separately or jointly, make up a true and perfect friendship.
understanding and sensibility, with us, can determine objects only in conjunction.
obtain a victory. in the war against ariovistus, whilst he was parleying with him, there happened some commotion between the horsemen, which was occasioned by the fault of ariovistus' light horse, wherein, though caesar saw he had a very great advantage
for, so long as a man is bound by any desire, he is at the same time necessarily bound by this. "the best men," says cicero, "are especially led by honour. even philosophers, when they write a book contemning honour, sign their names thereto," and so on.
where a man is captive, or in the power of the enemy, (and he is then in the power of the enemy, when his person, or his means of living, is so,) if it be without his own fault, the obligation of the law ceaseth; because he must obey the enemy, or dye;
the whistle of the locomotive penetrates my woods summer and winter, sounding like the scream of a hawk sailing over some farmer's yard, informing me that many restless city merchants are arriving within the circle of the town, or adventurous country
athenians more excelled in arms or in letters. --having contrived the subject, and disposed the scenes in his fancy, he took little care for the rest.
let an understanding man imagine human nature originally produced without the sense of seeing, and consider what ignorance and trouble such a defect would bring upon him, what a darkness and blindness in the soul; he will then see by that of how great
or, if you choose to go farther, it will not be unwise, for i have found the increase of fair bait to be very nearly as the squares of the distances.
beleiving that there are some creatures, who do (as it were) wait upon god, and are invisible, and immaterial, upon the thing believed or supposed we impose the name of angel ; whereas the idea , under which i imagine an angel, is compounded of the ideas
dust they made us ride in a whole day together. i have a free and easy respiration, and my colds for the most part go off without offence to the lungs and without a cough.
other in itself. that is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience.
it appears to me that the examples of mathematics and natural philosophy, which, as we have seen, were brought into their present condition by a sudden revolution, are sufficiently remarkable to fix our attention on the essential circumstances of the
and if a man should tell me, as a lord of very good understanding once did, that "he hoarded up wealth, not to extract any other fruit and use from his parsimony, but to make himself honoured and sought after by his relations; and that age having deprived
remembers. for instance, those who have most often regarded with admiration the stature of man, will by the name of man understand an animal of erect stature; those who have been accustomed to regard some other attribute, will form a different general
but the world will be talking. i know, a hundred honest men cuckolds, honestly and not unbeseemingly; a worthy man is pitied, not disesteemed for it.
or philosophy, of what sect soever, or of the arts, have made use of him as of a most perfect instructor in the knowledge of all things, and of his books as of a treasury of all sorts of learning:
and as the art of well building, is derived from principles of reason, observed by industrious men, that had long studied the nature of materials, and the divers effects of figure, and proportion, long after mankind began (though poorly) to build: so,
vi.) and doing such things as necessarily follow from its given nature (see the def. of appetite, three. ix. note). but the essence of reason is nought else but our mind, in so far as it clearly and distinctly understands (see the definition in two. xl.
let thy pity be a divining: to know first if thy friend wanteth pity. perhaps he loveth in thee the unmoved eye, and the look of eternity.
always more uprightly learneth it to speak, the ego; and the more it learneth, the more doth it find titles and honours for the body and the earth.
and what qualities of our bodily constitution, in plato and cicero, may not indifferently serve a thousand sorts of beasts?
to what does he more direct and address the discourses of his disciples, than to speak of themselves, not of the lesson in their book, but of the essence and motion of their souls?
whosoever hath anything fixed in his person, that doth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn. therefore all deformed persons, are extreme bold.
some there are, who for their only judge take the first passer-by that travels along their mountains, to determine their cause; and others who, on their market day, choose out some one amongst them upon the spot to decide their controversies.
and here we feel already some effect of the favourable impression produced upon our rebellious towns by the contrast between their rude treatment, and that of those which are loyal to you.
my cave is large and deep and hath many corners; there findeth he that is most hidden his hiding-place. and close beside it, there are a hundred lurking-places and by-places for creeping, fluttering, and hopping creatures.
but rather in the lap of being, in the intransitory, in the concealed god, in the 'thing-in-itself--there must be their source, and nowhere else!"--this mode of reasoning discloses the typical prejudice by which metaphysicians of all times can be
seventy six. among daughters of the desert.
artifice. this would also have been much to the taste of barbeyrac, who dedicated his translation to george i of england.
ourselves. supposing, in effect, that man is not just the "measure of things."
i was just now reading this passage where plutarch says of himself, that rusticus being present at a declamation of his at rome, there received a packet from the emperor, and deferred to open it till all was done: for which, says he, all the company
and yet one may confidently say it is far short of what he was able to do; and if in that more mature age, wherein i had the happiness to know him, he had taken a design like this of mine, to commit his thoughts to writing, we should have seen a great
"nam si quando ad praelia ventum est, ut quondam in stipulis magnus sine viribus ignis, incassum furit:"
which negatives the existence of our body, is contrary to our mind, c. q.e.five hundred.
for (not knowing what imagination, or the senses are), what they receive, they teach: some saying, that imaginations rise of themselves, and have no cause: others that they rise most commonly from the will; and that good thoughts are blown (inspired) into
thou sayest! to thee in whose lap scribonianus was slain, and thou art yet alive!" these words, with several other signs, gave her friends to understand that she would undoubtedly despatch herself, impatient of supporting her husband's misfortune.
some have referred this to the reflection of the verdure; but it is equally green there against the railroad sand-bank, and in the spring, before the leaves are expanded, and it may be simply the result of the prevailing blue mixed with the yellow of the
my own. with me, they are but flies and atoms, that confound and distract my will; i lay no great stress upon my opinions; but i lay as little upon those of others, and fortune rewards me accordingly: if i receive but little advice, i also give but
where there is an opinion and fame to be created, either of virtue or greatness, these men are good trumpeters.
gives us an account of those grants god made of the world to adam, and to noah, and his sons, it is very clear, that god, as king david says, psal. cxv. sixteen. has given the earth to the children of men; given it to mankind in common.
in such a case, there is no doubt about the general will, and it is clear that the people's first intention is that the state shall not perish.
one hundred seventy seven. with regard to what "truthfulness" is, perhaps nobody has ever been sufficiently truthful.
there was one other with whom i had "solid seasons," long to be remembered, at his house in the village, and who looked in upon me from time to time; but i had no more for society there.
looked upon as a vain and fantastic name preface to bribe the benevolence of the courteous reader reading those books, converse with the great and heroic souls silence, therefore, and modesty are very advantageous qualities so many trillions of men,
on his way, he would save himself the labour of beginning another time.
we may prosecute this enquiry to what length we please; where we shall always find, that every idea which we examine is copied from a similar impression.
having the idea of a god in me, unless really there were a god , a god (i say) that very same god , whose idea i have in my mind (that is, having all those perfections , which i cannot comprehend , but can as it were think upon them ) and who is not
besides, in great oppressions, the same things that provoke the patience, do withal mate the courage; but in fears it is not so.
neither truly do gods grace or natural knowledge take away from my liberty , but rather encrease and strengthen it.
and what can remain, for fellow-citizens, of a heart already divided between avarice, a mistress, and vanity?
and difficulty, if not (and then with much ado) in an extreme and incomparable distance. and whoever should be able clearly to discern the height of another's judgment, would be also able to raise his own to the same pitch.
good actors have i found all the vain ones: they play, and wish people to be fond of beholding them-all their spirit is in this wish.
and when the endeavour is fromward something, it is generally called aversion. these words appetite, and aversion we have from the latines; and they both of them signifie the motions, one of approaching, the other of retiring.
the time of our saviour, supply the want of all other prophecy; and from which, by wise and careful ratiocination, all rules and precepts necessary to the knowledge of our duty both to god and man, without enthusiasme, or supernaturall inspiration, may
if a man is thought-free, fancy-free, imagination-free, that which is not never for a long time appearing to be to him, unwise rulers or reformers cannot fatally interrupt him.
for the people love tranquillity, and therefore like princes who are pacific, but the soldiers prefer a prince of military spirit, who is insolent, cruel, and rapacious.
scilicet, avolsis radicibus, ut nequit ullam dispicere ipsa oculus rem, seorsum corpore toto;
if, in the friendship of which i speak, one could give to the other, the receiver of the benefit would be the man that obliged his friend; for each of them contending and above all things studying how to be useful to the other, he that administers the
that weigh them down to fall upon the chin, it being with them a singular grace to show their teeth, even below the roots. in peru the greatest ears are the most beautiful, which they stretch out as far as they can by art.
divests himself of his crown and dignity, and returns to the state of a private man, and the people become free and superior, the power which they had in the interregnum, before they crowned him king, devolving to them again.
and as there are certain hollow blasts of wind, and secret swellings of seas before a tempest, so are there in states:
to conceal myself and my riches-that did i learn down there: for every one did i still find poor in spirit. it was the lie of my pity, that i knew in every one,
there is nothing, o zarathustra, that groweth more pleasingly on earth than a lofty, strong will: it is the finest growth. an entire landscape refresheth itself at one such tree.
nothing gives me so clear a grasp of the stupidity and thoughtlessness of mankind as the tolerance of the cracking of whips.
if it is necessary, omit one bridge over the river, go round a little there, and throw one arch at least over the darker gulf of ignorance which surrounds us.
my brother then called this part the fourth and last; but even before, and shortly after it had been privately printed, he wrote to me saying that he still intended writing a fifth and sixth part, and notes relating to these parts are now in my
easily spreads as that of military valour.
humours, manners, customs, and laws of those nations where he has been, and that we may whet and sharpen our wits by rubbing them against those of others.
a state of exalted pleasure lasts only moments, or in some cases, and with some intermissions, hours or days, and is the occasional brilliant flash of enjoyment, not its permanent and steady flame.
there are many reasons, doubtless, why doctrines which are the badge of a sect retain more of their vitality than those common to all recognised sects, and why more pains are taken by teachers to keep their meaning alive; but one reason certainly is, that
too slowly runneth all speaking for me:-into thy chariot, o storm, do i leap! and even thee will i whip with my spite!
in the midst, however, of that sorrowful company stood zarathustra's eagle, ruffled and disquieted, for it had been called upon to answer too much for which its pride had not any answer; the wise serpent however hung round its neck.
let us but observe in the ordinary changes and declinations we daily suffer, how nature deprives us of the light and sense of our bodily decay. what remains to an old man of the vigour of his youth and better days?
intercourse, the fame not only of individual men, but even of cities, is unable to reach.
perceived from these conceptions, which contain a merely arbitrary synthesis.
been relieved were allowed to perish, or if one were wrongfully confined in prison, or if in one case an obviously unjust sentence were given.
the worst that a prince has to expect from a hostile people is to be abandoned, but from hostile nobles he has to fear not only abandonment but their active opposition, and as they are more farseeing and more cunning, they are always in time to save
two hundred eighty seven. what is noble? what does the word "noble" still mean for us nowadays?
the fear was not that i should do ill, but that i should do nothing; nobody prognosticated that i should be wicked, but only useless; they foresaw idleness, but no malice; and one find it falls out accordingly: the complaints i hear of myself are these:
sake of themselves; and, according as they are affected by it, style it good or bad, healthy or rotten and corrupt.
canst thou force from its due tranquillity the mind that is firmly composed by reason?
"nothing has a more deceiving face than false religion, where the divinity of the gods is obscured by crimes."--livy, xxxix. sixteen.
now these effects that we discover in other animals, much greater than ours, seem to imply some more excellent faculty in them unknown to us; as 'tis to be presumed there are several other qualities and abilities of theirs, of which no appearances have
italy, more studied to render themselves ingenious and learned, than vigorous and warlike.
who has made him believe that this admirable motion of the celestial arch, the eternal light of those luminaries that roll so high over his head, the wondrous and fearful motions of that infinite ocean, should be established and continue so many ages for
this power it can limit, modify or recover at pleasure; for the alienation of such a right is incompatible with the nature of the social body, and contrary to the end of association.
one old man, who has been a close observer of nature, and seems as thoroughly wise in regard to all her operations as if she had been put upon the stocks when he was a boy, and he had helped to lay her keel,-who has come to his growth, and can hardly
i have no doubt that time discriminates between the good and the bad; and when at last i shall plant, i shall be less likely to be disappointed. but i would say to my fellows, once for all, as long as possible live free and uncommitted.
i was shown quite a long list of verses which were composed by some young men who had been detected in an attempt to escape, who avenged themselves by singing them.
if this is solved, then that which has been won becomes a burden, and involves the second task of its being got rid of in order to ward off boredom, which, like a bird of prey, is ready to fall upon any life that is secure from want.
further, if an infinite line be measured out in foot lengths, it will consist of an infinite number of such parts; it would equally consist of an infinite number of parts, if each part measured only an inch: therefore, one infinity would be twelve times
in those states which are governed by a prince and his servants, the prince possesses more authority, because there is no one in the state regarded as a superior besides himself, and if others are obeyed it is merely as ministers and officials of the
least favourable to me--in which the argument against freedom of opinion, both on the score of truth and on that of utility, is considered the strongest.
search for truth, or more single-minded in his devotion to it when found;--let him abstain from that assumption of the joint infallibility of himself and the multitude, which the great antoninus made with so unfortunate a result.
opposite of the former, readily permit the blood contained in this cavity to pass into the lungs, but hinder that contained in the lungs from returning to this cavity; and, in like manner, two others at the mouth of the venous artery, which allow the
desire to honor him with such names as we conceive most honorable amongst our selves.
o my brethren, into the hearts of the good and just looked some one once on a time, who said: "they are the pharisees." but people did not understand him.
but i, who am of a mixed and heavy condition, cannot snap so soon at this one simple object, but that i negligently suffer myself to be carried away with the present pleasures of the, general human law, intellectually sensible, and sensibly intellectual.
some of my friends blame me for continuing this travelling humour, being married and old.
"quantumvis rusticus, ibit, ibit eo, quo vis, qui zonam perdidit, inquit;"
"a living man and a dead one," said zarathustra. "give me something to eat and drink, i forgot it during the day. he that feedeth the hungry refresheth his own soul, saith wisdom."
we have abandoned nature, and will teach her what to do; teach her who so happily and so securely conducted us; and in the meantime, from the footsteps of her instruction, and that little which, by the benefit of ignorance, remains of her image imprinted
two hundred sixty four. it cannot be effaced from a man's soul what his ancestors have preferably and most constantly done: whether they were perhaps diligent economizers attached to a desk and a cash-box, modest and citizen-like in their desires, modest
abraham; who was therefore supposed to have had a lawfull power, to make them perform all that he covenanted for them.
upon strong and premeditated reasons; and therefore i must hereafter (if i designe to discover any truths) withdraw my assent from them no less then from apparent falshoods .
ninthly, they assure the same, by the power they ascribe to every priest, of making christ; and by the power of ordaining pennance; and of remitting, and retaining of sins.
the whole congregation might properly call him their minister.
secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we
at liberty, and may do so, it is evident there is no tie upon him by his father's being a subject of this kingdom; nor is he bound up by any compact of his ancestors.
he saw himself master of his enterprise, and nothing now remained but its execution. he has since several times said (for he was not ashamed to tell the story himself) that my countenance and frankness had snatched the treachery out of his hands.
"to honour father and mother, and from the root of the soul to do their will"-this table of surmounting hung another people over them, and became powerful and permanent thereby.
in a system of pure reason, definitions of them would be with justice demanded of me, but to give them here would only bide from our view the main aim of our investigation, at the same time raising doubts and objections, the consideration of which,
and power") it is manifest, that we do not in baptisme constitute over us another authority, by which our externall actions are to be governed in this life; but promise to take the doctrine of the apostles for our direction in the way to life eternall.
rather give my man my left foot than my right, when he comes to put on my stockings. all such reveries as are in credit around us, deserve at least a hearing: for my part, they only with me import inanity, but they import that.
corollary one.--there is no individual thing in nature, which is more useful to man, than a man who lives in obedience to reason. for that thing is to man most useful, which is most in harmony with his nature (four. xxxi.
make him die again, by another word? the soule in scripture, signifieth alwaies, either the life, or the living creature; and the body and soule jointly, the body alive.
they who retire themselves from the common offices, from that infinite number of troublesome rules that fetter a man of exact honesty in civil life, are in my opinion very discreet, what peculiar sharpness of constraint soever they impose upon themselves
apollodorus dreamed that he saw himself flayed by the scythians and afterwards boiled in a cauldron, and that his heart muttered these words "i am the cause of all these mischiefs that have befallen thee."
tanta similitudine, ut in iis nulla insit certe judicandi et assentiendi nota. "they who desire to know what we think of every thing are therein more inquisitive than is necessary.
the peripatetic sage does not exempt himself totally from perturbations of mind, but he moderates them.
how to sing, the virtuosoship of song (and with it also the art of melody) reached its elevation.
though the covetous grown wealthy see his piles of gold rise high; though he gather store of treasure that can never satisfy; though with pearls his gorget blazes, rarest that the ocean yields; though a hundred head of oxen travail in his ample fields;
the portuguese say that in a certain place of their conquest of the indies, they met with soldiers who had condemned themselves, with horrible execrations, to enter into no other composition but either to cause themselves to be slain, or to remain
it is evident that this cannot be proof in the ordinary and popular meaning of the term. questions of ultimate ends are not amenable to direct proof.
constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear;
a person of an obliging disposition gives a peevish answer: but he has the toothache, or has not dined. a stupid fellow discovers an uncommon alacrity in his carriage: but he has met with a sudden piece of good fortune.
sometimes we are inclined to class those who are once-and-a-half-witted with the half-witted, because we appreciate only a third part of their wit. some would find fault with the morning-red, if they ever got up early enough.
and whetteth his wits as against a stone, which itself cuts not. in a word, a man were better relate himself to a statua, or picture, than to suffer his thoughts to pass in smother.
much as maim him, but the loss of an eye, or tooth, set him free, exod. xxi.
deep ruts and "cradle holes" were worn in the ice, as on terra firma , by the passage of the sleds over the same track, and the horses invariably ate their oats out of cakes of ice hollowed out like buckets.
when a traveller returneth home, let him not leave the countries, where he hath travelled, altogether behind him; but maintain a correspondence by letters, with those of his acquaintance, which are of most worth.
i will draw as near to you on wednesday as i can, that is, to feuillas, if the malady has not reached that place, where, as i write to one thousand.
more rigorous minds, however, learnt at last to get along without this "earth-residuum," and perhaps some day we shall accustom ourselves, even from the logician's point of view, to get along without the little "one" (to which the worthy old "ego" has
followeth the imagery of his own, or another private mans brain, which he can never know whether it signifieth any thing, or nothing, nor whether he that tells his dream, say true, or lye; which if every private man should have leave to do, (as they must
motion, or existence, but in the motions of the brain. and the worship of these with divine honour, is that which is in the scripture called idolatry, and rebellion against god.
fall upon; and kept poison in vessels of emerald and topaz wherewith to poison himself according as he should like to choose one of these ways of dying:
nineteen.twenty eight.) that his apostles should sit upon twelve thrones, judging the twelve tribes of israel, "when the son of man shall sit in the throne of his glory;" whereby he signified that he should reign then in his humane nature; and (mat.
the "apology" or platonic defence of socrates is divided into three parts: st. the defence properly so called; nd. the shorter address in mitigation of the penalty; rd. the last words of prophetic rebuke and exhortation.
success has always been the greatest liar--and the "work" itself is a success; the great statesman, the conqueror, the discoverer, are disguised in their creations until they are unrecognizable; the "work" of the artist, of the philosopher, only invents
the former alone proves nothing as to the connection of the manifold in an object, for it is quite arbitrary.
and, consequently, though a wise man ought not so much to give the reins to human passions as to let him deviate from the right path, he may, notwithstanding, without prejudice to his duty, leave it to them to hasten or to slacken his speed, and not fix
meadow-sweet, and other strong stemmed plants, those unexhausted granaries which entertain the earliest birds,-decent weeds, at least, which widowed nature wears.
children might thus speak: they shun the fire because it hath burnt them! there is much childishness in the old books of wisdom.
therefore the idea of god, wherefrom an infinite number of things follow in infinite ways, can only be one. q.e.five hundred.
upon charity. i was always superstitiously afraid of giving offence if i am talking my best, whoever interrupts me, stops me if they can only be kind to us out of pity in everything else a man may keep some decorum in those days, the tailor took measure
the means of assaulting, i mean without battery or army, and of surprising our houses, increases every day more and more beyond the means to guard them; men's wits are generally bent that way; in invasion every one is concerned: none but the rich in
to our necessity; this cures horses, that men,
and amongst those who are counted the civilized part of mankind, who have made and multiplied positive laws to determine property, this original law of nature, for the beginning of property, in what was before common, still takes place; and by virtue
methinks, a sentence pressed within the harmony of verse darts out more briskly upon the understanding, and strikes my ear and apprehension with a smarter and more pleasing effect.
these replies are sound and whole. sport is the bloom and glow of a perfect health.
it will not keep above two or three days; it has a somewhat sharp, brisk taste, is nothing heady, but very comfortable to the stomach; laxative to strangers, but a very pleasant beverage to such as are accustomed to it.
to them than a flirt with a finger would have been to me, and that would neither cry out, wince, nor shrink, for a good swinging beating; and when wrestlers counterfeit the philosophers in patience, 'tis rather strength of nerves than stoutness of heart.
in regard to all objects of experience, to all knowledge in general.
but of this decidedly synthetical proposition, one nowhere meet with even an attempt at proof; nay, it very rarely has the good fortune to stand, as it deserves to do, at the head of the pure and entirely a priori laws of nature.
note.--this is made more clear by what was said in the note to two. vii., namely, that mind and body are one and the same thing, conceived first under the attribute of thought, secondly, under the attribute of extension.
thereafter zarathustra again went on for two hours, trusting to the path and the light of the stars: for he was an experienced night-walker, and liked to look into the face of all that slept.
i love the great despisers. man is something that hath to be surpassed."-
conceptions, then, are based on the spontaneity of thought, as sensuous intuitions are on the receptivity of impressions. now, the understanding cannot make any other use of these conceptions than to judge by means of them.
against the first meditation: of things doubtful.
it was a grand sentence of emanuel swedenborg, which would alone indicate the greatness of that man's perception,-"it is no proof of a man's understanding to be able to confirm whatever he pleases; but to be able to discern that what is true is true, and
singularity, novelty, and difficulty: and i think it is better for the honour of the devotion of our kings, that not having been able to do what they would, they have made a show of being willing to do what they could.
fundamental laws of society. so little is it the case that any one person ought to perish for all, that all have pledged their lives and properties for the defence of each, in order that the weakness of individuals may always be protected by the strength
your state enjoys perfect tranquillity; you have neither wars nor conquerors to fear; you have no other master than the wise laws you have yourselves made; and these are administered by upright magistrates of your own choosing.
and strengthening himself in weak places.
he professes, however, in his title-page (and undoubtedly with great truth) to have composed his book against the sceptics as well as against the atheists and free-thinkers.
that mankind owe a great debt to this morality, and to its early teachers, i should be the last person to deny; but i do not scruple to say of it, that it is, in many important points, incomplete and one-sided, and that unless ideas and feelings, not
to which we may add this other aristotelian consideration, that he who confers a benefit on any one, loves him better than he is beloved by him again: that he to whom is owing, loves better than he who owes; and that every artificer is fonder of his work,
they accused one galba of old for living idly; he made answer, "that every one ought to give account of his actions, but not of his home." he was mistaken, for justice also takes cognisance of those who glean after the reaper.
he is thinking throughout of "political" in the sense of "public" economy, of the state as the public financier, and not of the conditions governing industry.
suddenly, before you could say jack robinson, he would be in the top of a young pitch-pine, winding up his clock and chiding all imaginary spectators, soliloquizing and talking to all the universe at the same time,-for no reason that one could ever
dark is still his countenance; the shadow of his hand danceth upon it. o'ershadowed is still the sense of his eye.
let it go before, or come after, a good sentence or a thing well said, is always in season; if it neither suit well with what went before, nor has much coherence with what follows after, it is good in itself.
i do not see how he can ever die; nature cannot spare him.
knowest thou not who is most needed by all? he who commandeth great things.
my foot-is a horse-foot; therewith do i trample and trot over stick and stone, in the fields up and down, and am bedevilled with delight in all fast racing.
easy way of dying, i should find out another, how painful soever."
if the judgement is affirmative, i predicate of the conception only that which was already cogitated in it; if negative, i merely exclude from the conception its contrary.
i say, secondly, that this association arises according to the order and association of the modifications of the human body, in order to distinguish it from that association of ideas, which arises from the order of the intellect, whereby the mind
in this jollity, we sometimes pinch the secret strings of our imperfections which, at another and graver time, we cannot touch without offence, and so profitably give one another a hint of our defects.
to use it, he very willingly returned it back to him.
what virgil says of venus and vulcan, lucretius had better expressed of a stolen enjoyment betwixt her and mars:
"the fight is not with arms, but with vices."--seneca, ep. ninety five.
i cannot even make the assumption-as the practical interests of morality require-of god, freedom, and immortality, if i do not deprive speculative reason of its pretensions to transcendent insight.
commissions: save that they have greater authority. let such as are to inform counsels, out of their particular professions (as lawyers, seamen, mintmen, and the like) be first heard before committees; and then, as occasion serves, before the counsel.
now if you will consider what was the nature of the government of darius you will find it similar to the kingdom of the turk, and therefore alexander had first to completely overthrow it and seize the country, after which victory, darius being dead, the
"i have never made an effort," he says, "and never propose to make an effort; i have never countenanced an effort, and never mean to countenance an effort, to disturb the arrangement as originally made, by which the various states came into the union."
"and kindest words i would mingle with kisses." --ovid, de pont., iv. nine, thirteen
the style, the house and grounds and "entertainment" pass for nothing with me. i called on the king, but he made me wait in his hall, and conducted like a man incapacitated for hospitality. there was a man in my neighborhood who lived in a hollow tree.
"nature has green to us no knowledge of the end of things." --cicero, acad., ii. twenty nine.
desperate battle with the family which occupied it.
say, that we see the wax it self if it be present , and not, that we judge it present by its colour or shape ; from whence i should immediately thus conclude, therefore the wax is known by the sight of the eye , and not by the inspection of the mind only.
virtue is a very vain and frivolous thing if it derive its recommendation from glory; and 'tis to no purpose that we endeavour to give it a station by itself, and separate it from fortune; for what is more accidental than reputation?
the christian religion has all the marks of the utmost utility and justice: but none more manifest than the severe injunction it lays indifferently upon all to yield absolute obedience to the civil magistrate, and to maintain and defend the laws.
whether it bee convenient for them, and conducing to the good of their subjects, of whom they are to give an account at the day of judgment, to admit the same.
in the first of these three classes, we consider only two conceptions; in the second, two judgements; in the third, several judgements in relation to each other.
it is perfectly possible that some fastidious persons will detect in the book some trace of gascon parentage; but it will be so much the more to their discredit, that they allowed the task to devolve on one who is quite a novice in these things.
sect. eighty eight. and thus the commonwealth comes by a power to set down what punishment shall belong to the several transgressions which they think worthy of it, committed amongst the members of that society, (which is the power of making laws) as well
the new, would the noble man create, and a new virtue. the old, wanteth the good man, and that the old should be conserved.
fourteen. ver. thirty four. "let your women keep silence in the churches:" but this is metaphorically put, for the congregation there assembled; and hath been since used for the edifice it self, to distinguish between the temples of christians, and
in earnest, it would be evil nature to despise so much as the pictures of our friends and predecessors, the fashion of their clothes and arms.
and credulity, because men love to be hearkened unto in company, disposeth them to lying: so that ignorance it selfe without malice, is able to make a man bothe to believe lyes, and tell them; and sometimes also to invent them.
solution was possible; results attributable to the circumstance that i commenced with the simplest and most general truths, and that thus each truth discovered was a rule available in the discovery of subsequent ones nor in this perhaps shall i appear too
establishment of laws and civil government, and the like; if divines, the affairs of the church, ecclesiastical censures, marriages, and dispensations; if courtiers, manners and ceremonies; if soldiers, the things that properly belong to their trade, and,
rest, as man does not; or that a peece of glasse were lesse safe in the window, than falling into the street.
of cruelty and clemency, and whether it is better to be loved or feared
but though comparatively disregarded now, when his day comes, laws unsuspected by most will take effect, and masters of families and rulers will come to him for advice.-
verily, my brother, if thou knewest but a people's need, its land, its sky, and its neighbour, then wouldst thou divine the law of its surmountings, and why it climbeth up that ladder to its hope.
they will then be the only slaves. only his vote can hasten the abolition of slavery who asserts his own freedom by his vote.
seven of the rights of the most christian queen over various states of the monarchy of spain, one thousand six hundred sixty seven.
this same man was seen in an ecstasy, standing upon his feet a whole day and a night together, in the presence of all the grecian army, surprised and absorbed by some profound thought.
-unto all of you, who like me suffer from the great loathing, to whom the old god hath died, and as yet no new god lieth in cradles and swaddling clothes-unto all of you is mine evil spirit and magic-devil favourable.
the putting men to the rack is a dangerous invention, and seems to be rather a trial of patience than of truth.
popular acceptance. yet to support their pretensions there ought either to be some one fundamental principle or law, at the root of all morality, or if there be several, there should be a determinate order of precedence among them; and the one principle,
the march, closing up, and reserving their force within themselves for the push of the business, have a great advantage against those who are disordered, and who have already spent half their breath in running on precipitately to the charge?
in the morning i bathe my intellect in the stupendous and cosmogonal philosophy of the bhagvat geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and i
we can also, however, make a positive use of this principle, that is, not merely to banish falsehood and error (in so far as it rests upon contradiction), but also for the cognition of truth.
proportion of limbs, can make a handsome man. i am, as to the rest, strong and well knit; my face is not puffed, but full, and my complexion betwixt jovial and melancholic, moderately sanguine and hot,
-for the sake of this did i cast everything else aside, for the sake of this did everything else become indifferent to me; and close beside my knowledge lieth my black ignorance.
when he has acquired that state, he is presumed to know how far that law is to be his guide, and how far he may make use of his freedom, and so comes to have it; till then, some body else must guide him, who is presumed to know how far the law allows a
but what it has from the publique sword; that is, from the untyed hands of that man, or assembly of men that hath the soveraignty, and whose actions are avouched by them all, and performed by the strength of them all, in him united.
and it is plain, all this is due not only to the bare title of father; not only because, as has been said, it is owing to the mother too; but because these obligations to parents, and the degrees of what is required of children, may be varied by the
family, wealth, learning, and the voice of the people, which are all very feeble arguments. whoever could find out a way by which they might judge by justice, and choose men by reason, would, in this one thing, establish a perfect form of government.
we have not the thousandth part of ancient writings; 'tis fortune that gives them a shorter or longer life, according to her favour; and 'tis permissible to doubt whether those we have be not the worst, not having seen the rest.
i have occasional visits in the long winter evenings, when the snow falls fast and the wind howls in the wood, from an old settler and original proprietor, who is reported to have dug walden pond, and stoned it, and fringed it with pine woods; who tells
consequently, if we conceive anyone similar to ourselves as affected by any emotion, this conception will express a modification of our body similar to that emotion.
in which they could have promoted the accomplishment of my designs.
an extended substance and not thinking , by which there is a great diversity between both the conceptions , yet they agree in this, that they are both substances .
as if there were safety in stupidity alone. i fear chiefly lest my expression may not be extra-vagant enough, may not wander far enough beyond the narrow limits of my daily experience, so as to be adequate to the truth of which i have been convinced.
we say now, to jade, any thing too far. as for jest, there be certain things, which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity.
fall asleep, and his fingers leaving their hold, the ball by falling into the basin, might awake him.
a king is so far from furnishing his subjects with their subsistence that he gets his own only from them; and, according to rabelais, kings do not live on nothing. do subjects then give their persons on condition that the king takes their goods also?
the mediocre?--this for the chapter: "morals as timidity."
xxxii.), we say that such an idea is true. q.e.five hundred.
this was the principal; the corporeal, an accidental and secondary matter; quite the contrary as to the lover.
i.); therefore, no painful emotions can be attributed to the mind in virtue of its being active, but only emotions of pleasure and desire, which (by the last prop.) are attributable to the mind in that condition. q.e.five hundred.
as generous as to do to kill men, a clear and strong light is required too contemptible to be punished true liberty is to be able to do what a man will with himself vast distinction betwixt devotion and conscience we have naturally a fear of pain, but not
pass for magnanimity and fortitude of mind, which really are rather toughness of skin and hardness of bones; for i have seen men, women, and children, naturally born of so hard and insensible a constitution of body, that a sound cudgelling has been less
we have pleasures suitable to our lot; let us not usurp those of grandeur: our own are more natural, and by so much more solid and sure, as they are lower.
in troubled waters without fishing in them take a pleasure in being uninterested in other men's affairs take all things at the worst, and to resolve to bear that worst take my last leave of every place i depart from take two sorts of grist out of the same
nor was there any contract, that could adde to, or strengthen the obligation, by which both they, and all men else were bound naturally to obey god almighty: and therefore the covenant which abraham made with god, was to take for the commandement of god,
"that best becomes every man which belongs most to him;" --cicero, de offic., i. thirty one.
another, the quarrelling passion always gets the better of the amorous one, and this though it was out of its natural season never regained an absolute sovereignty over the other till he had arrived at an extreme old age and unable to undergo the fatigues
there are brave and fortunate deaths: i have seen death cut the thread of the progress of a prodigious advancement, and in the height and flower of its increase, of a certain person,-- montaigne doubtless refers to his friend etienne de la boetie, at
"the northern wind does not agitate our sails; nor auster trouble our course with storms. in strength, talent, figure, virtue, honour, wealth, we are short of the foremost, but before the last." --horace, ep., ii. two, two hundred one.
the higher its type, always the seldomer doth a thing succeed. ye higher men here, have ye not all-been failures?
the other two were noble and rich, where examples of virtue are rarely lodged.
there were several important battles fought in these campaigns; and one of them has become celebrated for the legend of the thundering legion.
we see clearly into this, which is discovered; but in many things of the like nature that exceed our knowledge, i am of opinion that we ought to suspend our judgment, whether as to rejection or as to reception.
here, is the person of one and the same god. but a man may here ask, what it was whereof these three bare witnesse. st. john therefore tells us (verse eleven.) that they bear witnesse, that "god hath given us eternall life in his son."
wanting to himself. and thus he will have the double glory of having founded a new realm and adorned it and fortified it with good laws, good arms, good friends and good examples; as he will have double shame who is born a prince and through want of
but does their repute last for ever, even in the land of their origin?
at the contractors hand that hee should depart with his right; in this case of gift, i merit not that the giver should part with his right; but that when he has parted with it, it should be mine, rather than anothers.
even lifeless figures, as vessels and stools-let them be drawn ever so correctly-lose all effect so soon as they lack the resting upon their centre of gravity, and have a certain swimming and oscillating appearance.
in this condition of nature, of which i am now speaking, there is this also, that it would not be disordered and stimulated with such passions as the fury of cassius (for such a motion would be too violent and rude); it would not be jostled, but
"quid causas petis ex alto? fiducia cessit quo tibi, diva, mei?"
"shall impious soldiers have these new-ploughed grounds?" --virgil, ecl., i. seventy one.
it is always seen that they are surmounted by their magnitude and difficulty; it not being found easy to complete the conquest by arms and force, the end has been accomplished by clemency and generosity, excellent lures to draw men particularly towards
but something more is required before i can attribute to such a conception objective validity, that is real possibility-the other possibility being merely logical.
sure and sovereign remedy, resolutely advised him to kill himself.
a man who wills commands something within himself which renders obedience, or which he believes renders obedience.
when i find myself convinced, by the reason of another, of a false opinion, i do not so much learn what he has said to me that is new and the particular ignorance--that would be no great acquisition--as, in general, i learn my own debility and the
what varieties of sense and reason, what contrariety of imaginations does the diversity of our passions inspire us with!
consequently, the original representation of space is an intuition a priori, and not a conception.
in the morning, however, after this night, zarathustra jumped up from his couch, and, having girded his loins, he came out of his cave glowing and strong, like a morning sun coming out of gloomy mountains.
a hundred yards long. valour towards their enemies and love towards their wives, are the two heads of his discourse, never failing in the close, to put them in mind, that 'tis their wives who provide them their drink warm and well seasoned.
into a contention, who should then be the greater man.
iii. a circle may be described from any centre, and with any distance from that centre as radius.
note) pleasure; hence he will endeavour, as far as he can, to conceive this cause of honour, or to regard it as actually existing.
that motion and rest act by free will. wherefore will no more appertains to god than does anything else in nature, but stands in the same relation to him as motion, rest, and the like, which we have shown to follow from the necessity of the divine nature,
evill; and evill, in the likenesse of good; and augment, or diminish the apparent greatnesse of good and evill; discontenting men, and troubling their peace at their pleasure.
in the life of this rustic rout of unpolished men, science is constrained every day to borrow patterns for her disciples of constancy, tranquillity, and innocence.
this permanence is, however, nothing but the manner in which we represent to ourselves the existence of things in the phenomenal world.
proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion.
having in hand a case so just and so favourable, you did all in your power to put the business in good trim; and matters being so well situated, i beg you to excuse my absence for some little time longer, and i will abridge my stay so far as the pressure
now the book whereof one speak, to bring about its design, gives a very injurious description of seneca, having borrowed its approaches from dion the historian, whose testimony i do not at all believe for besides that he is inconsistent, that after having
after, not their subject: and just so do i hunt after the conversation of any eminent wit, not that he may teach me, but that i may know him, and that knowing him, if i think him worthy of imitation, i may imitate him.
it is useless; because our knowledge of this cause being derived entirely from the course of nature, we can never, according to the rules of just reasoning, return back from the cause with any new inference, or making additions to the common and
several places, and amongst others, at my house. they shave all over, and much more neatly than we, without other razor than one of wood or stone.
in plain truth, these men are very savage in comparison of us; of necessity, they must either be absolutely so or else we are savages; for there is a vast difference betwixt their manners and ours.
but if the inventors do the greater mischief, the imitators are more vicious to follow examples of which they have felt and punished both the horror and the offence.
by means of this conception, therefore, the unity in the synthesis of the manifold becomes necessary.
miracles are marvellous workes: but that which is marvellous to one, may not be so to another. sanctity may be feigned; and the visible felicities of this world, are most often the work of god by naturall, and ordinary causes.
i came home by chance the very day he was to be killed; and some one came and told me that the cook had found two or three great balls in his paunch, that rattled against one another amongst what he had eaten.
i would fain know how it was that the persians, so long ago and in the infancy of luxury, made ventilators where they wanted them, and planted shades, as xenophon reports they did. i love rain, and to dabble in the dirt, as well as ducks do.
negotiations carried on by the seigneur de langey, where there are everywhere things worthy to be known, and discourses above the vulgar strain."
and soon shall they stand before me like dry grass and prairie, and verily, weary of themselves-and panting for fire, more than for water!
friends, who should assemble in honour of the memory of him and of metrodorus.-- cicero, de finibus, ii. thirty.
but as touching the estimate of men, 'tis strange that, ourselves excepted, no other creature is esteemed beyond its proper qualities; we commend a horse for his strength and sureness of foot,
in science, a man who wishes to distinguish himself brings something new to market; this frequently consists in his denouncing some principle that has been previously held as correct, so that he may establish a wrong one of his own.
at another time the fear of disguised mysticism and of the boundary-adjustment of knowledge became conspicuous, at another time the disregard of individual philosophers, which had involuntarily extended to disregard of philosophy generally.
things as they are given to us, does not conform to these things as they are in themselves, but that these objects, as phenomena, conform to our mode of representation, the contradiction disappears: we shall then be convinced of the truth of that which we
this is the fundamental problem of which the social contract provides the solution.
total extermination, than to engage themselves in female embraces, and rather to lose the succession of men, than to beget one.
to follow. seeing therefore such marks are set out (deut. thirteen. one, c.) to know a prophet by; and (one john four.one.
the theban linus sleeps beneath this ground, urania's son with fairest garlands crown'd.
force of arm, and knew not so much as the art of scaffolding, nor any other way of standing to their work, but by throwing up earth against the building as it rose higher, taking it away again when they had done.
command; for of such command every subject is the author.
consider that they are your own choice, that they justify that choice, and that the honours due to those whom you have dignified are necessarily yours by reflexion.
works he did; for which the prophets prophecyed.
note.--we thus see how it comes about, as is often the case, that we regard as present many things which are not.
you must verify this select by another select, the second by a third, and thus there will never be any end to it.
but because a hasty temper, though a constant cause or principle in the mind, operates only by intervals, and infects not the whole character. again, repentance wipes off every crime, if attended with a reformation of life and manners.
for as i have proved before, soveraigns are supreme teachers (in generall) by their office and therefore oblige themselves (by their baptisme) to teach the doctrine of christ: and when they suffer others to teach their people, they doe it at the perill of
a prisoner who has neither money nor interest, discovers the impossibility of his escape, as well when he considers the obstinacy of the gaoler, as the walls and bars with which he is surrounded; and, in all attempts for his freedom, chooses rather to
nero, being presently informed of all this, fearing lest the death of paulina, who was one of the best-born ladies of rome, and against whom he had no particular unkindness, should turn to his reproach, sent orders in all haste to bind up her wounds,
whichever side you walk in the woods the partridge bursts away on whirring wings, jarring the snow from the dry leaves and twigs on high, which comes sifting down in the sun-beams like golden dust; for this brave bird is not to be scared by winter.
prop. fifty two. an object which we have formerly seen in conjunction with others, and which we do not conceive to have any property that is not common to many, will not be regarded by us for so long, as an object which we conceive to have some property
if they take one whose vigorous age is yet boiling, he will be proud to make it known elsewhere;
their people, men found it necessary to examine more carefully the original and rights of government; and to find out ways to restrain the exorbitances, and prevent the abuses of that power, which they having intrusted in another's hands only for their
specially. for that which men reap benefit by to themselves, they are thought to do for their own sakes, and not for love of others
i have always looked forward to your enjoyment of your present fortune, and you may recollect that, even when i had to make confession of itto my cure, i viewed your successes with satisfaction: now, with the greater propriety and freedom, i embrace them
on this showing, the human species is divided into so many herds of cattle, each with its ruler, who keeps guard over them for the purpose of devouring them.
and here calling to mind mohammed, who won constantinople, and finally exterminated the grecian name, i do not know where these two were so evenly balanced; equally an indefatigable lecher and soldier: but where they both meet in his life and jostle one
by this veil which curtains events it instructs the children of men to live in to-day.
israelites had been interrupted in the election of saul. nor had it been proper to say, "the kingdome of heaven is at hand," or to pray, "thy kingdome come," if it had still continued.
most dangerous or unreasonable of them; but yet we see, that neither the serjeant, that could command a soldier to march up to the mouth of a cannon, or stand in a breach, where he is almost sure to perish, can command that soldier to give him one penny
for he that cannot possibly mend his own case, will do what he can, to impair another's; except these defects light upon a very brave, and heroical nature, which thinketh to make his natural wants part of his honor; in that it should be said, that an
these philosophers say that it is not enough to have the soul seated in a good place, of a good temper, and well disposed to virtue; it is not enough to have our resolutions and our reasoning fixed above all the power of fortune, but that we are,
if the enterprise were as heroic and commanding as it is protracted and unwearied!
i conceive there is more barbarity in eating a man alive, than when he is dead; in tearing a body limb from limb by racks and torments, that is yet in perfect sense; in roasting it by degrees; in causing it to be bitten and worried by dogs and swine (as
the causes of atheism are: divisions in religion, if they be many; for any one main division, addeth zeal to both sides; but many divisions introduce atheism. another is, scandal of priests; when it is come to that which st.
thirteen. nothing, at first view, may seem more unbounded than the thought of man, which not only escapes all human power and authority, but is not even restrained within the limits of nature and reality.
the poor and the low have their way of expressing the last facts of philosophy as well as you. "blessed be nothing" and "the worse things are, the better they are" are proverbs which express the transcendentalism of common life.
them, without flattery or fear, the importance of their office and the severity of their duty.
perceived: "i do not approve such an insensibility as is neither possible nor to be desired. i am very well content not to be sick; but if i am, i would know that i am so; and if a caustic be applied, or incisions made in any part, one would feel them."
it were to be wished that there was more proportion betwixt the command and the obedience; and the mark seems to be unjust to which one cannot attain.
this difference of three and a half degrees between the temperature of the deep water and the shallow in the latter pond, and the fact that a great proportion of it is comparatively shallow, show why it should break up so much sooner than walden.
art thou not the light of my fire? hast thou not the sister-soul of mine insight?
but admitting these terms, impressions and ideas , in the sense above explained, and understanding by innate , what is original or copied from no precedent perception, then may we assert that all our impressions are innate, and our ideas not innate.
the major part, be it good, or bad. and as a child has need of a tutor, or protector, to preserve his person, and authority: so also (in great common-wealths,) the soveraign assembly, in all great dangers and troubles, have need of custodes libertatis;
i am, therefore, conscious of my identical self, in relation to all the variety of representations given to me in an intuition, because i call all of them my representations.
it follows, further, from three. xxv., that we are naturally so constituted as to believe readily in that which we hope for, and with difficulty in that which we fear; moreover, we are apt to estimate such objects above or below their true value.
coroll.), the human mind does not know the human body. but the ideas of the modifications of body are in god, in so far as he constitutes the nature of the human mind, or the human mind perceives those modifications (two. xii.), and consequently (two.
and mental love, of the faculty of bringing forth, contenting himself to help and assist those that could; to open their nature, anoint the passes, and facilitate their birth; to judge of the infant, baptize, nourish, fortify, swath, and circumcise it,
poems, and pictures, a thunderbolt, wherewith to subdue, and punish the giants, that should dare to deny his power: which imagination was grounded on two errours; one, that the kingdome of christ is of this world, contrary to our saviours owne words, "my
for, let the conception be ever so complete, and containing a statement of all the determinations of the thing, the existence of it has nothing to do with all this, but only with the question whether such a thing is given, so that the perception of it can
in a statue of gold than in one of plaster; so do these when they advance things that in themselves and in their place would be good; for they make use of them without discretion, honouring their memories at the expense of their understandings, and making
prop. fifteen. anything can, accidentally, be the cause of pleasure, pain, or desire.
taking their argument from the likeness of children to their fathers;
more horrid and cruel, where they were condemned to be flayed alive piecemeal, after so malicious a manner that they continued fifteen days in that misery.
like cowardly dogs, that in the house worry and tear the skins of wild beasts, they durst not come near in the field.
i give them leave to command me to keep myself warm, because i naturally love to do it, and to appoint leeks or lettuce for my broth; to order me white wine or claret; and so as to all other things, which are indifferent to my palate and custom.
certainly less frequency would suffice for all important and hearty communications. consider the girls in a factory,-never alone, hardly in their dreams. it would be better if there were but one inhabitant to a square mile, as where i live.
"there is," says he, "no comparison, either in the number of victories or in the hazard of battles, for lysander only gained two naval battles."
covenant; and to make good that propriety, which by mutuall contract men acquire, in recompence of the universall right they abandon: and such power there is none before the erection of a common-wealth.
and though it be our duty to do, not what they do, but what they say; yet will that duty never be performed, till it please god to give men an extraordinary, and supernaturall grace to follow that precept.
the trees have ample room to expand on the water side, and each sends forth its most vigorous branch in that direction. there nature has woven a natural selvage, and the eye rises by just gradations from the low shrubs of the shore to the highest trees.
"posthume, non bene olet, qui bene semper olet."
he may well go a foot, they say, who leads his horse in his hand; and our james, king of naples and sicily, who, handsome, young and healthful, caused himself to be carried about on a barrow, extended upon a pitiful mattress in a poor robe of grey cloth,
now, however, take leave at once of thy kine, thou strange one! thou amiable one! though it be hard for thee. for they are thy warmest friends and preceptors!"-
part three. of a christian common-wealth
it is a truly grotesque vegetation, whose forms and color we see imitated in bronze, a sort of architectural foliage more ancient and typical than acanthus, chiccory, ivy, vine, or any vegetable leaves; destined perhaps, under some circumstances, to
it is true that there is little trust that the gifts of chance will abide; yet the last day of life is in a manner the death of all remaining fortune.
oh, stupidest of mortals, if it takes to standing still, it ceases to be the wheel of fortune.'
power, and knew how to honour it: they honoured something in themselves when they honoured the saint.
and besides, what fruit is there of this painful solicitude? for what justice soever there is in this passion, we are yet to consider whether it turns to account or no: does any one think to curb them, with all his industry?
a twofold kingdome of god, naturall and prophetique from the difference between the other two kinds of gods word, rationall, and prophetique, there may be attributed to god, a two-fold kingdome, naturall, and prophetique: naturall, wherein he governeth as
africa, i was constrained, by his severity and cruel usage, being daily beaten, to steal from him and run away; and, to hide myself secretly from a person of so great authority in the province, i thought it my best way to fly to the solitudes, sands, and
now let us confess that the knot of this judgment of duty principally lies in the will; there have been husbands who have suffered cuckoldom, not only without reproach or taking offence at their wives, but with singular obligation to them and great
question, from which he can expect neither instruction or entertainment.
after the same manner does nature proceed, by the benefit of inconstancy; for time, which she has given us for the sovereign physician of our passions, chiefly works by this, that supplying our imaginations with other and new affairs, it loosens and
accordingly, we are accustomed to say that the former is a cognition which represents the object itself, whilst the latter presents only a particular appearance or phenomenon thereof. this distinction, however, is only empirical.
but the devil is never at the place which would be his right place: he always cometh too late, that cursed dwarf and club-foot!"-
a new occasion was presented: but the end was still the same, namely a punctuall, and religious designation of the person, ordained either to the pastorall charge in general, or to a particular mission: so (act.
this exclamation is safe, "that is fine," after having heard a whole page of virgil; by that the cunning sort save themselves; but to undertake to follow him line by line, and, with an expert and tried judgment, to observe where a good author excels
the hour when ye say: "what good is my virtue! as yet it hath not made me passionate. how weary i am of my good and my bad! it is all poverty and pollution and wretched self-complacency!"
the former is not punishment; because no man is supposed to be punisht, before he be judicially heard, and declared guilty.
had it commonly used it. and unless they had done so, young societies could not have subsisted; without such nursing fathers tender and careful of the public weal, all governments would have sunk under the weakness and infirmities of their infancy, and
"'tis miserable to protect one's life by doors and walls, and to be scarcely safe in one's own house."--ovid, trist., iv. i, sixty nine.
there are many other things also which nature seems to teach me, but really i am not taught by it, but have gotten them by an ill use of passing my judgement inconsiderately , and from hence it is that these things happen often to be false ; as that all
"it troubles men as much that they may possibly suffer, as if they really did suffer."--idem, ibid., seventy four.
note.--these and similar observations, which we have made on man's true freedom, may be referred to strength, that is, to courage and nobility of character (three. lix. note).
virgil, giving the pedigree of fame, saith, she was sister to the giants:
are not well instructed in their duty, and the rights of soveraignty, is the same.
for a young people to be able to relish sound principles of political theory and follow the fundamental rules of statecraft, the effect would have to become the cause; the social spirit, which should be created by these institutions, would have to preside
in our day it would be more appropriate to substitute taceat mulier in theatro for taceat mulier in ecclesia ; and this might perhaps be put up in big letters on the curtain.
when therefore the people sets up an hereditary government, whether it be monarchical and confined to one family, or aristocratic and confined to a class, what it enters into is not an undertaking; the administration is given a provisional form, until the
nothing can be done to evade death which they did not to avoid life; insomuch that brutus had much difficulty in saving a very small number.-- "only fifty were saved."--plutarch, life of brutus, c. eight.
certainty than those at present in use; and that my inclination is so much opposed to all other pursuits, especially to such as cannot be useful to some without being hurtful to others, that if, by any circumstances, i had been constrained to engage in
we may and must, therefore, regard the attempts hitherto made to establish metaphysical science dogmatically as non-existent.
inference of the mind from one to another.
people of intellect choose the more concrete ; because the latter bring the matter closer to view, which is the source of all evidence.
for my part, even in justice itself, all that exceeds a simple death appears to me pure cruelty; especially in us who ought, having regard to their souls, to dismiss them in a good and calm condition; which cannot be, when we have agitated them by
impracticably dry when the word utility precedes the word pleasure, and as too practicably voluptuous when the word pleasure precedes the word utility."
advanced. seeing the senses cannot determine our dispute, being full of uncertainty themselves, it must then be reason that must do it; but no reason can be erected upon any other foundation than that of another reason; and so we run back to all infinity.
if these two writers had adopted the true principles, all difficulties would have been removed, and they would have been always consistent; but it would have been a sad truth for them to tell, and would have paid court for them to no-one save the people.
now we know only a few laws, and our result is vitiated, not, of course, by any confusion or irregularity in nature, but by our ignorance of essential elements in the calculation.
as far as the spiritual character of the period overpowers the artist and finds expression in his work, so far it will retain a certain grandeur, and will represent to future beholders the unknown, the inevitable, the divine.
sect. one hundred seven. first then, in the beginning of things, the father's government of the childhood of those sprung from him, having accustomed them to the rule of one man, and taught them that where it was exercised with care and skill, with
accommodate itself to the common wise man lives as long as he ought, not so long as he can wise man never loses anything if he have himself wise man to keep a curbing hand upon the impetus of friendship wise may learn more of fools, than fools can of the
this is my first manly prudence, that i allow myself to be deceived, so as not to be on my guard against deceivers.
"because thou carriest thyself lower than the gods, thou rulest." --horace, od., iii. six, five.
fondly do ye deem life's little hour lengthened by fame's mortal breath; there but waits you--when this, too, is taken-- at the last a second death.
"qui, alicujus verbi decore placentis, vocentur ad id, quod non proposuerant scribere."
if the pain be without me, the weakness and languor do not much afflict me; i see various corporal faintings, that beget a horror in me but to name, which yet i should less fear than a thousand passions and agitations of the mind that i see about me.
for hours, in fall days, i watched the ducks cunningly tack and veer and hold the middle of the pond, far from the sportsman; tricks which they will have less need to practise in louisiana bayous.
in such complicated and sublime subjects, every one should be indulged in the liberty of conjecture and argument. but here you ought to rest.
it is true that antiquity has not much decried this vice; the writings even of several philosophers speak very tenderly of it, and even amongst the stoics there are some who advise folks to give themselves sometimes the liberty to drink, nay, to
"by which the luxury of wealth causes tedium."--seneca, ep., eighteen.
thinking of its reason. while the child's mind has made a very few observations one inculcates it with ideas and opinions, which are, strictly speaking, prejudices.
uniformity in human actions is a source whence we draw inferences concerning them. but in order to throw the argument into a greater variety of lights we shall also insist, though briefly, on this latter topic.
entered, it is said, into his papacy like a fox, behaved himself in it like a lion, and died like a dog; and who could believe it to be the same nero, the perfect image of all cruelty, who, having the sentence of a condemned man brought to him to sign, as
epaminondas, falling to recount magniloquently the exploits he had performed in their service, and, after a haughty and arrogant manner reproaching them with ingratitude and injustice, they had not the heart to proceed any further in his trial, but broke
same air of arrogance. my own excuse is, that i ought in this to have more liberty than others, forasmuch as i write specifically of myself and of my writings, as i do of my other actions; that my theme turns upon itself; but i know not whether others
must know the sick person's complexion, his temperament, his humours, inclinations, actions, nay, his very thoughts and imaginations; he must be assured of the external circumstances, of the nature of the place, the quality of the air and season, the
every ultimate fact is only the first of a new series. every general law only a particular fact of some more general law presently to disclose itself. there is no outside, no inclosing wall, no circumference to us. the man finishes his story,-how good!
-- pleasure--unless 'plaisir' were originally 'deplaisir'--must be understood here ironically, for the house was one in which she had been imprisoned.--seneca, de ira. iii. twenty two --
payne, one thousand eight hundred ninety three; emile et sophie, by nugent, one thousand seven hundred sixty five (?), by the translator of eloisa, one thousand seven hundred sixty seven; contrat social, one thousand seven hundred sixty four, one thousand
their promised surrender; the people, being assembled by night to consider of it, began to mutiny against the agreement, and several of them resolved to fall upon the commissioners, whom they had in their power; he, feeling the gusts of this first popular
hence, in regard to our subject, the art of not reading is highly important.
will denote the nd proposition of the rd book. the number of the book will be given only when different from that under which the reference occurs. the general and the particular enunciation of every proposition will be given in one.
if they unfortunately happen to thwart and contradict one another, so as to produce two parts, of doubtful and difficult choice, i will willingly choose to withdraw and escape the tempest; in the meantime nature or the hazards of war may lend me a helping
it is a weak soveraign, that has weak subjects; and a weak people, whose soveraign wanteth power to rule them at his will.
takes away the established legislative of any society, and the laws by them made, pursuant to their trust, he thereby takes away the umpirage, which every one had consented to, for a peaceable decision of all their controversies, and a bar to the state of
this opinion and common usage to observe others more than ourselves has very much relieved us that way: 'tis a very displeasing object: we can there see nothing but misery and vanity: nature, that we may not be dejected with the sight of our own
several very warlike nations have made use of a retreating and flying way of fight as a thing of singular advantage, and, by so doing, have made their backs more dangerous to their enemies than their faces.
aspects, under which inequality has up to the present appeared, or may appear in ages yet to come, according to the nature of the several governments, and the alterations which time must unavoidably occasion in them, might be demonstrated.
people, that in tract of time this representation becomes very unequal and disproportionate to the reasons it was at first established upon.
the scriptures doe not teach that spirits are incorporeall
to him who is to give the law than to him who is only to receive it; to him who is in supreme command, and not to him who ought to look upon himself as inferior, not only in authority, but also in prudence and good counsel.
and therefore whatsoever hurt a man is made to suffer by bonds, or restraint, before his cause be heard, over and above that which is necessary to assure his custody, is against the law of nature.
-thou wilt have to sing with passionate song, until all seas turn calm to hearken unto thy longing,-
some few principles preposited by geometricians are, indeed, really analytical, and depend on the principle of contradiction.
now, our condition always accommodating things to itself, and transforming them according to its own posture, we cannot know what things truly are in themselves, seeing that nothing comes to us but what is falsified and altered by the senses.
of fact or existence. we then call the one object, cause; the other, effect.
continence, and purity. therefore they call the lawfull use of wives, want of chastity, and continence; and so make marriage a sin, or at least a thing so impure, and unclean, as to render a man unfit for the altar.
upon his guard, not only against his enemies, but his friends also;-- plutarch, apothegms.
presently do, we know how to do something els when we will, or the like, another time; because when we see how any thing comes about, upon what causes, and by what manner; when the like causes come into our power, wee see how to make it produce the like
the hopeful young worker becomes a good philologist, a mushroom specialist, or a chemist; he is not characterised by becoming this or that.
for thus do things stand with us three. in my heart do i love only life-and verily, most when i hate her!
monarchie. likewise if a popular, or aristocraticall common-wealth, subdue an enemies countrie, and govern the same, by a president, procurator, or other magistrate; this may seeme perhaps at first sight, to be a democraticall, or aristocraticall
no passion so contagious as that of fear not a victory that puts not an end to the war not want, but rather abundance, that creates avarice only secure harbour from the storms and tempests of life opinions they have of things and not by the things
do does not harm them, even though they should think our conduct foolish, perverse, or wrong.
i speak on paper, as i do to the first person i meet; and that this is true, observe what follows.
my servants have a better bargain of me in great occasions than in little; the little ones surprise me; and the misfortune is, that when you are once upon the precipice, 'tis no matter who gave you the push, you always go to the bottom; the fall urges,
soft, easy, and wholesome pillow is ignorance and incuriosity study makes me sensible how much i have to learn style wherewith men establish religions and laws subdividing these subtilties we teach men to increase their doub that we may live, we cease to
and, in truth, i have accordingly seen him maintain a great indifferency and liberty of actions and serenity of countenance in very great and difficult affairs: i find him much greater, and of greater capacity in adverse than in prosperous fortune; his
the end of obedience is protection; which, wheresoever a man seeth it, either in his own, or in anothers sword, nature applyeth his obedience to it, and his endeavour to maintaine it.
they offered an excellent archer, condemned to die, to save his life, if he would show some notable proof of his art, but he refused to try, fearing lest the too great contention of his will should make him shoot wide, and that instead of saving his life,
and if there be any original defects, or adventitious ones introduced by time, or corruption; it is not an easy thing to get them changed, even when all the world sees there is an opportunity for it.
"a man should abhor lawsuits as much as he may, and i know not whether not something more; for 'tis not only liberal, but sometimes also advantageous, too, a little to recede from one's right. --"cicero, de offic., ii. eighteen.
"ihr musst mich nicht durch widerspruch verwirren! sobald man spricht, beginnt man schon zu irren ."
name, satisfy ourselves with what our fathers were contented with, with what we are. we are great enough, if we rightly understand how to maintain it.
without , as spectators merely, or perhaps as acquainted with the fact on the evidence of third persons. it is of no use to preach to me from without. i can do that too easily myself.
a famous author, reckoning up the good and evil of human life, and comparing the aggregates, finds that our pains greatly exceed our pleasures: so that, all things considered, human life is not at all a valuable gift.
but if we understand by it an object of a non-sensuous intuition, we in this case assume a peculiar mode of intuition, an intellectual intuition, to wit, which does not, however, belong to us, of the very possibility of which we have no notion-and this is
the same fact done against the law, if it proceed from presumption of strength, riches, or friends to resist those that are to execute the law, is a greater crime, than if it proceed from hope of not being discovered, or of escape by flight: for
it is, indeed, true that even these themselves do not always go exactly in the path of nature, but wherein they swerve, it is so little that you may always see the track; as horses that are led make many bounds and curvets, but 'tis always at the length
proof.--if the mind could have an adequate knowledge of things future, it would be affected towards what is future in the same way as towards what is present (four.
it. it is a soothing employment, on one of those fine days in the fall when all the warmth of the sun is fully appreciated, to sit on a stump on such a height as this, overlooking the pond, and study the dimpling circles which are incessantly inscribed on
for the infallibility of his judgment concerning manners, hee bringeth one text, which is that of john sixteen.thirteen.
an argument thereof, the power of christ himself
another interpretation of baptisme for the dead, is that which i have before mentioned, which he preferreth to the second place of probability; and thence also he inferreth the utility of prayer for the dead.
i saw an old man the other day, to my astonishment, making the holes with a hoe for the seventieth time at least, and not for himself to lie down in!
therefore such men as these have great difficulty in making their way, and all their dangers are met on the road and must be overcome by their own abilities; but when once they have overcome them and have begun to be held in veneration, and have
holyoake, one thousand eight hundred fifty seven; complete translation (privately printed), two vols., one thousand eight hundred ninety six; with introduction by hesketh milis (sisley books), one thousand nine hundred seven; the second part, with a new
this predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility.
with tapestry. when his verses came to be recited, the excellence of the delivery at first attracted the attention of the people; but when they afterwards came to poise the meanness of the composition, they first entered into disdain, and continuing to
and verily, it were time that i went away; and the wanderer's shadow and the longest tedium and the stillest hour-have all said unto me: "it is the highest time!"
and therefore their first care and thought cannot but be supposed to be, how to secure themselves against foreign force.
philosophy tests boethius' mental state by certain questions, and discovers three chief causes of his soul's sickness: (one) he has forgotten his own true nature; (two) he knows not the end towards which the whole universe tends; (three) he knows not the
b. consequences from motion, and quantity determined
however fine the mask, it soon becomes insipid and intolerable because it is without life; so that even the ugliest living face is better.
it is probable, indeed, that he never quite succeeded in getting his view clear in his own mind; there is nearly always, in his treatment of it, a certain amount of muddle and fluctuation.
plato's divinity and philosophy; and yet there is no complaint of it.
why did you break the agreeable repose i was enjoying? i beg of you to leave me." and then, when he caught the sound of my voice, he continued: "and art thou, my brother, likewise unwilling to see me at peace? o, how thou robbest me of my repose!"
"magnus animus remissius loquitur, et securius . . . non est alius ingenio, alius ammo color;"
for the first, the ornaments of images gilt, or of marble, which are in use, do well: but the main matter is so to convey the water, as it never stay, either in the bowls or in the cistern; that the water be never by rest discolored, green or red or the
or may it not be, that of itself opposition and contradiction entertain and nourish them, and that they sufficiently accommodate themselves, provided they incommodate you?
can imagine for himself no greater felicity than to see you happy.
--venient annis saecula seris, quibus oceanus vincula rerum laxet, et ingens pateat tellus, tiphysque novos detegat orbes; nec sit terris ultima thule:
no critic of the social contract has found it easy to say either what precisely its author meant by it, or what is its final value for political philosophy.
there is, indeed, a certain low and moderate sort of poetry, that a man may well enough judge by certain rules of art; but the true, supreme, and divine poesy is above all rules and reason.
from this verdict of the only competent judges, i apprehend there can be no appeal.
means of which alone no determined object can be cognized.
moreover, it seems to subjects, who are spectators of these triumphs, that their own riches are exposed before them, and that they are entertained at their own expense: for the people are apt to presume of kings, as we do of our servants, that they are to
in the diseases i have had, though there were ever so little difficulty in the case, i never found three of one opinion: which i instance, because i love to introduce examples wherein i am myself concerned.
xii.), that is, in god, in so far as he constitutes the essence of the human mind; therefore the ideas of these ideas will be in god, in so far as he has the knowledge or idea of the human mind, that is (two.
manner of offence, and often without awaking at it.
been gathered; which his maid observing, and having understood the cause, smilingly told him that "he need not trouble himself about that, for she had put them into a vessel in which there had been honey."
as to his knowledge, we have this ancient judgment of him, "that never any man knew so much, and spake so little as he";-- plutarch, on the demon of socrates, c. twenty three.
i observed that the vitals of the village were the grocery, the bar-room, the post-office, and the bank; and, as a necessary part of the machinery, they kept a bell, a big gun, and a fire-engine, at convenient places; and the houses were so arranged as to
i need, therefore, spend no time in refuting such wild theories.
this only will i say, that the most crushing of misfortune's burdens is, that as soon as a charge is fastened upon the unhappy, they are believed to have deserved their sufferings.
discovered an enmity to his being, for the same reason that he may kill a wolf or a lion; because such men are not under the ties of the commonlaw of reason, have no other rule, but that of force and violence, and so may be treated as beasts of prey,
would, indeed, advise thee to the gentle way, and to untie, rather than to break, the knot thou hast indiscreetly knit, provided, that if it be not otherwise to be untied, thou resolutely break it.
least there would be some one thing to be found in the world, amongst so many as there are, that would be believed by men with an universal consent; but this, that there is no one proposition that is not debated and controverted amongst us, or that may
the gifts to be put into a dungeon. when thetis, says aristotle, flatters jupiter, when the lacedaemonians flatter the athenians, they do not put them in mind of the good they have done them, which is always odious, but of the benefits they have received
i heard that a distinguished wise man and reformer asked him if he did not want the world to be changed; but he answered with a chuckle of surprise in his canadian accent, not knowing that the question had ever been entertained before, "no, one like it
i do not, indeed, consider the epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle.
"divinarum fructus est in copia; copiam declarat satietas."
"pejoraque saecula ferri temporibus, quorum sceleri non invenit ipsa nomen, et a nullo posuit natura metallo;"
and though all should be regular there, it will require a vivid and well-chosen judgment to perceive it in these low and private actions; to which may be added, that order is a dull, sombre virtue.
in the kingdom of narsingah this expedient would be useless to us, where not only soldiers, but tradesmen also, end their differences by the sword.
it is, however, true that without antecedent experience we can cognize and characterize the possibility of things, relatively to the formal conditions, under which something is determined in experience as an object, consequently, completely a priori.
--do one not find in the place to which i go what was reported to me--as it often falls out that the judgments of others do not jump with mine, and that i have found their reports for the most part false--one never complain of losing my labour: i have, at
to the first i answer, that the addressing of our saviours command to the madnesse, or lunacy he cureth, is no more improper, then was his rebuking of the fever, or of the wind, and sea; for neither do these hear: or than was the command of god, to the
ten.five,six.) and (vers. ten.) saul amongst them, are said to prophecy, in that they praised god, in that manner publiquely. in the like sense, is miriam (exod. fifteen.twenty.) called a prophetesse. so is it also to be taken (one cor.
the retreat the greeks made from babylon into their own country is famous for the difficulties and calamities they had to overcome; of which this was one, that being encountered in the mountains of armenia with a horrible storm of snow, they lost all
with another. this being so, it is evident (from two. prop. xvii. coroll., and xviii.) that the human mind can distinctly imagine as many things simultaneously, as its body can form images simultaneously.
extent of this sphere. but this part remains, notwithstanding this exception, infinite, and more and more parts may be taken away from the whole sphere, without in the slightest degree thereby augmenting or affirmatively determining our conception of the
education, to which it is inseparably annexed; and it belongs as much to the foster-father of an exposed child, as to the natural father of another.
tyranny, will not suddenly, or on slight occasions, disturb the government: for if it reach no farther than some private men's cases, though they have a right to defend themselves, and to recover by force what by unlawful force is taken from them; yet the
now what is this tertium quid that is to be the medium of all synthetical judgements? it is only a complex in which all our representations are contained, the internal sense to wit, and its form a priori, time.
there was no prophet in the time of moses, nor pretender to the spirit of god, but such as moses had approved, and authorized.
for this reason, ordinary women have no susceptibility for painting at all: for natura non facet saltum .
their andes, likewise, or mountains, are far higher than those with us; whereby it seems, that the remnants of generation of men, were in such a particular deluge saved.
i have no reason to complain of my imagination; i have had few thoughts in my life that have so much as broken my sleep, except those of desire, which have awakened without afflicting me.
in most cases there is no free exercise whatever of the judgment or of the moral sense; but they put themselves on a level with wood and earth and stones; and wooden men can perhaps be manufactured that will serve the purpose as well.
and antisthenes took it for an argument of little value in ismenias that he was commended for playing excellently well upon a flute.
seeing then that truth consisteth in the right ordering of names in our affirmations, a man that seeketh precise truth, had need to remember what every name he uses stands for; and to place it accordingly; or els he will find himselfe entangled in words,
the squirrels also grew at last to be quite familiar, and occasionally stepped upon my shoe, when that was the nearest way.
proof.--we are said to be passive, when something arises in us, whereof we are only a partial cause (three. def. ii.), that is (three. def. i.), something which cannot be deduced solely from the laws of our nature.
because i use these perceptions of sense (which properly are given me by nature to make known to the mind what is advantagious or hurtful to the compositum , whereof the mind is part, and so far only they are clear and distinct enough) as certain rules
seen from a lower point of view, the constitution, with all its faults, is very good; the law and the courts are very respectable; even this state and this american government are, in many respects, very admirable, and rare things, to be thankful for,
manner, as though they had been impelled towards those surfaces by external bodies; consequently, they will, while they continue to be thus refracted, affect the human body in the same manner, whereof the mind (two.
the world, ancestors, chance, and society therefrom, involves nothing less than to be precisely this causa sui, and, with more than munchausen daring, to pull oneself up into existence by the hair, out of the slough of nothingness.
but to the fighter equally hateful as to the victor, is your grinning death which stealeth nigh like a thief,-and yet cometh as master.
that there are no demonstrative arguments in the case seems evident; since it implies no contradiction that the course of nature may change, and that an object, seemingly like those which we have experienced, may be attended with different or contrary
but it quickly discovers that, in this way, its labours must remain ever incomplete, because new questions never cease to present themselves; and thus it finds itself compelled to have recourse to principles which transcend the region of experience, while
how many contradictions are there to be found if a man pry narrowly into them! so many that the reconciling lawyers ought first to reconcile them every one to themselves.
now space and time contain an infinite diversity of determinations of pure a priori intuition, but are nevertheless the condition of the mind's receptivity, under which alone it can obtain representations of objects, and which, consequently, must always
unconsciously, without noise, without ostentation, with the shame and secrecy of goodness, which forbids the utterance of the pompous word and the formula of virtue. morality as attitude--is opposed to our taste nowadays.
it appears also that the roman laws did anciently punish those with death who had run away; for ammianus marcellinus says that the emperor julian commanded ten of his soldiers, who had turned their backs in an encounter against the parthians, to be first
is really liberal to all those from whom he does not take, who are infinite in number, and niggardly to all to whom he does not give, who are few.
for their private affaires: but in publique they study more the reputation of their owne wit, than the successe of anothers businesse.
others, where they wear rings not only through their noses, lips, cheeks, and on their toes, but also weighty gimmals of gold thrust through their paps and buttocks; where, in eating, they wipe their fingers upon their thighs, genitories, and the soles of
the case is not different with shakespeare, that marvelous spanish-moorish-saxon synthesis of taste, over whom an ancient athenian of the circle of aeschylus would have half-killed himself with laughter or irritation: but we--accept precisely this wild
indolence. when socrates, after his fetters were knocked off, felt the pleasure of that itching which the weight of them had caused in his legs, he rejoiced to consider the strict alliance betwixt pain and pleasure; how they are linked together by a
not every country only, but every city and every society has its particular forms of civility.
his art never taught him lewdness, nor the love of wine, nor the wish to reap where he had not sowed. his art is less for every deduction from his holiness, and less for every defect of common sense.
and a rage which so much the more frets itself, as it is compelled to excuse itself by a pretence of good-will.
i am not so indiscreetly enamoured of myself, so wholly mixed up with, and bound to myself, that i cannot distinguish and consider myself apart, as i do a neighbour or a tree: 'tis equally a fault not to discern how far a man's worth extends, and to say
them; they will particularly honour those wise and good princes, who find means of preventing, curing or even palliating all these evils and abuses, by which we are constantly threatened; they will animate the zeal of their deserving rulers, by showing
nine. aversion is pain, accompanied by the idea of something which is accidentally the cause of pain (cf. three. xv. note).
certainly vain-glory helpeth to perpetuate a man's memory; and virtue was never so beholding to human nature, as it received his due at the second hand.
masters, in such manner as to forfeit them upon the least disobedience,) and that are bought and sold as beasts, were called douloi, that is properly, slaves, and their service, douleia: the other, which is of those that serve (for hire, or in hope of
moses, cyrus, theseus, and romulus would not have been able to make their institutions observed for so long had they been disarmed, as happened in our own time to fra girolamo savonarola, who failed entirely in his new rules when the multitude began to
imagine them after a fashion, and mistake their imagination for understanding, such persons firmly believe that there is an order in things, being really ignorant both of things and their own nature.
while i refer, therefore, to his observations on this head, i think it right to give my own, in order to exhibit the same difficulties in a light adapted to my subject.
if man was wise, he would take the true value of every thing according as it was useful and proper to his life.
administration therefore becomes more and more burdensome as the distance grows greater; for, in the first place, each city has its own, which is paid for by the people: each district its own, still paid for by the people: then comes each province, and
living creature. and where it is said (two tim.
anything of the cause, but what you have antecedently, not inferred, but discovered to the full, in the effect.
"nec vincet ratio hoc, tantumdem ut peccet, idemque, qui teneros caules alieni fregerit horti, et qui nocturnus divum sacra legerit."
civil right having thus become the common rule among the members of each community, the law of nature maintained its place only between different communities, where, under the name of the right of nations, it was qualified by certain tacit conventions, in
the observance of this law, from the equall distribution to each man, of that which in reason belongeth to him, is called equity, and (as i have sayd before) distributive justice: the violation, acception of persons, prosopolepsia.
xxi. a triangle whose three sides are unequal is said to be scalene, as a; a triangle having two sides equal, to be isosceles, as b; and and having all its sides equal, to be equilateral, as one hundred.
but if we did not know that all which we possess of real and true proceeds from a perfect and infinite being, however clear and distinct our ideas might be, we should have no ground on that account for the assurance that they possessed the perfection of
believe, i had brought away nothing from the college but a hatred of books, as almost all our young gentlemen do.
but neither are haeretiques false prophets, or at all prophets: nor (admitting haeretiques for the wolves there meant,) were the apostles commanded to kill them, or if they were kings, to depose them; but to beware of, fly, and avoid them: nor was it to
neither ought i to doubt, seeing the reallity which i perceive in my ideas is only an objective reallity , that therefore it must of necessity follow, that the same reallity should be in the causes of these ideas formally .
eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in narses the eunuch, and agesilaus and tamberlanes, that were lame men.
the prophet david argueth thus, "shall he that made the eye, not see? or he that made the ear, not hear?" but this may be spoken, not (as usually) to signifie gods nature, but to signifie our intention to honor him.
the conditions essential to a constructive mind do not appear to be so often combined but that a good sentence or verse remains fresh and memorable for a long time.
a long and tedious travel, i came at last to meet with a piece that was lofty, rich, and elevated to the very clouds; of which, had i found either the declivity easy or the ascent gradual, there had been some excuse; but it was so perpendicular a
i am no more lonely than a single mullein or dandelion in a pasture, or a bean leaf, or sorrel, or a horse-fly, or a bumble-bee.
the forming of mens wils to the observation of the law;) but many times to the dammage of the common-wealth. for a banished man, is a lawfull enemy of the common-wealth that banished him; as being no more a member of the same.
in the greek, which (in the scripture) retaineth many hebraismes, by the word of god is oftentimes meant, not that which is spoken by god, but concerning god, and his government; that is to say, the doctrine of religion: insomuch, as it is all one, to say
the shortness of their life was the reason of this, for in the course of ten years which, as a general rule, a pope lived, he had great difficulty in suppressing even one of the factions, and if, for example, a pope had almost put down the colonnas, a new
having been for many years away from home, he wished to come to see him and his city, and in some measure to revisit his estates.
courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain.
while we argue from the course of nature, and infer a particular intelligent cause, which first bestowed, and still preserves order in the universe, we embrace a principle, which is both uncertain and useless.
few masters (i speak of those of medium condition such as mine), and if there be any such, they are more happy, can rely so much upon another, but that the greatest part of the burden will lie upon their own shoulders.
is this to-day not that of the populace? the populace however knoweth not what is great and what is small, what is straight and what is honest: it is innocently crooked, it ever lieth.
and because it may be too great a temptation to human frailty, apt to grasp at power, for the same persons, who have the power of making laws, to have also in their hands the power to execute them, whereby they may exempt themselves from obedience to the
yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body--i mean fortune? what! wilt thou bind with thy mandates the free spirit?
proof.--this proposition is self--evident. for when we say that an idea in the human mind follows from ideas which are therein adequate, we say, in other words (two. xi.
people and of their rulers will at length extend to the government, however wise it may be. the worst of all abuses is to pay an apparent obedience to the laws, only in order actually to break them with security.
first, the supreme authority can no more be modified than it can be alienated; to limit it is to destroy it.
always towards themselves only) than humane people may desire, they will not deal with the "truth" in order that it may "please" them, or "elevate" and "inspire" them--they will rather have little faith in "truth" bringing with it such revels for the
thus it came about that those emperors who, by nature or art, had not such a reputation as could keep both parties in check, invariably were ruined, and the greater number of them who were raised to the empire being new men, knowing the difficulties of
and i think i have sufficiently explain'd the idea of god for those that will attend my meaning, but i can never do it fully enough for those that will understand my words otherwise then i intend them.
in this attitude were they all three silent together, and sniffed and sipped the good air with one another. for the air here outside was better than with the higher men.
to venture to wound and offend us, for our own good. i think it harsh to judge a man whose ill qualities are more than his good ones: plato requires three things in him who will examine the soul of another: knowledge, benevolence, boldness.
constantly remind them of the tender mother who nourishes them, of the love she bears them, of the inestimable benefits they receive from her, and of the return they owe her, we cannot doubt that they will learn to cherish one another mutually as
children found who, in the trial of patience they were put to before the altar of diana, suffered themselves to be there whipped till the blood ran down all over their bodies, not only without crying out, but without so much as a groan, and some till they
liberty and necessity are consistent: as in the water, that hath not only liberty, but a necessity of descending by the channel: so likewise in the actions which men voluntarily doe; which (because they proceed from their will) proceed from liberty; and
it follows, therefore, that extended substance does not appertain to the essence of god.
like women and artists ("ah! this dreadful science!" sigh their instinct and their shame, "it always finds things out!").
neverthelesse, they should therein but doe, as innocent, and leo did, bear witnesse of themselves, and therefore their witness should not be good.
blow. what did king cotys do? he paid liberally for the rich and beautiful vessel that had been presented to him, but, seeing it was exceedingly brittle, he immediately broke it betimes, to prevent so easy a matter of displeasure against his servants.
weak and imperfect any argument if it be carried on with method apprenticeships that are to be served beforehand arrogant ignorance avoid all magnificences that will in a short time be forgotten being as impatient of commanding as of being commanded defer
even unintentional, deviation from truth, does that much towards weakening the trustworthiness of human assertion, which is not only the principal support of all present social well-being, but the insufficiency of which does more than any one thing that
socrates was a perfect exemplar in all great qualities, and i am vexed that he had so deformed a face and body as is said, and so unsuitable to the beauty of his soul, himself being so amorous and such an admirer of beauty: nature did him wrong.
moreover when he says, that the idea of god , and of our soul is innate or born in us , i would fain know, whether the souls of those that sleep soundly do think unless they dream ; if not, then at that time they have no ideas , and consequently no idea
ye know only the sparks of the spirit: but ye do not see the anvil which it is, and the cruelty of its hammer!
the schema of possibility is the accordance of the synthesis of different representations with the conditions of time in general (as, for example, opposites cannot exist together at the same time in the same thing, but only after each other), and is
i go to seek, reward thee, for that thou hast not disdained to be both the counsellor of my life and the witness of my death.
lawes, to the molestation of the common-wealth; like the little wormes, which physicians call ascarides.
but i am asking the impossible. therefore do i ask my pride to go always with my wisdom!
a conception which contains a synthesis must be regarded as empty and, without reference to an object, if its synthesis does not belong to experience-either as borrowed from it, and in this case it is called an empirical conception, or such as is the
lastly some of them which exhibite to me men like my self .
for the soveraignty over the people, which was before, not onely by vertue of the divine power, but also by a particular pact of the israelites in god, and next under him, in the high priest, as his viceregent on earth, was cast off by the people, with
sometimes a pack hunting by themselves would pass my door, and circle round my house, and yelp and hound without regarding me, as if afflicted by a species of madness, so that nothing could divert them from the pursuit.
for the evil, which is here called the lesser, is really good, and the lesser good is really evil, wherefore we may seek the former and shun the latter. q.e.five hundred.
likelihood, could a man extract any appearance from so infinite a confusion. now, to bring this seed to do its work, how many contrary opinions do they set on foot?
now for so indocile a spirit blows are required; this vessel which thus chops and cleaves, and is ready to fall one piece from another, must have the hoops forced down with good sound strokes of a mallet.
zarathustra, however, became absorbed in dark recollections, for it seemed to him as if he had once before stood in this valley. and much heaviness settled on his mind, so that he walked slowly and always more slowly, and at last stood still.
or if the number be odde, as three, or more, (men, or assemblies;) whereof every one has by a negative voice, authority to take away the effect of all the affirmative voices of the rest, this number is no representative; because by the diversity of
the indian prince, who refused to believe the first relations concerning the effects of frost, reasoned justly; and it naturally required very strong testimony to engage his assent to facts, that arose from a state of nature, with which he was
a proceeding of some ambassadors. seventeen. of fear. eighteen. that men are not to judge of our happiness till after death. nineteen. that to study philosophy is to learn to die. twenty. of the force of imagination. twenty one.
there are several that very vividly represent the true image of our avarice; for we see them infinitely solicitus to get all they can, and hide it with that exceeding great care, though they never make any use of it at all.
so, then, if dignities cannot win men reverence, if they are actually sullied by the contamination of the wicked, if they lose their splendour through time's changes, if they come into contempt merely for lack of public estimation, what precious beauty
ought to be punished, my point is clearly confirmed by it. let us penetrate, therefore, the superficial appearances of benevolence, and survey what passes in the inmost recesses of the heart.
when we entertain, therefore, any suspicion that a philosophical term is employed without any meaning or idea (as is but too frequent), we need but enquire, from what impression is that supposed idea derived ?
and the spoyling a man of his goods, by terrour of death, or wounds, than by clandestine surreption.
his decisions, pronounced either by himself, or by the judges he ordaineth thereunto; which none can lawfully do, but the civill soveraign.
may not be loved; where the priests put out their own eyes, to be better acquainted with their demons, and the better to receive their oracles; where every one makes to himself a deity of what he likes best; the hunter of a lion or a fox, the fisher of
and the same wound, the same fatigue, is not, says xenophon, so intolerable to a general of an army as to a common soldier. epaminondas took his death much more cheerfully, having been informed that the victory remained to him:
--and when i closely examine the most glorious exploits of war, i perceive, methinks, that those who carry them on make use of counsel and debate only for custom's sake, and leave the best part of the enterprise to fortune, and relying upon her aid,
you see some innocent fair shoots preparing to burst from his gnarled rind and try another year's life, tender and fresh as the youngest plant. even he has entered into the joy of his lord.
in like manner, the principles of mathematical science form no part of this system, because they are all drawn from intuition, and not from the pure conception of the understanding.
and note), or for other causes (of which the chief are enumerated in three. lv. note); it may therefore happen that paul should hate peter (def.
be something that succeeded the same before, at one time or another.
memory is the receptacle and case of science: and therefore mine being so treacherous, if i know little, i cannot much complain. i know, in general, the names of the arts, and of what they treat, but nothing more. i turn over books; i do not study them.
omnium consensu capax imperii, nisi imperasset, saith tacitus of galba; but of vespasian he saith, solus imperantium, vespasianus mutatus in melius; though the one was meant of sufficiency, the other of manners, and affection.
of five coves, three, or all which had been sounded, were observed to have a bar quite across their mouths and deeper water within, so that the bay tended to be an expansion of water within the land not only horizontally but vertically, and to form a
mohammed, the second of that name, emperor of the turks, writing to our pope pius two., "i am astonished," says he, "that the italians should appear against me, considering that we have our common descent from the trojans, and that it concerns me as well
but one must not be surprised if it should not be much--if he should show himself just at this point to be false, fragile, questionable, and deteriorated.
and here is another particular benefit of my disease; which is, that it almost plays its game by itself, and lets 'me play mine, if i have only courage to do it; for, in its greatest fury, i have endured it ten hours together on horseback.
study well the temper and actions of the french and english: you cannot be much mistaken in transferring to the former most of the observations which you have made with regard to the latter.
as absolute. the only way to avoid the conclusions of hobbes is, therefore, to establish a clear separation between them.
opinions, that sit lower. a king, when he presides in counsel, let him beware how he opens his own inclination too much, in that which he propoundeth; for else counsellors will but take the wind of him, and instead of giving free counsel, sing him a song
and this book it self, which was confirmed by josiah for the law of god, and with it all the history of the works of god, was lost in the captivity, and sack of the city of jerusalem, as appears by that of two esdras fourteen.twenty one.
how then am i able to assert concerning the general conception-"that which happens"-something entirely different from that conception, and to recognize the conception of cause although not contained in it, yet as belonging to it, and even necessarily?
are daughters indeed, but illegitimate. we are sure to have the vices of appearance, when we shall have had those of essence: when we have done with these, we run full drive upon the others, if we find it must be so; for there is danger that we shall
it happens similarly with fortune, which shows her power where no measures have been taken to resist her, and turns her fury where she knows that no dams or barriers have been made to hold her.
this transcendental principle of the mathematics of phenomena greatly enlarges our a priori cognition.
there are to be gathered out of the writings of cicero and the younger pliny (but little, in my opinion, resembling his uncle in his humours) infinite testimonies of a beyond measure ambitious nature; and amongst others, this for one, that they both, in
contrariwise, disparagement may be defined as hatred, in so far as it induces a man to think too meanly of a hated object. cf. three. xxvi. note.
oh, how could i fail to divine all the modesty of thy soul! before the sun didst thou come unto me-the lonesomest one.
paul "as his manner was, went in unto them; and three sabbath dayes reasoned with them out of the scriptures; opening and alledging, that christ must needs have suffered, and risen againe from the dead, and that this jesus (whom he preached) is christ."
cometh, however, the hard winter, the stream-tamer, then learn even the wittiest distrust, and verily, not only the simpletons then say: "should not everything-stand still?"
think it extravagant to assign for its cause, either chance, or the blind and unguided force of matter. you allow, that this is an argument drawn from effects to causes.
and not for his rich caparison; a greyhound for his speed of heels, not for his fine collar; a hawk for her wing, not for her gesses and bells. why, in like manner, do we not value a man for what is properly his own?
sixty three. this has been the case in the long disputed question concerning liberty and necessity; and to so remarkable a degree that, if i be not much mistaken, we shall find, that all mankind, both learned and ignorant, have always been of the same
if this is considered a benefit, it will be seen that he was really much more merciful than the florentine people, who, to avoid the name of cruelty, allowed pistoia to be destroyed.
for my own part, one confess one cannot forbear starting when the rattle of a harquebuse thunders in my ears on a sudden, and in a place where i am not to expect it, which i have also observed in others, braver fellows than i.
barclay therefore, in another place, more coherently to himself, denies it to be lawful to resist a king in any case. but he there assigns two cases, whereby a king may un-king himself. his words are,
the racing drivers used to adopt one of four colours--red, blue, white, or green--and their partisans showed an eagerness in supporting them which nothing could surpass.
it to the poor, and come and follow me:" which was as much as to say, relye on me that am the king: therefore to fulfill the law, and to beleeve that jesus is the king, is all that is required to bring a man to eternall life. thirdly, st. paul saith (rom.
go--"for the sake of happiness," as they said, for the sake of pleasure, as their conduct indicated--and who had continually on their lips the old pompous words to which they had long forfeited the right by the life they led, irony was perhaps necessary
can be said to be happy until he is dead some people rude, by being overcivil in their courtesy some wives covetous indeed, but very few that are good managers sometimes the body first submits to age, sometimes the mind souls that are regular and strong
after these came all those others who up to the present day have commanded the armies of italy, and the result of their prowess has been that italy has been overrun by charles, preyed on by louis, tyrannised over by ferrando, and insulted by the swiss.
note.--yet dejection can be more easily corrected than pride; for the latter being a pleasurable emotion, and the former a painful emotion, the pleasurable is stronger than the painful (four. xviii.).
seven. that law can never be against reason, our lawyers are agreed; and that not the letter,(that is, every construction of it,) but that which is according to the intention of the legislator, is the law.
quintus fabius maximus rullianus, in a battle with the samnites, seeing his horse, after three or four charges, had failed of breaking into the enemy's battalion, took this course, to make them unbridle all their horses and spur their hardest, so that
the character and duration of this enthusiasm varies with the state of the individual, from an ecstasy and trance and prophetic inspiration,-which is its rarer appearance,-to the faintest glow of virtuous emotion, in which form it warms, like our
defeated, and you will have no reason nor anything to defend you and nobody to receive you.
they are not by the dozen, as every one knows, and especially in the duties of marriage, for that is a bargain full of so many nice circumstances that 'tis hard a woman's will should long endure such a restraint; men, though their condition be something
in the first case, the government is divided to make it weak; in the second, to make it strong: for the maxima of both strength and weakness are found in simple governments, while the mixed forms result in a mean strength.
may your illustrious house therefore assume this task with that courage and those hopes which are inspired by a just cause, so that under its banner our fatherland may be raised up, and under its auspices be verified that saying of petrarch:
but the rope-dancer, who thought the words applied to him, began his performance.
in establishing the general will as the first principle of public economy , and the fundamental rule of government, i have not thought it necessary to inquire seriously whether the magistrates belong to the people, or the people to the magistrates; or
but if there are slaves by nature, it is because there have been slaves against nature" ( social contract , book one, chap. ii).
in that part which treateth of a christian common-wealth, there are some new doctrines, which, it may be, in a state where the contrary were already fully determined, were a fault for a subject without leave to divulge, as being an usurpation of the place
that taxes cannot be legitimately established except by the consent of the people or its representatives, is a truth generally admitted by all philosophers and jurists of any repute on questions of public right, not even excepting bodin.
now makes many one. high thanks i owe you, excellent lovers, who carry out the world for me to new and noble depths, and enlarge the meaning of all my thoughts.
therefore, it is not enough to get remote from the public; 'tis not enough to shift the soil only; a man must flee from the popular conditions that have taken possession of his soul, he must sequester and come again to himself:
when the sail or the current carries us equally, or that we are towed, the equal agitation does not disturb me at all; 'tis an interrupted motion that offends me, and most of all when most slow: i cannot otherwise express it.
for what reason have i this vast range and circuit, some square miles of unfrequented forest, for my privacy, abandoned to me by men?
but if i could intuite myself, or be intuited by another being, without this condition of sensibility, then those very determinations which we now represent to ourselves as changes, would present to us a knowledge in which the representation of time, and
in cases, however, where it is believed that the leader and bell-wether cannot be dispensed with, attempt after attempt is made nowadays to replace commanders by the summing together of clever gregarious men all representative constitutions, for example,
why therefore may not the angels that appeared to lot, and are called gen. nineteen.thirteen. men; and to whom, though they were but two, lot speaketh (ver.
hence, if a thing is assumed to be contingent, it is an analytical proposition to say, it has a cause.
sometime a man desires to know the event of an action; and then he thinketh of some like action past, and the events thereof one after another; supposing like events will follow like actions.
ten times must thou reconcile again with thyself; for overcoming is bitterness, and badly sleep the unreconciled.
"take in good part," says ecclesiastes, "the things that present themselves to thee, as they seem and taste from hand to mouth; the rest is out of thy knowledge."
marks. and this question is decided by our saviour himself; (mat. eighteen.
i naturally feel a kind of pleasure in paying, as if i eased my shoulders of a troublesome weight and freed myself from an image of slavery; as also that i find a ravishing kind of satisfaction in pleasing another and doing a just action.
"videndum est, non modo quid quisque loquatur, sed etiam quid quisque sentiat, atque etiam qua de causa quisque sentiat."
is it the source of the nile, or the niger, or the mississippi, or a north-west passage around this continent, that we would find? are these the problems which most concern mankind?
during the month of august one thousand eight hundred eighty one my brother resolved to reveal the teaching of the eternal recurrence, in dithyrambic and psalmodic form, through the mouth of zarathustra.
for the time, it is the only thing worth naming to do that,-be it a sonnet, an opera, a landscape, a statue, an oration, the plan of a temple, of a campaign, or of a voyage of discovery.
as regards a woman, for instance, the control over her body and her sexual gratification serves as an amply sufficient sign of ownership and possession to the more modest man; another with a more suspicious and ambitious thirst for possession, sees the
for to represent in full measure his noble career suddenly arrested, to paint to you his indomitable courage, in a body worn out and prostrated by pain and the assaults of death, i confess, would demand a far better ability than mine: because, although,
wherefore, if the positive quality possessed by a false idea were removed by the presence of what is true, in virtue of its being true, a true idea would then be removed by itself, which (four. iii.) is absurd.
impatience, and the consciousness of being always condemned to comedy up to that time--for even strife is a comedy, and conceals the end, as every means does--spoil all intercourse for him; this kind of man is acquainted with solitude, and what is most
an advantage in judgment we yield to none any old government better than change and alteration anything becomes foul when commended by the multitude appetite runs after that it has not armed parties (the true school of treason, inhumanity, robbery)
it was the only battle which i have ever witnessed, the only battle-field i ever trod while the battle was raging; internecine war; the red republicans on the one hand, and the black imperialists on the other.
i had this advantage, at least, in my mode of life, over those who were obliged to look abroad for amusement, to society and the theatre, that my life itself was become my amusement and never ceased to be novel.
for most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of god, and have somewhat hastily concluded that it is the chief end of man here to "glorify god and enjoy him forever."
thou fatedness of my soul, which i call fate! thou in-me! over-me! preserve and spare me for one great fate!
all duties should be rather paid by the consumer of the commodity taxed than by him who sells it: as the quantity of duty he would be obliged to pay would lay him open to greater temptations, and afford him more opportunities for fraud.
heliogabalus did since as much, calling himself cybele, the mother of the gods; and also drawn by tigers, taking upon him the person of the god bacchus; he also sometimes harnessed two stags to his coach, another time four dogs, and another four naked
once hadst thou passions and calledst them evil. but now hast thou only thy virtues: they grew out of thy passions.
how fallacious it is to judge of the nature of things, by the ordinary and inconstant use of words, appeareth in nothing more, than in the confusion of counsels, and commands, arising from the imperative manner of speaking in them both, and in many other
defects; but that with all defaults he was still his.
the gospel always refers to a pre-existing morality, and confines its precepts to the particulars in which that morality was to be corrected, or superseded by a wider and higher; expressing itself, moreover, in terms most general, often impossible to be
sect. one hundred twenty six. thirdly, in the state of nature there often wants power to back and support the sentence when right, and to give it due execution, they who by any injustice offended, will seldom fail, where they are able, by force to make
the corn and tares grow up together till the day of judgment: much lesse did hee give it to st. peter, or can s. peter give it to the popes. st.
in this way, we know the foundations and means of things that never were; and the world scuffles about a thousand questions, of which both the pro and the con are false.
we doubted of ulpian, and are still now more perplexed with bartolus and baldus. we should efface the trace of this innumerable diversity of opinions; not adorn ourselves with it, and fill posterity with crotchets.
never did the one neighbour understand the other: ever did his soul marvel at his neighbour's delusion and wickedness.
might, under that discipline, obtain a good military position. on the death of paolo he fought under his brother vitellozzo, and in a very short time, being of great intelligence, and active in mind and body, he became one of the leaders of his troops.
most accommodations of the quarrels of these days of ours are shameful and false; we only seek to save appearances, and in the meantime betray and disavow our true intentions; we salve over the fact.
time is always bringing the occasions that disclose their value. some wisdom comes out of every natural and innocent action.
verses of the same chapter, they were accused of it, and joshua advised moses to forbid them, as not knowing that it was by moses his spirit that they prophecyed.
nutting had a famous fox-hound named burgoyne,-he pronounced it bugine,-which my informant used to borrow. in the "wast book" of an old trader of this town, who was also a captain, town-clerk, and representative, i find the following entry. jan.
there would be a great many philosophers of lycas's mind this man, being otherwise of very regular manners, living quietly and contentedly in his family, and not failing in any office of his duty, either towards his own or strangers, and very carefully
he digests his events badly; he never gets "done" with them; and german depth is often only a difficult, hesitating "digestion."
the worst is that he seems incapable of communicating himself clearly; is he uncertain?--this is what i have made out (by questioning and listening at a variety of conversations) to be the cause of the decline of european theism; it appears to me that
fiftly, the teaching that matrimony is a sacrament, giveth to the clergy the judging of the lawfulnesse of marriages; and thereby, of what children are legitimate; and consequently, of the right of succession to haereditary kingdomes.
covenant to follow it, then is the counsell turned into the nature of a command.
well, then, laying books aside, and more simply and materially speaking, i find, after all, that love is nothing else but the thirst of enjoying the object desired, or venus any other thing than the pleasure of discharging one's vessels, just as the
therefore he who is in extreme ignorance of himself, and consequently of all virtues, acts least in obedience to virtue; in other words (four. def. viii.), is most infirm of spirit. thus extreme pride or dejection indicates extreme infirmity of spirit.
but, with all its faults, the view of hobbes is on the whole admirably, if ruthlessly, logical, and to it rousseau owes a great deal.
guiding reins are reward and punishment virtue and ambition, unfortunately, seldom lodge together
were there a people of gods, their government would be democratic. so perfect a government is not for men.
on them by the consent of men, to see what doctrine they ought to teach their subjects.
"magna pars libertatis est bene moratus venter."
small company of souldiers, surprised by an army, may cast down their armes, and demand quarter, or run away, rather than be put to the sword.
"quia quicquid imperio cogitur, exigenti magis, quam praestanti, acceptum refertur."
hence followeth, that the name of god is not to be used rashly, and to no purpose; for that is as much, as in vain: and it is to no purpose; unlesse it be by way of oath, and by order of the common-wealth, to make judgements certain; or between
out of this literall interpretation of the kingdome of god, ariseth also the true interpretation of the word holy. for it is a word, which in gods kingdome answereth to that, which men in their kingdomes use to call publique, or the kings.
"vos, o patricius sanguis, quos vivere par est occipiti caeco, posticae occurrite sannae."
particular personality, a sensibility common to its members, and a force and will of its own making for its preservation.
true office, we are to cultivate and prepare them for such seeds as are proper for our service; and as we see women that, without knowledge of man, do sometimes of themselves bring forth inanimate and formless lumps of flesh, but that to cause a natural
such is the natural and inevitable tendency of the best constituted governments. if sparta and rome perished, what state can hope to endure for ever? if we would set up a long-lived form of government, let us not even dream of making it eternal.
but solely from the disposition of their organs: for while reason is an universal instrument that is alike available on every occasion, these organs, on the contrary, need a particular arrangement for each particular action; whence it must be morally
decrepitude being yet in possession of all his property by the will of his father, who had, for his part, lived till near fourscore years old. this appears to me by no means reasonable.
but logicians and commonly all men are used to say, that there are some spiritual , some corporeal substances. and by the instance of wax i only proved that colour , consistence , shape , c.
the confounding of the order and measure of sins is dangerous: murderers, traitors, and tyrants get too much by it, and it is not reasonable they should flatter their consciences, because another man is idle, lascivious, or not assiduous at his devotion.
sometimes, when i compare myself with other men, it seems as if i were more favored by the gods than they, beyond any deserts that i am conscious of; as if i had a warrant and surety at their hands which my fellows have not, and were especially guided and
innumerable are the small and pitiable ones; and of many a proud structure, rain-drops and weeds have been the ruin.
the poet or the artist never yet had so fair and noble a design but some of his posterity at least could accomplish it.
these things are but toys, to come amongst such serious observations. but yet, since princes will have such things, it is better they should be graced with elegancy, than daubed with cost. dancing to song, is a thing of great state and pleasure.
i should also reproach him, that having taken a resolution (in my judgment rather brave than rash) to expose himself, weak and naked, in this tempestuous sea of enraged madmen, he ought to have stuck to his text, and not for an instant to have abandoned
"as meats, diffus'd through all the members, lose their former state, and different things compose;"
in harmony with this delight in personal advantages there is in their plays a certain heroic cast of character and dialogue,-as in bonduca, sophocles, the mad lover, the double marriage,-wherein the speaker is so earnest and cordial and on such deep
(as the opposite of the german inexperience and innocence in voluptate psychologica, which is not too remotely associated with the tediousness of german intercourse,--and as the most successful expression of genuine french curiosity and inventive talent
the crowd plays the tyrant, when it is not in fear; hence we need not wonder that the prophets, who consulted the good, not of a few, but of all, so strenuously commended humility, repentance, and reverence.
a god's mask have ye hung in front of you, ye "pure ones": into a god's mask hath your execrable coiling snake crawled.
tenthly, by the doctrine of purgatory, of justification by externall works, and of indulgences, the clergy is enriched.
we must moderate and adapt our desires to the nearest and easiest to be acquired things.
the advantage of this does not seem to have been felt by ancient monarchs, who called themselves king of the persians, scythians, or macedonians, and seemed to regard themselves more as rulers of men than as masters of a country.
continual noise, cannot, how great soever, perceive it-- this passage is taken from cicero, "dream of scipio"; see his de republica, vi. two. the egyptians were said to be stunned by the noise of the cataracts.
for seeing i know that all my senses do oftener inform me falsly than truely in those things which conduce to the bodies advantage ; and seeing i can use (almost alwayes) more of them than one to examine the same thing, as also i can use memory , which
and security in the faith of him with whom i had to do.
but it is not declared in what consisted the praeeminence of the manner of gods speaking to moses, above that of his speaking to other prophets, as to samuel, and to abraham, to whom he also spake by a voice, (that is, by vision) unlesse the difference
having received no answer, one consider that he has weighed the difficulty and risk of the journey to me.
converse with a mind that is grandly simple, and literature looks like word-catching.
namely, by the fortuitous play of circumstance, to regard this or that; not at such times as it is determined from within, that is, by the fact of regarding several things at once, to understand their points of agreement, difference, and contrast.
two thousand summers have imparted to the monuments of grecian literature, as to her marbles, only a maturer golden and autumnal tint, for they have carried their own serene and celestial atmosphere into all lands to protect them against the corrosion of
pushed on, and pulled back in their motions, by the same springs that we are in our little undertakings.
we have here two quite distinct moral persons, the government and the sovereign, and in consequence two general wills, one general in relation to all the citizens, the other only for the members of the administration.
( at the first, when some certain kind of regiment was once appointed, it may be that nothing was then farther thought upon for the manner of goveming, but all permitted unto their wisdom and discretion, which were to rule, till by experience they found
repel pirates, and further because it is easier to unburden the country of its superfluous inhabitants by means of colonies.
the judges, just in the nick, are informed by the officers of an inferior court hard by, that they have some men in custody, who have directly confessed the murder, and made an indubitable discovery of all the particulars of the fact.
no man can have in his mind an image of infinite magnitude; nor conceive the ends, and bounds of the thing named; having no conception of the thing, but of our own inability.
-"who art thou at all!" cried here the old magician with defiant voice, "who dareth to speak thus unto me, the greatest man now living?"-and a green flash shot from his eye at zarathustra. but immediately after he changed, and said sadly:
their present soveraigns. but if an unwritten law, in all the provinces of a dominion, shall be generally observed, and no iniquity appear in the use thereof; that law can be no other but a law of nature, equally obliging all man-kind.
also to the good, a noble one standeth in the way: and even when they call him a good man, they want thereby to put him aside.
our reason and soul receiving those fancies and opinions that come in dreams, and authorizing the actions of our dreams with the like approbation that they do those of the day, wherefore do we not doubt whether our thought, our action, is not another sort
nothing the understanding of the prudent. where is the wise? where is the scribe? where is the disputer of this world? hath not god made foolish the wisdom of this world?
certain class of minds from thence taking occasion to build some extravagant philosophy upon what they may take to be my principles, and my being blamed for it.
insensible and invisible to satisfy us they neither instruct us to think well nor to do well they never loved them till dead they who would fight custom with grammar are triflers thing at which we all aim, even in virtue is pleasure things grow familiar
for example: "in every existence there is substance," that is, something that can exist only as a subject and not as mere predicate; or, "everything is a quantity"-to construct propositions such as these, we require something to enable us to go out beyond
for, in plain truth, to observe the weight and thickness of the armour we have now in use, it seems as if we only sought to defend ourselves, and are rather loaded than secured by it.
first, that at the making of this covenant, god spake onely to abraham; and therefore contracted not with any of his family, or seed, otherwise then as their wills (which make the essence of all covenants) were before the contract involved in the will of
but when they are the reverse, one can always form an unfavourable opinion of him, because the first mistake that he makes is in making this choice.
for the learning of the chaldeans and egyptians, which was astronomy, and geometry. but we hear not yet of any schools of philosophy.
although itself a priori, can be called transcendental. so also, the application of space to objects in general would be transcendental; but if it be limited to objects of sense it is empirical.
root and grown in him. here comes such a subtile and ineffable quality, for instance, as truth or justice, though the slightest amount or new variety of it, along the road.
who does not know how indiscernible the difference is betwixt folly and the sprightly elevations of a free soul, and the effects of a supreme and extraordinary virtue?
but i have set down these few only, of certain credit, for example. my judgment is, that they ought all to be despised; and ought to serve but for winter talk by the fireside.
one school, by collecting facts, aims at reaching broad generalisations about what actually happens in human societies! the other tries to penetrate to the universal principles at the root of all human combination.
let a man but observe who are of greatest authority in cities, and who best do their own business; we shall find that they are commonly men of the least parts: women, children, and madmen have had the fortune to govern great kingdoms equally well with the
why then should we give the preference to one, which is no more consistent or conceivable than the rest? all our reasonings a priori will never be able to show us any foundation for this preference.
other half in observing the discipline of the turkish armies; for they have many differences and advantages over ours; one of these is, that our soldiers become more licentious in expeditions, theirs more temperate and circumspect; for the thefts and
he was so simply and naturally humble-if he can be called humble who never aspires-that humility was no distinct quality in him, nor could he conceive of it. wiser men were demigods to him.
i have now a thing which i am very anxious indeed to mention to you, and with your permission i will do so."
likewise those crimes, which render judgements of no effect, are greater crimes, than injuries done to one, or a few persons; as to receive mony to give false judgement, or testimony, is a greater crime, than otherwise to deceive a man of the like, or a
lastly, considering what values men are naturally apt to set upon themselves; what respect they look for from others; and how little they value other men; from whence continually arise amongst them, emulation, quarrells, factions, and at last warre, to
the appearance of truth, which can be found without much difficulty in all sorts of matters, than by seeking the truth itself which unfolds itself but slowly and that only in some departments, while it obliges us, when we have to speak of others, freely
ignoratur enim, qu sit natura animai; nata sit; an, contra, nascentibus insinuetur; et simnl intereat nobiscum morte dirempta; an tenebras orci visat, vastasque lacunas, an pecudes alias divinitns insinuet se.
in truth, it is not images of objects, but schemata, which lie at the foundation of our pure sensuous conceptions. no image could ever be adequate to our conception of a triangle in general.
dangerous kind of silence, of concealment.
an extension, that is neither tangible nor visible, cannot possibly be conceived: and a tangible or visible extension, which is neither hard nor soft, black nor white, is equally beyond the reach of human conception.
but who knows that this spirit of rome, now gone out, and walking by missions through the dry places of china, japan, and the indies, that yeeld him little fruit, may not return, or rather an assembly of spirits worse than he, enter, and inhabite this
my works are so far from pleasing me, that as often as i review them, they disgust me:
analogy, experience, and observation. but as to the causes of these general causes, we should in vain attempt their discovery; nor shall we ever be able to satisfy ourselves, by any particular explication of them.
it was even supposed by some that the pond had sunk, and this was one of the primitive forest that formerly stood there.
of that employment in france; and i was looked upon as one of the best actors.
nor, again, is it, on the face of it, consistent with those doctrines of individual liberty which, aided by the intellectual companionship of his wife, he propounded in a later work.
the old idea that a king must not violate the sacred customs of the realm passes easily into the doctrine that he must not violate the terms of the original contract between himself and his people.
there are orators, politicians, and eloquent men, by the thousand; but the speaker has not yet opened his mouth to speak who is capable of settling the much-vexed questions of the day.
to conclude, this sole vice, in my opinion, spoiled in him the most rich and beautiful nature that ever was, and has rendered his name abominable to all good men, in that he would erect his glory upon the ruins of his country and the subversion of the
we saw in the last chapter what causes the various kinds or forms of government to be distinguished according to the number of the members composing them: it remains in this to discover how the division is made.
upper life the slender rill of human sense doth overfill.
emulation envy-- griefe, for the success of a competitor in wealth, honour, or other good, if it be joyned with endeavour to enforce our own abilities to equal or exceed him, is called emulation: but joyned with endeavour to supplant or hinder a
now if there did not exist within you a faculty of intuition a priori; if this subjective condition were not in respect to its form also the universal condition a priori under which alone the object of this external intuition is itself possible; if the
this providence is over my fate, that i have to be without foresight.
and with mountains shall the discerning one learn to build! it is a small thing for the spirit to remove mountains,-did ye know that before?
but to come to those who have become princes through their own merits and not by fortune, i regard as the greatest, moses, cyrus, romulus, theseus, and such like.
one of our greek historians age justly censures the age he lived in, because the secrets of the christian religion were dispersed into the hands of every mechanic, to expound and argue upon, according to his own fancy, and that we ought to be much
now we may certainly give the name of object to everything, even to every representation, so far as we are conscious thereof; but what this word may mean in the case of phenomena, not merely in so far as they (as representations) are objects, but only in
my dwelling was small, and i could hardly entertain an echo in it; but it seemed larger for being a single apartment and remote from neighbors.
we said that the relation of the sovereign to the subjects was greater in proportion as the people was more numerous, and, by a clear analogy, we may say the same of the relation of the government to the magistrates.
in the meantime, however, i have learned much, far too much, about the philosophy of this god, and, as i said, from mouth to mouth--i, the last disciple and initiate of the god dionysus: and perhaps i might at last begin to give you, my friends, as far as
also those of the servants did who were most frequently with me.
"for men are not only happy by mirth and wantonness, by laughter and jesting, the companion of levity, but ofttimes the serious sort reap felicity from their firmness and constancy." --cicero, de finib. ii. ten.
on the other hand, women are inferior to men in matters of justice, honesty, and conscientiousness.
this is yet more strange, that custom, notwithstanding long intermissions and intervals, should yet have the power to unite and establish the effect of its impressions upon our senses, as is manifest in such as live near unto steeples and the frequent
to what end should we go insinuate our misery amid their gay and sprightly humour?
several times, when returning from the village at ten or eleven o'clock at night, i heard the tread of a flock of geese, or else ducks, on the dry leaves in the woods by a pond-hole behind my dwelling, where they had come up to feed, and the faint honk or
furthermore, although the artificial body of the government is the work of another artificial body, and has, we may say, only a borrowed and subordinate life, this does not prevent it from being able to act with more or less vigour or promptitude, or from
pythagoras, they say, followed a philosophy that was all contemplation, socrates one that was all conduct and action; plato found a mean betwixt the two; but they only say this for the sake of talking.
on the part of pious, or merely church-going people, there is seldom any idea of how much good-will, one might say arbitrary will, is now necessary for a german scholar to take the problem of religion seriously; his whole profession (and as i have said,
are not our minds more sprightly, oui memories more prompt and quick, and our thoughts more lively, in health than in sickness? do not joy and gayety make us receive subjects that present themselves to our souls quite otherwise than care and melancholy?
let us omit the stoics, ( usuram nobis largiuntur tanquam cornicibus; diu mansuros aiunt animos; semper, negant.
already have i died. it is all over. spider, why spinnest thou around me? wilt thou have blood? ah! ah! the dew falleth, the hour cometh-
and crates said, "that love would be cured by hunger, if not by time; and whoever disliked these two remedies, by a rope."
coroll.), that an idea is in the divine intellect, whereof god is the cause, not in so far as he is infinite, nor in so far as he is affected by the ideas of very many particular things, but only in so far as he constitutes the essence of the human mind.
knows whether he is a man, or some other animal:--coste." --what it is to do and to suffer? what animals law and justice are? do they speak of the magistrates, or to him, 'tis with a rude, irreverent, and indecent liberty.
that they "should not make any image to represent him;" that is to say, they were not to choose to themselves, neither in heaven, nor in earth, any representative of their own fancying, but obey moses and aaron, whom he had appointed to that office.
so that they alwaies kept in store a pretext, either of justice, or religion, to discharge themselves of their obedience, whensoever they had hope to prevaile.
as the conversation began to assume a loftier and grander tone, we gradually shoved our chairs farther apart till they touched the wall in opposite corners, and then commonly there was not room enough.
if with the intellectual consciousness of my existence, in the representation: i am , which accompanies all my judgements, and all the operations of my understanding, i could, at the same time, connect a determination of my existence by intellectual
not by wrath, but by laughter, do we slay. come, let us slay the spirit of gravity!
state remained secure to alexander, for the reasons discussed above. and his successors, had they remained united, might have enjoyed it in peace, nor did any tumults arise in the kingdom except those fomented by themselves.
yet symmachus, thy wife's father--a man whose splendid character does honour to the human race--is safe and unharmed; and while he bewails thy wrongs, this rare nature, in whom wisdom and virtue are so nobly blended, is himself out of danger--a boon thou
in fame of learning, the flight will be slow without some feathers of ostentation. qui de contemnenda gloria libros scribunt, nomen, suum inscribunt. socrates, aristotle, galen, were men full of ostentation.
there are in plutarch many long discourses very worthy to be carefully read and observed, for he is, in my opinion, of all others the greatest master in that kind of writing; but there are a thousand others which he has only touched and glanced upon,
the most usual and common method of living is the most becoming; all particularity, in my opinion, is to be avoided; and i should as much hate a german who mixed water with his wine, as i should a frenchman who drank it pure.
but why from the sense of pain a certain grief , and from the sense of pleasure a certain joy of the mind should arise, or why that gnawing of the stomach , which i call hunger , should put me in mind of eating , or the driness of my throat of drinking ,
the greatest depth was exactly one hundred and two feet; to which may be added the five feet which it has risen since, making one hundred and seven. this is a remarkable depth for so small an area; yet not an inch of it can be spared by the imagination.
nature and foreign to his own; hence his desire cannot be checked, nor he himself pained by the contemplation of virtue in some one unlike himself, consequently he cannot envy such an one.
i have often seen it, and 'tis without any enchantment; and it was said there were some amongst them (for they go disguised) who for money undertook by this means to save harmless the religion of others, by a contempt of pain, so much the greater, as the
neither inclination to good, nor repentance of evill, should punish mens transgressions without any end of time, and with all the extremity of torture, that men can imagine, and more.
i look for good and solid reasons, at the first dash, to instruct me how to stand their shock, for which purpose neither grammatical subtleties nor the quaint contexture of words and argumentations are of any use at all.
in choice of instruments, it is better to choose men of a plainer sort, that are like to do that, that is committed to them, and to report back again faithfully the success, than those that are cunning, to contrive, out of other men's business, somewhat
they have no authority to decide the question for all mankind, and exclude every other person from the means of judging.
that has appeared up to this time. it will require more firmness to remain undeterred by difficulty from within, and opposition from without, from endeavouring, by a method quite opposed to all those hitherto followed, to further the growth and
for it would be absurd to think of grounding an analytical judgement on experience, because in forming such a judgement i need not go out of the sphere of my conceptions, and therefore recourse to the testimony of experience is quite unnecessary.
of the north are more industrious than those of the south, because they cannot get on so well without being so: as if nature wanted to equalise matters by giving their understandings the fertility she had refused to their soil.
for i know, in general, that there is such a thing as physic, as jurisprudence: four parts in mathematics, and, roughly, what all these aim and point at; and, peradventure, i yet know farther, what sciences in general pretend unto, in order to the service
further, it follows from postulate iv., part two., that we can never arrive at doing without all external things for the preservation of our being or living, so as to have no relations with things which are outside ourselves.
"usus efficacissimus rerum omnium magister."
for, in such a case, that which is originally a mere phenomenon, a rose, for example, is taken by the empirical understanding for a thing in itself, though to every different eye, in respect of its colour, it may appear different.
i beg you most humbly to return directly affairs may allow you to do so, and assure you that, meanwhile, we shall not spare our labour, or (if that were necessary) our life, to maintain the king's authority throughout.
thou lovest she-asses and fresh figs, thou art no food-despiser. a thistle tickleth thy heart when thou chancest to be hungry. there is the wisdom of a god therein.
of strangers. do they meet with a compatriot in hungary? o the happy chance! they are henceforward inseparable; they cling together, and their whole discourse is to condemn the barbarous manners they see about them.
world, are creatures composed of body and soul, mortal in respect of their composition, but immortal by the determination of the creator.
secondly, that a child of his own, male, or female, be preferred before any other; because men are presumed to be more enclined by nature, to advance their own children, than the children of other men; and of their own, rather a male than a female;
it is not the truth that individual liberties were forfeited by some deliberate act when men made themselves into a commonwealth.
men what we have not seen, we are forced to receive from other hands what, shall so much knowledge be lost whatever was not ordinary diet, was instead of a drug when i travel i have nothing to care for but myself when jealousy seizes these poor souls when
tongue's end, whether latin, french, spanish, or gascon, and that, by adding the italian termination, he could not fail of hitting upon some idiom of the country, either tuscan, roman, venetian, piedmontese, or neapolitan, and so fall in with some one of
altogether nothing , and therefore cannot proceed from nothing .
them in possession. so that upon the matter, in a great wit, deformity is an advantage to rising.
for this purpose, we must avail ourselves of such principles as add something to the original conception-something not identical with, nor contained in it, and by means of synthetical judgements a priori, leave far behind us the limits of experience; for
'tis said, who by his laws gave liberty to women, at the expense of their chastity, to provide for the necessities of life; a custom that herodotus says had been received in many governments before his time.
allowed, instead of laying before them his own cause, or the impiety of so cruel a sentence, only expressed a solicitude for his judges' preservation, beseeching the gods to convert this sentence to their good, and praying that, for neglecting to fulfil
the legislator occupies in every respect an extraordinary position in the state. if he should do so by reason of his genius, he does so no less by reason of his office, which is neither magistracy, nor sovereignty.
grains will probably disappear before a myriad of foes, and without the care of man the crow may carry back even the last seed of corn to the great cornfield of the indian's god in the south-west, whence he is said to have brought it; but the now almost
art thou one entitled to escape from a yoke? many a one hath cast away his final worth when he hath cast away his servitude.
one hundred ninety five. the jews--a people "born for slavery," as tacitus and the whole ancient world say of them; "the chosen people among the nations," as they themselves say and believe--the jews performed the miracle of the inversion of valuations,
i, therefore, recognize only three primitive or primary emotions (as i said in the note to three. xi.), namely, pleasure, pain, and desire.
but, if less fortunate or too late grown wise, i had seen myself reduced to end an infirm and languishing life in other climates, vainly regretting that peaceful repose which i had forfeited in the imprudence of youth, i should at least have entertained
to so humble and composed a gesture and countenance as shall evidence a particular veneration and attention.
dead, if they had been slumbering in their graves, as some suppose. there needs no stronger proof of immortality. all things must live in such a light. o death, where was thy sting? o grave, where was thy victory, then?
indigent person (homer) more ado to interpret interpretations more books upon books than upon any other subject more brave men been lost in occasions of little moment more solicitous that men speak of us, than how they speak more supportable to be always
four. we perceive that a certain body is affected in many ways.
on the contrary, also, if it were for me to begin again, certainly it should be by the same method and the same progress, how fruitless soever it might be to me; folly and insufficiency are commendable in an incommendable action: the farther i go from
independent, omniscient, almighty, by whom both i my self and every thing else that is (if any thing do actually exist) was created; all which attributes are of such an high nature that the more attentively i consider them, the less i conceive my self
this constant premeditation of the whole life is that which makes the wonder.
manifestly apparent. but be it how it will, protesting against the proceedings of the advocates and judges, nature will, in the meantime, proceed after her own way, who had done but well, had she endowed this member with some particular privilege; the
in general logic, therefore, that part which constitutes pure logic must be carefully distinguished from that which constitutes applied (though still general) logic.
for the word heire does not of it selfe imply the children, or nearest kindred of a man; but whomsoever a man shall any way declare, he would have to succeed him in his estate.
figures , which i cannot suspect to have come in through my senses , and yet i can demonstrate various properties of them, as well as of a triangle , which certainly are all true , seeing i know them clearly , and therefore they are something , and not a
we had scarce worn cloth a year, in compliance with the court, for the mourning of henry two., but that silks were already grown into such contempt with every one, that a man so clad was presently concluded a citizen: silks were divided betwixt the
the prince is, moreover, obliged to live always with the same people, but he can easily do without the same nobility, being able to make and unmake them at any time, and increase their position or deprive them of it as he pleases.
what i hold and believe to-day i hold and believe with my whole belief; all my instruments and engines seize and take hold of this opinion, and become responsible to me for it, at least as much as in them lies; i could not embrace nor conserve any truth
the strict universality of this law never can be a characteristic of empirical laws, which obtain through induction only a comparative universality, that is, an extended range of practical application.
the things that make a good judge, or good interpreter of the lawes, are, first a right understanding of that principall law of nature called equity; which depending not on the reading of other mens writings, but on the goodnesse of a mans own naturall
attributed divinity not only to faith, virtue, honour, concord, liberty, victory, and piety; but also to voluptuousness, fraud, death, envy, old age, misery; to fear, fever, ill fortune, and other injuries of our frail and transitory life:--
these silly people did not know how good a husband he was of his time: for he often repeats that it is the best part of a captain to know how to make use of occasions, and his diligence in his exploits is, in truth, unheard of and incredible.
the names of just, and unjust, when they are attributed to men, signifie one thing; and when they are attributed to actions, another. when they are attributed to men, they signifie conformity, or inconformity of manners, to reason.
amongst others, an old woman, a real witch in foulness and deformity, who long had been famous in that profession.
quid ergo, nulline casus incidere possunt quibus populo sese erigere atque in regem impotentius dominantem arma capere invadere jure suo suaque authoritate liceat? nulli certe quamdiu rex manet.
this affords room for many general observations concerning the gradual change of our sentiments and inclinations, and the different maxims which prevail in the different ages of human creatures.
companions, the creator seeketh, not corpses-and not herds or believers either. fellow-creators the creator seeketh-those who grave new values on new tables.
consequently innocent of the fact, for which they are afflicted: because the nature of this offence, consisteth in the renouncing of subjection; which is a relapse into the condition of warre, commonly called rebellion; and they that so offend, suffer not
party more circumspect, not to give further cause of suspicion. but this would not be done to men of base natures; for they, if they find themselves once suspected, will never be true.
but after this doctrine, "that the church now militant, is the kingdome of god spoken of in the old and new testament," was received in the world; the ambition, and canvasing for the offices that belong thereunto, and especially for that great office of
nevertheless it is to be noted, that unworthy persons are most envied, at their first coming in, and afterwards overcome it better; whereas contrariwise, persons of worth and merit are most envied, when their fortune continueth long.
will, and that a further inevitable propensity takes away from the laws part of the executive power.
we must naturally entertain some doubt whether or not the understanding can enounce any such synthetical proposition as that respecting the degree of all reality in phenomena, and consequently the possibility of the internal difference of sensation
exhortation to liberate italy from the barbarians
it has often been held that rousseau cannot really have inspired the french revolution because this view is totally inconsistent with the "rights of man," which the revolutionaries so fervently proclaimed.
these appellations i have chosen advisedly, in order that we might not lose sight of the distinctions in respect of the evidence and the employment of these principles.
two, c) speaking expressely of the means to examine spirits, whether they be of god, or not; after he hath told them that there would arise false prophets, saith thus, "hereby know ye the spirit of god.
we must not suffer ourselves to be so wholly carried away by natural alterations as to suffer our judgments to be imposed upon by them.
all-satisfiedness, which knoweth how to taste everything,-that is not the best taste! i honour the refractory, fastidious tongues and stomachs, which have learned to say "i" and "yea" and "nay."
the pen is to thought what the stick is to walking, but one walks most easily without a stick, and thinks most perfectly when no pen is at hand. it is only when a man begins to get old that he likes to make use of a stick and his pen.
everything that is represented through the medium of sense is so far phenomenal; consequently, we must either refuse altogether to admit an internal sense, or the subject, which is the object of that sense, could only be represented by it as phenomenon,
which they are inclined; nor have they any indulgence for those who entertain opposite sentiments. to hesitate or balance perplexes their understanding, checks their passion, and suspends their action.
but i confesse it is safer to erre on that hand, than on the other.
in the wilderness have ever dwelt the conscientious, the free spirits, as lords of the wilderness; but in the cities dwell the well-foddered, famous wise ones-the draught-beasts.
great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin," the mark of a period which may be designated in the narrower sense as the moral
being; has armed them with talons, teeth, or horns, wherewith to assault and defend, and has herself taught them that which is most proper for them, to swim, to run, to fly, and sing, whereas man neither knows how to walk, speak, eat, or do any thing but
he ever beheld me: on such a witness i would have revenge-or not live myself.
prop. five. the actual being of ideas owns god as its cause, only in so far as he is considered as a thinking thing, not in so far as he is unfolded in any other attribute; that is, the ideas both of the attributes of god and of particular things do not
among these is the incidental remark of madame de lambert to her son: "mon ami, ne vous permettez jamais que des folies, qui vous feront grand plaisir"--the motherliest and wisest remark, by the way, that was ever addressed to a son.
it is therefore one of the most important functions of government to prevent extreme inequality of fortunes; not by taking away wealth from its possessors, but by depriving all men of means to accumulate it; not by building hospitals for the poor, but by
individual things would be so ordered, that man should be incapable of undergoing any changes save such as tended towards his own preservation.
if this is really what takes place, as is the case with a man who has merely his own experience as his teacher and book, he knows quite well which of his observations belong to and are represented by each of his ideas; he is perfectly acquainted with
poet. how now, hermit, is it too soon? i have got just thirteen whole ones, beside several which are imperfect or undersized; but they will do for the smaller fry; they do not cover up the hook so much.
i mix my wine sometimes with half, sometimes with the third part water; and when one am at home, by an ancient custom that my father's physician prescribed both to him and himself, they mix that which is designed for me in the buttery, two or three hours
nature in that individuall case. for though the advice of one that professeth the study of the law, be usefull for the avoyding of contention; yet it is but advice; tis the judge must tell men what is law, upon the hearing of the controversy.
plato indifferently invites both the one and the other to the society of all studies, exercises, and vocations, both military and civil, in his commonwealth; and the philosopher antisthenes rejected all distinction betwixt their virtue and ours.
whoever camps for a week in summer by the shore of a pond, needs only bury a pail of water a few feet deep in the shade of his camp to be independent of the luxury of ice.
very favourable position towards those who are "the rules." after all, they have more to do than merely to perceive:--in effect, they have to be something new, they have to signify something new, they have to represent new values!
this cannot be interpreted for a possession: for christ, and the holy ghost, are but one and the same substance; which is no possession of one substance, or body, by another.
practical life, are expressed with equal freedom, and enforced and defended with equal talent and energy, there is no chance of both elements obtaining their due; one scale is sure to go up and the other down.
the conferring of unnatural rights upon women has imposed unnatural duties upon them, the violation of which, however, makes them unhappy.
imprudently, and feels the obligation and burden of a hundred attempts and temptations of life--he risks himself constantly, he plays this bad game.
authority, the promoted is to take upon him a new name, and to leave that which he had before; another to strew lime upon the knee of the new-born child, with these words:
chasing away kings, was given, not onely to private men; but to men that were not at all christians.
i should have found this counsel conformable enough to the stoical roughness: but it appears the more strange, for being borrowed from epicurus, who writes the same thing upon the like occasion to idomeneus.
in our fathers' days, monsieur de boutieres had like to have lost turin from having, while engaged in good company at supper, delayed to read information that was sent him of the treason plotted against that city where he commanded.
"who says that one light should not be lighted from another light? let them give ever so much, as much ever remains to lose."--ovid, de arte amandi, iii. ninety three.
we shall hardly be wrong in attributing a much later book, the subjection of women , published in one thousand eight hundred sixty nine, to the influence wielded by mrs. taylor.
amongst other things, i never oppose them either by word or sign, how false or absurd soever.
mark is set up, the fate of the soul changes, the hour-hand moves, and tragedy begins..."
proof.--to act rationally, is nothing else (three. iii. and def. ii.) but to perform those actions, which follow from the necessity, of our nature considered in itself alone. but pain is bad, in so far as it diminishes or checks the power of action (four.
myself from knowing anything which enslaves me to others executions rather whet than dull the edge of vices expresses more contempt and condemnation than the other extend their anger and hatred beyond the dispute in question extremity of philosophy is
away from itself doth it banish everything cowardly; it saith: "bad-that is cowardly!" contemptible seem to it the ever-solicitous, the sighing, the complaining, and whoever pick up the most trifling advantage.
in that summer of one thousand eight hundred eighty one, my brother, after many years of steadily declining health, began at last to rally, and it is to this first gush of the recovery of his once splendid bodily condition that we owe not only "the gay
with nymphs; every house, with it lares, or familiars; every man, with his genius; hell, with ghosts, and spirituall officers, as charon, cerberus, and the furies; and in the night time, all places with larvae, lemures, ghosts of men deceased, and a whole
nine but as to metaphysics, the miserable progress it has hitherto made, and the fact that of no one system yet brought forward, far as regards its true aim, can it be said that this science really exists, leaves any one at liberty to doubt with reason
the progress from an absolute to a limited monarchy, from a limited monarchy to a democracy, is a progress toward a true respect for the individual. even the chinese philosopher was wise enough to regard the individual as the basis of the empire.
others, which, almost all, more directly jostle public society.
but it is more strange, that judges should have noted favorites; which cannot but cause multiplication of fees, and suspicion of by-ways.
semper enim ex divinis id obstat, regem honorificato; qui potestati resistit, dei ordinationi resisit: non alias igitur in eum populo potestas est quam si id committat propter quod ipso jure rex esse desinat.
prop. twenty seven. by the very fact that we conceive a thing, which is like ourselves, and which we have not regarded with any emotion, to be affected with any emotion, we are ourselves affected with a like emotion (affectus).
in his great battle with those of tournay, he charged up to the head of the enemies without his shield, just as he was seeing the van of his own army beginning to give ground'; which also several other times befell him.
one thinks; but that this "one" is precisely the famous old "ego," is, to put it mildly, only a supposition, an assertion, and assuredly not an "immediate certainty."
'tis night: alas, that i have to be light! and thirst for the nightly! and lonesomeness!
granted, finally, that we succeeded in explaining our entire instinctive life as the development and ramification of one fundamental form of will--namely, the will to power, as my thesis puts it; granted that all organic functions could be traced back to
more than a big eye, or a big mouth, or a big belly, or something else big,-reversed cripples, i call such men.
and be on thy guard against the good and just! they would fain crucify those who devise their own virtue-they hate the lonesome ones.
or do we wish to accept the assumed name of a man, who in reality represents a societe anonyme , as a guarantee for the veracity of his friends?
"maximum hoc regni bonum est quod facta domini cogitur populus sui quam ferre, tam laudare."
neither is money the sinews of war (as it is trivially said), where the sinews of men's arms, in base and effeminate people, are failing.
philosophy, and the other sciences, that are directed to other ends; mere adulterate paint.
'tis said that ten several sects sprung from plato; yet, in my opinion, never did any instruction halt and stumble, if his does not.
finally, in this connection, there is the not unscrupulous readiness of the spirit to deceive other spirits and dissemble before them--the constant pressing and straining of a creating, shaping, changeable power: the spirit enjoys therein its craftiness
for instance, men are mistaken in thinking themselves free; their opinion is made up of consciousness of their own actions, and ignorance of the causes by which they are conditioned.
for the thing may be delivered together with the translation of the right; as in buying and selling with ready mony; or exchange of goods, or lands: and it may be delivered some time after.
both his hands, he threw amongst his pursuers, all the while attesting and invoking the divine vengeance upon them for their cruelty and injustice.
the people deceive themselves; a man goes much more easily indeed by the ends, where the extremity serves for a bound, a stop, and guide, than by the middle way, large and open; and according to art, more than according to nature: but withal much less
he therefore that is partiall in judgment, doth what in him lies, to deterre men from the use of judges, and arbitrators; and consequently, (against the fundamentall lawe of nature) is the cause of warre.
but let illustrious warriors, bent under the weight of their laurels, preach courage: let upright magistrates, grown white in the purple and on the bench teach justice.
nay, perhaps he would be of king seleucus' opinion, that he who knew the weight of a sceptre would not stoop to pick it up, if he saw it lying before him, so great and painful are the duties incumbent upon a good king.-- plutarch, if a sage should meddle
but the right of nature, that is, the naturall liberty of man, may by the civill law be abridged, and restrained: nay, the end of making lawes, is no other, but such restraint; without the which there cannot possibly be any peace.
"spumantemque dari, pecora inter inertia, votis optat aprum, aut fulvum descendere monte leonem:"
fewer cases in which a conflict of interests might give cause to suspect them.
this, i think, is already evident enough, both from the causes and foundations on which i have shown such prejudice to be based, and also from prop. xvi., and the corollary of prop.
i see not any road of perfect peace which a man can walk, but after the counsel of his own bosom. let him quit too much association, let him go home much, and stablish himself in those courses he approves.
temptation of invading them, and then, growing opulent and weak in its turn, is itself invaded and ruined by some other.
in like manner, the ordinary symptoms of this other amorous disease are intestine hatreds, private conspiracies, and cabals:
of all the actions of nature, i am the most impatient of being interrupted in that.
metaphoricall speeches, tending to the stirring up of passion, (because such reasoning, and such expressions, are usefull onely to deceive, or to lead him we counsell towards other ends than his own) are repugnant to the office of a counsellour.
when i hear talk of any one's condition, i never trouble myself to think of him; i presently turn my eyes upon myself to see in what condition i am; whatever concerns another relates to me; the accident that has befallen him gives me caution, and rouses
konigsberg, april one thousand seven hundred eighty seven.
it is only the writer who takes the material on which he writes direct out of his own head that is worth reading.
and therefore it is, that the time of his preaching, is often by himself called the regeneration; which is not properly a kingdome, and thereby a warrant to deny obedience to the magistrates that then were, (for hee commanded to obey those that sate then
as if a man might perhaps see a veiled and shady picture, breaking out here and there with an infinite variety of false lights to puzzle our conjectures: latent ista omnia crassis occullata et circumfusa tenebris; ut nulla acies humani ingenii tanta sit,
it respects space and time, climate, want, sleep, the law of polarity, growth and death.
then, however, there happened that which in this astonishing long day was most astonishing: the ugliest man began once more and for the last time to gurgle and snort, and when he had at length found expression, behold!
'tis there that i am in my kingdom, and there i endeavour to make myself an absolute monarch, and to sequester this one corner from all society, conjugal, filial, and civil; elsewhere i have but verbal authority only, and of a confused essence.
it might, however, be said, on the contrary, that we hug and embrace this good so much the more earnestly, and with so much greater affection, by how much we see it the less assured and fear to have it taken from us: for it is evident, as fire burns with
nothing done to a man, by his own consent can be injury
"non levia aut ludicra petuntur praemia;"
after all, one has even gone too far with this "one thinks"--even the "one" contains an interpretation of the process, and does not belong to the process itself.
for if it could be accurately done there would be no need for his asking us to let it be granted. similar observations apply to the other postulates.
make me doubt , but that i have true and certain knowledge thereof; and not onely of that, but of all other truths also which i remember that i have once demonstrated , such as are geometrical propositions and the like.
this process of the thought or reasoning may seem trivial and obvious; but to those who consider it more narrowly, it may, perhaps, afford matter for curious speculation.
schoolmasters--for their power and ascendancy over men.
laws, which, by their very rigidness and precision, defy all formulation by means of ideas (even the most stable idea has, in comparison therewith, something floating, manifold, and ambiguous in it).
they may say there is more pains required in doing than in suffering; and so they are on their part always at least provided for necessity, whereas on our part it may fall out otherwise.
one hundred sixty. one no longer loves one's knowledge sufficiently after one has communicated it.
multiplicity of the conditions of its existence.--in a lizard a finger grows again which has been lost; not so in man.--
(namely, the actual similarity of the individuals in amount of force and degree of worth, and their co-relation within one organization).
the work, or, if i was otherwise born so:
which argument, if he had proved before, that the pope had had an universall jurisdiction over all christians, had been for his purpose.
the lad will not so much get his lesson by heart as he will practise it: he will repeat it in his actions.
about the hour of noontide, however, when the sun stood exactly over zarathustra's head, he passed an old, bent and gnarled tree, which was encircled round by the ardent love of a vine, and hidden from itself; from this there hung yellow grapes in
intelligent of all kinds of intelligence which have hitherto been discovered. in short, you psychologists, study the philosophy of the "rule" in its struggle with the "exception": there you have a spectacle fit for gods and godlike malignity!
voyages of discovery, to spiritualized north pole expeditions under barren and dangerous skies.
nay, it were better, to meet some dangers half way, though they come nothing near, than to keep too long a watch upon their approaches; for if a man watch too long, it is odds he will fall asleep.
the daring venture, the prolonged distrust, the cruel nay, the tedium, the cutting-into-the-quick-how seldom do these come together! out of such seed, however-is truth produced!
for ever it labors to create a life and thought as large and excellent as itself, but in vain, for that which is made instructs how to make a better.
i will waive (if my opponents please) the authority of barbeyrac, who, following locke, roundly declares that no man can so far sell his liberty as to submit to an arbitrary power which may use him as it likes.
i have observed, with pleasure and thankfulness, in the pages of various reviews and treatises, that the spirit of profound and thorough investigation is not extinct in germany, though it may have been overborne and silenced for a time by the fashionable
two hundred forty. i heard, once again for the first time, richard wagner's overture to the mastersinger: it is a piece of magnificent, gorgeous, heavy, latter-day art, which has the pride to presuppose two centuries of music as still living, in order
it is true, that soveraigns are all subjects to the lawes of nature; because such lawes be divine, and cannot by any man, or common-wealth be abrogated.
but if by all together, they understand them as one person (which person the soveraign bears,) then the power of all together, is the same with the soveraigns power; and so again the speech is absurd; which absurdity they see well enough, when the
in a perfect act of legislation, the individual or particular will should be at zero; the corporate will belonging to the government should occupy a very subordinate position; and, consequently, the general or sovereign will should always predominate and
here then we are first to consider a book, presented to us by a barbarous and ignorant people, written in an age when they were still more barbarous, and in all probability long after the facts which it relates, corroborated by no concurring testimony,
the student may read homer or schylus in the greek without danger of dissipation or luxuriousness, for it implies that he in some measure emulate their heroes, and consecrate morning hours to their pages.
allurement like modesty, if it be not rude there is no long, nor short, to things that are no more there is no merchant that always gains there is no reason that has not its contrary there is no recompense becomes virtue there is none of us who would not
never arrives to the perfection of being, forasmuch as that birth is never finished and never stays, as being at an end, but from the seed is evermore changing and shifting one to another; as human seed is first in the mother's womb made a formless
many virtuous people of his friends were in great apprehensions for him; and to that degree, that some there were who passed over the whole night without sleep, eating, or drinking, for the danger they saw him running into; his wife and sisters did
there is no better proof of this rule than the long life of the republic of venice, of which the shadow still exists, solely because its laws are suitable only for men who are wicked.
the following remarks may be useful in the way of explanation.
power, are resembled to pallas armed) proceeded from themselves; and not only from their authority, but (the more to add reputation to themselves) from their head and device.
i know very well to my cost, how much mine groans under the burden, from being accommodated with a body so tender and indisposed, as eternally leans and presses upon her; and often in my reading perceive that our masters, in their writings, make examples
and from hence it comes to passe, that men have no other means to acknowledge their owne darknesse, but onely by reasoning from the un-forseen mischances, that befall them in their ways; the darkest part of the kingdome of satan, is that which is without
corollary.--this pain is more and more fostered, if a man conceives that he is blamed by others; this may be proved in the same way as the corollary to three. liii.
for to be subject to lawes, is to be subject to the common-wealth, that is to the soveraign representative, that is to himselfe; which is not subjection, but freedome from the lawes.
"and temples to the nephew joined are, to those were reared to the great-grandfather."
"compelled to abstain from embracing her new spouse in her arms before two winters pass in succession, during their long nights had satiated her eager love."--catullus, lxviii. eighty one.
'when i saw thee sorrowful, in tears, i straightway knew thee wretched and an exile. but how far distant that exile i should not know, had not thine own speech revealed it.
to come, there shall one be found that, in this vast number of millions of events so chosen and recorded, shall so tally with any other one, and be so exactly coupled and matched with it that there will not remain some circumstance and diversity which
light am i: ah, that i were night! but it is my lonesomeness to be begirt with light!
bad: thus doth it call all that is spirit-broken, and sordidly-servile-constrained, blinking eyes, depressed hearts, and the false submissive style, which kisseth with broad cowardly lips.
according to their rank, so that their attachment to their parties was extinguished in a few months, and entirely concentrated on the duke.
and thus did it happen-for everything must i tell you, that your heart may not harden against the suddenly departing one!
to be rich, dispensing their consciences from ever telling sincerely what they have: a ridiculous and shameful prudence. was i going a journey?
hearing, from time to time, the creaking note of some unknown bird close at hand.
(women's) help men must embark, and not deliberate, upon high enterprises men should furnish themselves with such things as would float mercenaries who would receive any (pay) merciful to the man, but not to his wickedness--aristotle methinks i am no more
these rules he may very possibly blunder-either because he is wanting in natural judgement (though not in understanding) and, whilst he can comprehend the general in abstracto, cannot distinguish whether a particular case in concreto ought to rank under
when it has taken place, "at once, in place of the individual personality of each contracting party, the act of association creates a moral and collective body, composed of as many members as the assembly contains voters, and receiving from the act its
the first time that he went out of rome with any public command, he arrived in eight days at the river rhone, having with him in his coach a secretary or two before him who were continually writing, and him who carried his sword behind him.
what is such an assertion, but an open declaration that god, who necessarily understands that which he wishes, might bring it about by his will, that he should understand things differently from the way in which he does understand them?
liberty not being a fruit of all climates, is not within the reach of all peoples. the more this principle, laid down by montesquieu, is considered, the more its truth is felt; the more it is combated, the more chance is given to confirm it by new proofs.
and lo, there spurted into his face all at once a cry of pain, and two curses and twenty bad invectives, so that in his fright he raised his stick and also struck the trodden one.
though artisans may not be able at once to execute the invention which is explained in the "dioptrics," i do not think that any one on that account is entitled to condemn it; for since address and practice are required in order so to make and adjust the
so much for the increased horrors of the chasm of loch fyne when emptied.
eighteen.) that moses following the counsell of jethro his father-in-law, did appoint judges, and officers over the people, such as feared god; and of these, were those seventy, whom god by putting upon them moses spirit, inclined to aid moses in the
note.--this proposition is also evident from the fact, that we are able to conceive an infinite thinking being. for, in proportion as a thinking being is conceived as thinking more thoughts, so is it conceived as containing more reality or perfection.
"by various trials experience created art, example shewing the way."--manilius, i. fifty nine.
john taylor, who, of all persons known to the author, is the most highly qualified either to originate or to appreciate speculation on social advancement, this work is with the highest respect and esteem dedicated."
they call you heartless: but your heart is true, and i love the bashfulness of your good-will. ye are ashamed of your flow, and others are ashamed of their ebb.
persuasion and dissuasion, which were most frequent with socrates,-- plato, in his account of theages the pythagorean --by which i have suffered myself to be carried away so fortunately, and so much to my own advantage, that they might have been judged to
setting themselves up, with similar exclusiveness, as the whole truth. the latter case is hitherto the most frequent, as, in the human mind, one-sidedness has always been the rule, and many-sidedness the exception.
were it not so, there would be no science more precarious, or whose conclusions were more insufficiently made out, than algebra; which derives none of its certainty from what are commonly taught to learners as its elements, since these, as laid down by
marcus tullius cicero, the greatest of roman orators and the chief master of latin prose style, was born at arpinum, jan. three, one hundred six b.one hundred.
forty. of the rights of the kingdome of god, in abraham, moses, the high priests, and the kings of judah
therefore just and wise men take umbrage at his act, until after some little time be past: then they see it to be in unison with their acts.
academic or sceptical philosophy. the academics always talk of doubt and suspense of judgement, of danger in hasty determinations, of confining to very narrow bounds the enquiries of the understanding, and of renouncing all speculations which lie not
be not virtuous beyond your powers! and seek nothing from yourselves opposed to probability!
together did we learn everything; together did we learn to ascend beyond ourselves to ourselves, and to smile uncloudedly:-
thus it came about that king charles of france was allowed to take italy without the slightest trouble, and those who said that it was owing to our sins, spoke the truth, but it was not the sins that they believed but those that i have related.
digested by reflection, would ever serve to any purpose.
it is impossible to imagine but that, amongst such an infinite number of actions as he makes mention of, there must be some one produced by the way of honest reason.
mirum quo procedat improbitas cordis humani, parvulo aliquo intritata successu. "'tis wonderful to what the wickedness of man's heart will proceed, if elevated with the least success."
have written. and, as 'tis held of virtue, that it is not greater for having continued longer, so do i hold of truth, that for being older it is none the wiser.
great conscience of laying it bare, that they carefully pursed it up with little strings to keep that end from peeping into the air; and of this other diversity, that whereas we, to honour kings and festivals, put on the best clothes we have; in some
there was nobody who knew messer antonio da venafro as the minister of pandolfo petrucci, prince of siena, who did not consider pandolfo to be a very prudent man, having him for his minister.
i formerly attributed the cause of the fevers and other diseases i fell into to the heaviness that long sleeping had brought upon me, and have ever repented going to sleep again in the morning.
in his lifetime, too, socrates, his master, won with my aid the victory of an unjust death.
hazards and dangers do, in truth, little or nothing hasten our end; and if we consider how many thousands more remain and hang over our heads, besides the accident that immediately threatens us, we shall find that the sound and the sick, those that are
are possible only through the reality of external objects. the sole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general.
for as such, he would one day have to say to himself: "the devil take my good taste! but 'the rule' is more interesting than the exception--than myself, the exception!" and he would go down, and above all, he would go "inside."
to which i answer, first, that there are no ecclesiasticall princes but those that are also civill soveraignes; and their principalities exceed not the compasse of their civill soveraignty; without those bounds though they may be received for doctors,
contrary to one's own universal judgments that i see so common, signify nothing "what he laughed at, being alone?"--"that i do laugh alone," we are not to judge of counsels by events we do not correct the man we hang; we correct others by him we neither
but it is an easy thing, for men to be deceived, by the specious name of libertie; and for want of judgement to distinguish, mistake that for their private inheritance, and birth right, which is the right of the publique only.
one to pass for what he is, and to speak from his character and not from his tongue, and which evermore tends to pass into our thought and hand and become wisdom and virtue and power and beauty. we live in succession, in division, in parts, in particles.
nature, his vices from fortune. as to his being a little given to bragging, a little too impatient of hearing himself ill-spoken of, and as to those mangers, arms, and bits he caused to be strewed in the indies, all those little vanities, methinks, may
for he that wants protection, may seek it anywhere; and when he hath it, is obliged (without fraudulent pretence of having submitted himselfe out of fear,) to protect his protection as long as he is able.
the parts and signs of goodness, are many. if a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island, cut off from other lands, but a continent, that joins to them.
this world, the eternally imperfect, an eternal contradiction's image and imperfect image-an intoxicating joy to its imperfect creator:-thus did the world once seem to me.
so that nothing, doth so much keep men out of the church, and drive men out of the church, as breach of unity.
it selfe can be a crime, but must be made so (not by the law, but) by the successe of them that commit it; and the same fact be vertuous, or vicious, as fortune pleaseth; so that what marius makes a crime, sylla shall make meritorious, and caesar (the
and being hereby forced to disperse themselves into severall parts of the world, it must needs be, that the diversity of tongues that now is, proceeded by degrees from them, in such manner, as need (the mother of all inventions) taught them; and in tract
these experiences were very memorable and valuable to me,-anchored in forty feet of water, and twenty or thirty rods from the shore, surrounded sometimes by thousands of small perch and shiners, dimpling the surface with their tails in the moonlight, and
man has often heard the word pomum, while he was looking at the fruit; similarly every man will go on from one thought to another, according as his habit has ordered the images of things in his body.
conceptions that are too general and objects that are too remote are equally out of its range: each individual, having no taste for any other plan of government than that which suits his particular interest, finds it difficult to realise the advantages he
eye-witnesses and spectators. this species of reasoning, perhaps, one may deny to be founded on the relation of cause and effect. i shall not dispute about a word.
"never did adulterer slain by a husband stain with purple blood the stygian waters."
who art thou then, o my soul!" (and here he became frightened, for a sunbeam shot down from heaven upon his face.)
who created for themselves such caves and penitence-stairs? was it not those who sought to conceal themselves, and were ashamed under the clear sky?
induced to seek communion and fellowship with others: this was the cause of men's uniting themselves at first in politic societies.
and wherever i have taken in hand to strengthen some old foundations of walls, and to repair some ruinous buildings, in earnest i have done it more out of respect to his design, than my own satisfaction; and am angry at myself that i have not proceeded
in fine, to conclude this code of morals, i thought of reviewing the different occupations of men in this life, with the view of making choice of the best.
but the senate of carthage perceiving their people by little and little to diminish, issued out an express prohibition, that none, upon pain of death, should transport themselves thither; and also drove out these new inhabitants; fearing, 'tis said, lest'
other men's writings other perfections than the author himself either intended or perceived, a richer sense and more quaint expression.
representation whereof, the matter was formed and figured; or both together, as one animate body, composed of the matter and the phantasme, as of a body and soule.
the texts for purgatory alledged by bellarmine out of the canonicall scripture of the old testament, are first, the fasting of david for saul and jonathan, mentioned (two kings, one. twelve.); and againe, (two sam. three.
here, however, is my domain and jurisdiction: what may ye be seeking in my domain? perhaps, however, ye have found on your way what i seek: namely, the higher man."
he pleases, when his children are out of danger of perishing for want, yet his power extends not to the lives or goods, which either their own industry, or another's bounty has made their's; nor to their liberty neither, when they are once arrived to the
yet i love to hear their wailing, their doleful responses, trilled along the wood-side; reminding me sometimes of music and singing birds; as if it were the dark and tearful side of music, the regrets and sighs that would fain be sung.
learning, methinks, has its place amongst the necessary, things of life, as glory, nobility, dignity, or at the most, as beauty, riches, and such other qualities, which indeed are useful to it, but remotely, and more by opinion than by nature.
certainly believed when once 'tis perceived, then this last .
"not thicker billows beat the lybian main, when pale orion sits in wintry rain; nor thicker harvests on rich hermus rise, or lycian fields, when phobus burns the skies, than stand these troops: their bucklers ring around; their trampling turns the turf
there was indeed injustice in the first breach of their duty; their bearing of arms subsequent to it, though it be to maintain what they have done, is no new unjust act. and if it be onely to defend their persons, it is not unjust at all.
our condition is such that we have not so much to enjoy as to avoid, and that the extremest pleasure does not affect us to the degree that a light grief does: segnius homines bona quam mala sentiunt.
i could not but smile to see how industriously they locked the door on my meditations, which followed them out again without let or hindrance, and they were really all that was dangerous.
to save albinus, who was of the same exalted rank, from the penalties of a prejudged charge, i exposed myself to the hatred of cyprian, the informer.
i will here set down two rare and extraordinary events concerning this siege of alexia; one, that the gauls having drawn their powers together to encounter caesar, after they had made a general muster of all their forces, resolved in their council of war
and all that are frivolous should be reputed so. nature has presented us with a large faculty of entertaining ourselves alone; and often calls us to it, to teach us that we owe ourselves in part to society, but chiefly and mostly to ourselves.
understanding with these schemata we shall call the schematism of the pure understanding.
"gloria nostra est testimonium conscientiae nostrae."
this was one of the great days; though the sky had from my clearing only the same everlastingly great look that it wears daily, and i saw no difference in it.
"even silence in a lover love and passion can discover."
sect. one hundred two. he must shew a strange inclination to deny evident matter of fact, when it agrees not with his hypothesis, who will not allow, that the beginning of rome and venice were by the uniting together of several men free and independent
the times which immediately preceded this last change would be times of trouble and calamity; but at length the monster would swallow up everything, and the people would no longer have either chiefs or laws, but only tyrants.
lo! i am weary of my wisdom, like the bee that hath gathered too much honey; i need hands outstretched to take it.
amounted to the re-origination of many of the institutions of society. though he hesitated, and perhaps failed to express himself distinctly, he always had a presentable thought behind.
even children have, as a rule, that unhappy tendency of being satisfied with words instead of wishing to understand things, and of learning words by heart, so that they may make use of them when they are in a difficulty.
at last forgets how to walk. such, however, is the case with many men of learning: they have read themselves stupid.
he advanced marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient salian priesthood. the boy's aunt, annia galeria faustina, was married to antoninus pius, afterwards emperor.
one may stop at the skin; but it is after the marrow is picked out as, after we have swallowed good wine out of a fine cup, we examine the designs and workmanship.
closer; and, on the contrary, that which kept the marriages at rome so long in honour and inviolate, was the liberty every one who so desired had to break them; they kept their wives the better, because they might part with them, if they would; and, in
and the dangers he is about to encounter.
tunc enim se ipse principatu exuit atque in privatis constituit liber: hoc modo populus superior efficitur, reverso ad eum sc. jure illo quod ante regem inauguratum in interregno habuit.
thus it appears that the sweltering inhabitants of charleston and new orleans, of madras and bombay and calcutta, drink at my well.
that reason which strengthens socrates from his vicious bend renders him obedient to the gods and men of authority in his city: courageous in death, not because his soul is immortal, but because he is mortal.
thus the grass my horse has bit; the turfs my servant has cut; and the ore i have digged in any place, where i have a right to them in common with others, become my property, without the assignation or consent of any body.
'tis what he himself is pleased to tell us, "that he manifests his invisible operations to us by those that are visible."
towards morning, however, zarathustra laughed to his heart, and said mockingly: "happiness runneth after me. that is because i do not run after women. happiness, however, is a woman."
the same holds good also of the postulates of empirical thought in general, which relate to the synthesis of mere intuition (which concerns the form of phenomena), the synthesis of perception (which concerns the matter of phenomena), and the synthesis of
to things as things in themselves, conformability to law must necessarily belong independently of an understanding to cognize them. but phenomena are only representations of things which are utterly unknown in respect to what they are in themselves.
it is vinegar to the eyes to deal with men of loose and imperfect perception. dr. johnson is reported to have said,-"if the child says he looked out of this window, when he looked out of that,-whip him."
this, however, is not the case with the relation of the subjects to the sovereign, which, despite the common interest, would have no security that they would fulfil their undertakings, unless it found means to assure itself of their fidelity.
the first thought that came into my mind was that i had a harquebuss shot in my head, and indeed, at the time there were a great many fired round about us.
soul, a more delicate and noble part, to be cauterised.
as, when i was young, i opposed myself to the progress of love which i perceived to advance too fast upon me, and had a care lest it should at last become so pleasing as to force, captivate, and wholly reduce me to its mercy: so i do the same upon all
and thou, my son, who art the eldest, take this steel into thy hand, that thou mayest the more bravely die."
presents us withal; if you say, "it is fine weather," and that you say true, it is then fine weather. is not this a very certain form of speaking?
the finall cause, end, or designe of men, (who naturally love liberty, and dominion over others,) in the introduction of that restraint upon themselves, (in which wee see them live in common-wealths,) is the foresight of their own preservation, and of a
neverthelesse, men were so much taken with this custome, that in time it spread it selfe over all europe, and the best part of afrique; so as there were schools publiquely erected, and maintained for lectures, and disputations, almost in every
and this meaneth to me knowledge: all that is deep shall ascend-to my height!-
at the death of their king, his wives and concubines, his favourites, all his officers, and domestic servants, who make up a whole people, present themselves so gaily to the fire where his body is burnt, that they seem to take it for a singular honour to
him, the victor shall have the use thereof, at his pleasure.
'where is-my home?' for it do i ask and seek, and have sought, but have not found it. o eternal everywhere, o eternal nowhere, o eternal-in-vain!"
one may be added unto, or substracted from another.
the father being physically stronger than his children, his paternal authority, as long as they need his protection, may be reasonably said to be established by nature.
the graecians, by their colonies and conquests, communicated their language and writings into asia, egypt, and italy; and therein, by necessary consequence their daemonology, or (as st.
such as absolutely and on a sudden give way to these propensions, draw total destruction upon themselves.
after the athenians by the overthrow of the persian armies, had gotten the dominion of the sea; and thereby, of all the islands, and maritime cities of the archipelago, as well of asia as europe; and were grown wealthy; they that had no employment,
that cannot endure so much as to think of it.
practically speaking, the opponents to a reform in massachusetts are not a hundred thousand politicians at the south, but a hundred thousand merchants and farmers here, who are more interested in commerce and agriculture than they are in humanity, and are
harmed. but the lot of humanity is on these children. danger, sorrow, and pain arrive to them, as to all. love prays. it makes covenants with eternal power in behalf of this dear mate.
seeing that a wise man may be mistaken, and a hundred men and a hundred nations, nay, that even human nature itself, as we believe, is many ages wide in one thing or another, what assurances have we that she should cease to be mistaken, or that in this
here and there only, but constantly and habitually, from an evident desire and view to elucidate or strengthen their author's meaning.
submitteth;) the obligation, and liberty of the subject, is to be derived, either from those words, (or others equivalent;) or else from the end of the institution of soveraignty; namely, the peace of the subjects within themselves, and their defence
every one avoids seeing a man born, every one runs to see him die; to destroy him a spacious field is sought out in the face of the sun, but, to make him, we creep into as dark and private a corner as we can: 'tis a man's duty to withdraw himself
and to say that the passions of the senses convey to the soul the quality of foreign subjects by resemblance, how can the soul and understanding be assured of this resemblance, having of itself no commerce with foreign subjects?
and to have dayes set apart to learn their duty
transgress, at every turn, the bounds of military conduct and the rules of war.
and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continuall feare, and danger of violent death; and the life of man, solitary, poore,
force and divinity of it must necessarily be that could maintain its dignity and splendour among so much corruption, and in so vicious hands.
'tis said that the whale never moves that she has not always before her a little fish like the sea-gudgeon, for this reason called the guide-fish, whom the whale follows, suffering himself to be led and turned with as great facility as the rudder guides
required, in them that have the administration of the soveraign power; i am at the point of believing this my labour, as uselesse, and the common-wealth of plato; for he also is of opinion that it is impossible for the disorders of state, and change of
a prince being thus obliged to know well how to act as a beast must imitate the fox and the lion, for the lion cannot protect himself from snares, and the fox cannot defend himself from wolves.
but wherever ye would ascend with me, o my brethren, take care lest a parasite ascend with you!
xiii.), it endeavours to exclude the existence of such things as affect us painfully; therefore, we endeavour to affirm concerning ourselves, and concerning the loved object, whatever we conceive to affect ourselves, or the love object pleasurably.
let it but be acknowledged to what an extent our modern world diverges from the whole style of the world of heraclitus, plato, empedocles, and whatever else all the royal and magnificent anchorites of the spirit were called, and with what justice an
these poor devils are at present in prison, and are like shortly to pay for the common folly; and i know not whether some judge will not also make them smart for his.
rasps; vineflowers; lavender in flowers; the sweet satyrian, with the white flower; herba muscaria; lilium convallium; the apple-tree in blossom.
follow their doctrine, and when they refused, refused to keep them company, (that was then called excommunication,) not as being infidels, but as being disobedient: and this was the first knot upon their liberty.
moreover, their authors hold that there is no physic that has not something hurtful in it. and if even those of the best operation in some measure offend us, what must those do that are totally misapplied?
cold, for so snow and ice are preserved. and, certes, after the same manner that study is a torment to an idle man, abstinence from wine to a drunkard, frugality to the spendthrift, and exercise to a lazy, tender-bred fellow, so it is of all the rest.
that he would soon see himself master of those vices that are most natural and vehement in him. but what shall we say of those who settle their whole course of life upon the profit and emolument of sins, which they know to be mortal?
i have always used, whether on horseback or on foot, to carry a stick in my hand, and even to affect doing it with an elegant air; many have threatened that this fancy would one day be turned into necessity: if so, i should be the first of my family to
who is it that, seeing the havoc of these civil wars of ours, does not cry out, that the machine of the world is near dissolution, and that the day of judgment is at hand; without considering, that many worse things have been seen, and that in the
not one step has man taken toward the solution of the problem of his destiny. in one condemnation of folly stand the whole universe of men.
when young, i concealed my wanton passions with prudence; now i am old, i chase away melancholy by debauch.
but the later, may be taken away by the publique authority that made them honorable, and are properly punishments: such are degrading men condemned, of their badges, titles, and offices; or declaring them uncapable of the like in time to come.
for the civill authority being more visible, and standing in the cleerer light of naturall reason cannot choose but draw to it in all times a very considerable part of the people: and the spirituall, though it stand in the darknesse of schoole
intellect or the will, but the master of the intellect and the will; is the background of our being, in which they lie,-an immensity not possessed and that cannot be possessed.
distinguish between the images that god commanded to be set up, and those which wee set up to our selves.
not backward can the will will; that it cannot break time and time's desire-that is the will's lonesomest tribulation.
i know no repentance, superficial, half-way, and ceremonious; it must sting me all over before i can call it so, and must prick my bowels as deeply and universally as god sees into me.
the will of these particular societies has always two relations; for the members of the association, it is a general will; for the great society, it is a particular will; and it is often right with regard to the first object and wrong as to the second.
and thus did they speak unto me: thou forgottest the path before, now dost thou also forget how to walk!"
ghost-breathing and ghost-whisking, seemeth to me all the jingle-jangling of their harps; what have they known hitherto of the fervour of tones!-
prop. sixty. desire arising from a pleasure or pain, that is not attributable to the whole body, but only to one or certain parts thereof, is without utility in respect to a man as a whole.
neither is it strange to lament a person dead whom a man would by no means should be alive.
jurists, who have gravely determined that the child of a slave comes into the world a slave, have decided, in other words, that a man shall come into the world not a man.
sixty five. the charm of knowledge would be small, were it not so much shame has to be overcome on the way to it.
the state of nature, or pure anarchy; the inconveniencies being all as great and as near, but the remedy farther off and more difficult.
covenant transferreth any right; nor is obliging. for though a man may covenant thus, "unlesse i do so, or so, kill me;" he cannot covenant thus "unless i do so, or so, i will not resist you, when you come to kill me."
note); consequently, he whose honour is rooted in popular approval must, day by day, anxiously strive, act, and scheme in order to retain his reputation.
"to-morrow, let it shine or rain, yet cannot this the past make vain: nor uncreate and render void that which was yesterday enjoyed."
you yourself only know if you are cowardly and cruel, loyal and devout: others see you not, and only guess at you by uncertain conjectures, and do not so much see your nature as your art; rely not therefore upon their opinions, but stick to your own:
rule must be applied. the cause of the superiority which, in this respect, transcendental philosophy possesses above all other sciences except mathematics, lies in this: it treats of conceptions which must relate a priori to their objects, whose objective
do i counsel you to chastity? chastity is a virtue with some, but with many almost a vice.
for it is permissible in a man of honour to say, as the lacedaemonians did,-- plutarch, difference between a flatterer and a friend, c. twenty one.
but even though knowledge should, in effect, do as they say, and could blunt the point, and dull the edge, of the misfortunes that attend us, what does she, more than what ignorance does more purely and evidently?--the philosopher pyrrho, being at sea in
others are dependent; that is to say, subordinate to some soveraign power, to which every one, as also their representative is subject.
and if it is replied to this, that whoever has armed forces will do the same, whether these are mercenary or not, i would reply that as armies are to be used either by a prince or by a republic, the prince must go in person to take the position of
consider likewise what commodities, the soil where the plantation is, doth naturally yield, that they may some way help to defray the charge of the plantation (so it be not, as was said, to the untimely prejudice of the main business), as it hath fared
itself was not to be coveted, but upon the account of the honour that always attends it:
and the authority that numa gave to his laws, under the title of the patronage of this goddess, zoroaster, legislator of the bactrians and persians, gave to his under the name of the god oromazis: trismegistus, legislator of the egyptians, under that of
"the first shout and charge decides the business."--livy, xxv. forty one.
beware when the great god lets loose a thinker on this planet. then all things are at risk. it is as when a conflagration has broken out in a great city, and no man knows what is safe, or where it will end.
and thus is kept up a state of things very satisfactory to some minds, because, without the unpleasant process of fining or imprisoning anybody, it maintains all prevailing opinions outwardly undisturbed, while it does not absolutely interdict the
be pleased here to excuse what i often repeat, that i very rarely repent, and that my conscience is satisfied with itself, not as the conscience of an angel, or that of a horse, but as the conscience of a man; always adding this clause, not one of
lastly, it follows from the foregoing proposition, that there is no small difference between the joy which actuates, say, a drunkard, and the joy possessed by a philosopher, as i just mention here by the way.
the necessity of any action, whether of matter or of mind, is not, properly speaking, a quality in the agent, but in any thinking or intelligent being, who may consider the action; and it consists chiefly in the determination of his thoughts to infer the
infinite , omniscient , omnipotent creatour of all things besides himself, has certainly in it more objective reallity , then those ideas by which finite substances are exhibited.
unto thee did i spring: then fledst thou back from my bound; and towards me waved thy fleeing, flying tresses round!
it is not possible to make much of a judgment like this, but we get on more certain ground when we discover that mrs.
as the nobleman of cultivated taste surrounds himself with whatever conduces to his culture,-genius-learning-wit-books-paintings-statuary-music- philosophical instruments, and the like; so let the village do,-not stop short at a pedagogue, a parson, a
you have gained dignity. i may say the same of a good man, if troublesome circumstances have never given him a single opportunity of displaying the strength of his mind.
-for in laughter is all evil present, but it is sanctified and absolved by its own bliss:-
thus did the will, the emancipator, become a torturer; and on all that is capable of suffering it taketh revenge, because it cannot go backward.
"sit cato, dum vivit, sane vel caesare major,"
it makes but little difference whether you are committed to a farm or the county jail.
neither will that very picture that the academy presents of it, as i conceive, contradict me, when i say, that this first fury inspired by the son of venus into the heart of the lover, upon sight of the flower and prime of a springing and blossoming
those that concern the common-wealth onely, may without breach of equity be pardoned; for every man may pardon what is done against himselfe, according to his own discretion.
a soldier called scaeva, who commanded at one of the avenues, invincibly maintained his ground, having lost an eye, with one shoulder and one thigh shot through, and his shield hit in two hundred and thirty places.
'tis what velleius reproaches cotta withal and cicero, "that they had learned of philo, that they had learned nothing."
so the alligator comes out of the mud with quakings of the earth.
there is in this a general consent amongst all sorts of philosophers, that the sovereign good consists in the tranquillity of the soul and body; but where shall we find it?
old rome seems to me to have been of much greater value, both for peace and war, than that learned rome that ruined itself.
the plague of man is the opinion of wisdom; and for this reason it is that ignorance is so recommended to us, by our religion, as proper to faith and obedience; cavete ne quis vos decipiat per philosophiam et inanes seductiones, secundum elementa mundi.
cicero says-- tusc., i. thirty one. --"that to study philosophy is nothing but to prepare one's self to die."
than himself; and that the little advantage which in some cases they possessed was more than counter-balanced by their conceit of knowledge.
operate, in so many instances, upon the other.
for example, if we take away by degrees from our conceptions of a body all that can be referred to mere sensuous experience-colour, hardness or softness, weight, even impenetrability-the body will then vanish; but the space which it occupied still
the fashion of their beds, ropes, swords, and of the wooden bracelets they tie about their wrists, when they go to fight, and of the great canes, bored hollow at one end, by the sound of which they keep the cadence of their dances, are to be seen in
note.--this endeavour to do a thing or leave it undone, solely in order to please men, we call ambition, especially when we so eagerly endeavour to please the vulgar, that we do or omit certain things to our own or another's hurt: in other cases it is
was a shame to be seen under any other cover than the roof of heaven. we should not march our people very far at that rate.
let them first discuss a more simple question, namely, the operations of body and of brute unintelligent matter; and try whether they can there form any idea of causation and necessity, except that of a constant conjunction of objects, and subsequent
my library, which is a fine one among those of the village type, is situated in a corner of my house; if anything comes into my head that i have a mind to search or to write, lest i should forget it in but going across the court, i am fain to commit it to
there was once a great conflux of people in abdera, a city of the greeks, at the acting of the tragedy of andromeda, upon an extream hot day: whereupon, a great many of the spectators falling into fevers, had this accident from the heat, and from the
this is brought out clearly in the social contract (book one, chap, viii), where he is speaking of the change brought about by the establishment of society.
it is well, when nobles are not too great for sovereignty nor for justice; and yet maintained in that height, as the insolency of inferiors may be broken upon them, before it come on too fast upon the majesty of kings.
"and thus it happens that the mind of each veils its passion under a different appearance, and beneath a smiling visage, gay beneath a sombre air."--petrarch.
it is the wisdom of crocodiles, that shed tears when they would devour. but that which is specially to be noted is, that those which (as cicero says of pompey) are sui amantes, sine rivali, are many times unfortunate.
we cannot be bound beyond what we are able to perform, by reason that effect and performance are not at all in our power, and that, indeed, we are masters of nothing but the will, in which, by necessity, all the rules and whole duty of mankind are founded
ah, that ye understood my word: "do ever what ye will-but first be such as can will.
pulpit. the preacher was the only one in germany who knew the weight of a syllable or a word, in what manner a sentence strikes, springs, rushes, flows, and comes to a close; he alone had a conscience in his ears, often enough a bad conscience: for
that men see not the reason to be alike in a monarchy, and in a popular government, proceedeth from the ambition of some, that are kinder to the government of an assembly, whereof they may hope to participate, than of monarchy, which they despair to enjoy.
now this appetite is nothing else but man's nature or essence (cf. the definition of appetite, three. ix. note, and def. of the emotions, i.). therefore, every man, solely by the laws of his nature, desires the one, and shrinks from the other, c.
for example sake, 'tis against the law of nature, to punish the innocent; and innocent is he that acquitteth himselfe judicially, and is acknowledged for innocent by the judge.
strength, its inventive excellency, almost with disbelief.
how, rousseau asks, can the will of the state help being for me a merely external will, imposing itself upon my own? how can the existence of the state be reconciled with human freedom?
a better art than that of egypt has taken fear and corruption out of it. it is eviscerated of care. it is offered for science. what is addressed to us for contemplation does not threaten us but makes us intellectual beings.
and every soveraign hath the same right, in procuring the safety of his people, that any particular man can have, in procuring the safety of his own body.
he saith (mat. five.) he came not to destroy, but to fulfill,) and other nations to the laws of their severall soveraigns, and all men to the laws of nature; the observing whereof, both he himselfe, and his apostles have in their teaching recommended to
know not what pitiful reformations about cloths, cookery, and law chicanery. those are amusements wherewith to feed a people that are ill-used, to show that they are not totally forgotten.
proof.--desire is the essence of a man (def. of the emotions, i.), that is, the endeavour whereby a man endeavours to persist in his own being.
painting of fancies no idolatry: abusing them to religious worship is
good government, nor too small for self-maintenance. in every body politic there is a maximum strength which it cannot exceed and which it only loses by increasing in size.
ah, my friends; the evening is it which thus interrogateth in me. forgive me my sadness!
and, in earnest, it had been a very happy death, for the weakness of my understanding deprived me of the faculty of discerning, and that of my body of the sense of feeling; i was suffering myself to glide away so sweetly and after so soft and easy a
it is important to observe that this rule of justice, though certain with regard to all citizens, may be defective with regard to foreigners. the reason is clear.
and three. xxxix. it is there shown, that an emotion can only be restrained by an emotion stronger than, and contrary to itself, and that men avoid inflicting injury through fear of incurring a greater injury themselves.
not very ordinary and mean: for being the more learned, they are none the less fools.
the athenians, and also the romans, kept this exercise in great honour in their academies; the italians retain some traces of it to this day, to their great advantage, as is manifest by the comparison of our understandings with theirs.
the light, i could not help being struck with the foolishness of that institution which treated me as if i were mere flesh and blood and bones, to be locked up.
strictly speaking, the idea of the mind, that is, the idea of an idea, is nothing but the distinctive quality (forma) of the idea in so far as it is conceived as a mode of thought without reference to the object; if a man knows anything, he, by that very
sparta always had two kings, as its constitution provided; and the roman empire saw as many as eight emperors at once, without it being possible to say that the empire was split up.
there is an inequality, whose laws we do not yet know, between two men and between two moments of the same man, in respect to this faculty.
and it is true: but the doubt is, of whose reason it is, that shall be received for law. it is not meant of any private reason; for then there would be as much contradiction in the lawes, as there is in the schooles; nor yet (as sr.
'who at fall of eventide, hesper, his cold radiance showeth, lucifer his beams doth hide, paling as the sun's light groweth, brief, while winter's frost holds sway, by thy will the space of day; swift, when summer's fervour gloweth, speed the hours of
with regard to paternal authority, from which some writers have derived absolute government and all society, it is enough, without going back to the contrary arguments of locke and sidney, to remark that nothing on earth can be further from the ferocious
run furiously to the fight. in truth, he loved to have them richly armed, and made them wear engraved, gilded, and damasked armour, to the end that the care of saving it might engage them to a more obstinate defence.
we attribute to ourselves imaginary and fantastic good, future and absent good, for which human capacity cannot of herself be responsible; or good, that we falsely attribute to ourselves by the license of opinion, as reason, knowledge, and honour, and
either it self as 'tis in the brain, or it self as it is in the foot, or in any of the other forementioned intermediate parts, or lastly any other thing whatsoever; but none of these would have so much conduced to the conservation of the body .
more brave men been lost in occasions of little moment more solicitous that men speak of us, than how they speak my affection alters, my judgment does not no way found to tranquillity that is good in common not being able to govern events, i govern myself
his sixth, and last argument, is from examples. to which i answer, first, that examples prove nothing; secondly, that the examples he alledgeth make not so much as a probability of right.
but it is still more remarkable that, to understand the possibility of things according to the categories and thus to demonstrate the objective reality of the latter, we require not merely intuitions, but external intuitions.
like hume, from a frequent association of what happens with that which precedes; and the habit thence originating of connecting representations-the necessity inherent in the judgement being therefore merely subjective.
the vulgar and common estimation is seldom happy in hitting; and i am much mistaken if, amongst the writings of my time, the worst are not those which have most gained the popular applause.
now every sensation is capable of a diminution, so that it can decrease, and thus gradually disappear.
although no diligence can rebuild the universe in a model by the best accumulation or disposition of details, yet does the world reappear in miniature in every event, so that all the laws of nature may be read in the smallest fact.
proof.--this proposition is self--evident, for the individual is supposed to retain all that, which, in its definition, we spoke of as its actual being.
discriminate and distinguish them. the objects are too fine to remain long in the same aspect or situation; and must be apprehended in an instant, by a superior penetration, derived from nature, and improved by habit and reflexion.
magisteriall were the offices of preaching of the gospel of the kingdom of god to infidels; of administring the sacraments, and divine service; and of teaching the rules of faith and manners to those that were converted.
just that element in cognition which cannot be at all anticipated.
still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be either by virtue or malice; and therefore let it not be marvelled, if sometimes they prove excellent persons; as was agesilaus, zanger the son of
for in that they require nothing but endeavour; he that endeavoureth their performance, fulfilleth them; and he that fulfilleth the law, is just.
no other lawes therein, but the lawes of honour; that is, to abstain from cruelty, leaving to men their lives, and instruments of husbandry.
evening sky, now glows--perhaps glows out. for this, we artists among the spectators and philosophers, are--grateful to the jews.
one who is prepared to be beaten." a gladiator deems it a disgrace to be matched with an inferior, and knows that to win without danger is to win without glory.
but if any of these new doctors will pretend to be ingenious in your presence, at the expense both of your soul and his own, to avoid this dangerous plague, which is every day laid in your way to infect you, this preservative, in the extremest necessity,
commandement, but by his own sense, his punishment was a privation of the estate of eternall life, wherein god had at first created him: and afterwards god punished his posterity, for their vices, all but eight persons, with an universall deluge; and in
as soon as public service ceases to be the chief business of the citizens, and they would rather serve with their money than with their persons, the state is not far from its fall.
again, if it were possible, that man should undergo no changes save such as can be understood solely through the nature of man, it would follow that he would not be able to die, but would always necessarily exist; this would be the necessary consequence
-when thou teachest: 'all creators are hard, all great love is beyond their pity:' o zarathustra, how well versed dost thou seem to me in weather-signs!
"et ipse notus in fratres animi paterni."
xii., xiii.), the idea in god will necessarily be adequate, both in so far as he constitutes the human mind, and in so far as he has the ideas, which are in the human mind. therefore the mind (two. xi.
for by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience-neither of
and amongst the passions, courage, (by which i mean the contempt of wounds, and violent death) enclineth men to private revenges, and sometimes to endeavour the unsetling of the publique peace; and timorousnesse, many times disposeth to the desertion of
that so many garrisoned houses have been undone whereas this of mine remains, makes me apt to believe that they were only lost by being guarded; this gives an enemy both an invitation and colour of reason; all defence shows a face of war.
corresponded to the paganalia, held in later times by the rural tribes.
the diseases of the body explain themselves by their increase; we find that to be the gout which we called a rheum or a strain; the diseases of the soul, the greater they are, keep, themselves the most obscure; the most sick are the least sensible;
"who considers his own discipline, not as a vain ostentation of science, but as a law and rule of life; and who obeys his own decrees, and the laws he has prescribed for himself." --cicero, tusc. quaes., ii. four.
inter enim jecta est vital pausa, vageque deerrarunt passim motus ab sensibus omnes;
in the first case, this liberality is harmful; in the second, it is certainly necessary to be considered liberal, and csar was one of those who wished to attain the mastery over rome, but if after attaining it he had lived and had not moderated his
sect. two hundred twenty five. secondly, i answer, such revolutions happen not upon every little mismanagement in public affairs.
in every real democracy, magistracy is not an advantage, but a burdensome charge which cannot justly be imposed on one individual rather than another. the law alone can lay the charge on him on whom the lot falls.
days, a wiry summery phe-be from the wood-side. they were so familiar that at length one alighted on an armful of wood which i was carrying in, and pecked at the sticks without fear.
and prop. xxiv. coroll.). two. that god cannot properly be styled the remote cause of individual things, except for the sake of distinguishing these from what he immediately produces, or rather from what follows from his absolute nature.
of all passions, that which enclineth men least to break the lawes, is fear. nay, (excepting some generous natures,) it is the onely thing, (when there is apparence of profit, or pleasure by breaking the lawes,) that makes men keep them.
contrariwise, certain laodiceans, and lukewarm persons, think they may accommodate points of religion, by middle way, and taking part of both, and witty reconcilements; as if they would make an arbitrament between god and man.
here is confirmed the right that soveraigns have, both to the militia, and to all judicature; in which is conteined as absolute power, as one man can possibly transferre to another. again, the prayer of king salomon to god, was this. (one kings three.
we are told that an utilitarian will be apt to make his own particular case an exception to moral rules, and, when under temptation, will see an utility in the breach of a rule, greater than he will see in its observance.
but for us, to whom he has given also the intellectual faculty, these things are not sufficient; for unless we act in a proper and orderly manner, and conformably to the nature and constitution of each thing, we shall never attain our true end.
"nec divis homines componier aequum est."
eternall life; that is, "he that hath procured us eternall life," by his comming in the flesh.
but he can envy his equal, who is assumed to have the same nature as himself. q.e.five hundred.
some of them have not hesitated to ascribe to man, in such a state, the idea of just and unjust, without troubling themselves to show that he must be possessed of such an idea, or that it could be of any use to him.
twenty six. humility is pain arising from a man's contemplation of his own weakness of body or mind.
that knows how to die? josephus, when engaged in so near and apparent danger, a whole people being violently bent against him, that there was no visible means of escape, nevertheless, being, as he himself says, in this extremity counselled by one of his
or how shall a man know his own private spirit to be other than a beleef, grounded upon the authority, and arguments of his teachers; or upon a presumption of his own gifts?
the desire for "freedom of will" in the superlative, metaphysical sense, such as still holds sway, unfortunately, in the minds of the half-educated, the desire to bear the entire and ultimate responsibility for one's actions oneself, and to absolve god,
emotions, as has been taught by hafis and goethe, the bold letting-go of the reins, the spiritual and corporeal licentia morum in the exceptional cases of wise old codgers and drunkards, with whom it "no longer has much danger."--this also for the
nor is redundancy or paraphrase the only form of transgression in cotton, for there are places in his author which he thought proper to omit, and it is hardly necessary to say that the restoration of all such matter to the text was considered essential to
if falsehood had, like truth, but one face only, we should be upon better terms; for we should then take for certain the contrary to what the liar says: but the reverse of truth has a hundred thousand forms, and a field indefinite, without bound or limit.
with him dwelt fenda, his hospitable wife, who told fortunes, yet pleasantly,-large, round, and black, blacker than any of the children of night, such a dusky orb as never rose on concord before or since.
and seeing that those ideas which i take in by sense are much more lively , apparent and in their kind more distinct , than any of those which i knowingly and willingly frame by meditation, or stir up in my memory ; it seems to me that they cannot proceed
one life of john stuart mill , chapter vi. (walter scott.)
man to bear; one which can do without other peoples, and without which all others can do; one one which is neither rich nor poor, but self-sufficient; and, lastly, one which unites the consistency of an ancient people with the docility of a new one.
he, the benefactor of the athenian people, whose whole life has been spent in doing them good, should at least have the olympic victor's reward of maintenance in the prytaneum.
traitor than he does, against whom you are so: for he tries the malignity of your disposition by your own hands, where he cannot possibly be deceived, you having no object of preceding hatred to move you to such an act; but he employs you as they do
messala corvinus was two years without any trace of memory, which is also said of georgius trapezuntius.
when the farmers could not get to the woods and swamps with their teams, and were obliged to cut down the shade trees before their houses, and when the crust was harder, cut off the trees in the swamps, ten feet from the ground, as it appeared the next
"give me, woman, thy little truth!" said i. and thus spake the old woman:
evidently show that it is not a thing that is; for it were a great folly, and a manifest falsity, to say that that is which is not yet being, or that has already ceased to be.
voluptuousness:-but i will have hedges around my thoughts, and even around my words, lest swine and libertine should break into my gardens!-
illam terra parens, irra irritata deorum, extremam (ut perhibent) coeo enceladoque sororem progenuit.
and that i should make answer, that i would; for this expresses no consent to such an act, forasmuch as one do not in the least suspect my own will, and as little that of such a friend.
change through all these parts, as elements, to its second state.
and if it be further asked, what if wee bee commanded by our lawfull prince, to say with our tongue, wee beleeve not; must we obey such command?
he who should record my idle talk as being to the prejudice of the pettiest law, opinion, or custom of his parish, would do himself a great deal of wrong, and me much more; for, in what i say, i warrant no other certainty, but that 'tis what i had then in
but if it is asked by what sign we may know that a given people is well or ill governed, that is another matter, and the question, being one of fact, admits of an answer.
diocletian, who wore a crown so fortunate and revered, resigned it to retire to the felicity of a private life; and some time after the necessity of public affairs requiring that he should reassume his charge, he made answer to those who came to court him
they had nothing to eat themselves, and they were wiser than to think that apologies could supply the place of food to their guests; so they drew their belts tighter and said nothing about it.
of these, the first is advanced by those, who think that the will has a wider scope than the understanding, and that therefore it is different therefrom.
i wheedle and deal with it apart in vain; i try in vain to wean it from this correspondence, to no effect; quote to it seneca and catullus, and ladies and royal masques; if its companion have the stone, it seems to have it too; even the faculties that are
i will not here omit, that i never mutiny so much against france, that i am not perfectly friends with paris; that city has ever had my heart from my infancy, and it has fallen out, as of excellent things, that the more beautiful cities i have seen since,
confessed to them of what party i was, and whither i was going), truly, i do not yet rightly understand.
prop. eleven. whatsoever increases or diminishes, helps or hinders the power of activity in our body, the idea thereof increases or diminishes, helps or hinders the power of thought in our mind.
shall we believe those very men who are themselves the principal authors of these mischiefs?
thus, if there be three things, and if the first, and the second, be each equal to the third, we infer by this axiom that the first is equal to the second. this axiom relates to all kinds of magnitude.
still, they have not a single great painting to show, for the simple reason that they lack that objectivity of mind which is precisely what is so directly necessary in painting. they always stick to what is subjective.
"alas! our crimes and our fratricides are a shame to us! what crime does this bad age shrink from? what wickedness have we left undone? what youth is restrained from evil by the fear of the gods? what altar is spared?"--horace, od., i.
thus spake the old magician, and the higher men applauded him; so that zarathustra went round, and mischievously and lovingly shook hands with his friends,-like one who hath to make amends and apologise to every one for something.
most men are satisfied if they read or hear read, and perchance have been convicted by the wisdom of one good book, the bible, and for the rest of their lives vegetate and dissipate their faculties in what is called easy reading.
"narras et genus aeaci, et pugnata sacro bella sub ilio quo chium pretio cadum mercemur, quis aquam temperet ignibus, quo praebente domum, et quota, pelignis caream frigoribus, taces."
i remember (heretofore when i most of all relied on sensible objects ) that i held those truths for the most certain which i evidently perceived, such as are concerning figures , numbers , with other parts of arithmetick , and geometry , as also whatever
can we believe that plato, he who had such heavenly conceptions, and was so well acquainted with the divinity as thence to derive the name of the divine plato, ever thought that the poor creature, man, had any thing in him applicable to that
also, it seemeth hard, to say, that god who is the father of mercies, that doth in heaven and earth all that hee will; that hath the hearts of all men in his disposing; that worketh in men both to doe, and to will; and without whose free gift a man hath
-hearest thou not how it mysteriously, frightfully, and cordially speaketh unto thee, the old deep, deep midnight?
this precept, though abominable in the sovereign and perfect friendship i speak of, is nevertheless very sound as to the practice of the ordinary and customary ones, and to which the saying that aristotle had so frequent in his mouth, "o my friends, there
and though the assembly have right, to impose a mulct upon any of their members, that shall break the lawes they make; yet out of the colonie it selfe, they have no right to execute the same.
the passing clouds i detest-those stealthy cats of prey: they take from thee and me what is common to us-the vast unbounded yea- and amen-saying.
the athenians, says plato, study fulness and elegancy of speaking; the lacedaemonians affect brevity, and those of crete to aim more at the fecundity of conception than the fertility of speech; and these are the best.
"should the world's axis crack, the ruins will but crush a fearless head."--horace, od., iii. three, seven.
do you find anything in it like this creative power, by which it raises from nothing a new idea, and with a kind of fiat , imitates the omnipotence of its maker, if i may be allowed so to speak, who called forth into existence all the various scenes of
eight.seven thousand one hundred twelve.
nature, which gives this mighty authority to experience, and makes us draw advantage from that similarity which nature has placed among different objects. from causes which appear similar we expect similar effects.
and this is the doctrine, not onely that bellarmine here, and many other doctors teach in their sermons and books, but also that some councells have decreed, and the popes have decreed, and the popes have accordingly, when the occasion hath served them,
in all other cases the sacredness of the person exempts him from all inconveniencies, whereby he is secure, whilst the government stands, from all violence and harm whatsoever; than which there cannot be a wiser constitution: for the harm he can do in his
much colder climates. and besides, our most tender parts are always exposed to the air, as the eyes, mouth, nose, and ears; and our country labourers, like our ancestors in former times, go with their breasts and bellies open.
after him there was never any other apostle ordained, but paul and barnabas, which was done (as we read acts thirteen.one,two,three.) in this manner.
-here, however, zarathustra could no longer restrain himself; he took his staff and struck the wailer with all his might. "stop this," cried he to him with wrathful laughter, "stop this, thou stage-player! thou false coiner! thou liar from the very heart!
there are even those who narrate that the ass then danced: for not in vain had the ugliest man previously given it wine to drink.
do you think i am ever caught napping at such an hour, and that i have not got lungs and a larynx as well as yourself? boo-hoo, boo-hoo, boo-hoo! it was one of the most thrilling discords i ever heard.
the first is to do whatsoever he thinks fit for the preservation of himself, and others within the permission of the law of nature: by which law, common to them all, he and all the rest of mankind are one community, make up one society, distinct from all
custom, then, is the great guide of human life. it is that principle alone which renders our experience useful to us, and makes us expect, for the future, a similar train of events with those which have appeared in the past.
let us a little permit nature to take her own way; she better understands her own affairs than we. but such an one died of it; and so shall you: if not of that disease, of another.
"turpe est, quod nequeas, capiti committere pondus, et pressum inflexo mox dare terga genu."
their skill, for the advantage of the commonwealth.
like the rider on his forward panting horse, we let the reins fall before the infinite, we modern men, we semi-barbarians--and are only in our highest bliss when we--are in most danger.
it is not disdain; it is folly, and rather stupidity than glory; i had rather be a good horseman than a good logician:
--who had been solicitous, with very great expense, to procure men that were excellent in all sorts of science, whom he had always attending his person, to the end, that when amongst his friends any occasion fell out of speaking of any subject whatsoever,
of german history will already understand.
i will begin with the words body, and spirit, which in the language of the schools are termed, substances, corporeall, and incorporeall.
-so that the poorest fisherman roweth even with golden oars! for this did i once see, and did not tire of weeping in beholding it.-
seven. by an end, for the sake of which we do something, i mean a desire.
the impression made on the organs of sight, by lucide bodies, either in one direct line, or in many lines, reflected from opaque, or refracted in the passage through diaphanous bodies, produceth in living creatures, in whom god hath placed such organs, an
and other people of the same new world carry about with them, in their wars, the relics of valiant men who have died in battle, to incite their courage and advance their fortune.
note.--the goodwill, which men who are led by blind desire have for one another, is generally a bargaining or enticement, rather than pure goodwill. moreover, ingratitude is not an emotion.
the soles of the feet. and why should this seem hard to believe? i observe much greater distance betwixt my habit and that of one of our country boors, than betwixt his and that of a man who has no other covering but his skin.
"what they ought to do when they come to be men," said he.-- plutarch, apothegms of the lacedamonians. rousseau adopts the expression in his diswuys sur tes lettres. --it is no wonder, if such an institution produced so admirable effects.
now marcellinus was of a free and liberal spirit; he, therefore, divided a certain sum of money amongst his servants, and consoled them.
"democritus' cattle eat his corn and spoil his fields, whilst his soaring mind ranges abroad without the body." --horace, ep., i, twelve, twelve.
here, but not so nauseous, are the excrements of an old mind, sometimes thick, sometimes thin, and always indigested.
the parallelisms which occur in the so-called "apology" of xenophon are not worth noticing, because the writing in which they are contained is manifestly spurious.
instruction of all she teaches us. the best of my bodily conditions is that i am flexible and not very obstinate: i have inclinations more my own and ordinary, and more agreeable than others; but i am diverted from them with very little ado, and easily
from montaigne, the th june one thousand five hundred eighty-- so in the edition of one thousand five hundred ninety five; the edition of one thousand five hundred eighty eight has th june one thousand five hundred eighty eight
what cruelty that it shall not be lawful for us, according as we have been served and attended in our sickness, in our old age, in our affairs, to give more or less to those whom we have found most diligent about us, at our own fancy and discretion!"
many a lusty crest-waving hector, that towered a whole foot above his crowding comrades, fell before my weapon and rolled in the dust.
this condition, being that of the best patricians, was honoured by all men; the simple and laborious life of the villager was preferred to the slothful and idle life of the bourgeoisie of rome; and he who, in the town, would have been but a wretched
being properly a state of war, wherein the appeal lies only to heaven; and in that state the injured party must judge for himself, when he will think fit to make use of that appeal, and put himself upon it.
if thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them, when they have reason to look to be called.
complete negation. that is to say, the real in a phenomenon has always a quantity, which however is not discoverable in apprehension, inasmuch as apprehension take place by means of mere sensation in one instant, and not by the successive synthesis of
it intoxicated him with so excessive a vanity, as to dare to boast in the presence of his fellow-citizens, that he had made the great commonwealth of rome a name without form and without body; and to say that his answers for the future should stand for
you cannot with your best deliberation and heed come so close to any question as your spontaneous glance shall bring you, whilst you rise from your bed, or walk abroad in the morning after meditating the matter before sleep on the previous night.
by man as man no danger with them, though they may do us no good no doing more difficult than that not doing, nor more active no effect of virtue, to have stronger arms and legs no evil is honourable; but death is honourable no excellent soul is exempt
additional social happiness and sympathy, with something of transfiguration and embellishment, something of justification of all the commonplaceness, all the meanness, all the semi-animal poverty of their souls.
where this communication ceases, where the formal unity disappears, and the contiguous parts belong to one another only by juxtaposition, the man is dead, or the state is dissolved.
of the male: for if each female admits the male but during two months in the year, it is the same as if the number of females were five-sixths less.
if one prophet deceive another, what certainty is there of knowing the will of god, by other way than that of reason? to which i answer out of the holy scripture, that there be two marks, by which together, not asunder, a true prophet is to be known.
for it is not said that the essence of things has a relation to man only; hardness, whiteness, depth, and sharpness, have reference to the service and knowledge of animals as well as to us, and nature has equally designed them for their use.
but regarding cyrus and others who have acquired or founded kingdoms, they will all be found worthy of admiration; and if their particular actions and methods are examined they will not appear very different from those of moses, although he had so great a
but these have themselves objective reality, that is, they apply to possible things, because they contain a priori the form of experience in general.
it might rather, methinks, he said, that nothing presents itself to us wherein there is not some difference, how little soever; and that, either by the sight or touch, there is always some choice that, though it be imperceptibly, tempts and attracts us;
for table-talk, i prefer the pleasant and witty before the learned and the grave; in bed, beauty before goodness; in common discourse the ablest speaker, whether or no there be sincerity in the case.
i have had of preparing myself by meditation against such accidents:
-- should also have considered that, peradventure, it were a chaster and more fruitful usage to let them know the fact as it is betimes, than permit them to guess according to the liberty and heat of their own fancy; instead of the real parts they
"incedis per ignes, suppositos cineri doloso."
very nature of the fact, which it would endeavour to establish. it is experience only, which gives authority to human testimony; and it is the same experience, which assures us of the laws of nature.
divine positive law how made known to be law
we must hear him; him who teacheth: 'ye shall love peace as a means to new wars, and the short peace more than the long!'
happy even is he who liveth near this wise man! such sleep is contagious-even through a thick wall it is contagious.
to do those things to another, which he takes for signes of honour, or which the law or custome makes so, is to honour; because in approving the honour done by others, he acknowledgeth the power which others acknowledge.
take, for example, the conception of substance, that is, something that can exist as subject, but never as mere predicate; in regard to this conception i am quite ignorant whether there can really be anything to correspond to such a determination of
would it be made, if he thought that his renunciation of happiness for himself would produce no fruit for any of his fellow creatures, but to make their lot like his, and place them also in the condition of persons who have renounced happiness?
these particulars are for the climate of london; but my meaning is perceived, that you may have ver perpetuum, as the place affords.
is it not folly? his condition is not capable of it. the gout, the stone, and indigestion are symptoms of long years; as heat, rains, and winds are of long journeys.
wherefore it can in nowise be said, that god is passive in respect to anything other than himself, or that extended substance is unworthy of the divine nature, even if it be supposed divisible, so long as it is granted to be infinite and eternal.
give heed, my brethren, to every hour when your spirit would speak in similes: there is the origin of your virtue.
meanwhile it must excite our pity when we consider how extremely little this lord of the world receives, when it makes its appearance as an individual; for the most part only just enough to maintain the body. this is why man is so very unhappy.
the people) employed contrary to the end for which it was given: if the people shall find the ministers and subordinate magistrates chosen suitable to such ends, and favoured, or laid by, proportionably as they promote or oppose them: if they see several
credit from our weakness. the knot that ought to bind the judgment and the will, that ought to restrain the soul and join it to our creator, should be a knot that derives its foldings and strength not from our considerations, from our reasons and
to man clingeth my will; with chains do i bind myself to man, because i am pulled upwards to the superman: for thither doth mine other will tend.
it follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena
to watch, and then to speed. for the helmet of pluto, which maketh the politic man go invisible, is secrecy in the counsel, and celerity in the execution.
however, no one has hitherto laid down the limits to the powers of the body, that is, no one has as yet been taught by experience what the body can accomplish solely by the laws of nature, in so far as she is regarded as extension.
and verily, it is no commandment for to-day and to-morrow to learn to love oneself. rather is it of all arts the finest, subtlest, last and patientest.
flee, my friend, into thy solitude-and thither, where a rough strong breeze bloweth. it is not thy lot to be a fly-flap.-
i will not here omit, that the last thing i could make them beat into my head, was the memory of this accident, and i had it over and over again repeated to me, whither i was going, from whence i came, and at what time of the day this mischance befell me,
but all this while, when i speak of vain-glory, i mean not of that property, that tacitus doth attribute to mucianus; omnium quae dixerat feceratque arte quadam ostentator: for that proceeds not of vanity, but of natural magnanimity and discretion; and in
one flies to the east, the other to the west; they lose the principal, dispersing it in the crowd of incidents after an hour of tempest, they know not what they seek: one is low, the other high, and a third wide.
what that principle is may well be worth the pains of enquiry.
would indicate to him the precautions most necessary to his security.
we were halves throughout, and to that degree, that methinks, by outliving him, i defraud him of his part.
monstrous conception of "free will": i mean "non-free will," which is tantamount to a misuse of cause and effect.
an infinite number of real parts of time, passing in succession, and exhausted one after another, appears so evident a contradiction, that no man, one should think, whose judgement is not corrupted, instead of being improved, by the sciences, would ever
infallible one; for this we must abandon goods, honour, life, health, and all.
i know myself very well; but 'tis hard for me to imagine any so pure liberality of any one towards me, any so frank and free hospitality, that would not appear to me discreditable, tyrannical, and tainted with reproach, if necessity had reduced me to it.
but as families increased, and industry inlarged their stocks, their possessions inlarged with the need of them; but yet it was commonly without any fixed property in the ground they made use of, till they incorporated, settled themselves together, and
--a present which appears to me to be appropriate, as well because it is the work of a gentleman of mark,-- meaning xenophon.
under a government which imprisons any unjustly, the true place for a just man is also a prison.
if a body politique of merchants, contract a debt to a stranger by the act of their representative assembly, every member is lyable by himself for the whole.
in putting the vivisector's knife to the breast of the very virtues of their age, they have betrayed their own secret; it has been for the sake of a new greatness of man, a new untrodden path to his aggrandizement.
monsieur,--i send you the oeconomics of xenophon, put into french by the late one thousand.
"'cur amplius addere quaeris, rursum quod pereat male, et ingratum occidat omne?'
i could imagine that a man with something costly and fragile to conceal, would roll through life clumsily and rotundly like an old, green, heavily-hooped wine-cask: the refinement of his shame requiring it to be so.
thus slowly wandering through many peoples and divers cities, did zarathustra return by round-about roads to his mountains and his cave. and behold, thereby came he unawares also to the gate of the great city.
fear and flattery then change votes into acclamation; deliberation ceases, and only worship or malediction is left. such was the vile manner in which the senate expressed its views under the emperors. it did so sometimes with absurd precautions.
first, a thing may enter into account for matter, or body; as living, sensible, rationall, hot, cold, moved, quiet; with all which names the word matter, or body is understood; all such, being names of matter.
a plaything let woman be, pure and fine like the precious stone, illumined with the virtues of a world not yet come.
i have been so sparing of my promises, that i think i have been better than my word. they have found me faithful even to service of their inconstancy, a confessed and sometimes multiplied inconstancy.
depends upon his will for their convening, there can be no judge on earth; as there can be none between the legislative and the people, should either the executive, or the legislative, when they have got the power in their hands, design, or go about to
i have taken notice, as of an extraordinary thing, of some great men, who in the highest enterprises and most important affairs have kept themselves in so settled and serene a calm, as not at all to break their sleep.
reckoning, and he must be a great calculator indeed who succeeds. simplify, simplify. instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion.
or life of those from whom he received his; and engages him in all actions of defence, relief, assistance and comfort of those, by whose means he entered into being, and has been made capable of any enjoyments of life: from this obligation no state, no
hearer. therefore when a rod seemeth a serpent, or the water bloud, or any other miracle seemeth done by enchantment; if it be not to the edification of gods people, not the rod, nor the water, nor any other thing is enchanted; that is to say, wrought
to this end he betook himself to a long course of travel, that by the variety of objects, which he was likely to meet with in his journeys, the memory of his past notions might be blotted out; in his travel he applied himself much to the study of the art
moreover, tho my knowledge may be more and more encreased , yet i know that it can never be actually infinite , for it can never arrive to that height of perfection , which admits not of an higher degree .
the first thing he did was to weaken the parties of the orsinis and colonnas in rome by gaining all their adherents who were gentlemen and making them followers of himself, by granting them large pensions, and appointing them to commands and offices
for if a writer possesses any clear thought or knowledge it will be his aim to communicate it, and he will work with this end in view; consequently the ideas he furnishes are everywhere clearly defined, so that he is neither diffuse, unmeaning, nor
in the midst of a thousand continual and powerful solicitations. there is no doing more difficult than that not doing, nor more active:
the confidence in another man's virtue is no light evidence of a man's own, and god willingly favours such a confidence. as to what concerns him of whom i am speaking, i see nowhere a better governed house, more nobly and constantly maintained than his.
it is to this purpose, that men may no longer suffer themselves to be abused, by them, that by this doctrine of separated essences, built on the vain philosophy of aristotle, would fright them from obeying the laws of their countrey, with empty names; as
but this love of souldiers, (if caution be not given of the commanders fidelity,) is a dangerous thing to soveraign power; especially when it is in the hands of an assembly not popular.
how to check the usurpations of government
sect. fourteen. it is often asked as a mighty objection, where are, or ever were there any men in such a state of nature?
i would not have any one adopt my mode of living on any account; for, beside that before he has fairly learned it i may have found out another for myself, i desire that there may be as many different persons in the world as possible; but i would have each
"o zarathustra! crack not so terribly with thy whip! thou knowest surely that noise killeth thought,-and just now there came to me such delicate thoughts.
present the good which it conceived as future; consequently it would necessarily neglect a lesser good in the present for the sake of a greater good in the future, and would in no wise desire that which is good in the present but a source of evil in the
our life is like a german confederacy, made up of petty states, with its boundary forever fluctuating, so that even a german cannot tell you how it is bounded at any moment.
hath not all success hitherto been with the well-persecuted ones? and he who persecuteth well learneth readily to be obsequent-when once he is-put behind! but it is their pity-
we see very well that the finger moves, that the foot moves, that some parts assume a voluntary motion of themselves without our consent, and that others work by our direction; that one sort of apprehension occasions blushing; another paleness; such an
but besides what i have said above of the agreement between the authority of law and the liberty of the citizen, there remains to be made, with respect to the disposition of goods, an important observation which removes many difficulties.
something higher than all reconciliation must the will will which is the will to power-: but how doth that take place? who hath taught it also to will backwards?
come, suppose, now, the gifts of fortune were not fleeting and transitory, what is there in them capable of ever becoming truly thine, or which does not lose value when looked at steadily and fairly weighed in the balance?
'tis rather a judgment than a narration of history; there are in it more precepts than stories: it is not a book to read, 'tis a book to study and learn; 'tis full of sententious opinions, right or wrong; 'tis a nursery of ethic and politic discourses,
i cannot recall to mind, without the sweetest emotions, the memory of that virtuous citizen, to whom i owe my being, and by whom i was often instructed, in my infancy, in the respect which is due to you.
xi., xiii.) the first element, that constitutes the essence of the mind, is the idea of the human body as actually existing, it follows that the first and chief endeavour of our mind is the endeavour to affirm the existence of our body: thus, an idea,
in order fully to convince the reader of this certainty, we shall select a case which will serve to make its validity apparent, and also to illustrate what has been said in three.
pay their share, these persons have always a sensible interest in increasing them.
and as the evidence, derived from witnesses and human testimony, is founded on past experience, so it varies with the experience, and is regarded either as a proof or a probability , according as the conjunction between any particular kind of report and
of morality, and the source of moral obligation. i might go much further, and say that to all those a priori moralists who deem it necessary to argue at all, utilitarian arguments are indispensable.
ideal of the most rigid disciplinarian among the ancient philosophers.
he could defend many institutions better than any philosopher, because, in describing them as they concerned him, he gave the true reason for their prevalence, and speculation had not suggested to him any other.
let them say what they will: to premeditate is doubtless a very great advantage; and besides, is it nothing to go so far, at least, without disturbance or alteration?
now, because the receptivity or capacity of the subject to be affected by objects necessarily antecedes all intuitions of these objects, it is easily understood how the form of all phenomena can be given in the mind previous to all actual perceptions,
the difference in affection, of parents towards their several children, is many times unequal; and sometimes unworthy; especially in the mothers; as solomon saith, a wise son rejoiceth the father, but an ungracious son shames the mother.
but as the steps we take in walking to and fro in a gallery, though three times as many, do not tire a man so much as those we employ in a formal journey, so our lesson, as it were accidentally occurring, without any set obligation of time or place, and
have attached her to a stranger; though not so wholly, peradventure, but that she may have some remains of kindness for her husband.
ties whatever. i am not much taken with the sweetness of a native air: acquaintance wholly new and wholly my own appear to me full as good as the other common and fortuitous ones with four neighbours: friendships that are purely of our own acquiring
divinity of their dominions. how much more legitimate is it to say with the wise plato, that the perfect felicity of a kingdom consists in the obedience of subjects to their prince, and of the prince to the laws, and in the laws being just and constantly
"pecuniarum translatio a justis dominis ad alienos non debet liberalis videri."
what is called christian, but should rather be termed theological, morality, was not the work of christ or the apostles, but is of much later origin, having been gradually built up by the catholic church of the first five centuries, and though not
fifteen. -- a more literal translation. five hundred.w.
his vote is of no more worth than that of any unprincipled foreigner or hireling native, who may have been bought. oh for a man who is a man , and, as my neighbor says, has a bone in his back which you cannot pass your hand through!
embryo, after delivered thence a sucking infant, afterwards it becomes a boy, then a youth, then a man, and at last a decrepit old man; so that age and subsequent generation is always destroying and spoiling that which went before:--
speak much within compass) ten times more than those which are yielded by an acre of land of an equal richness lying waste in common.
"observe," continued i, "this moment! from the gateway, this moment, there runneth a long eternal lane backwards: behind us lieth an eternity.
plain in the case of him that has the king's writ to arrest a man, which is a full commission from the king; and yet he that has it cannot break open a man's house to do it, nor execute this command of the king upon certain days, nor in certain places,
god commanded moses to set up the brazen serpent; hee did not make it to himselfe; it was not therefore against the commandement.
but the saying that repentance immediately follows the sin seems not to have respect to sin in its high estate, which is lodged in us as in its own proper habitation.
nature, where all men are equall, and judges of the justnesse of their own fears cannot possibly be supposed.
than accuse the senses." timagoras vowed that, by pressing or turning his eye, he could never perceive the light of the candle to double, and that the seeming so proceeded from the vice of opinion, and not from the instrument.
i love historians, whether of the simple sort, or of the higher order.
i found that if i had wholly to apply myself to such employments, it would require a great deal of change and new modelling in me before i could be any way fit for it: and though i could so far prevail upon myself (and why might i not with time and
scandal which metaphysical controversies are sure, sooner or later, to cause even to the masses.
as first a man cannot lay down the right of resisting them, that assault him by force, to take away his life; because he cannot be understood to ayme thereby, at any good to himselfe.
the legislative authority, by which they are in force over the subjects of that commonwealth, hath no power over him.
seeing then it is necessary that faith, and obedience (implyed in the word repentance) do both concurre to our salvation; the question by which of the two we are justified, is impertinently disputed.
neither is he a model man; he does not go in advance of any one, nor after, either; he places himself generally too far off to have any reason for espousing the cause of either good or evil.
'tis the indiligent reader who loses my subject, and not i; there will always be found some word or other in a corner that is to the purpose, though it lie very close. i ramble indiscreetly and tumultuously; my style and my wit wander at the same rate.
resolve not, he overvalues little things, which is pusillanimity.
i was witness to events of a less peaceful character.
for seeing the businesse of a common-wealth is this, to preserve the people at home, and defend them against forraign invasion, we shall find, it requires great knowledge of the disposition of man-kind, of the rights of government, and of the nature of
i confess that there may be some mixture of pride and obstinacy in keeping myself so upright and open as i do, without any consideration of others; and methinks i am a little too free, where i ought least to be so, and that i grow hot by the opposition of
sect. twenty seven. though the earth, and all inferior creatures, be common to all men, yet every man has a property in his own person: this no body has any right to but himself.
done so. two he was therefore justly honoured as the liberator of rome, and also justly punished as a law-breaker. however brilliant his recall may have been, it was undoubtedly an act of pardon.
hence this determination of my existence, and consequently my internal experience itself, must depend on something permanent which is not in me, which can be, therefore, only in something external to me, to which i must look upon myself as being related.
that every part of the body had its soul; strato has placed it betwixt the eyebrows; qua facie quidem sit animus, aut ubi habitet, ne quorendum quidem est: "what figure the soul is of, or what part it inhabits, is not to be inquired into," says cicero.
but what then would become of these terms, of entity, essence, essentiall, essentially, that are derived from it, and of many more that depend on these, applyed as most commonly they are?
caesar calls all the lords of france, having free franchise within their own demesnes, roitelets or petty kings; and in truth, the name of sire excepted, they go pretty far towards kingship; for do but look into the provinces remote from court, as
but these, which must be taken as material conditions, that is, as belonging to the possibility of things themselves, they employed merely in a formal signification, as belonging to the logical requisites of all cognition, and yet most unguardedly changed
do they fall into error who deem that which is best to be also best deserving to receive the homage of reverence? not at all. that cannot possibly be vile and contemptible, to attain which the endeavours of nearly all mankind are directed.
sect. ninety one. for he being supposed to have all, both legislative and executive power in himself alone, there is no judge to be found, no appeal lies open to any one, who may fairly, and indifferently, and with authority decide, and from whose
if my esteemed neighbor, the state's ambassador, who will devote his days to the settlement of the question of human rights in the council chamber, instead of being threatened with the prisons of carolina, were to sit down the prisoner of massachusetts,
yet there might, haply, be imagined so vast a disproportion of measure, where with justice the pleasure might excuse the sin, as we say of utility; not only if accidental and out of sin, as in thefts, but in the very exercise of sin, or in the enjoyment
provinciall lawes are not made by custome, but by the soveraign power
and although we have some liberty beyond that, yet i think we ought not, without great and manifest cause, to take away that from one which his fortune has allotted him, and to which the public equity gives him title; and that it is against reason to
our justice also, valour, courtesy, may be called so too, in respect to others and according to the face they appear with to the public; but in the doer it can by no means be virtue, because there is another end proposed, another moving cause.
a picture naturally leads our thoughts to the original two : the mention of one apartment in a building naturally introduces an enquiry or discourse concerning the others three : and if we think of a wound, we can scarcely forbear reflecting on the pain
for no king can be rich, nor glorious, nor secure; whose subjects are either poore, or contemptible, or too weak through want, or dissention, to maintain a war against their enemies: whereas in a democracy, or aristocracy, the publique prosperity
to learn that a man has said or done a foolish thing is nothing: a man must learn that he is nothing but a fool, a much more ample, and important instruction.
truly, the veneration i have for the perfections of this great man deserves that his fortune should furnish, for the excuse of my principal imperfections, so magnificent an example.
men, and did not reveal it to all, or any man supernaturally; and many other such questions: of which neverthelesse there may be alledged probable and pious reasons.
if she begins radically and on principle to unlearn her wisdom and art-of charming, of playing, of frightening away sorrow, of alleviating and taking easily; if she forgets her delicate aptitude for agreeable desires!
sect. one hundred seventy five. though governments can originally have no other rise than that before mentioned, nor polities be founded on any thing but the consent of the people; yet such have been the disorders ambition has filled the world with, that
i am grown older by a great many years since my first publications, which were in the year one thousand five hundred eighty; but i very much doubt whether i am grown an inch the wiser.
that which philosophers called "giving a basis to morality," and endeavoured to realize, has, when seen in a right light, proved merely a learned form of good faith in prevailing morality, a new means of its expression, consequently just a matter-of-fact
there is no so good man, who so squares all his thoughts and actions to the laws, that he is not faulty enough to deserve hanging ten times in his life; and he may well be such a one, as it were great injustice and great harm to punish and ruin:
o man! take heed! what saith deep midnight's voice indeed? "i slept my sleep-, "from deepest dream i've woke, and plead:- "the world is deep, "and deeper than the day could read. "deep is its woe-, "joy-deeper still than grief can be: "woe saith: hence!
we should then perceive, independent of experience, why the authority of will over the organs of the body is circumscribed within such particular limits.
might be so established in this moderation, as neither to nauseate life, nor have any antipathy for dying, which i have decreed you shall once do, i have tempered the one and the other betwixt pleasure and pain.
few people know it, but one must have all the virtues in order to sleep well. shall i bear false witness? shall i commit adultery?
but he had not thoroughly examined their debauches; for diogenes, playing the beast with himself in public, wished, in the presence of all that saw him, that he could fill his belly by that exercise.
resurrection of christ. but whether hee intend thereby, to entitle the presbytery to the supreme power ecclesiasticall in the common-wealth of geneva, (and consequently to every presbytery in every other common-wealth,) or to princes, and other civill
a thing is called necessary either in respect to its essence or in respect to its cause; for the existence of a thing necessarily follows, either from its essence and definition, or from a given efficient cause.
a stranger having publicly said, that he could teach dionysius, the tyrant of syracuse, an infallible way to find out and discover all the conspiracies his subjects could contrive against him, if he would give him a good sum of money for his pains,
neither can i hinder my self from perceiving it, when it is present .
man receives the same impulsion, but at the same time knows himself at liberty to acquiesce or resist: and it is particularly in his consciousness of this liberty that the spirituality of his soul is displayed.
falling naturally into every action, will insensibly insinuate itself. by which means our very exercises and recreations, running, wrestling, music, dancing, hunting, riding, and fencing, will prove to be a good part of our study.
sect. one hundred thirty two. the majority having, as has been shewed, upon men's first uniting into society, the whole power of the community naturally in them, may employ all that power in making laws for the community from time to time, and executing
produced. but if the original power were felt, it must be known: were it known, its effect also must be known; since all power is relative to its effect. and vice versa, if the effect be not known, the power cannot be known nor felt.
but future too; the living were to suffer, and so were they who were yet unborn; they stript them, and consequently myself, even of hope, taking from them all they had laid up in store to live on for many years:
comprehended in the compound ones, were bound together by some universal principle, which had an equal influence on all mankind.
and in these foure things, opinion of ghosts, ignorance of second causes, devotion towards what men fear, and taking of things casuall for prognostiques, consisteth the naturall seed of religion; which by reason of the different fancies, judgements, and
forsooth, there is a lake in me, sequestered and self-sufficing; but the stream of my love beareth this along with it, down-to the sea!
exposing to it the diversity of so many other lives, fancies, and usances, and by making it relish a perpetual variety of forms of human nature. the body is, therein, neither idle nor overwrought; and that moderate agitation puts it in breath.
the first law that ever god gave to man was a law of pure obedience; it was a commandment naked and simple, wherein man had nothing to inquire after, nor to dispute; forasmuch as to obey is the proper office of a rational soul, acknowledging a heavenly
expressly supposed that it possessed none of those forms or qualities which are so debated in the schools, nor in general anything the knowledge of which is not so natural to our minds that no one can so much as imagine himself ignorant of it.
on gala days the town fires its great guns, which echo like popguns to these woods, and some waifs of martial music occasionally penetrate thus far.
also when a prize is propounded to many, which is to be given to him onely that winneth; or mony is thrown amongst many, to be enjoyed by them that catch it; though this be a free gift; yet so to win, or so to catch, is to merit, and to have it as due.
himself with what he had; political philosophy may to much purpose condemn the meanness and sterility of my employment, if i can once come to relish it, as he did.
yet even in beginners, to adhere so moderately, as he be a man of the one faction, which is most passable with the other, commonly giveth best way.
and joy; death is to be wished and longed for, where it is the passage to so perfect a condition; the asperity of the rules they impose upon themselves is immediately softened by custom, and all their carnal appetites baffled and subdued, by refusing to
gravity, as farre forth as it seems to proceed from a mind employed on some thing else, is honourable; because employment is a signe of power. but if it seem to proceed from a purpose to appear grave, it is dishonourable.
those who needed them for their own preservation, all obliged him to apply himself to bodily exercises. he had to be active, swift of foot, and vigorous in light.
in such a case, it would be absurd to propose to refer the question to an express decision of the general will, which can be only the conclusion reached by one of the parties and in consequence will be, for the other party, merely an external and
"i have never yet failed," returned i, "to have the honour of hearing your conceptions and imaginations communicated to me; will you not now still let me enjoy them?"
our appetites are rare in old age; a profound satiety seizes us after the act; in this one see nothing of conscience; chagrin and weakness imprint in us a drowsy and rheumatic virtue.
nevertheless, the decemvirs themselves never claimed the right to pass any law merely on their own authority. "nothing we propose to you," they said to the people, "can pass into law without your consent.
if he sends us death, or an increase of sickness, instead of a cure, vvrga tua et baculus, tuus ipsa me consolata sunt.
six. the forming of general maxims from particular observation is a very nice operation; and nothing is more usual, from haste or a narrowness of mind, which sees not on all sides, than to commit mistakes in this particular.
heaven that i am now to end my life, he will take compassion on my soul, and pardon me my sins, which are manifold, it not being possible for so weak and poor a creature as i to obey completely the will of such a master; or, if he think fit to keep me
two. i say that we act when anything takes place, either within us or externally to us, whereof we are the adequate cause; that is (by the foregoing definition) when through our nature something takes place within us or externally to us, which can through
i shall love any one that can unplume me, that is, by clearness of understanding and judgment, and by the sole distinction of the force and beauty of the discourse.
as the children of israel had for sacrament of their reception into the kingdome of god, before the time of moses, the rite of circumcision, which rite having been omitted in the wildernesse, was again restored as soon as they came into the land of
was the custom, cried out, "o that i had never been taught to write!" so much it went to his heart to condemn a man to death.
then he proceeds to divide his accusers into two classes; first, there is the nameless accuser-public opinion.
and as he had only laboured to gain honour, in order that his fellow-citizens might see that he had not spent his time in vain, he wished to come honourably accompanied by one hundred horsemen, his friends and followers, and prayed him that he would be
that comprehends every thing, that can do every thing; by the means of which every thing is known and understood."
courage is the best slayer: courage slayeth also fellow-suffering. fellow-suffering, however, is the deepest abyss: as deeply as man looketh into life, so deeply also doth he look into suffering.
my face and eyes presently discover my condition; all my alterations begin there, and appear somewhat worse than they really are; my friends often pity me before i feel the cause in myself.
most of the instructions of science to encourage us herein have in them more of show than of force, and more of ornament than of effect.
universall church: or if it bee one common-wealth, then all christian monarchs, and states are private persons, and subject to bee judged, deposed, and punished by an universall soveraigne of all christendome.
if near, what is eleven, twelve, or thirteen, and so by degrees. in earnest, if there be a woman who can tell her husband what step ends the near and what step begins the remote, i would advise her to stop between;
indeed, governments never change their form except when their energy is exhausted and leaves them too weak to keep what they have.
"and, resolutely, that there is no deceit in the senses; that we are to lie at their mercy, and seek elsewhere reasons to excuse the difference and contradictions we there find, even to the inventing of lies and other flams, if it come to that, rather
rejoin; the traffic by exchange, and no other way; fairs and markets for that end; dwarfs and deformed people for the ornament of the tables of princes; the use of falconry, according to the nature of their hawks; tyrannical subsidies; nicety in gardens;
two. in like manner, in transcendental logic, infinite must be distinguished from affirmative judgements, although in general logic they are rightly enough classed under affirmative.
they resolved to do by treachery; and what they could not honestly do, they did profitably. for which end, one pomponius flaccus was found to be a fit instrument.
for these reasons the duke ought above all things to have created a spaniard pope; and if unable to, then he should have consented to rohan being appointed and not san pietro ad vincula.
and verily, towards thy mountain and thy tree do many eyes turn to-day; a great longing hath arisen, and many have learned to ask: 'who is zarathustra?'
xxvi.), it is impossible, and not contingent, that they should condition themselves; contrariwise, if they be conditioned by god, it is impossible, and not contingent, that they should render themselves unconditioned.
to be happy in gazing: with dead will, free from the grip and greed of selfishness-cold and ashy-grey all over, but with intoxicated moon-eyes!
this perpetuall feare, alwayes accompanying mankind in the ignorance of causes, as it were in the dark, must needs have for object something.
and although there be so many significations in scripture of the word prophet; yet is that the most frequent, in which it is taken for him, to whom god speaketh immediately, that which the prophet is to say from him, to some other man, or to the people.
wretched affectation of a strange new style, with cold and absurd disguises, which, instead of elevating, depress the matter: provided they can but trick themselves out with new words, they care not what they signify; and to bring in a new word by the
thus a new prince cannot imitate the actions of marcus, in his dominions, nor is it necessary for him to imitate those of severus; but he must take from severus those portions that are necessary to found his state, and from marcus those that are useful
no, around this future ideal of a coming humanity-the superman-the poet spread the veil of becoming. who can tell to what glorious heights man can still ascend?
lance; no leisure to repose and take breath; no knowledge of the ways or country to secure him from ambushes and surprises; and in case of losing a battle, no possible means of saving the remains. neither is there want of example in both these cases.
and this custom continued till the emperor theodosius' time:
heroism works in contradiction to the voice of mankind and in contradiction, for a time, to the voice of the great and good. heroism is an obedience to a secret impulse of an individual's character.
solution. 'tis true the sophism seems to lie in this, yet tho i cannot conceive a mountain but with a vally , it does not from hence follow, that a mountain or vally do exist , but this will follow, that whether a mountain or a vally do or do not exist ,
from which anaxagoras derived his theory, when he said that all things had been produced at the same time, and that then intellect had come and arranged them all in order.
not that actuall death then entred; for adam then could never have had children; whereas he lived long after, and saw a numerous posterity ere he dyed.
we might, over and above all this, add to what man acquires in the civil state moral liberty, which alone makes him truly master of himself; for the mere impulse of appetite is slavery, while obedience to a law which we prescribe to ourselves is liberty. "
vigilance or power ought to withdraw and retire his soul from the crowd our extremest pleasure has some sort of groaning our fancy does what it will, both with itself and us our judgments are yet sick our justice presents to us but one hand our knowledge,
the laws of society, in one respect, more easy and secure.
the saint answered: "i make hymns and sing them; and in making hymns i laugh and weep and mumble: thus do i praise god.
thus man wishes woman to be peaceable: but in fact woman is essentially unpeaceable, like the cat, however well she may have assumed the peaceable demeanour.
the objective man is an instrument, a costly, easily injured, easily tarnished measuring instrument and mirroring apparatus, which is to be taken care of and respected; but he is no goal, not outgoing nor upgoing, no complementary man in whom the rest of
my instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it i would mine and burrow my way through these hills.
clothes, and ornaments are known: their descents, marriages, and kindred, and all adapted to the similitude of human weakness; for they are represented to us with anxious minds, and we read of the lusts, sickness, and anger of the gods;" as having
moreover, because i remember that i first made use of my senses before my reason ; and because i did perceive that those ideas which i my self did frame were not so manifest as those which i received by my senses , but very often made up of their parts ,
which could not possibly be, if all political power were only paternal, and that in truth they were one and the same thing: for then, all paternal power being in the prince, the subject could naturally have none of it.
ego deum genus esse semper duxi, et dicam colitum; sed eos non curare opinor quid agat humanum genus.
on monday, the th day of august one thousand five hundred sixty three, on my return from the court, i sent an invitation to him to come and dine with me.
so that although the mere appearance of such a person as duke ludovico on the frontier was sufficient to cause france to lose milan the first time, to make her lose her grip of it the second time was only possible when all the world was against her, and
twenty,twenty one,twenty two,twenty three,twenty four.
age--such as the sixteenth century, which suffered from its accumulated energy of will, and from the wildest torrents and floods of selfishness in the time of socrates, among men only of worn-out instincts, old conservative athenians who let themselves
the better half of their lives they lived upon the glory they had acquired in their youth; great men after, 'tis true, in comparison of others; but by no means in comparison of themselves.
as regards certitude , i have fully convinced myself that, in this sphere of thought, opinion is perfectly inadmissible, and that everything which bears the least semblance of an hypothesis must be excluded, as of no value in such discussions.
i do not suppose that i have attained to obscurity, but i should be proud if no more fatal fault were found with my pages on this score than was found with the walden ice.
nor did he perceive that, in taking this course, he weakened himself, by casting off his friends and those who had placed themselves at his disposal, and strengthened the church by adding to the spiritual power, which gives it such authority, further
(that all phenomena in the succession of time are only changes, that is, a successive being and non-being of the determinations of substance, which is permanent; consequently that a being of substance itself which follows on the non-being thereof, or a
"to speak before three eyes," said the old pope cheerfully (he was blind of one eye), "in divine matters i am more enlightened than zarathustra himself-and may well be so.
"we think some sorts of birds are purposely created to serve the purposes of augury."--cicero, de natura deor., ii. sixty four.
for who is there, that beleeving this to be true, will not readily obey him in whatsoever he commands?
dangerous dilemma. the best expedient to prevent this confusion, is to be modest in our pretensions; and even to discover the difficulty ourselves before it is objected to us. by this means, we may make a kind of merit of our very ignorance.
it infers more properties in proportion as the definition of the thing expresses more reality, that is, in proportion as the essence of the thing defined involves more reality. now, as the divine nature has absolutely infinite attributes (by def.
imagination; or, in other words, the idea of the sun, which only explains tho nature of that luminary, in so far as the body is affected thereby: wherefore, though we know the real distance, we shall still nevertheless imagine the sun to be near us.
imperfections; as if of themselves to enter into some composition, and divert themselves from compassion to disdain.
conscious. but to reduce this synthesis to conceptions is a function of the understanding, by means of which we attain to cognition, in the proper meaning of the term.
ministers for the generall administration
thus spake zarathustra; the king on the right however answered and said: "strange! did one ever hear such sensible things out of the mouth of a wise man?
if, accordingly; we look back to our proof of the principle of causality, we shall find that we were able to prove it as valid only of objects of possible experience, and, indeed, only as itself the principle of the possibility of experience, consequently
that there is struggle and inequality even in beauty, and war for power and supremacy: that doth he here teach us in the plainest parable.
they shall neither marry, nor be given in marriage, nor eate and drink, as they did in their naturall bodies; but live for ever in their individuall persons, without the specificall eternity of generation: and that the reprobates also shall rise again, to
men, from the mere fact that, while they are living in their primitive independence, they have no mutual relations stable enough to constitute either the state of peace or the state of war, cannot be naturally enemies.
he is not therefore to be supplemented from the memorabilia and symposium of xenophon, who belongs to an entirely different class of writers.
sometimes his attempt is successful for a short time, when a return is made to the old and correct doctrine. these innovators are serious about nothing else in the world than their own priceless person, and it is this that they wish to make its mark.
"bodies most impatient of labour could scarce endure to wear their arms on their shoulders."--livy, x. twenty eight.
bark with their other diet. these trees were alive and apparently flourishing at mid-summer, and many of them had grown a foot, though completely girdled; but after another winter such were without exception dead.
-the pliant, persuasive body, the dancer, whose symbol and epitome is the self-enjoying soul. of such bodies and souls the self-enjoyment calleth itself "virtue."
i pass through this people and keep mine eyes open: they do not forgive me for not envying their virtues.
in this second part one go hand in hand with my painter; but fall very short of him in the first and the better, my power of handling not being such, that i dare to offer at a rich piece, finely polished, and set off according to art.
contained within itself an infinite multitude of representations. nevertheless, space is so conceived of, for all parts of space are equally capable of being produced to infinity.
that kind of thing belongeth to mine art. thee thyself, i wanted to put to the proof when i gave this performance. and verily, thou hast well detected me!
but it is not the writer, but the authority of the church, that maketh a book canonicall.
it is not therefore the victory, that giveth the right of dominion over the vanquished, but his own covenant.
are derived, and who can intend nothing but what is altogether good and laudable.
however, none but the greatest dangers can counter-balance that of changing the public order, and the sacred power of the laws should never be arrested save when the existence of the country is at stake.
i was never so willing to believe philosophy in any thing as this.
what else did jean paul richter signify, when he said to music, "away! away! thou speakest to me of things which in all my endless life i have not found, and shall not find." the same fluency may be observed in every work of the plastic arts.
one who visited me declared that the shadows of some irishmen before him had no halo about them, that it was only natives that were so distinguished.
the power of a man, (to take it universally,) is his present means, to obtain some future apparent good. and is either originall, or instrumentall.
nor is the excommunication of a christian subject, that obeyeth the laws of his own soveraign, whether christian, or heathen, of any effect. for if he beleeve that "jesus is the christ, he hath the spirit of god" (one joh.
nothing but an internal sense in respect to its form.
and let this be the teaching of your virtue: "thou shalt slay thyself! thou shalt steal away from thyself!"-
add to this, that general ideas cannot be introduced into the mind without the assistance of words, nor can the understanding seize them except by means of propositions.
but what did zarathustra once say unto thee? that the poets lie too much?-but zarathustra also is a poet.
the shiners, pouts, and perch also, and indeed all the fishes which inhabit this pond, are much cleaner, handsomer, and firmer fleshed than those in the river and most other ponds, as the water is purer, and they can easily be distinguished from them.
this consists in not taking a book into one's hand merely because it is interesting the great public at the time--such as political or religious pamphlets, novels, poetry, and the like, which make a noise and reach perhaps several editions in their first
some events are found, in all countries and all ages, to have been constantly conjoined together: others are found to have been more variable, and sometimes to disappoint our expectations; so that, in our reasonings concerning matter of fact, there are
beauty is the true prerogative of women, and so peculiarly their own, that ours, though naturally requiring another sort of feature, is never in its lustre but when youthful and beardless, a sort of confused image of theirs.
endless gradations down to nothing (the void), there must be infinitely graduated degrees, with which space or time is filled, and the intensive quantity in different phenomena may be smaller or greater, although the extensive quantity of the intuition
been so strangely successful in it, as to make me believe that this being an amusement of sharp and volatile wits, those who have been versed in this knack of unfolding and untying riddles, are capable, in any sort of writing, to find out what they
what is the ape to man? a laughing-stock, a thing of shame. and just the same shall man be to the superman: a laughing-stock, a thing of shame.
on him who scorned the world as he said, the scorned world wreaks its revenge. he that despiseth small things will perish by little and little. goethe's tasso is very likely to be a pretty fair historical portrait, and that is true tragedy.
it was necessary that romulus should be unable to remain in alba, and should have been exposed at his birth, in order that he might become king of rome and founder of that nation.
i have still less patience to undergo the troublesome and painful care therein required; and the most uneasy condition for me is to be suspended on urgent occasions, and to be agitated betwixt hope and fear.
these masters of to-day-surpass them, o my brethren-these petty people: they are the superman's greatest danger!
territory there, feeds, lodges, and is clad worse than a day-labourer in england.
by persisting in your path, though you forfeit the little you gain the great.
the cities of germany are extremely liberal, have little surrounding country, and obey the emperor when they choose, and they do not fear him or any other potentate that they have about them.
"quin to aliquid saltem potius, quorum indiget usus, viminibus mollique paras detexere junco."
the characters which engage our approbation are chiefly such as contribute to the peace and security of human society; as the characters which excite blame are chiefly such as tend to public detriment and disturbance: whence it may reasonably be presumed,
this process of the evolving european, which can be retarded in its tempo by great relapses, but will perhaps just gain and grow thereby in vehemence and depth--the still-raging storm and stress of "national sentiment" pertains to it, and also the
judgement. thus the conception of pure and merely intelligible objects is completely void of all principles of its application, because we cannot imagine any mode in which they might be given, and the problematical thought which leaves a place open for
may have the means to provide, in general, for all parts of his government.
four. the postulates of empirical thought.
'yet he would not, unless he possessed the money which it is possible to lose.'
well as their slaves, cut and slashed their foreheads in token of sorrow, repeating in their cries and lamentations that that king (let him have been as wicked as the devil) was the best that ever they had;-- herodotus, vi. sixty eight.
in the west, the woman, that is to say the "lady," finds herself in a fausse position ; for woman, rightly named by the ancients sexus sequior , is by no means fit to be the object of our honour and veneration, or to hold her head higher than man and to
-"as the evidence indicateth," broke in zarathustra; for still was the blood flowing down on the naked arm of the conscientious one. for there had ten leeches bitten into it.
i would also have the alleys, spacious and fair. you may have closer alleys, upon the side grounds, but none in the main garden.
besides the flexibility of our invention to forge reasons of all sorts of dreams, our imagination is equally facile to receive impressions of falsity by very frivolous appearances; for, by the sole authority of the ancient and common use of this proverb,
twenty. of dominion paternall, and despoticall
verily, a great folly dwelleth in our will; and it became a curse unto all humanity, that this folly acquired spirit!
it carrieth me away, my soul danceth. day's-work! day's-work! who is to be master of the world?
yet i willingly confess, that i have (as much as in me lay) made use of abstracted words to signifie that thing or substance , which i would have devested of all those things that belong not to it.
the exoteric and the esoteric, as they were formerly distinguished by philosophers--among the indians, as among the greeks, persians, and mussulmans, in short, wherever people believed in gradations of rank and not in equality and equal rights--are not so
"how poor indeed is man," thought he in his heart, "how ugly, how wheezy, how full of hidden shame!
thus didst thou whitewash thy lie before me when thou saidst: 'i did so only for amusement!' there was also seriousness therein, thou art something of a penitent-in-spirit!
sect. one hundred ninety five. i will not dispute now whether princes are exempt from the laws of their country; but this i am sure, they owe subjection to the laws of god and nature.
they are the chief object of these sciences) afford principles, which seem full of absurdity and contradiction.
it falls short of the middle finger, and that the natural median-line makes an angle with the vital in the same side, 'tis a sign of a miserable death; that if in a woman the natural line be open, and does not close the angle with the vital, this denotes
murderers at their execution bearing themselves with great pride and glory that they had performed so brave an exploit.
by miracles are signified the admirable works of god: therefore they are also called wonders.
i know men enough that have several fine parts; one wit, another courage, another address, another conscience, another language: one science, another, another; but a generally great man, and who has all these brave parts together, or any one of them to
not so much afflict her. the judgment she made of my first essays, being a woman, so young, and in this age, and alone in her own country; and the famous vehemence wherewith she loved me, and desired my acquaintance solely from the esteem she had thence
seventy nine. the answer to the first objection seems obvious and convincing.
pierre eyquem bestowed great care on the education of his children, especially on the practical side of it.
we are told in the spirit of the laws that a capitation tax is most suited to slavery, and a real tax most in accordance with liberty.
truly, if either wealth, rank, or any of the rest, bring with them anything of such sort as seems to have nothing wanting to it that is good, we, too, acknowledge that some are made happy by the acquisition of these things.
and i find that in curiosity of knowing he is the same; he cuts himself out more work than he can do, and more than he needs to do: extending the utility of knowledge to the full of its matter:
our sight will, nevertheless, compel us to confess their subject more agreeable and more lovely against all reason; for in this there is nothing of its own:--
our sight only but our judgments, and to adulterate and corrupt the very essence of things.
'tis a wonder how many and how admirable concurrences an intelligent person, and a particular friend of mine, has there found out in favour of our religion; and cannot easily be put out of the conceit that it was homer's design; and yet he is as well
attonitus novitate mali, divesque, miserque, effugere optat opes, et, qu modo voverat, odit.
of favour and recommendation, that he, in whose behalf it was written, did not think my mediation cold and imperfect.
for seeing beelzebub is prince of phantasmes, inhabitants of his dominion of air and darknesse, the children of darknesse, and these daemons, phantasmes, or spirits of illusion, signifie allegorically the same thing.
i easily forgot those offices that ambition mixes with duty and palliates with its title; these are they that, for the most part, fill the eyes and ears, and give men the most satisfaction; not the thing but the appearance contents them; if they hear no
those who are on the side of received opinions, never fail to take all possible advantage of this plea; you do not find them handling the question of utility as if it could be completely abstracted from that of truth: on the contrary, it is, above all,
as how short his administration will be: from the very entry they look at the exit. in short, i am about finishing this man, and not rebuilding another. by long use, this form is in me turned into substance, and fortune into nature.
you want, if possible--and there is not a more foolish "if possible"--to do away with suffering; and we?--it really seems that we would rather have it increased and made worse than it has ever been!
after passing a restless night, when he bethought himself in the morning that there was some new town or district to be seen, he rose, we are told, with alacrity and pleasure.
continuance of the government; because the descendants of these being all freemen, if he grants them estates and possessions to inhabit his country, (without which it would be worth nothing) whatsoever he grants them, they have, so far as it is granted,
the other i could readily attain by use.
they avoided all alliances and traffic with the outer world, that they might not corrupt the purity of their own government; till, as they say, one of them, in the memory of man, having a mind spurred on with a noble ambition, took it into his head, to
"gold was the axle, and the beam was gold; the wheels with silver spokes on golden circles roll'd."
that of wrestling, by antaeus and cercyo, because they have another end than to render youth fit for the service of war and contribute nothing to it. but i see that i have somewhat strayed from my theme.
those that are trained to fight naked are seen to throw themselves into the like hazards that we do. if some beasts surpass us in this advantage, we surpass many others.
the last of the brothers--there were four of them--and by many years the last, the sieur de bussaguet, was the only one of the family who made use of medicine, by reason, i suppose, of the concern he had with the other arts, for he was a councillor in the
foresee difficulties, and it can never appear easy to attack one who has his town well guarded and is not hated by the people.
"thy life itself interpreteth unto us this dream, o zarathustra!
junctaque sunt magno templa nepotis avo.
of the persians or indians that virtue would receive its form.
'tis, methinks, a virtue to which i, who am no conjuror, could without any great endeavour arrive.
it is true, such men may stir, whenever they please; but it will be only to their own just ruin and perdition: for till the mischief be grown general, and the ill designs of the rulers become visible, or their attempts sensible to the greater part, the
if war does not give the conqueror the right to massacre the conquered peoples, the right to enslave them cannot be based upon a right which does not exist no one has a right to kill an enemy except when he cannot make him a slave, and the right to
how i thank my morning-dream that i thus at to-day's dawn, weighed the world! as a humanly good thing did it come unto me, this dream and heart-comforter!
formo, otates, vestitus, omatus noti sunt; genera, conjugia, cognationes, omniaque traducta ad similitudinem imbellitar tis humano: nam et perturbatis animis inducuntur; accipimus enim deorurn cupiditates, cegritudines, iracundias ; "their forms, ages,
now as these conceptions always possess the character of necessity, experience is possible only by means of a representation of the necessary connection of perception.
"by means of a means (faculty)"--but unfortunately not in five words, but so circumstantially, imposingly, and with such display of german profundity and verbal flourishes, that one altogether loses sight of the comical niaiserie allemande involved in
might be the possession of any other. thus, at the beginning, cain might take as much ground as he could till, and make it his own land, and yet leave enough to abel's sheep to feed on; a few acres would serve for both their possessions.
hence it is evident that to the synthesis of cause and effect belongs a dignity, which is utterly wanting in any empirical synthesis; for it is no mere mechanical synthesis, by means of addition, but a dynamical one; that is to say, the effect is not to
-on the city of the obtrusive, the brazen-faced, the pen-demagogues and tongue-demagogues, the overheated ambitious:-
secondly, that it is always gain to change an ill condition for one that is uncertain; and that the ills of others ought not to afflict us so much as our own.
first, when the prince ceases to administer the state in accordance with the laws, and usurps the sovereign power.
nor are we therefore to give that name to any false conclusions: for he that reasoneth aright in words he understandeth, can never conclude an error:
and, 'tis said that a young gentleman of our nation, brisk and amorous, having by his perseverance at last mollified the heart of a fair mistress, enraged, that upon the point of fruition he found himself unable to perform, and that,
continue, therefore, always to be what you are, the chaste guardians of our morals, and the sweet security for our peace, exerting on every occasion the privileges of the heart and of nature, in the interests of duty and virtue.
and we know regions, very fruitful in all manner of provisions, where, notwithstanding, the most ordinary diet, and that they are most pleased with, is only bread, cresses, and water.
my second condition of life was to have money of my own, wherein i so ordered the matter that i had soon laid up a very notable sum out of a mean fortune, considering with myself that that only was to be reputed having which a man reserves from his
brain, it is not necessary to suppose any other cause, than simply, that the arteries which carry them thither proceed from the heart in the most direct lines, and that, according to the rules of mechanics which are the same with those of nature, when
when this is flouted too openly, it makes itself felt, in spite of the formidable restraint of the public authority. i shall cite the nearest possible examples that may be followed in such cases.
there is more difference in the quality of our pleasures than in the amount.
when we call into play a faculty of cognition, different conceptions manifest themselves according to the different circumstances, and make known this faculty, and assemble themselves into a more or less extensive collection, according to the time or
o day, thou gropest for me? thou feelest for my happiness? for thee am i rich, lonesome, a treasure-pit, a gold chamber?
and in this sense onely it is, that a man is called just, or unjust; and that his justice justifies him, that is, gives him the title, in gods acceptation, of just; and renders him capable of living by his faith, which before he was not.
nothing to support it, nor could we ever, by its means, arrive at the knowledge of any real existence.
to conclude, who is there that so far approves the taking of counsell from a great assembly of counsellours, that wisheth for, or would accept of their pains, when there is a question of marrying his children, disposing of his lands, governing his
and being entertained with the pomp, and pastime of festivalls, and publike gomes, made in honour of the gods, needed nothing else but bread, to keep them from discontent, murmuring, and commotion against the state.
there is no heart so effeminate that the rattle and sound of our drums and trumpets will not inflame with courage; nor so sullen that the harmony of our music will not rouse and cheer; nor so stubborn a soul that will not feel itself struck with some
"hoc est vivere bis, vita posse priore frui."
regard, or respect to paternal authority; since all petty monarchies, that is, almost all monarchies, near their original, have been commonly, at least upon occasion, elective.
"when once that pause of life is come between, 'tis just the same as we had never been;"
loved them till dead tis in some sort a kind of dying to avoid the pain of living wel tis not the number of men, but the number of good men tis there she talks plain french to be, not to seem to keep me from dying is not in your power two opinions alike,
done at all, or not necessary, conclude they are naturally subjects as they are men.
vigilance and courage for its maintenance as it is.
of a much lower form and ought not to adopt for herself the dignity and majesty of divine eloquence.
and to speak in all seriousness, i see such new philosophers beginning to appear.
nevertheless they are scarcely able to lead a solitary life, so that the definition of man as a social animal has met with general assent; in fact, men do derive from social life much more convenience than injury.
like a tree in flower, so much soft, budding, informing loveliness is society for itself; and she teaches his eye why beauty was pictured with loves and graces attending her steps. her existence makes the world rich.
socrates's wife exasperated her grief by this circumstance: "oh, how unjustly do these wicked judges put him to death!" "why," replied he, "hadst thou rather they should execute me justly?"
time to time, and give them an example of his humanity and magnificence, always holding firm, however, the majesty of his dignity, which must never be allowed to fan in anything whatever.
one hundred eighty three. "i am affected, not because you have deceived me, but because i can no longer believe in you."
the effect that it is intended to have on the horse mentally becomes quite blunted and ineffective; since the constant abuse of it has accustomed the horse to the crack, he does not quicken his pace for it.
lifetime? the more i should see them constrain themselves out of affection to be serviceable to me, the more i should be sorry for their pains.
individuall persons, as the life of every faithfull man is, or as the life of adam had been if hee had not sinned, there is no place of scripture to prove it; save onely these places concerning eternall torments; which may otherwise be interpreted.
let it be understood that i am speaking here of writers of the higher branches of literature, and not of writers on the method of distilling brandy.
rights cease, and every one has a right to defend himself, and to resist the aggressor.
i differ from this common fashion, and am more apt to suspect the capacity when i see it accompanied with that grandeur of fortune and public applause; we are to consider of what advantage it is to speak when a man pleases, to choose his subject, to
constancy which we commend in every one in supporting his adverse fortune, we accuse and reproach in our friends when the evil is our own; we are not satisfied that they should be sensible of our condition only, unless they be, moreover, afflicted.
management of the security and interest of the public without, with all those that it may receive benefit or damage from, yet they are always almost united.
of this we have abundant proof in the ordinary experience of surgeons, who, by binding the arm with a tie of moderate straitness above the part where they open the vein, cause the blood to flow more copiously than it would have done without any ligature;
but the governor that i would have, that is such a one as knows it to be his duty to possess his pupil with as much or more affection than reverence to virtue, will be able to inform him, that the poets have evermore accommodated themselves to the public
thus the observation of human blindness and weakness is the result of all philosophy, and meets us at every turn, in spite of our endeavours to elude or avoid it.
gentleman, (which, however, was not the case,) and in an hour or two, without labor, but as a recreation, i could, if i wished, catch as many fish as i should want for two days, or earn enough money to support me a week.
and let the women of the kingdom of pegu say what they will, who below the waist have nothing to cover them but a cloth slit before, and so strait, that what decency and modesty soever they pretend by it, at every step all is to be seen, that it is an
half-open doors are ye, at which grave-diggers wait. and this is your reality: "everything deserveth to perish."
seventeen.seven,eight.) to make a covenant with him in these words, "i will establish my covenant between me, and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a god to thee, and to thy seed after thee; and i will
and in the old testament, though the priest only had right to consecrate, during the time that the soveraignty was in the high priest; yet it was not so when the soveraignty was in the king: for we read (one kings eight.) that solomon blessed the people,
trust from others business to-morrow but ill proves the honour and beauty of an action by its utility but it is not enough that our education does not spoil us by resenting the lie we acquit ourselves of the fault by suspecting them, have given them a
-an old brown drop of golden happiness, golden wine? something whisketh over it, its happiness laugheth. thus-laugheth a god. hush!-
paul sais, "we shall rise spirituall bodies," he acknowledgeth the nature of spirits, but that they are bodily spirits; which is not difficult to understand.
diogenes was washing cabbages, and seeing him pass by, "if thou couldst live on cabbage," said he, "thou wouldst not fawn upon a tyrant;" to whom aristippus replied, "and if thou knewest how to live amongst men, thou wouldst not be washing cabbages."
for it is precisely the categories whose application to possible experience must constitute all pure a priori cognition of the understanding; and the relation of which to sensibility will, on that very account, present us with a complete and systematic
revelation is the disclosure of the soul. the popular notion of a revelation is that it is a telling of fortunes.
galba undid himself by that speech, legi a se militem, non emi; for it put the soldiers out of hope of the donative. probus likewise, by that speech, si vixero, non opus erit amplius romano imperio militibus; a speech of great despair for the soldiers.
apollo; and draco and solon, legislators of the athenians, under that of minerva. and every government has a god at the head of it; the others falsely, that truly, which moses set over the jews at their departure out of egypt.
the distinction between legislative and executive functions is in practice very hard to draw. in rousseau's case, it is further complicated by the presence of a second distinction.
this is equivalent to the statement, "if two right lines have two points common to both, they coincide in direction," that is, they form but one line, and this holds true even when one of the points is at infinity.
curiosity to know, from care of future time
i formerly tried to employ in the service of public affairs opinions and rules of living, as rough, new, unpolished or unpolluted, as they were either born with me, or brought away from my education, and wherewith i serve my own turn, if not so
but with regard to the present subject, there are some considerations which seem to remove all this accusation of arrogance or suspicion of mistake.
liberty of the subject consistent with unlimited power of the soveraign
only so much seems necessary, by way of introduction of premonition, that there are two sources of human knowledge (which probably spring from a common, but to us unknown root), namely, sense and understanding.
"sapiens, sibique imperiosus, quern neque pauperies, neque mors, neque vincula terrent; responsare cupidinibus, contemnere honores fortis; et in seipso totus teres atque rotundus, externi ne quid valeat per laeve morari; in quem manca ruit semper fortuna?"
--the pedestal is no part of the statue. measure him without his stilts; let him lay aside his revenues and his titles; let him present himself in his shirt. then examine if his body be sound and sprightly, active and disposed to perform its functions.
i thought, as i have my living to get, and have not eaten to-day, that i might go a-fishing. that's the true industry for poets. it is the only trade i have learned. come, let's along.
a younger brother of a good family, having a manor left him by his father, by the name of which he has been known and honoured, cannot handsomely leave it; ten years after his decease it falls into the hand of a stranger, who does the same: do but judge
would you make them judges of a lawsuit, of the actions of men?
but the expedient, in the sense in which it is opposed to the right, generally means that which is expedient for the particular interest of the agent himself: as when a minister sacrifices the interest of his country to keep himself in place.
when public funds are once established, the rulers of the state become of right the administrators of them: for this administration constitutes a part of government which is always essential, though not always equally so.
a cursory view of the present work will lead to the supposition that its use is merely negative , that it only serves to warn us against venturing, with speculative reason, beyond the limits of experience. this is, in fact, its primary use.
finally, however, a happy state of things results, the enormous tension is relaxed; there are perhaps no more enemies among the neighbouring peoples, and the means of life, even of the enjoyment of life, are present in superabundance.
this same will has at its service an apparently opposed impulse of the spirit, a suddenly adopted preference of ignorance, of arbitrary shutting out, a closing of windows, an inner denial of this or that, a prohibition to approach, a sort of defensive
charge; that having so often, sword in hand, manifested in the behalf of others, that honour was much more dear to him than life, he was not to abandon the concern of it for himself: that fortune denying him all means of opposing the affront designed to
"i know thee well," said he, with a brazen voice, "thou art the murderer of god! let me go.
different from a general judgement ( judicium commune ), and in a complete table of the momenta of thought deserves a separate place-though, indeed, this would not be necessary in a logic limited merely to the consideration of the use of judgements in
i have never declined paying the highway tax, because i am as desirous of being a good neighbor as i am of being a bad subject; and, as for supporting schools, i am doing my part to educate my fellow-countrymen now.
infinite, omniscient, omnipotent, creatour of all things besides himself, has certainly in it more objective reality, then those by which finite substances are exhibited.
first for their neighbors; there can no general rule be given (for occasions are so variable), save one, which ever holdeth, which is, that princes do keep due sentinel, that none of their neighbors do ever grow so (by increase of territory, by embracing
seeing therefore the authority of moses was but subordinate, and hee but a lieutenant to god; it followeth, that christ, whose authority, as man, was to bee like that of moses, was no more but subordinate to the authority of his father.
amasis, king of egypt, having married laodice, a very beautiful greek virgin, though noted for his abilities elsewhere, found himself quite another man with his wife, and could by no means enjoy her; at which he was so enraged, that he threatened to kill
if any other than this foster-child be presented to them, they refuse to let it suck; and the child in like manner will refuse to suck another goat.
six. the soveraigne is judge of what is necessary for the peace and defence of his subjects
it were better to affront your adversary a second time than to offend yourself by giving him so unmanly a satisfaction.
we more often see it dissolve of itself than through scarcity of any necessary thing or by force of the enemy.
so great riches, that the most experienced in that trade could hardly in their whole lives, with all their industry, have raked so much together.-- diogenes laertius, life of thales, i. twenty six; cicero, de divin., i. forty nine.
understand. i, who profess nothing else, therein find so infinite a depth and variety, that all the fruit i have reaped from my learning serves only to make me sensible how much i have to learn.
let it be permitted to designate by this expression the belief which regards the soul as something indestructible, eternal, indivisible, as a monad, as an atomon: this belief ought to be expelled from science!
so the thing be understood, i am indifferent as to the name.
from the assistance of others. a man more freely and cheerfully enjoys borrowed conveniences, when it is not an enjoyment forced and constrained by need; and when he has, in his own will and fortune, the means to live without them.
of sleep. forty five. of the battle of dreux. forty six. of names. forty seven. of the uncertainty of our judgment.
convenience of place and seat for that purpose, and make it troublesome by long sitting; and yet, in the fouler offices, is it not in some measure excusable to require more care and cleanliness?
"the fundamental idea of my work-namely, the eternal recurrence of all things-this highest of all possible formulae of a yea-saying philosophy, first occurred to me in august one thousand eight hundred eighty one.
thus it comes to pass that they only look for a knowledge of the final causes of events, and when these are learned, they are content, as having no cause for further doubt.
i.e. nothing which is useless to man, they only seem to have demonstrated that nature, the gods, and men are all mad together.
in vain do we hope, that men, from frequent disappointment, will at last abandon such airy sciences, and discover the proper province of human reason.
jacques du chastel, bishop of soissons, in st.
there are also (no doubt) counsellors and governors which may be held sufficient (negotiis pares), able to manage affairs, and to keep them from precipices and manifest inconveniences; which nevertheless are far from the ability to raise and amplify an
and though we might conceive how the articulate sounds of the voice came to be taken as the conventional interpreters of our ideas, it would still remain for us to inquire what could have been the interpreters of this convention for those ideas, which,
a people, says grotius, can give itself to a king. then, according to grotius, a people is a people before it gives itself. the gift is itself a civil act, and implies public deliberation.
naturally judging them as an eye-witness, distinctly one by one; giving him to understand upon what terms he was in the common opinion, in opposition to his flatterers.
and note) cannot possess certainty concerning anything, except in so far as it has adequate ideas, or (what by two. xl. note, is the same thing) in so far as it reasons. therefore we know nothing to be good or evil save such things as really conduce, c.
all actions, and speeches, that proceed, or seem to proceed from much experience, science, discretion, or wit, are honourable; for all these are powers. actions, or words that proceed from errour, ignorance, or folly, dishonourable.
much memory, or memory of many things, is called experience.
"serve thy husband as thy master, but guard thyself against him as from a traitor."
in the experience and practice of this maxim, which is a very true one, consists all the benefit i reap from books. as a matter of fact, i make no more use of them, as it were, than those who know them not.
thirdly, john twenty. thirty one. "these things are written that yee might beleeve, that jesus is the christ, the son of god, and that beleeving yee might have life through his name."
i do not mean by all this that it is necessary to have slaves, or that the right of slavery is legitimate: i am merely giving the reasons why modern peoples, believing themselves to be free, have representatives, while ancient peoples had none.
'then, we have worked round to an opposite conclusion: the wealth which was thought to make a man independent rather puts him in need of further protection. how in the world, then, can want be driven away by riches? cannot the rich feel hunger?
and therefore if the king bear the person of the people, and the generall assembly bear also the person of the people, and another assembly bear the person of a part of the people, they are not one person, nor one soveraign, but three persons, and three
he has thus, on the one hand, a collection of ethical maxims, which he believes to have been vouchsafed to him by infallible wisdom as rules for his government; and on the other, a set of every-day judgments and practices, which go a certain length with
and this most upright existence, the ego-it speaketh of the body, and still implieth the body, even when it museth and raveth and fluttereth with broken wings.
nature has mother-like observed this, that the actions she has enjoined us for our necessity should be also pleasurable to us; and she invites us to them, not only by reason, but also by appetite, and 'tis injustice to infringe her laws.
is checked: for this reason the joy arising from the injury done to what we hate is repeated, every time we remember that object of hatred.
besides, the prince in such a form of government, having the power of dissolving the other parts of the legislative, and thereby rendering them private persons, they can never in opposition to him, or without his concurrence, alter the legislative by a
"for the greatest enjoyment of evil and virtue, and of all excellence, is experienced when they are conferred on some one nearest."--cicero, de amicil., c.
for after the conquest of asia by alexander the great, there were few learned jews, that were not perfect in the greek tongue.
for a man cannot know himself without a trial: no one ever learnt what he could do without putting himself to the test; for which reason many have of their own free will exposed themselves to misfortunes which no longer came in their way, and have sought
harmony with the interest of the whole; and secondly, that education and opinion, which have so vast a power over human character, should so use that power as to establish in the mind of every individual an indissoluble association between his own
for no man is a witnesse to him that already beleeveth, and therefore needs no witnesse; but to them that deny, or doubt, or have not heard it.
at thy tree, o zarathustra, the gloomy and ill-constituted also refresh themselves; at thy look even the wavering become steady and heal their hearts.
the following will make this plain. the function of the categorical judgement is that of the relation of subject to predicate; for example, in the proposition: "all bodies are divisible."
the pure categories, apart from the formal conditions of sensibility, have a merely transcendental meaning, but are nevertheless not of transcendental use, because this is in itself impossible, inasmuch as all the conditions of any employment or use of
many potent men, (for so are bishops,) that have their dependance on the pope, and owe obedience to him, though he be a forraign prince; by which means he is able, (as he hath done many times) to raise a civill war against the state that submits not it
all who are not prepared to maintain that will be partisans of some form or other of the social contract theory.
sight of a corpse, and to the end, that the continual spectacle of bones, graves, and funeral obsequies should put us in mind of our frail condition:
written; so great an orator that many have preferred his eloquence to that of cicero, and he, i conceive, did not think himself inferior to him in that particular, for his two anti-catos were written to counterbalance the elocution that cicero had
the first is: "does it please the sovereign to preserve the present form of government?"
savage man, when he has dined, is at peace with all nature, and the friend of all his fellow-creatures.
water and air on its surface, the disposition of the heavens and heavenly bodies, more especially of the moon, must cause a flow and ebb, like in all its circumstances to that observed in our seas, as also a certain current both of water and air from east
of belief or assent to that side, in which we discover the superiority.
and of all princes, it is impossible for a new prince to escape the name of cruel, new states being always full of dangers. wherefore virgil makes dido excuse the inhumanity of her rule by its being new, where she says:
"then at last truth issues from the heart; the visor's gone, the man remains."--lucretius, iii. fifty seven.
for the wicked being left in the estate they were in after adams sin, may at the resurrection live as they did, marry, and give in marriage, and have grosse and corruptible bodies, as all mankind now have; and consequently may engender perpetually, after
did i know myself less, i might perhaps venture to handle something or other to the bottom, and to be deceived in my own inability; but sprinkling here one word and there another, patterns cut from several pieces and scattered without design and without
thirty nine. a consideration upon cicero.
xxxvii.), and, therefore, only they are thoroughly grateful one to another. q.e.five hundred.
pleased to order that he should be received with honour by the citizens of fermo, by which he would honour not only him, oliverotto, but also himself, as he had been his pupil.
who confers honour on things; he is a creator of values. he honours whatever he recognizes in himself: such morality equals self-glorification.
so that in the nature of man, we find three principall causes of quarrel. first, competition; secondly, diffidence; thirdly, glory.
that purpose, shall agree on. and in this we have the original right and rise of both the legislative and executive power, as well as of the governments and societies themselves.
"ubique mors est; optime hoc cavit deus. eripere vitam nemo non homini potest; at nemo mortem; mille ad hanc aditus patent."
who can stay till the morning without dying for shame to behold the disdain of the fair eyes of her who knows so well his fumbling impertinence,
one editor calls him "a noted thief," another: "he was a literary amateur of no ability, who expressed his critical opinions with too great a freedom to please the poets of his day." five hundred.w.
he says very roundly, in his republic, "that it is often necessary, for the benefit of men, to deceive them."
and of these thoughts some are called wills and affections , and others of them judgments .
the end of friendship is a commerce the most strict and homely that can be joined; more strict than any of which we have experience. it is for aid and comfort through all the relations and passages of life and death.
i realized what the orientals mean by contemplation and the forsaking of works. for the most part, one minded not how the hours went.
about: so that the fine speech he had prepared was of no use, and he was upon the instant to contrive another; which finding himself unable to do, cardinal du bellay was constrained to perform that office.
in relation to what i am now speaking of, the gascon proverb, derived from a cornpipe, is very quaint and subtle:
it was great blasphemy, when the devil said, i will ascend, and be like the highest; but it is greater blasphemy, to personate god, and bring him in saying, i will descend, and be like the prince of darkness; and what is it better, to make the cause of
it was the touch of the tomb, which produced these extraordinary effects; and when no one could approach the tomb, no effects could be expected.
for many times the things deduced to judgment may be meum and tuum, when the reason and consequence thereof may trench to point of estate: i call matter of estate, not only the parts of sovereignty, but whatsoever introduceth any great alteration, or
the sexes, whose manner of life had been hitherto the same, began now to adopt different ways of living.
"aden nihil motum ex antiquo probabile est."
perhaps i do; and therefore it is that i accuse my own impatience, and hold, in the first place, that it is equally vicious both in him that is in the right, and in him that is in the wrong; for 'tis always a tyrannic sourness not to endure a form
had been immerged. if we should lay the loss we have sustained in the number of those who have gone astray, in the balance against the benefit we have had by being again put in breath, and by having our zeal and strength revived by reason of this
it is the duty of governments, and of individuals, to form the truest opinions they can; to form them carefully, and never impose them upon others unless they are quite sure of being right.
another, then, i say, break the law. let your life be a counter friction to stop the machine. what i have to do is to see, at any rate, that i do not lend myself to the wrong which i condemn.
that is your entire will, ye wisest ones, as a will to power; and even when ye speak of good and evil, and of estimates of value.
our saviour (luke twenty.thirty seven,thirty eight.) who proving the resurrection out of the word of moses, saith thus, "that the dead are raised, even moses shewed, at the bush, when he calleth the lord, the god of abraham, and the god of isaac, and the
it will always be equally foolish for a man to say to a man or to a people: "i make with you a convention wholly at your expense and wholly to my advantage; i shall keep it as long as i like, and you will keep it as long as i like."
this will be a sufficient apology for my not dwelling on the manner in which the lapse of time compensates for the little probability in the events; on the surprising power of trivial causes, when their action is constant; on the impossibility, on the one
have the same rights as he. the consequences of this fausse position are sufficiently clear.
reason must approach nature with the view, indeed, of receiving information from it, not, however, in the character of a pupil, who listens to all that his master chooses to tell him, but in that of a judge, who compels the witnesses to reply to those
passages, both relating to the public and to himself. and he was, moreover, married at a well advanced maturity, in the year one thousand five hundred twenty eight, the three-and-thirtieth year of his age, upon his way home from italy.
remember him, who being asked why he took so much pains in an art that could come to the knowledge of but few persons? 'a few are enough for me,' replied he; 'i have enough with one; i have enough with never an one.'-- seneca, ep., seven.
four of modality possibility mdash;impossibility existence mdash;non-existence necessity mdash;contingence
these continual tricklings consume and ulcerate me. ordinary inconveniences are never light; they are continual and inseparable, especially when they spring from the members of a family, continual and inseparable.
such there have been, who, after having tried all ways, not having been able with all their endeavour to obtain the favour of dying by the hand of the enemy, have been constrained, to make good their resolution of bringing home the honour of victory or of
if war, famine, or sedition arises at this time of crisis, the state will inevitably be overthrown.
a king should be able to answer as iphicrates did the orator, who pressed upon him in his invective after this manner: "and what art thou that thou bravest it at this rate?
at length, in the war of one thousand eight hundred twelve, her dwelling was set on fire by english soldiers, prisoners on parole, when she was away, and her cat and dog and hens were all burned up together. she led a hard life, and somewhat inhumane.
fright and frenzy; for never man was so distrustful of his life, never man so uncertain as to its duration.
and therefore if a man by words, or other signes, seem to despoyle himselfe of the end, for which those signes were intended; he is not to be understood as if he meant it, or that it was his will; but that he was ignorant of how such words and actions
faith, that jesus is the christ; which cannot be interpreted of a ghost.
for, by this means, hereditary aristocracy, the worst of all legitimate forms of administration, remained in conflict with democracy, and the form of the government, as macchiavelli has proved, was only fixed on the establishment of the tribunate: only
for when the body is at rest in sleep, the mind simultaneously is in a state of torpor also, and has no power of thinking, such as it possesses when the body is awake.
verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers.
"whilst all the brutal creatures downward bend their sight, and to their earthly mother tend, he set man's face aloft, that, with his eyes uplifted, he might view the starry skies,"
which depends upon the evident knowledge of those things whereof i deliberate ; yet that i may abstain from error by the other means abovemention'd, which depends only on this, that i judge not of any thing, the truth whereof is not evident.
first, because i conceive that a man having once parted with his labours to the world, he has no further right to them; let him do better if he can, in some new undertaking, but not adulterate what he has already sold.
for we are not to think that god made first a living breath, and then blew it into adam after he was made, whether that breath were reall, or seeming; but only as it is (acts seventeen.twenty five.) "that he gave him life and breath;" that is, made him a
a man must not always tell all, for that were folly: but what a man says should be what he thinks, otherwise 'tis knavery.
circumstances of the world, to see it increase.
and of our earth to make a luminous and resplendent star? "amongst the other inconveniences of mortality this is one, that darkness of the understanding which leads men astray, not so much from a necessity of erring, but from a love of error.
eumenes, being shut up in the city of nora by antigonus, and by him importuned to come out to speak with him, as he sent him word it was fit he should to a greater man than himself, and one who had now an advantage over him, returned this noble answer.
whereas, on the contrary, we have taken advantage of their ignorance and inexperience, with greater ease to incline them to treachery, luxury, avarice, and towards all sorts of inhumanity and cruelty, by the pattern and example of our manners.
disgrace of honours conferred by a tyrant.
est enim meminisse, et me, qui disseram, hominem esse, et vos, qui judicetis, ut, si probabilia dicentur, nihil ultra requiratis?
the princes of the world? on such a showing, these ceremonies are idly multiplied, and the catholic king need only take possession all at once, from his apartment, of the whole universe, merely making a subsequent reservation about what was already in the
this, that i have no better an opinion of myself; guilty of the meanest and most popular defects, but not disowning or excusing them; and i do not value myself upon any other account than because i know my own value.
"men plough, girt with arms; ever delighting in fresh robberies, and living by rapine."--aeneid, vii. seven hundred forty eight.
thou wouldst speak, and without trembling, buoyant rather with bliss, for a great weight and worry would be taken from thee, thou patientest one!-
when ye despise pleasant things, and the effeminate couch, and cannot couch far enough from the effeminate: there is the origin of your virtue.
flight nor unexpected rallies to overcome their enemies; never making war till having first proclaimed it, and very often assigned both the hour and place of battle.
ready for any business that requires sagacity and acute senses, ready for every adventure, owing to an excess of "free will", with anterior and posterior souls, into the ultimate intentions of which it is difficult to pry, with foregrounds and backgrounds
now seeing eternall life is a greater reward, than the life present; and eternall torment a greater punishment than the death of nature; it is a thing worthy to be well considered, of all men that desire (by obeying authority) to avoid the calamities of
of the people, in this case the people have a right to resist and defend themselves from injury: but it must be with this caution, that they only defend themselves, but do not attack their prince: they may repair the damages received, but must not for any
the number of men, but the number of good men tis said of epimenides, that he always prophesied backward tis so i melt and steal away from myself tis the sharpnss of our mind that gives the edge to our pains tis then no longer correction, but revenge tis
in one thousand five hundred ninety five mademoiselle de gournay published a new edition of montaigne's essays, and the first with the latest emendations of the author, from a copy presented to her by his widow, and which has not been recovered, although
now we make use of a great number of empirical conceptions, without opposition from any one; and consider ourselves, even without any attempt at deduction, justified in attaching to them a sense, and a supposititious signification, because we have always
now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions,
god is a conjecture: but i do not wish your conjecturing to reach beyond your creating will.
leisure to harangue his army. before that great battle with those of tournay, "caesar," says he, "having given order for everything else, presently ran where fortune carried him to encourage his people, and meeting with the tenth legion, had no more time
the obligations of the law of nature cease not in society, but only in many cases are drawn closer, and have by human laws known penalties annexed to them, to inforce their observation.
what is beauty and sea and peacock-splendour to it! this parable i speak unto the poets.
i am not ambitious, we say; but a man cannot live otherwise at rome; i am not wasteful, but the city requires a great outlay; 'tis not my fault if i am choleric--if i have not yet established any certain course of life: 'tis the fault of youth.
kirby and spence tell us that the battles of ants have long been celebrated and the date of them recorded, though they say that huber is the only modern author who appears to have witnessed them.
the consul, publius rutilius, was the first who taught the soldiers to handle their arms with skill, and joined art with valour, not for the rise of private quarrel, but for war and the quarrels of the people of rome; a popular and civil defence.
and though in matter of doctrine, nothing ought to be regarded but the truth; yet this is not repugnant to regulating of the same by peace. for doctrine repugnant to peace, can no more be true, than peace and concord can be against the law of nature.
"i, a mother, ask armour for a son."--idem, ibid., three hundred eighty three.
oh, what an injury has time done me to deprive me of the sight of two of the most noble lives which, by the common consent of all the world, one of the greatest of the greeks, and the other of the romans, were in all plutarch. what a matter!
or on a sunday afternoon, if i chanced to be at home, i heard the cronching of the snow made by the step of a long-headed farmer, who from far through the woods sought my house, to have a social "crack;" one of the few of his vocation who are "men on
there is some other principle which determines him to form such a conclusion.
it was then, when i deliberated on it: the force of all counsel consists in the time; occasions and things eternally shift and change. i have in my life committed some important errors, not for want of good understanding, but for want of good luck.
the laws of transferring property belong also to the soveraign
and has put little of her own into all they have done to create such bonds of union.
these are serious enough to cause not sickness only, but even death; but, thanks be to the author of our health, the light of nature hath not yet left thee utterly.
if this critique itself does not assume the title of transcendental philosophy, it is only because, to be a complete system, it ought to contain a full analysis of all human knowledge a priori.
it is therefore considered as a matter of great importance to observe the consequences of things; and as one man may very much surpass another in attention and memory and observation, this will make a very great difference in their reasoning.
from the same mistaking of the present church for the kingdom of god, came in the distinction betweene the civill and the canon laws: the civil law being the acts of soveraigns in their own dominions, and the canon law being the acts of the pope in the
after the first blush of sin, comes its indifference; and from immoral it becomes, as it were, un moral, and not quite unnecessary to that life which we have made.
that tickles us, of the pleasure we feel in being agreeable to others, and courted and beloved of every one, but also to conceive a hatred against the graces that produce that effect, and to condemn our beauty because it inflames others; of this, i
my opinions, which i did not think wrong; as to other things, i said that the corrector understood not my meaning.
looking, on the other hand, at the qualities of commodus, severus, antoninus, extremely cruel and rapacious; to satisfy the soldiers there was no injury which they would not inflict on the people, and all except severus ended badly.
to do as one would be done by, and to love one's neighbour as oneself, constitute the ideal perfection of utilitarian morality.
the journey to normandy is postponed. the king has despatched two thousand. de bellieure and de la guiche to one thousand. de guise to summon him to court; we shall be there on thursday.
sometimes, in a summer morning, having taken my accustomed bath, i sat in my sunny doorway from sunrise till noon, rapt in a revery, amidst the pines and hickories and sumachs, in undisturbed solitude and stillness, while the birds sing around or flitted
what is well and in conformity with order is so by the nature of things and independently of human conventions.
no immediate certainty for me."--in place of the "immediate certainty" in which the people may believe in the special case, the philosopher thus finds a series of metaphysical questions presented to him, veritable conscience questions of the intellect, to
their very life, which they have devoted to the state, is by it constantly protected; and when they risk it in the state's defence, what more are they doing than giving back what they have received from it?
my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence twenty two can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which i
a good education alters the judgment and manners; as it happened to polemon, a lewd and debauched young greek, who going by chance to hear one of xenocrates' lectures, did not only observe the eloquence and learning of the reader, and not only brought
the citizens, being occupied in their own quarrels, might not act against them. this, however, did not avail them anything, as was seen when, after the defeat of vaila, a part of those subjects immediately took courage and took from them the whole state.
but that this idea has this or that objective reallity , rather then any other , proceeds clearly from some cause , in which there ought to be at least as much formal reallity , as there is of objective reallity in the idea it self.
pythagoras was of opinion that all matter was flowing and unstable; the stoics, that there is no time present, and that what we call so is nothing but the juncture and meeting of the future and the past; heraclitus, that never any man entered twice into
the moles nested in my cellar, nibbling every third potato, and making a snug bed even there of some hair left after plastering and of brown paper; for even the wildest animals love comfort and warmth as well as man, and they survive the winter only
xerxes whipped the sea, and wrote a challenge to mount athos; cyrus employed a whole army several days at work, to revenge himself of the river gyndas, for the fright it had put him into in passing over it; and caligula demolished a very beautiful palace
we start, tremble, turn pale, and blush, as we are variously moved by imagination; and, being a-bed, feel our bodies agitated with its power to that degree, as even sometimes to expiring.
the indians paint it black and tawny, with great swelled lips, wide flat noses and load the cartilage betwixt the nostrils with great rings of gold, to make it hang down to the mouth; as also the under lip with great hoops, enriched with precious stones,
"and little force suffices to break what was cracked before." --ovid, de tris., iii. eleven, twenty two.
sect. twelve. by the same reason may a man in the state of nature punish the lesser breaches of that law. it will perhaps be demanded, with death?
a great many measure the attainment of good by joy and gladness of heart; these think it the height of happiness to give themselves over to pleasure.
some rules of conduct, therefore, must be imposed, by law in the first place, and by opinion on many things which are not fit subjects for the operation of law.
in this case, from three given terms, i can give a priori and cognize the relation to a fourth member, but not this fourth term itself, although i certainly possess a rule to guide me in the search for this fourth term in experience, and a mark to assist
this opinion of inspiration, called commonly, private spirit, begins very often, from some lucky finding of an errour generally held by others; and not knowing, or not remembring, by what conduct of reason, they came to so singular a truth, (as they think
"my friends, all of you," said the ugliest man, "what think ye? for the sake of this day- i am for the first time content to have lived mine entire life.
at this turning-point of history there manifest themselves, side by side, and often mixed and entangled together, a magnificent, manifold, virgin-forest-like up-growth and up-striving, a kind of tropical tempo in the rivalry of growth, and an
above all, every relation must be considered as suspicious, which depends in any degree upon religion, as the prodigies of livy: and no less so, every thing that is to be found in the writers of natural magic or alchimy, or such authors, who seem, all of
"sick minds, as well as bodies, we do see by med'cine's virtue oft restored to be;"
we dared not, however, proceed on our way, from an uncertainty as to the safety of our persons, which should have been clearly expressed on our passports. the league has done this, one thousand. de barrant and one thousand.
fifty two. we shall proceed to examine this pretension; and first with regard to the influence of volition over the organs of the body.
where they intersect will be the height or depth of his character. perhaps we need only to know how his shores trend and his adjacent country or circumstances, to infer his depth and concealed bottom.
one do not think that we are so unhappy as we are vain, or have in us so much malice as folly; we are not so full of mischief as inanity; nor so miserable as we are vile and mean.
de la boetie,-- printed at paris, vo, one thousand five hundred seventy one, and reissued, with the addition of some notes, in one thousand five hundred seventy two, with a fresh title-page.
field where the green berries deepened their tints by the time i had made another bout.
at last he restores them to the primordial human shapes." --claudian, in ruf., ii. four hundred eighty two.
the astonishing magnificence of the cities of cusco and mexico, and, amongst many other things, the garden of the king, where all the trees, fruits, and plants, according to the order and stature they have in a garden, were excellently formed in gold; as,
like that which empedocles, as if transported with a divine fury, and compelled by truth, often strewed here and there in his writings: "no, no, we feel nothing, we see nothing; all things are concealed from us; there is not one thing of which we can
how can the scholar, who dwells away in the north west territory or the isle of man, tell what is parliamentary in the kitchen?
and as in our outward habit, 'tis a ridiculous effeminacy to distinguish ourselves by a particular and unusual garb or fashion; so in language, to study new phrases, and to affect words that are not of current use, proceeds from a puerile and scholastic
man's first feeling was that of his own existence, and his first care that of self-preservation. the produce of the earth furnished him with all he needed, and instinct told him how to use it.
it is precisely because the force of circumstances tends continually to destroy equality that the force of legislation should always tend to its maintenance.
a certain author of our times reports that he has seen in those oriental nations this custom in practice, that not only the wives bury themselves with their husbands, but even the slaves he has enjoyed also; which is done after this manner: the husband
heavy unto him are earth and life, and so willeth the spirit of gravity! but he who would become light, and be a bird, must love himself:-thus do i teach.
explanation--i say transition: for pleasure is not perfection itself. for, if man were born with the perfection to which he passes, he would possess the same, without the emotion of pleasure.
for change does not affect time itself, but only the phenomena in time (just as coexistence cannot be regarded as a modus of time itself, seeing that in time no parts are coexistent, but all successive).
--so vain and futile a thing is human prudence; throughout all our projects, counsels and precautions, fortune will still be mistress of events.
give me back my legions!" for these exceed all folly, forasmuch as impiety is joined therewith, invading god himself, or at least fortune, as if she had ears that were subject to our batteries; like the thracians, who when it thunders or lightens, fall to
in conformity with this rule, then, it is necessary that in that which antecedes an event there be found the condition of a rule, according to which in this event follows always and necessarily; but i cannot reverse this and go back from the event, and
one hundred twenty seven. in the eyes of all true women science is hostile to the sense of shame. they feel as if one wished to peep under their skin with it--or worse still! under their dress and finery.
to the close-stool: i cannot make them distinguish the salutations made to themselves from those made to their commission, their train, or their mule:
secondly, the matters in question are not of fact, but of right, wherein there is no place for witnesses. there is scarce any of those old writers, that contradicteth not sometimes both himself, and others; which makes their testimonies insufficient.
there is an abstruse astrologer that saith, if it were not for two things that are constant (the one is, that the fixed stars ever stand a like distance one from another, and never come nearer together, nor go further asunder; the other, that the diurnal
one real runaway slave, among the rest, whom i helped to forward toward the northstar.
a hard guest is he,-but i honour him, and do not worship, like the tenderlings, the pot-bellied fire-idol.
if a man do not first discharge both himself and his mind of the burden with which he finds himself oppressed, motion will but make it press the harder and sit the heavier, as the lading of a ship is of less encumbrance when fast and bestowed in a settled
prejudices, and truth itself ceases to have the effect of truth, by being exaggerated into falsehood.
and this is no very rare accident: for even they that be perfectly awake, if they be timorous, and supperstitious, possessed with fearfull tales, and alone in the dark, are subject to the like fancies, and believe they see spirits and dead mens ghosts
these principles are not those of grotius: they are not based on the authority of poets, but derived from the nature of reality and based on reason.
for the interest, therefore, of truth and justice, it is far more important to restrain this employment of vituperative language than the other; and, for example, if it were necessary to choose, there would be much more need to discourage offensive
there is use also of ambitious men, in pulling down the greatness of any subject that overtops; as tiberius used marco, in the pulling down of sejanus.
the long chains of simple and easy reasonings by means of which geometers are accustomed to reach the conclusions of their most difficult demonstrations, had led me to imagine that all things, to the knowledge of which man is competent, are mutually
he goes thither at first as a hunter and fisher, until at last, if he has the seeds of a better life in him, he distinguishes his proper objects, as a poet or naturalist it may be, and leaves the gun and fish-pole behind.
but my blood is related to theirs; and i want withal to see my blood honoured in theirs."-
answered one who jeered him because he could not gain the favour of a young girl he made love to: "friend, the hook will not stick in such soft cheese."
security, indolence, impassability, the privation of the evils of this life, which we pretend to purchase at the price of dying, are of no manner of advantage to us: that man evades war to very little purpose who can have no fruition of peace; and as
good and evil, and rich and poor, and high and low, and all names of values: weapons shall they be, and sounding signs, that life must again and again surpass itself!
they said, that in the first place they thought it very strange that so many tall men, wearing beards, strong, and well armed, who were about the king ('tis like they meant the swiss of the guard), should submit to obey a child, and that they did not
aught in my belief that was wholly indubitable.
to speak literally, a hundred irishmen, with yankee overseers, came from cambridge every day to get out the ice.
but, as he regards all general acts as functions of sovereignty, this means that no general act can be within the competence of a representative assembly. in judging this theory, we must take into account all the circumstances of rousseau's time.
"like one who, desiring to stay an impending ruin, places various props against it, till, in a short time, the house, the props, and all, giving way, fall together."--pseudo-gallus, i. one hundred seventy one.
we know for ourselves that we must put up with a bad government when it is there; the question is how to find a good one.
every one is wary and discreet in confession, but men ought to be so in action; the boldness of doing ill is in some sort compensated and restrained by the boldness of confessing it.
and in the last place are patres patriae; which reign justly, and make the times good wherein they live. both which last kinds need no examples, they are in such number.
to speak the truth, even with some austerity, to live with some rigor of temperance, or some extremes of generosity, seems to be an asceticism which common good-nature would appoint to those who are at ease and in plenty, in sign that they feel a
something more perfect than myself; and i clearly recognized that i must hold this notion from some nature which in reality was more perfect.
as for the great burnings by lightnings, which are often in the west indies, they are but narrow.
friends than citizens, more friends to one another than either enemies or friends to their country, or than friends to ambition and innovation; having absolutely given up themselves to one another, either held absolutely the reins of the other's
his mind runs along a certain train of ideas: the refusal of the soldiers to consent to his escape; the action of the executioner; the separation of the head and body; bleeding, convulsive motions, and death.
even the senate itself, by his means delivered from slavery, durst not positively determine of so high a fact, and divided into two so important and contrary aspects; but the syracusans, sending at the same time to the corinthians to solicit their
first, to be too sensible of hurt; for no man is angry, that feels not himself hurt; and therefore tender and delicate persons must needs be oft angry; they have so many things to trouble them, which more robust natures have little sense of.
had that maxim indelibly impressed on his mind, to obey and submit himself religiously to the laws under which he was born.
the wasps came by thousands to my lodge in october, as to winter quarters, and settled on my windows within and on the walls over-head, sometimes deterring visitors from entering.
for, occupied incessantly with the consideration of the limits prescribed to their power by nature, they became so entirely convinced that nothing was at their disposal except their own thoughts, that this conviction was of itself sufficient to prevent
sect. one hundred ninety two. by the second, the inhabitants of any country, who are descended, and derive a title to their estates from those who are subdued, and had a government forced upon them against their free consents, retain a right to the
post. i.) of a variety of individual parts of different nature, and may therefore (ax.i. after lemma iii. after two.
prop. fifty five. extreme pride or dejection indicates extreme ignorance of self.
just a little indifferent here, to learn caution, or, better still, to look away, to go away--yet in the background of the most recent philosophy, that of schopenhauer, we find almost as the problem in itself, this terrible note of interrogation of the
seventy five. the degree and nature of a man's sensuality extends to the highest altitudes of his spirit.
in the latter case their position is weaker and more dangerous, for they are at the mercy of those citizens who are appointed magistrates, who can, especially in times of adversity, with great facility deprive them of their position, either by acting
it is by the activity of the passions that pur reason is improved; for we desire knowledge only because we wish to enjoy; and it is impossible to conceive any reason why a person who has neither fears nor desires should give himself the trouble of
and so for a time i will use milder methods, that the tumours which have grown hard through the influx of disturbing passion may be softened by gentle treatment, till they can bear the force of sharper remedies.'
ornament, as for his own proper and peculiar use, and to furnish and enrich himself within, having rather a desire to come out an accomplished cavalier than a mere scholar or learned man; for such a one, i say, i would, also, have his friends solicitous
pace. the winds of passions take most hold of her in her highest flights; and the rather by reason that she wholly applies herself to, and exercises her whole virtue upon, every particular subject, and never handles more than one thing at a time, and that
to fear to go seek such good company in the other world: and so of the rest pythagoras was want to say,-- cicero, tusc. quaes., v. three.
parce, puer, stimulis, et fortius utere loris.
from them. such as i see so frequently employ every one in their affairs, and thrust themselves into so much obligation, would never do it, did they but relish as i do the sweetness of a pure liberty, and did they but weigh, as wise: men should, the
that condemned him to be hanged. let us have some form of decree that says, "the court understands nothing of the matter" more freely and ingenuously than the areopagites did, who, finding themselves perplexed with a cause they could not unravel, ordered
prop. eighteen. a man is as much affected pleasurably or painfully by the image of a thing past or future as by the image of a thing present.
in short, here, as everywhere else, let us beware of superfluous teleological principles!--one of which is the instinct of self-preservation (we owe it to spinoza's inconsistency).
"these things are so far reciprocal that if there be divination, there must be deities; and if deities, divination."--cicero, de divin., i. six.
i live in the angle of a leaden wall, into whose composition was poured a little alloy of bell metal. often, in the repose of my mid-day, there reaches my ears a confused tintinnabulum from without. it is the noise of my contemporaries.
coming marks an era in his country's history.
after which massacre oliverotto mounted his horse, rode through the town and besieged the chief magistrate in his palace, so that through fear they were obliged to obey him and form a government, of which he made himself prince.
with regard to agriculture, the principles of it were known long before they were put in practice; and it is indeed hardly possible that men, constantly employed in drawing their subsistence from plants and trees, should not readily acquire a knowledge of
make his citizens virtuous, also advises them not to despise the good repute and esteem of the people; and says it falls out, by a certain divine inspiration, that even the wicked themselves oft-times, as well by word as opinion, can rightly distinguish
physic is grounded upon experience and examples: so is my opinion. and is not this an express and very advantageous experience.
the various shades of the sand are singularly rich and agreeable, embracing the different iron colors, brown, gray, yellowish, and reddish.
two there is another principle which has escaped hobbes; which, having been bestowed on mankind, to moderate, on certain occasions, the impetuosity of egoism, or, before its birth, the desire of self-preservation, tempers the ardour with which he pursues
use of the understanding. we have, therefore, contented ourselves with a merely critical remark, leaving the subject to be explained in the sequel.
in paris and london, you desire to be lodged warmly and comfortably; in madrid, you have superb salons, but not a window that closes, and you go to bed in a mere hole.
but all the duty of honour, the other part, remains never the less entire to them; nothing can cancel that: it is so inseparable from them both, that the father's authority cannot dispossess the mother of this right, nor can any man discharge his son from
this city, which is absolutely unsuited to the poet-author of 'zarathustra', and for the choice of which i was not responsible, made me inordinately miserable. i tried to leave it.
they beleeved the apostles, and after them the pastors and doctors of the church, that recommended to their faith the history of the old and new testament: so that the faith of christians ever since our saviours time, hath had for foundation, first, the
these are all dreams and fanatic follies. why will not nature please for once to lay open her bosom to us, and plainly discover to us the means and conduct of her movements, and prepare our eyes to see them?
said he, "if i was not angry, i would execute you" children are amused with toys and men with words consent, and complacency in giving a man's self up to melancholy defend most the defects with which we are most tainted emperor julian, surnamed the
among the multitude of scholars and authors, we feel no hallowing presence; we are sensible of a knack and skill rather than of inspiration; they have a light and know not whence it comes and call it their own; their talent is some exaggerated faculty,
the third and in my opinion the most excellent, is epaminondas.
a worthy pupil of socrates would be the most virtuous of his contemporaries; but a worthy follower of cato would be one of the greatest. the virtue of the former would be his happiness; the latter would seek his happiness in that of all.
this mediating representation must be pure (without any empirical content), and yet must on the one side be intellectual, on the other sensuous. such a representation is the transcendental schema.
for imagination is an idea, which indicates rather the present disposition of the human body than the nature of the external body; not indeed distinctly, but confusedly; whence it comes to pass, that the mind is said to err.
triangle in itself? for to your conceptions of three lines, you could not add anything new (that is, the figure); which, therefore, must necessarily be found in the object, because the object is given before your cognition, and not by means of it.
that which a man rightly knows and understands, he is the free disposer of at his own full liberty, without any regard to the author from whence he had it, or fumbling over the leaves of his book.
xxiii.) is necessarily conscious of itself through the ideas of the modifications of the body, the mind is therefore (three. vii.) conscious of its own endeavour.
certain and of such evidence that no ground of doubt, however extravagant, could be alleged by the sceptics capable of shaking it, i concluded that i might, without scruple, accept it as the first principle of the philosophy of which i was in search.
i love a strong and manly familiarity and conversation: a friendship that pleases itself in the sharpness and vigour of its communication, like love in biting and scratching: it is not vigorous and generous enough, if it be not quarrelsome, if it be
conceive man accompanied with omnipotence: you overwhelm him; he must beg disturbance and opposition as an alms: his being and his good are in indigence. evil to man is in its turn good, and good evil.
a monstrous war! other wars are bent against strangers, this against itself, destroying itself with its own poison. it is of so malignant and ruinous a nature, that it ruins itself with the rest; and with its own rage mangles and tears itself to pieces.
did, in a country where he was a stranger. whence it is plain, that at least a great part of the land lay in common; that the inhabitants valued it not, nor claimed property in any more than they made use of.
these sensations, which are merely animal, and from which we can a priori draw no inference, we are apt to transfer to inanimate objects, and to suppose, that they have some such feelings, whenever they transfer or receive motion.
the security of individuals is so intimately connected with the public confederation that, apart from the regard that must be paid to human weakness, that convention would in point of right be dissolved, if in the state a single citizen who might have
the expedient, in this sense, instead of being the same thing with the useful, is a branch of the hurtful.
we will therefore speak of these points: what are false fames; and what are true fames; and how they may be best discerned; how fames may be sown, and raised; how they may be spread, and multiplied; and how they may be checked, and laid dead.
to yeeld obedience, was to the contrary; but not that all other christians should be obliged to observe, what they taught.
it will be possible to examine it more closely, when the second view has been considered.
i am of sylla's opinion;-- "who freed his great deeds from envy by ever attributing them to his good fortune, and finally by surnaming himself faustus, the lucky."--plutarch, how far a man may praise himself, c. nine.
"suffering itself less afflicts the senses than the apprehension of suffering."--quintilian, inst. orat., i. twelve.
than the other.-- montaigne added here, "to do for the world that for which he came into the world," but he afterwards erased these words from the manuscript.--naigeon.
in this domain of delicate thrills, henri beyle may be noted; that remarkable anticipatory and forerunning man, who, with a napoleonic tempo, traversed his europe, in fact, several centuries of the european soul, as a surveyor and discoverer thereof:--it
was my garb and mien like this when i explored with thee nature's hid secrets, and thou didst trace for me with thy wand the courses of the stars, moulding the while my character and the whole conduct of my life after the pattern of the celestial order?
the pure conceptions of the understanding are free from this limitation, and extend to objects of intuition in general, be the intuition like or unlike to ours, provided only it be sensuous, and not intellectual.
because they are so careful to secure them. some of my friends spoke as if i was coming to the woods on purpose to freeze myself.
i have since my emergence from childhood lived in three sorts of conditions.
principles of my physics might be understood. but since then, two other reasons have come into operation that have determined me here to subjoin some particular specimens, and give the public some account of my doings and designs.
eternally true . but the nature of a triangle will not be eternal if all triangles were destroy'd.
and ye also asked yourselves often: "who is zarathustra to us? what shall he be called by us?" and like me, did ye give yourselves questions for answers.
there, already approacheth eventide: the sun sinketh. away-my happiness!-
the unformed matter of the world, was a god, by the name of chaos.
i sometimes found the name of his native parish handsomely written in the snow by the highway, with the proper french accent, and knew that he had passed. i asked him if he ever wished to write his thoughts.
this is more than consent, or concord; it is a reall unitie of them all, in one and the same person, made by covenant of every man with every man, in such manner, as if every man should say to every man, "i authorise and give up my right of governing my
and as if there were a special secret access to knowledge, which choketh up for those who learn anything, so do we believe in the people and in their "wisdom."
the general will, rousseau continues in substance, is always for the common good; but it is sometimes divided into smaller general wills, which are wrong in relation to it.
he hath subdued monsters, he hath solved enigmas. but he should also redeem his monsters and enigmas; into heavenly children should he transform them.
question, too: 'tis ridiculous and unjust that the laziness of our wives should be maintained with our sweat and labour. no man, so far as in me lie, shall have a clearer, a more quiet and free fruition of his estate than i.
it is certain they frequently meet with such as carry the marks of having been considerably wounded, with many that have had bones or even limbs broken, yet have been healed without any other surgical assistance than that of time, or any other regimen
thus far we have conceived an individual as composed of bodies only distinguished one from the other in respect of motion and rest, speed and slowness; that is, of bodies of the most simple character.
to each soul belongeth another world; to each soul is every other soul a back-world.
the faintest assured objection which one healthy man feels will at length prevail over the arguments and customs of mankind. no man ever followed his genius till it misled him.
that which is eternal; that is to say, that never had beginning, nor never shall have ending, and to which time can bring no mutation.
ye love tragedies and all that breaketh the heart? but i am distrustful of your doggish lust.
enlightenment hitherto has fortunately been men's affair, men's gift--we remained therewith "among ourselves"; and in the end, in view of all that women write about "woman," we may well have considerable doubt as to whether woman really desires
he again mounted his horse; his followers, who had their eyes intent upon him, to see when he would give the signal, being very much astonished to find him come away and leave his prey behind him.
men discover themselves in trust, in passion, at unawares, and of necessity, when they would have somewhat done, and cannot find an apt pretext.
and though one be a trier of the reins, who still believeth that ye have reins! out of colours ye seem to be baked, and out of glued scraps.
impenetrable to careless reasoners, and gives it the air of science and wisdom.
and when shall i want it?-he that hath a goal and an heir, wanteth death at the right time for the goal and the heir.
the chief obstacle, therefore, to our improvement in the moral or metaphysical sciences is the obscurity of the ideas, and ambiguity of the terms.
he stood obliged to his philosophy for the singular contempt he had for his life and all human things. he had a firm belief of the immortality of souls.
c.) "they will not beleeve me, but will say, the lord hath not appeared unto me," god gave him power, to turn the rod he had in his hand into a serpent, and again to return it into a rod; and by putting his hand into his bosome, to make it leprous; and
examination, is forced to confess that this reasoning is in the dog: "i have traced my master to this place; he must of necessity be gone one of these three ways; he is not gone this way nor that, he must then infallibly be gone this other;" and that
we are told that a people of true christians would form the most perfect society imaginable. i see in this supposition only one great difficulty: that a society of true christians would not be a society of men.
it was, that he was devoured of a long dragon; and it was expounded of a maker of sausages, that troubled him exceedingly. there are numbers of the like kind; especially if you include dreams, and predictions of astrology.
years agoe, when the power of popes was at the highest, and the darknesse of the time grown so great, as men discerned not the bread that was given them to eat, especially when it was stamped with the figure of christ upon the crosse, as if they would
of intuition, and consequently to the subjective constitution of the mind, without which these predicates of time and space could not be attached to any object?
respectable do ye there stand, and stiff, and with straight backs, ye famous wise ones!-no strong wind or will impelleth you.
hence some say that to put down public stews is not only to disperse fornication into all places, that was confined to one, but moreover, by the difficulty, to incite wild and idle people to this vice:--
although all this entails many disadvantages, yet it has this advantage--that a woman lives more in the present than a man, and that she enjoys it more keenly if it is at all bearable.
whether the earths, or suns motion make the day, and night; or whether the exorbitant actions of men, proceed from passion, or from the divell, (so we worship him not) it is all one, as to our obedience, and subjection to god almighty; which is the thing
"i leave the rest to fortune."--ovid, metam., ii. one hundred forty.
confucius says truly, "virtue does not remain as an abandoned orphan; it must of necessity have neighbors."
"fundamentally standeth everything still"-that is an appropriate winter doctrine, good cheer for an unproductive period, a great comfort for winter-sleepers and fireside-loungers.
'but first i will try to sketch in words, and describe a cause which is more familiar to thee, that, when thou hast viewed this carefully, thou mayst turn thy eyes the other way, and recognise the beauty of true happiness.'
thus a miser thinks that abundance of money is the best, and want of money the worst; an ambitious man desires nothing so much as glory, and fears nothing so much as shame.
du maine is about to take the command of all the forces they have collected in auvergne, and that he will cross le foret to advance on rouergue and us, that is to say, on the king of navarre, against whom all this is being directed. one thousand.
we see around us hardly a creature in civil society, who does not lament his existence: we even see many deprive themselves of as much of it as they can, and laws human and divine together can hardly put a stop to the disorder.
this justice of the manners, is that which is meant, where justice is called a vertue; and injustice a vice.
the conclusion of so admirable a virtue was this: her husband paetus, not having resolution enough of his own to despatch himself, as he was by the emperor's cruelty enjoined, one day, amongst others, after having first employed all the reasons and
as my subject interests mankind in general, i shall endeavour to make use of a style adapted to all nations, or rather, forgetting time and place, to attend only to men to whom i am speaking.
fifteen.twenty one,twenty two) more perspicuously delivered in these words, "for since by man came death, by man came also the resurrection of the dead. for as in adam all die, even so in christ shall all be made alive."
benefits others, to pay an observance to those to whom nature, gratitude, or other respects, may have made it due: and yet all this consists with the equality, which all men are in, in respect of jurisdiction or dominion one over another; which was the
mutely marching over the scornful clinking of pebbles, trampling the stone that let it slip: thus did my foot force its way upwards.
them by him; and setting up (exod.thirty two one,two) a golden calfe for their god, relapsed into the idolatry of the egyptians; from whom they had been so lately delivered.
i passed it again the other day, and was struck with awe on looking up and beholding that mark, now more distinct than ever, where a terrific and resistless bolt came down out of the harmless sky eight years ago.
time and space are, therefore, two sources of knowledge, from which, a priori, various synthetical cognitions can be drawn. of this we find a striking example in the cognitions of space and its relations, which form the foundation of pure mathematics.
prop. fifty one. approval is not repugnant to reason, but can agree therewith and arise therefrom.
and yet we have some examples of that kind.
the prelude to, the re-creation and reinstallation of a science, when it has fallen into confusion, obscurity, and disuse from ill directed effort.
i hear a song-sparrow singing from the bushes on the shore,- olit , olit , olit, - chip , chip , chip , che char ,- che wiss , wiss , wiss . he too is helping to crack it.
the grand signior to this day suffers not a christian or a jew to keep a horse of his own throughout his empire.
christianity is rightly dear to the best of mankind; yet was there never a young philosopher whose breeding had fallen into the christian church by whom that brave text of paul's was not specially prized:-"then shall also the son be subject unto him who
i have taken this course, in order, if possible, to gain the attention of those who believe, that the principle that every man is bound to seek what is useful for himself is the foundation of impiety, rather than of piety and virtue.
of authors there be two sorts. the first simply so called; which i have before defined to be him, that owneth the action of another simply.
relative to the objects which caused it to be preferred.
the fairest lives, in my opinion, are those which regularly accommodate themselves to the common and human model without miracle, without extravagance. old age stands a little in need of a more gentle treatment.
much a family, and his power as paterfamilias as great, whether there be any slaves in his family or no) he has no legislative power of life and death over any of them, and none too but what a mistress of a family may have as well as he.
liberty and personal independence, an appeal to which was with the stoics one of the most effective means for the inculcation of it; to the love of power, or to the love of excitement, both of which do really enter into and contribute to it: but its most
kite, and then recovering from its lofty tumbling, as if it had never set its foot on terra firma . it appeared to have no companion in the universe,-sporting there alone,-and to need none but the morning and the ether with which it played.
of his children: and since without some government it would be hard for them to live together, it was likeliest it should, by the express or tacit consent of the children when they were grown up, be in the father, where it seemed without any change barely
that it may not smother in this sorrowfulness! to remoter worlds shall it be a light, and also to remotest nights!
for, besides continuing thus to enervate both body and mind, these conveniences lost with use almost all their power to please, and even degenerated into real needs, till the want of them became far more disagreeable than the possession of them had been
and troublesome: so also, a man that by asperity of nature, will strive to retain those things which to himselfe are superfluous, and to others necessary; and for the stubbornness of his passions, cannot be corrected, is to be left, or cast out of
note.--an example will put this point in a clearer light.
he that writeth in blood and proverbs doth not want to be read, but learnt by heart.
only as image of the highest virtue came gold to the highest value. goldlike, beameth the glance of the bestower. gold-lustre maketh peace between moon and sun.
and allow a passage to other two drops of blood, which cause the heart and the arteries again to expand as before.
and to me also, who appreciate life, the butterflies, and soap-bubbles, and whatever is like them amongst us, seem most to enjoy happiness.
now from well-meadow, now from the baker farm.
when their enemies said, "see how these christians love one another" (a remark not likely to be made by anybody now), they assuredly had a much livelier feeling of the meaning of their creed than they have ever had since.
in all places where god is said to be a spirit; or where by the spirit of god, is meant god himselfe.
you what is recommendable? god defend me from being an honest man, according to the descriptions of honour i daily see every one make of himself:
on the other hand, if i only think a number in general, which may be either five or a hundred, this thought is rather the representation of a method of representing in an image a sum (e.g., a thousand) in conformity with a conception, than the image
as yet hath his knowledge not learned to smile, and to be without jealousy; as yet hath his gushing passion not become calm in beauty.
the stars do us no harm; they are then full of goodness. we have need of nourishment; then so have the gods also, and feed upon the vapours of the earth.
away from thee did i spring, and from thy snaky tresses: then stoodst thou there half-turned, and in thine eye caresses.
if we give the names of monster and miracle to everything our reason cannot comprehend, how many are continually presented before our eyes?
according as he should behave himself well or ill in his employment, their sentence should incline either to favour the deliverer of his country, or to disfavour the murderer of his brother."
estates of the people; by this breach of trust they forfeit the power the people had put into their hands for quite contrary ends, and it devolves to the people, who have a right to resume their original liberty, and, by the establishment of a new
they are very different to the feeling, and have a much greater influence of every kind, either to give pleasure or pain, joy or sorrow.
to be the same. suppose, therefore, a person to have enjoyed his sight for thirty years, and to have become perfectly acquainted with colours of all kinds except one particular shade of blue, for instance, which it never has been his fortune to meet with.
"to close the pomp, thon, the steed of state. is led, the fun'ral of his lord to wait. stripped of his trappings, with a sullen pace he walks, and the big tears run rolling down his face."
it looked as if this was the way these forms came to be transferred to our furniture, to tables, chairs, and bedsteads,-because they once stood in their midst.
"the wine when out of the cask retains the form of the cask; and is given out not in cups, but in bits." --ovid, trist., iii. ten, twenty three.
arguments they had to submit to him as to their king, that he was in effect their king in saul's time, and therefore they had no reason but to receive him as their king now.
all honour to those who can abnegate for themselves the personal enjoyment of life, when by such renunciation they contribute worthily to increase the amount of happiness in the world; but he who does it, or professes to do it, for any other purpose, is
the name of guyenne has its derivation; which would seem far fetched were there not as crude derivations in plato himself.
the aim, therefore, of patriots, was to set limits to the power which the ruler should be suffered to exercise over the community; and this limitation was what they meant by liberty. it was attempted in two ways.
be propitious to the state of their new city: and thereupon the senate gave publique testimony of his sanctity.
anger, mercy: or of want; as appetite, hope, desire; or of any passive faculty: for passion, is power limited by somewhat else.
earnest of that felicity) sanctification, which they terme the kingdome of grace, but never for the monarchy, that is to say, the soveraign power of god over any subjects acquired by their own consent, which is the proper signification of kingdome.
"seu plures calor ille vias et caeca relaxat spiramenta, novas veniat qua succus in herbas seu durat magis, et venas astringit hiantes; ne tenues pluviae, rapidive potentia colic acrior, aut boreae penetrabile frigus adurat."
"that we follow the laws of our country;" that is to say, this floating sea of the opinions of a republic, or a prince, that will paint out justice for me in as many colours, and form it as many ways as there are changes of passions in themselves; i
thus spake zarathustra, and, laughing with eyes and entrails, he stood still and turned round quickly-and behold, he almost thereby threw his shadow and follower to the ground, so closely had the latter followed at his heels, and so weak was he.
we could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence
it with these meditations which stand unshaken by the violent opposition of so potent an enemy.
how much more natural and likely do i find it that two men should lie than that one man in twelve hours' time should fly with the wind from east to west?
the synthesis of our representations rests upon the imagination; their synthetical unity (which is requisite to a judgement), upon the unity of apperception.
gloomily walked i lately in corpse-coloured twilight-gloomily and sternly, with compressed lips. not only one sun had set for me.
"she who only refuses, because 'tis forbidden, consents." --ovid, amor., ii. four, four.
credit of the work will be retained throughout the long course of centuries and ever-changing interests, for, as it is appreciated first in this sense, then in that, the interest is never exhausted.
corollary.--hence it follows, that a body in motion keeps in motion, until it is determined to a state of rest by some other body; and a body at rest remains so, until it is determined to a state of motion by some other body. this is indeed self--evident.
two hundred thirty eight. to be mistaken in the fundamental problem of "man and woman," to deny here the profoundest antagonism and the necessity for an eternally hostile tension, to dream here perhaps of equal rights, equal training, equal claims and
presently we pass to some other object, which rounds itself into a whole as did the first; for example a well-laid garden; and nothing seems worth doing but the laying out of gardens.
i do not wish to quarrel with any man or nation. i do not wish to split hairs, to make fine distinctions, or set myself up as better than my neighbors. i seek rather, i may say, even an excuse for conforming to the laws of the land.
the obedience required at our hands by god, that accepteth in all our actions the will for the deed, is a serious endeavour to obey him; and is called also by all such names as signifie that endeavour.
what can it be, but that either god, or the divell is in him?
aesop, that great man, saw his master piss as he walked: "what then," said he, "must we drop as we run?" let us manage our time; there yet remains a great deal idle and ill employed.
against us, is with us; that is, if the points fundamental and of substance in religion, were truly discerned and distinguished, from points not merely of faith, but of opinion, order, or good intention.
hilary of poitiers given up to such a solitude, that at the time i came into his chamber it had been two and twenty years that he had not stepped one foot out of it, and yet had all his motions free and easy, and was in good health, saving a cold that
formal conditions of their accordance with the understanding, which do not relate to and are quite indifferent in respect of objects, any attempt to employ it as an instrument (organon) in order to extend and enlarge the range of our knowledge must end in
-i heard thee lament 'we have loved him too little, loved him too little!' because i so far deceived thee, my wickedness rejoiced in me."
but as such persons frequently labour under a deficiency in the faculty of judgement, it is not uncommon to find men extremely learned who in the application of their science betray a lamentable degree this irremediable want.
it. when we have nothing to eat, and would willingly forbid it, the appetite does not, for all that, forbear to stir up the parts that are subject to it, no more nor less than the other appetite we were speaking of, and in like manner, as unseasonably
worke, as in old time men have been condemned to quarries, and in these times to gallies; or be it a chaine, or any other such impediment.
and wealth of invention, they are full of marrow and matter as any compositions of the kind, which have appeared in our language.
i long had a man in my house that lived ten or twelve years in the new world, discovered in these latter days, and in that part of it where villegaignon landed,-- at brazil, in one thousand five hundred fifty seven. --which he called antarctic france.
occasion by weighing of trifles; which is pusillanimity.
distend their paunches, and sweet intoxication never comes to drown the memory of the past, but mere saturation and waterloggedness and distention.
do not the same passions, and others still stronger, incline the generality of mankind to believe and report, with the greatest vehemence and assurance, all religious miracles?
if i am wiser than my book, it is richer than one.
my days were not days of the week, bearing the stamp of any heathen deity, nor were they minced into hours and fretted by the ticking of a clock; for i lived like the puri indians, of whom it is said that "for yesterday, to-day, and to-morrow they have
they who banish serious imaginations from their sports, do, says one, like him who dares not adore the statue of a saint, if not covered with a veil.
look at that poor body! what it suffered and craved, the poor soul interpreted to itself-it interpreted it as murderous desire, and eagerness for the happiness of the knife.
there is more constancy in suffering the chain we are tied to than in breaking it, and more pregnant evidence of fortitude in regulus than in cato; 'tis indiscretion and impatience that push us on to these precipices: no accidents can make true virtue
to serve a parable-maker one day. it was on the whole a rare amusement, which, continued too long, might have become a dissipation.
full of licence. he told me, and seneca almost says the same of himself, he made an advantage of this hubbub; that, beaten with this noise, he so much the more collected and retired himself into himself for contemplation, and that this tempest of voices
as, therefore, god's intellect is the sole cause of things, namely, both of their essence and existence, it must necessarily differ from them in respect to its essence, and in respect to its existence.
age weakens the heat of my stomach, and, its digestion being less perfect, sends this crude matter to my kidneys; why, at a certain revolution, may not the heat of my kidneys be also abated, so that they can no more petrify my phlegm, and nature find out
the creed which accepts as the foundation of morals, utility, or the greatest happiness principle, holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness.
on the contrary, just as the privileges and honours which the laws decree to women surpass what nature has meted out to them, so is there a proportional decrease in the number of women who really share these privileges; therefore the remainder are
they seemed glad to get out themselves, and as if unwilling to be brought in. i was sometimes tempted to stretch an awning over them and take my seat there.
for though there be many things in gods word above reason; that is to say, which cannot by naturall reason be either demonstrated, or confuted; yet there is nothing contrary to it; but when it seemeth so, the fault is either in our unskilfull
the real attractions of the hollowell farm, to me, were; its complete retirement, being, about two miles from the village, half a mile from the nearest neighbor, and separated from the highway by a broad field; its bounding on the river, which the owner
the mind's absolute virtue is therefore to understand. now, as we have already shown, the highest that the mind can understand is god; therefore the highest virtue of the mind is to understand or to know god. q.e.five hundred.
"there must be of necessity, we find, a nature that's corporeal of the mind, because we evidently see it smarts and wounded is with shafts the body darts;"
all, one espouses upon principle the cause against "youth."--a decade later, and one comprehends that all this was also still--youth!
"alas, to old men what portion of life remains!"---maximian, vel pseudo-gallus, i. sixteen.
these: the meanness of the subject compells me to it.
all the imperishable-that's but a simile, and the poets lie too much.-
alas, that the rosy dawn came too early to me: she glowed me awake, the jealous one! jealous is she always of the glows of my morning-dream.
virtue is like a rich stone, best plain set; and surely virtue is best, in a body that is comely, though not of delicate features; and that hath rather dignity of presence, than beauty of aspect.
but if other men will not lay down their right, as well as he; then there is no reason for any one, to devest himselfe of his: for that were to expose himselfe to prey, (which no man is bound to) rather than to dispose himselfe to peace.
tale to tale, as from branch to branch, not daring to trust his wings but in very short flights, and perching at every turn, lest his breath and strength should fail.
both rich and poor, shocked at their new-found ills, would fly from wealth, and lose what they had sought.
great endeavour. at the worst, evermore prevent poverty by lessening your expense; 'tis that which i make my great concern, and doubt not but to do it before i shall be compelled.
i have seen, under various aspects, enough of these modes of domestic government, long-enduring, constant, to the like effect.
i am courteous towards them, as towards all small annoyances; to be prickly towards what is small, seemeth to me wisdom for hedgehogs.
for power is in respect of future things, that is, things not existing.
exhortation, and dehortation, is counsell, accompanied with signes in him that giveth it, of vehement desire to have it followed; or to say it more briefly, counsell vehemently pressed.
thirty seven. that we laugh and cry for the same thing.
it is necessary to consider separately these two hypotheses, each of which has a distinct branch of the argument corresponding to it.
-their pity is it from which i flee away and flee to thee. o zarathustra, protect me, thou, my last refuge, thou sole one who divinedst me:
accommodate their promises to our sensuality, to attract and allure us by hopes and opinions suitable to our mortal appetites.
their meaning continues to be felt in undiminished strength, and is perhaps brought out into even fuller consciousness, so long as the struggle lasts to give the doctrine or creed an ascendency over other creeds.
i am allowed, a little taste of this philosophy? in a hushed voice, as is but seemly: for it has to do with much that is secret, new, strange, wonderful, and uncanny.
sufficiency my humour is unfit either to speak or write for beginners my reason is not obliged to bow and bend; my knees are never oppose them either by word or sign, how false or absurd new world: sold it opinions and our arts at a very dear rate
the passion of love; jealousie-- love of one singularly, with desire to be singularly beloved, the passion of love. the same, with fear that the love is not mutuall, jealousie.
the vanity of women, even if it should not be greater than that of men, has this evil in it, that it is directed on material things--that is to say, on their personal beauty and then on tinsel, pomp, and show.
apperception, in so far is the imagination a faculty of determining sensibility a priori, and its synthesis of intuitions according to the categories must be the transcendental synthesis of the imagination.
sculpture may serve to teach the pupil how deep is the secret of form, how purely the spirit can translate its meanings into that eloquent dialect.
and the master of the choir, after having set forth all the great names of the greatest romans, ends thus:
"he is not readily beaten who provokes the enemy by shewing his throat."--or: "he who presents himself to his foe, sells his life dear."--lucan, iv. two hundred seventy five.
"life in itself is neither good nor evil; it is the scene of good or evil as you make it.' and, if you have lived a day, you have seen all: one day is equal and like to all other days.
of it, with these words: "this is not the public money, but my own." yet it so falls out that the people, for the most part, have reason on their side, and that the princes feed their eyes with what they have need of to fill their bellies.
xxxviii.), which answer to things common to all, and which (two. xxxvii.) do not answer to the essence of any particular thing: which must therefore be conceived without any relation to time, under a certain form of eternity.
and afterwards, when there were constituted elders in the christian churches, with charge to guide christs flock by their doctrine, and advice; these elders were also called bishops.
that the most perfect manifestation of the will to live , which presents itself in the extremely subtle and complicated machinery of the human organism, must fall to dust and finally deliver up its whole being to dissolution, is the naive way in which
another, with a more refined thirst for possession, says to himself: "one may not deceive where one desires to possess"--he is irritated and impatient at the idea that a mask of him should rule in the hearts of the people: "i must, therefore, make myself
for this is but to dash the first table against the second; and so to consider men as christians, as we forget that they are men.
the only joy i have in his being mine, is that the not mine is mine . i hate, where i looked for a manly furtherance, or at least a manly resistance, to find a mush of concession. better be a nettle in the side of your friend than his echo.
but this surely is a step or progress of the mind, which wants to be explained.
he would not stir from off his master's bed from the time he died; and when they carried him away let himself be carried with him, and at last leaped into the pile where they burnt his master's body.
note) within itself at the same time; if this number be exceeded, the images will begin to be confused; if this number of images, of which the body is capable of forming distinctly within itself, be largely exceeded, all will become entirely confused one
correspond to the subjects on the mainland; and, however that republic be regarded, if its size be left out of account, its government is no more aristocratic than our own.
childlike, and boundlessly foolish naivete is involved in this belief of the scholar in his superiority, in the good conscience of his tolerance, in the unsuspecting, simple certainty with which his instinct treats the religious man as a lower and less
stupefied, and in a manner deprived of all power of motion, so that the soul, beginning to vent itself in tears and lamentations, seems to free and disengage itself from the sudden oppression, and to have obtained some room to work itself out at greater
where he only points with his finger to direct us which way we may go if we will, and contents himself sometimes with giving only one brisk hit in the nicest article of the question, whence we are to grope out the rest.
god hath appointed to be his publike ministers, (as i have already proved at large in the thirty five.
wherein the first couplet, "stay, adder," c., makes the burden of the song. now i have conversed enough with poetry to judge thus much that not only there is nothing barbarous in this invention, but, moreover, that it is perfectly anacreontic.
themselves one with another, and take into account the differences which they found out from the continual intercourse every man had to have with his neighbours.
nor are legitimate grounds ever wanting to a prince to give colour to the non-fulfilment of his promise.
nor is it the joyning together of a small number of men, that gives them this security; because in small numbers, small additions on the one side or the other, make the advantage of strength so great, as is sufficient to carry the victory; and therefore
for the third conclusion, which is, that st. peter was monarch of the church, he bringeth for his chiefe argument the place of s. matth. (chap. sixteen.eighteen, nineteen.) "thou art peter, and upon this rock i will build my church, c.
away from those fabulous songs did i lead you when i taught you: "the will is a creator."
time to come. for he that from any effect hee seeth come to passe, should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and plonge himselfe profoundly in the pursuit of causes; shall at last come to this, that
"then the almighty father, offended that any mortal should rise to the light of life from the infernal shades, struck the son of phoebus with his forked lightning to the stygian lake." --aeneid, vii. seven hundred seventy.
deliberation, even in things of lightest moment, is very troublesome to me; and i find my mind more put to it to undergo the various tumblings and tossings of doubt and consultation, than to set up its rest and to acquiesce in whatever shall happen after
it is not fit that a prentice in his shop, amongst his vain and frivolous thoughts, should be permitted to pass away his time and divert himself with such sacred things.
learning. it will be a memorial of your old companion."
some have been puzzled to tell how the shore became so regularly paved.
the king, half roasted, was carried thence; not so much out of pity (for what compassion ever touched so barbarous souls, who, upon the doubtful information of some vessel of gold to be made a prey of, caused not only a man, but a king, so great in
practice. for it is incredible how much harm is done by false notions which have been implanted early in life, only to develop later on into prejudices; the later education which we get from the world and real life must be employed in eradicating these
and in case a subject be forbidden by the civill soveraign to professe some of those his opinions, upon what grounds can he disobey? christian kings may erre in deducing a consequence, but who shall judge?
thence arose the numerous sumptuary laws, the many regulations of morals, and all the public rules of conduct which were admitted or rejected with the greatest care.
but before i prosecute this any farther, or pry into other truthes which may be deduced from this, i am willing here to stop, and dwell upon the contemplation of this god , to consider with my self his divine attributes , to behold, admire, and adore the
this was probably the same phenomenon to which i have referred, which is especially observed in the morning, but also at other times, and even by moonlight.
for our redemption he wrought at his first coming, by the sacrifice, wherein he offered up himself for our sinnes upon the crosse: our conversion he wrought partly then in his own person; and partly worketh now by his ministers; and will continue to work
as in the presence of the master, the servants are equall, and without any honour at all; so are the subjects, in the presence of the soveraign.
constantly at our disposal, of being always prepared for every event, and of carrying one's self, as it were, perpetually whole and entire about one.
the precise term of their commission, very hardly pardoned pelopidas, who, bowing under the weight of so dangerous an accusation, made no manner of defence for himself, nor produced other arguments than prayers and supplications; whereas, on the contrary,
our souls had drawn so unanimously together, they had considered each other with so ardent an affection, and with the like affection laid open the very bottom of our hearts to one another's view, that i not only knew his as well as my own; but should
from these metaphysiques, which are mingled with the scripture to make schoole divinity, wee are told, there be in the world certaine essences separated from bodies, which they call abstract essences, and substantiall formes: for the interpreting of which
hobbes did not reflect that the same cause, which prevents a savage from making use of his reason, as our jurists hold, prevents him also from abusing his faculties, as hobbes himself allows: so that it may be justly said that savages are not bad merely
this gentleman had been sent to excuse his master to his majesty about a thing of very great consequence, which was this: the king, still to maintain some intelligence with italy, out of which he had lately been driven, and particularly with the duchy of
heartily, verily, even when i creep into bed-: there, still laugheth and wantoneth my hidden happiness; even my deceptive dream laugheth.
nevertheless those who have been wanting as regards good fortune have maintained themselves best. the matter is also facilitated by the prince being obliged to reside personally in his territory, having no others.
to another i deliver one hundred pounds to hold only whilst i alight, which he refuses to restore me, when i am got up again, but draws his sword to defend the possession of it by force, if i endeavour to retake it.
this puts no scepter into the father's hand, no sovereign power of commanding.
sixty six. we must not, however, expect that this uniformity of human actions should be carried to such a length as that all men, in the same circumstances, will always act precisely in the same manner, without making any allowance for the diversity of
he will chiefly become hated, as i said, by being rapacious, and usurping the property and women of his subjects, which he must abstain from doing, and whenever one does not attack the property or honour of the generality of men, they will live contented;
and he that made the story of the woman who, in defiance of all correction, threats, and bastinadoes, ceased not to call her husband lousy knave, and who being plunged over head and ears in water, yet lifted her hands above her head and made a sign of
professed hatred of tyranny, is a toleration of hatred to common-wealth in general, and another evill seed, not differing much from the former.
there is also good taste in piety: this at last said: 'away with such a god! better to have no god, better to set up destiny on one's own account, better to be a fool, better to be god oneself!'"
our annals to this very day reproach one of our kings for suffering himself too simply to be carried away by the conscientious persuasions of his confessor: affairs of state have bolder precepts;
archimedes, seated quietly on the bank and easily drawing a great vessel afloat, stands to my mind for a skilful monarch, governing vast states from his study, and moving everything while he seems himself unmoved.
xx.), or, what is the same thing (four. def. viii.), the more is he endowed with power to act according to the laws of his own nature, that is to live in obedience to reason.
was so astonished and stupefied that he had no power to fly--
the summe of that which i have said hitherto, concerning the worship of images, is that, that he that worshippeth in an image, or any creature, either the matter thereof, or any fancy of his own, which he thinketh to dwell in it; or both together; or
you wish to preserve it. there is the example of the spartans and the romans. the spartans held athens and thebes by creating within them a state of a few people; nevertheless they lost them.
-they crucify him who writeth new values on new tables, they sacrifice unto themselves the future-they crucify the whole human future!
to say that a man gives himself gratuitously, is to say what is absurd and inconceivable; such an act is null and illegitimate, from the mere fact that he who does it is out of his mind.
proof.--god (by the last prop.) and all his attributes are eternal, that is (by def. viii.) each of his attributes expresses existence.
for those examples, are so many hopes of impunity given by the soveraign himselfe: and because he which furnishes a man with such a hope, and presumption of mercy, as encourageth him to offend, hath his part in the offence; he cannot reasonably charge the
preachers, against the soveraign power of the king, and by so many lawyers, and others, that had their education there, is a sufficient argument, that though the universities were not authors of those false doctrines, yet they knew not how to plant the
progressive tendency to forget all of the belief except the formularies, or to give it a dull and torpid assent, as if accepting it on trust dispensed with the necessity of realising it in consciousness, or testing it by personal experience; until it
further, we see that from the same property of human nature, whence it follows that men are merciful, it follows also that they are envious and ambitious.
for let a space be never so little, that which is moved over a greater space, whereof that little one is part, must first be moved over that.
follows:--one. that god is absolutely the proximate cause of those things immediately produced by him. i say absolutely, not after his kind, as is usually stated. for the effects of god cannot either exist or be conceived without a cause (prop. xv.
its head off! bite!"-so cried it out of me; my horror, my hatred, my loathing, my pity, all my good and my bad cried with one voice out of me.-
"always shalt thou be the foremost and prominent above others: no one shall thy jealous soul love, except a friend"-that made the soul of a greek thrill: thereby went he his way to greatness.
you would say that we had had coachmakers, carpenters, and painters, that went up on high to make engines of various motions, and to range the wheelwork and interfacings of the heavenly bodies of differing colours about the axis of necessity, according to
to have any thing offered them repugnant to this desire, must needs in all respects grieve them as much as me; so that if i do harm, i must look to suffer, there being no reason that others should shew greater measure of love to me, than they have by me
reason has come into the possession of these principles.
when i came to build my chimney i studied masonry. my bricks being second-hand ones required to be cleaned with a trowel, so that i learned more than usual of the qualities of bricks and trowels.
though the being to whom the miracle is ascribed, be, in this case, almighty, it does not, upon that account, become a whit more probable; since it is impossible for us to know the attributes or actions of such a being, otherwise than from the experience
afraid he did, in putting on and maintaining this mask and external appearance.
lastly, in order to remove every scruple, i have thought it worth while to point out some of the advantages, which follow therefrom. i say "some," for they will be better appreciated from what we shall set forth in the fifth part.
very great danger, by reason of a mighty storm, presented nothing to the imitation of those who were with him, in that extremity, but a hog they had on board, that was fearless and unconcerned at the tempest.
inclined the voices of the people in his favour; but the other in three words: "o athenians, what this man says, i will do."-- plutarch, instructions to statesmen, c. four.
as to prevent all mistakes about their doctrine. for what is meant by innate ?
for to each thing god hath given its appointed time; no perplexing change permits he in his plan sublime. so who quits the order due shall a luckless issue rue.
till his coming again. and after his coming again, shall begin that his glorious reign over his elect, which is to last eternally.
thirdly, how to raise anger, or appease anger in another.
so it is true, that small matters win great commendation, because they are continually in use and in note: whereas the occasion of any great virtue, cometh but on festivals.
empedocles pronounced the four elements, of which all things are composed, to be gods; protagoras had nothing to say, whether they were or were not, or what they were; democritus was one while of opinion that the images and their circuitions were gods;
take care to provide us all things necessary in abundance, but not touch it themselves; and therefore the emperor galba, being pleased with a musician who played to him at supper, called for his money-box, and gave him a handful of crowns that he took out
diet, their own trade of life, and institute their children as they themselves think fit; the like.
thereto we will style shame: i mean in such cases as where pleasure or pain arises from a man's belief, that he is being praised or blamed: otherwise pleasure accompanied by the idea of an external cause eight is called self--complacency, and its contrary
"si, nocturnus adulter, tempora santonico velas adoperta cucullo."
that "they should every seventh day abstain from their ordinary labour," and employ that time in doing him publique honor.
to mention all the places of the old testament where the name of angel is found, would be too long.
before the people of israel had (by the commandment of god to samuel) set over themselves a king, after the manner of other nations, the high priest had the civill government; and none but he could make, nor depose an inferiour priest: but that power was
geometricians and metaphysicians, with a kind of triumph and exultation.
the egyptians had reason to reject this general trade of physician, and to divide the profession: to each disease, to each part of the body, its particular workman; for that part was more properly and with less confusion cared for, seeing the person
if then it be granted, that the civill government be ordained as a means to bring us to a spirituall felicity; yet it does not follow, that if a king have the civill power, and the pope the spirituall, that therefore the king is bound to obey the pope,
some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books, else distilled books are like common distilled waters, flashy things.
secrecy in suits, is a great mean of obtaining; for voicing them to be in forwardness, may discourage some kind of suitors, but doth quicken and awake others. but timing of the suit is the principal.
command is, where a man saith, "doe this," or "doe this not," without expecting other reason than the will of him that sayes it.
one. as general logic, it makes abstraction of all content of the cognition of the understanding, and of the difference of objects, and has to do with nothing but the mere form of thought.
i. by an adequate cause, i mean a cause through which its effect can be clearly and distinctly perceived. by an inadequate or partial cause, i mean a cause through which, by itself, its effect cannot be understood.
not to be tolerated at home) is a great ease and refreshment against the fatigues and sufferings of war; and that he who has no other prospect of gain than his bare pay will hardly be kept from running home, being but two steps from his wife and his own
prop. twenty six. whatsoever we endeavour in obedience to reason is nothing further than to understand; neither does the mind, in so far as it makes use of reason, judge anything to be useful to it, save such things as are conducive to understanding.
priests, or presbyters, they will; and make such laws for their maintenance, either by tithes, or otherwise, as they please, so they doe it out of a sincere conscience, of which god onely is the judge.
all these things were permitted by their military rules, and adopted, as we have said, to avoid trouble and danger, so that they have reduced italy to slavery and degradation.
i find ease in this receipt, redeeming myself in the beginning as good cheap as i can; and find that by this means i have escaped much trouble and many difficulties.
now to no other man can its wisdom appear as it does to him, for every man must be supposed to see a little farther on his own proper path than any one else.
it is not against death that we prepare, that is too momentary a thing; a quarter of an hour's suffering, without consequence and without damage, does not deserve especial precepts: to say the truth, we prepare ourselves against the preparations of death.
have been made worse by those waters, and a man cannot honestly deny but that they beget a better appetite, help digestion, and do in some sort revive us, if we do not go too late and in too weak a condition, which i would dissuade every one from doing.
we ought from like effects to conclude like faculties, and from greater effects greater faculties; and consequently confess that the same reasoning, and the same ways by which we operate, are common with them, or that they have others that are better.
the orator isocrates, being at a feast entreated to speak of his art, all the company were satisfied with and commended his answer: "it is not now a time," said he, "to do what i can do; and that which it is now time to do, i cannot do."-- plutarch,
from the union of all these circumstances.
the emotion, which induces a man to turn from that which he wishes, or to wish for that which he turns from, is called timidity, which may accordingly be defined as the fear whereby a man is induced to avoid an evil which he regards as future by
"nonne videmus, quid sibi quisque velit, nescire, et quaerere semper commutare locum, quasi onus deponere possit?"
they wonder why i am not ready to abet and whet their wisdom: as if they had not yet enough of wiseacres, whose voices grate on mine ear like slate-pencils!
time, and industry, produce every day new knowledge.
rousseau makes no pretence that the mere voice of a majority is infallible; he only says, at the most, that, given his ideal conditions, it would be so.
as the births of living creatures, at first are ill-shapen, so are all innovations, which are the births of time.
cognition, which exist in the mind a priori. now there are only two ways in which a necessary harmony of experience with the conceptions of its objects can be cogitated.
defended siena, should be either more commodious or more acceptable to him, than those of a good groom of the chamber who understands his place.
plato says that it changes countenance in all respects; that the heavens, the stars, and the sun, have all of them sometimes motions retrograde to what we see, changing east into west the egyptian priests told herodotus that from the time of their first
the assassins, a nation bordering upon phoenicia,
sect. forty five. thus labour, in the beginning, gave a right of property, wherever any one was pleased to employ it upon what was common, which remained a long while the far greater part, and is yet more than mankind makes use of.
now a postulate in mathematics is a practical proposition which contains nothing but the synthesis by which we present an object to ourselves, and produce the conception of it, for example-"with a given line, to describe a circle upon a plane, from a
every object at first received a particular name without regard to genus or species, which these primitive originators were not in a position to distinguish; every individual presented itself to their minds in isolation, as they are in the picture of
when he is thinking quasi-historically, he describes his doctrine as that of the social contract. modern anthropology, in its attempts to explain the complex by means of the simple, often strays further from the straight paths of history and reason.
he is cut into a thousand pieces, if he be caught, and condemned for a false prophet: for that reason, if any of them has been mistaken, he is no more heard of.
in all courts of justice, the soveraign (which is the person of the common-wealth,) is he that judgeth: the subordinate judge, ought to have regard to the reason, which moved his soveraign to make such law, that his sentence may be according thereunto;
on the capitoline, on which there were at one period from five-and-twenty to thirty temples, besides private dwellings.
see, that in that part of the world which was first inhabited, and therefore like to be best peopled, even as low down as abraham's time, they wandered with their flocks, and their herds, which was their substance, freely up and down; and this abraham
unless i should compare my self to those mad men, whose brains are disturbed by such a disorderly melancholick vapour, that makes them continually profess themselves to be kings, tho they are very poor, or fancy themselves cloathed in purple robes, tho
buchanano, nullum nisi in patientia remedium superest. cum ille si intolerabilis tyrannus est (modicum enim ferre omnino debet) resistere cum reverentia possit, barclay contra monarchom. one. iii. c. eight.
with whatever sophistry all this may be covered over, it is certain that if any constraint can be laid on my will, i am no longer free, and that one am no longer master of my own property, if any one else can lay a hand on it.
the desire to acquire possessions is a very natural and ordinary thing, and when those men do it who can do so successfully, they are always praised and not blamed, but when they cannot and yet want to do so at all costs, they make a mistake deserving of
conjoined with any other phenomena-or, whether my perceptions can belong to more than one possible experience?
the conformities, which he would in time discover between them, and between himself and his female, led him to judge of others which were not then perceptible; and finding that they all behaved as he himself would have done in like circumstances, he
i have suffered colds, gouty defluxions, relaxations, palpitations of the heart, megrims, and other accidents, to grow old and die in time a natural death.
yet the little man takes the great hoax so innocently, works in it so headlong and believing, is born red, and dies gray, arranging his toilet, attending on his own health, laying traps for sweet food and strong wine, setting his heart on a horse or a
themselves, the personal right to their merits, at any price (the vain races belong to this class); others on the contrary, do not wish to be answerable for anything, or blamed for anything, and owing to an inward self-contempt, seek to get out of the
thus passeth the day unto the virtuous. when night cometh, then take i good care not to summon sleep. it disliketh to be summoned-sleep, the lord of the virtues!
always with a sorrowful look, and tears in his eyes:
for the cause of the soule of man, they say, creatur infundendo, and creando infunditur: that is, "it is created by powring it in," and "powred in by creation."
philosophies. under an invisible spell, they always revolve once more in the same orbit, however independent of each other they may feel themselves with their critical or systematic wills, something within them leads them, something impels them in
descend into the cellar, and so learn whether the ground is solid or hollow beneath you without stamping.
in fine, whoever has a mind to have a perfect knowledge of king francis and the events of his reign, let him seek it elsewhere, if my advice may prevail.
philosophy in its last throes, an end, an agony, something that awakens pity. how could such a philosophy--rule!
note), who talks of nothing but his own virtues and other people's faults, who wishes to be first; and lastly who goes through life with a style and pomp suitable to those far above him in station.
ten or twelve in a bed, men and their wives together: where women, whose husbands come to violent ends, may marry again, and others not: where the condition of women is looked upon with such contempt, that they kill all the native females, and buy wives
he found himself too weak to undergo the pomp and ceremony of entering.
in china, of which kingdom the government and arts, without commerce with or knowledge of ours, surpass our examples in several excellent features, and of which the history teaches me how much greater and more various the world is than either the ancients
the molinist party had tried to discredit these miracles in one instance, that of mademoiselle le franc.
but assume a consent and it shall presently be granted, since really and underneath their external diversities, all men are of one heart and mind.
should i set myself to it at the rate that others do, my soul would never have the force to bear the emotion and alarms of those who grasp at so much; it would immediately be disordered by this inward agitation.
they look upon you with an eye of contempt, as men who have not a right idea of the universal image of nature, and that do not consider how many predecessors every one of us has had, rich, poor, kings, slaves, greeks, and barbarians; and though you were
"just like an ape, simulator of the human face, whom a wanton boy has dizened up in rich silks above, but left the lower parts bare, for a laughing-stock for the tables." --claudian, in eutrop., i three hundred three.
i love those that know not how to live except as down-goers, for they are the over-goers.
i cannot engage myself so deep and so entire; when my will gives me to anything, 'tis not with so violent an obligation that my judgment is infected with it.
quintilian reports as to have seen comedians so deeply engaged in a mourning part, that they still wept in the retiring room, and who, having taken upon them to stir up passion in another, have themselves espoused it to that degree as to find themselves
if our virtue, our vices, our knowledge, and this very discourse we are upon of the power of the stars, and the comparison we are making betwixt them and us, proceed, as our reason supposes, from their favour;
and seeing that no temper of arms is of proof to secure us:--
(for ability-to-stand is a merit in courtiers; and all courtiers believe that unto blessedness after death pertaineth-permission-to-sit!)
but though in science the particular truths precede the general theory, the contrary might be expected to be the case with a practical art, such as morals or legislation.
more room in us than we are pleased to allow it:
the most useful and honourable knowledge and employment for the mother of a family is the science of good housewifery. i see some that are covetous indeed, but very few that are good managers.
even of considerable mental endowments, often give themselves so little trouble to understand the bearings of any opinion against which they entertain a prejudice, and men are in general so little conscious of this voluntary ignorance as a defect, that
and vigorous years, and that men should estimate me, not by what i have been, but by what i have ceased to be.
controversy. for as the faculties of the mind are supposed to be naturally alike in every individual; otherwise nothing could be more fruitless than to reason or dispute together; it were impossible, if men affix the same ideas to their terms, that they
knowledge of the first kind would have to be divided into graduated courses, like an encyclopdia, corresponding to the degree of general culture which each man has attained in his external circumstances; from a course restricted to what is necessary for
as my brother gave him encouragement to proceed, he added: "i assure you that i never knew any man who engaged in the reformation of our church with greater sincerity, earnestness, and single-heartedness than yourself.
but as philopoemen condemned wrestling, wherein he excelled, because the preparatives that were therein employed were differing from those that appertain to military discipline, to which alone he conceived men of honour ought wholly to apply themselves;
as that of seneca's verse. for so much was then subject to demonstration, that the globe of the earth had great parts beyond the atlantic, which mought be probably conceived not to be all sea: and adding thereto the tradition in plato's timaeus, and his
vinegar. the sackcloths of our ancestors were for this purpose, which is cloth woven of horse hair, of which some of them made shirts, and others girdles, to torture and correct their reins.
"good men forsooth are scarce: there are hardly as many as there are gates of thebes or mouths of the rich nile." --juvenal, sat., xiii. twenty six.
zarathustra answered: "what is there to be wondered at! with hunchbacks one may well speak in a hunchbacked way!"
but such as have by violent accident fallen into a swoon, and in it have lost all sense, these, methinks, have been very near seeing the true and natural face of death; for as to the moment of the passage, it is not to be feared that it brings with it any
in these circumstances we shall render an important service to reason if we succeed in simply indicating the path along which it must travel, in order to arrive at any results-even if it should be found necessary to abandon many of those aims which,
to my last sin?" cried zarathustra, and laughed angrily at his own words: "what hath been reserved for me as my last sin?"
of such dealers nothing should be bought till after they are dead. let them well consider what they do before they, produce it to the light who hastens them?
travel beyond the particular persons concerned, except so far as is necessary to assure himself that in benefiting them he is not violating the rights--that is, the legitimate and authorized expectations--of any one else.
i could wish that paluel or pompey, those two noted dancers of my time, could have taught us to cut capers, by only seeing them do it, without stirring from our places, as these men pretend to inform the understanding without ever setting it to work, or
could not thus change their manner of inference, and argue from causes to effects; presuming, that a more perfect production than the present world would be more suitable to such perfect beings as the gods, and forgetting that they have no reason to
"who, amongst such delights would not remove out of his thoughts the anxious cares of love."--horace, epod., ii. thirty seven.
whence in all our experience we have found that to issue, as the willow stands near the water and sends out its roots in that direction. this will vary with different natures, but this is the place where a wise man will dig his cellar....
and besides, in so doing you enter roughly upon your operation; whereas the first addresses of a physician to his patient should be gracious, gay, and pleasing; never did any ill-looking, morose physician do anything to purpose.
his wisdom is to keep awake in order to sleep well. and verily, if life had no sense, and had one to choose nonsense, this would be the desirablest nonsense for me also.
the same is true of axioms ii., iii., iv., v., vi., vii., ix.; but viii., x., xi., xii., are strictly geometrical.
recognised and tested shall each be, to see if he be of my type and lineage:-if he be master of a long will, silent even when he speaketh, and giving in such wise that he taketh in giving:-
posterity, and such as would least have wished it: which argues they were not as wise, as they thought they were.
in previous years i had often gone "prospecting" over some bare hill-side, where a pitch-pine wood had formerly stood, and got out the fat pine roots. they are almost indestructible.
my tutor contended with this aversion to delicate things, as a kind of over-nicety; and indeed 'tis nothing else but a difficulty of taste, in anything it applies itself to.
some men's behavior is like a verse, wherein every syllable is measured; how can a man comprehend great matters, that breaketh his mind too much, to small observations?
. a mighty good faith in his speech, and a conscience and a religious feeling inclining to superstition, rather than to the other extreme." essays, ii. two.
or the fault of those whom he trusteth in the administration of the common-wealth; and consequently, it is his duty, to cause them so to be instructed; and not onely his duty, but his benefit also, and security, against the danger that may arrive to
i answer, that quantity is conceived by us in two ways; in the abstract and superficially, as we imagine it; or as substance, as we conceive it solely by the intellect.
then was there again spoken unto me as a whispering: "it is the stillest words which bring the storm. thoughts that come with doves' footsteps guide the world.
there is not one of a thousand that is right and settled so much as one minute in a whole life, and that may not very well doubt, whether according to her natural condition she ever can be; but to join constancy to it is her utmost perfection; i mean when
if one turns from contemplating the course of the world at large, and in particular from the ephemeral and mock existence of men as they follow each other in rapid succession, to the detail of life , how like a comedy it seems!
'tis from god that i understand it) i understand aright , nor can i be therein deceived .
for the contrary of that which lies and is cogitated as conception in the cognition of the object will be always properly negatived, but the conception itself must always be affirmed of the object, inasmuch as the contrary thereof would be in
the sweet of nature is love; yet, if i have a friend i am tormented by my imperfections. the love of me accuses the other party. if he were high enough to slight me, then could i love him, and rise by my affection to new heights.
it destroys likewise magnanimity, and the raising of human nature; for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is instead of a god, or melior natura; which
that, my poverty considered, i should be maintained at the prytanaeum, at the public expense, a thing that i have often known you, with less reason, grant to others.
four. lastly, this doctrine confers no small advantage on the commonwealth; for it teaches how citizens should be governed and led, not so as to become slaves, but so that they may freely do whatsoever things are best.
if any man shall accuse this doctrine, as repugnant to true, and unfeigned christianity; i ask him, in case there should be a subject in any christian common-wealth, that should be inwardly in his heart of the mahometan religion, whether if his soveraign
by the means of which measures, all commodities, moveable, and immoveable, are made to accompany a man, to all places of his resort, within and without the place of his ordinary residence; and the same passeth from man to man, within the common-wealth;
buddha and schopenhauer, under the dominion and delusion of morality,--whoever has done this, has perhaps just thereby, without really desiring it, opened his eyes to behold the opposite ideal: the ideal of the most world-approving, exuberant, and
the difficulty of it. why should they not give ear to our offers and requests, so long as they are kept within the bounds of modesty? wherefore should we fancy them to have other thoughts within, and to be worse than they seem?
lawes of nature: that a common-wealth, without soveraign power, is but a word, without substance, and cannot stand: that subjects owe to soveraigns, simple obedience, in all things, wherein their obedience is not repugnant to the lawes of god, i have
letters, if at all, only for so short a time (being taken from their studies before they can come to have any taste of them, to a profession that has nothing to do with books), there ordinarily remain no others to apply themselves wholly to learning, but
now let us suppose, for a moment, that we had not undertaken this criticism and, accordingly, had not drawn the necessary distinction between things as objects of experience and things as they are in themselves.
beyond those by which alone it is known to us. no one, merely from the sight of one of zeuxis's pictures, could know, that he was also a statuary or architect, and was an artist no less skilful in stone and marble than in colours.
a and b to direct them how far to go in obeying christ.
words. -- it has been the opinion of many philosophers, not only stoics, but epicureans--and this addition--
we put one question, and they return us a whole hive. as no event, no face, entirely resembles another, so do they not entirely differ: an ingenious mixture of nature.
although, in respect to this question, we have various propositions synthetical and immediately certain (indemonstrabilia); we have, in the proper sense of the term, no axioms.
sect. seventy seven. god having made man such a creature, that in his own judgment, it was not good for him to be alone, put him under strong obligations of necessity, convenience, and inclination to drive him into society, as well as fitted him with
it is only by criticism that metaphysicians (and, as such, theologians too) can be saved from these controversies and from the consequent perversion of their doctrines.
he may almost be termed a new prince, because from a weak king he has become for fame and glory the first king in christendom, and if you regard his actions you will find them all very great and some of them extraordinary.
theophrastus wanders in the same irresolution amongst his fancies, attributing the superintendency of the world one while to the understanding, another while to heaven, and then to the stars.
some serene work, and see how his exhausted and debauched veins expand with still joy and bless the new day, feel the spring influence with the innocence of infancy, and all his faults are forgotten.
knowledge of them, and without by any means restricting them to these, that afterwards i might thus be the better able to apply them to every other class of objects to which they are legitimately applicable.
these wash back and forth in shallow water on a sandy bottom, and are sometimes cast on the shore. they are either solid grass, or have a little sand in the middle.
as great a benefit to be without (children) away with that eloquence that enchants us with itself because the people know so well how to obey blemishes of the great naturally appear greater change is to be feared cicero: on fame confidence in another
he whose fathers were inclined for women, and for strong wine and flesh of wildboar swine; what would it be if he demanded chastity of himself?
the achaians, says polybius, abhorred all manner of double-dealing in war, not reputing it a victory unless where the courage of the enemy was fairly subdued:
honourable is whatsoever possession, action, or quality, is an argument and signe of power.
we are ignorant, it is true, of the manner in which bodies operate on each other: their force or energy is entirely incomprehensible: but are we not equally ignorant of the manner or force by which a mind, even the supreme mind, operates either on itself
to limit and circumscribe it at a reasonable distance.
long a voyage i should at last run myself into some disadvantage long sittings at table both trouble me and do me harm long toleration begets habit; habit, consent and imitation look on death not only without astonishment but without care look upon
-- "montaigne would here give us to understand, upon the authority of diodorus siculus, that pausanias' mother gave the first hint of the punishment that was to be inflicted on her son.
i have stated elsewhere one that as public opinion is not subject to any constraint, there need be no trace of it in the tribunal set up to represent it.
now, though the features of my picture alter and change, 'tis not, however, unlike: the world eternally turns round; all things therein are incessantly moving, the earth, the rocks of caucasus, and the pyramids of egypt, both by the public motion and
theology of the graecians, mingled with their own fancies, drawn from the obscurer places of the scripture, and which might most easily bee wrested to their purpose; and from the fabulous traditions of their ancestors.
thus is art vilified; the name conveys to the mind its secondary and bad senses; it stands in the imagination as somewhat contrary to nature, and struck with death from the first.
"hunger attacketh me," said zarathustra, "like a robber. among forests and swamps my hunger attacketh me, and late in the night.
and wantonly tricked, and too amorous for an ecclesiastical and sacerdotal daughter.
of our church by the vices of her ministers take my last leave of every place i depart from the gods sell us all the goods they give us the storm is only begot by a concurrence of angers though nobody should read me, have i wasted time tis said of
for he is got up but an inch upon the shoulders of the last, but one.
instead of his poignard. it is worthy of consideration that laches in plato, speaking of learning to fence after our manner, says that he never knew any great soldier come out of that school, especially the masters of it: and, indeed, as to them, our
nature has placed us in the world free and unbound; we imprison ourselves in certain straits, like the kings of persia, who obliged themselves to drink no other water but that of the river choaspes, foolishly quitted claim to their right in all other
regions, to express their disparity and submission to their king, his subjects present themselves before him in their vilest habits, and entering his palace, throw some old tattered garment over their better apparel, to the end that all the lustre and
--and of that wonderful example, that an orchard being enclosed within the precincts of a camp of the roman army, was seen at their dislodgment the next day in the same condition, not an apple, though ripe and delicious, being pulled off, but all left to
it may also happen that men begin to unite one with another before they possess anything, and that, subsequently occupying a tract of country which is enough for all, they enjoy it in common, or share it out among themselves, either equally or according
time, but less hazard, to overthrow his enemies. he there also played a notable part in commanding his whole army to pass the river by swimming, without any manner of necessity:
whom these considerations are novel. it runs thus: "changes are real" (this the continual change in our own representations demonstrates, even though the existence of all external phenomena, together with their changes, is denied).
jerome, who holdeth the rest, namely, the wisdome of solomon, ecclesiasticus, judith, tobias, the first and second of maccabees, (though he had seen the first in hebrew) and the third and fourth of esdras, for apocrypha.
good effect too; for what would hold us, if we had but the least grain of knowledge?
experience (which concerns the relation of these perceptions).
locke, whose aim is largely to justify the revolution of one thousand six hundred eighty eight, makes government depend, not merely at its institution, but always, on the consent of the governed, and regards all rulers as liable to be displaced if they
forty one. one must subject oneself to one's own tests that one is destined for independence and command, and do so at the right time.
and forcibly expressing itself, in spite of so long a discontinuation; and this example is said of many others.
in which objection there appears to be something of zeal to piety, and therefore we are to endeavour to satisfy those who put it forth with the greater mildness and respect.
or if the pope, or an apostle judge, may he not erre in deducing of a consequence? did not one of the two, st. peter, or st. paul erre in a superstructure, when st. paul withstood st. peter to his face?
--said that children are amused with toys and men with words.
whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding.
i have just seen a herdsman in medoc, of about thirty years of age, who has no sign of any genital parts; he has three holes by which he incessantly voids his water; he is bearded, has desire, and seeks contact with women.
"i will not purchase hope with ready money," (or), "i do not purchase hope at a price." --terence, adelphi, ii. three, eleven.
it think of trying them. hence it is that dissolute men run into excesses which bring on fevers and death; because the mind depraves the senses, and the will continues to speak when nature is silent.
of the struggles of their evil instincts.
in common-wealths, this controversie is decided by the civill law: and for the most part, (but not alwayes) the sentence is in favour of the father; because for the most part common-wealths have been erected by the fathers, not by the mothers of families.
it was not enough for them to fight and to die bravely, but cheerfully too; insomuch that they were hissed and cursed if they made any hesitation about receiving their death. the very girls themselves set them on:
"vascones, ut fama est, alimentis talibus usi produxere animas."
people more happily situated, who sometimes hear their opinions disputed, and are not wholly unused to be set right when they are wrong, place the same unbounded reliance only on such of their opinions as are shared by all who surround them, or to whom
and most favours those operations the web of which is most purely her own; whence it is that the simplest amongst us bring to pass great business, both public and private; and, as seiramnes, the persian, answered those who wondered that his affairs
does not this condition alone, in the absence of equivalence or exchange, in itself involve the nullity of the act?
in the last chapter one have spoken of the similar parts of a common-wealth; in this i shall speak of the parts organicall, which are publique ministers.
'tis against duty, and is a testimony of little kindness and little care, to permit you to die in repose; one torments your eyes, another your ears, another your tongue; you have neither sense nor member that is not worried by them.
the steady habit of correcting and completing his own opinion by collating it with those of others, so far from causing doubt and hesitation in carrying it into practice, is the only stable foundation for a just reliance on it: for, being cognisant of all
what befell pyrrhus in the battle he fought against the consul levinus in italy will serve us to both purposes; for though by shrouding his person under the armour of megacles and making him wear his own, he undoubtedly preserved his own life, yet, by
connected, quoad its existence, in this given modus of time. analogies in philosophy mean something very different from that which they represent in mathematics.
in summe, one cannot imagine, how anything can be more prejudiciall to a monarchy, than the allowing of such books to be publikely read, without present applying such correctives of discreet masters, as are fit to take away their venime; which venime i
glory and curiosity are the scourges of the soul; the last prompts us to thrust our noses into everything, the other forbids us to leave anything doubtful and undecided.
vi.) the cause, why the mind affirms the existence of the body, is not that the body began to exist; therefore, for the same reason, it does not cease to affirm the existence of the body, because the body ceases to exist; but (two.
grew not older by a moment. his singleness of purpose and resolution, and his elevated piety, endowed him, without his knowledge, with perennial youth.
and, fool that i was, when they misjudged me, i indulged them on that account more than myself, being habitually hard on myself, and often even taking revenge on myself for the indulgence.
vo, one thousand six hundred eighty five-six, and republished in one thousand six hundred ninety three, one thousand seven hundred, one thousand seven hundred eleven, one thousand seven hundred thirty eight, and one thousand seven hundred forty three, in
for (as i have shewn before in the second chapter) dreams be naturally but the fancies remaining in sleep, after the impressions our senses had formerly received waking; and when men are by any accident unassured they have slept, seem to be reall visions;
to what end do we avoid the servile attendance of courts, if we bring the same trouble home to our own private houses?
dost thou count him to possess power whom thou seest to wish what he cannot bring to pass?
i had no lock nor bolt but for the desk which held my papers, not even a nail to put over my latch or windows.
it is not apparent that the common will, created by the institution of society, need "tend always to the welfare of the whole." is not the common will at least as fallible as the will of a single individual?
proof.--emotion can only be checked or removed by an emotion contrary to itself, and possessing more power in restraining emotion (four. vii.). but blind daring and fear are emotions, which can be conceived as equally great (four. v.
verily, with other eyes, my brethren, shall i then seek my lost ones; with another love shall i then love you."-zarathustra, i., "the bestowing virtue."
the constant will of all the members of the state is the general will; by virtue of it they are citizens and free.
for the intellectual superficialising of a nation--namely, in the deepening of another.
god serapis, who had enjoined them to have recourse to the emperor, for these miraculous cures.
and arrange things so that all the arms of the new state are in the hands of your own soldiers who in your old state live near you.
fifty nine. but there still remains one method of avoiding this conclusion, and one source which we have not yet examined.
has command over the laws ought not any more to have it over men; or else his laws would be the ministers of his passions and would often merely serve to perpetuate his injustices: his private aims would inevitably mar the sanctity of his work.
comets, out of question, have likewise power and effect, over the gross and mass of things; but they are rather gazed upon, and waited upon in their journey, than wisely observed in their effects; specially in, their respective effects; that is, what kind
the best managers are those who can worst give account how they are so; while the greatest talkers, for the most part, do nothing to purpose; one know one of this sort of men, and a most excellent discourser upon all sorts of good husbandry, who has
"sed neque quam multae species, nec nomina quae sint, est numerus."
"very good," said the hunchback; "and with pupils one may well tell tales out of school.
to you the enigma-intoxicated, the twilight-enjoyers, whose souls are allured by flutes to every treacherous gulf:
i fear a mist, and fly from smoke as from the plague: the first repairs i fell upon in my own house were the chimneys and houses of office, the common and insupportable defects of all old buildings; and amongst the difficulties of war i reckon the choking
aesop tells a story, that one who had bought a morisco slave, believing that his black complexion had arrived by accident and the ill usage of his former master, caused him to enter with great care into a course of baths and potions: it happened that the
i remember i have formerly read a story-- in appian's civil wars, book iv..
in this example i find no great miracle, nor do one admit the excuse with which he defends plutarch, in having added these words, "as 'tis said," to suspend our belief; for unless it be in things received by authority, and the reverence to antiquity or
in october and the beginning of november come services; medlars; bullaces; roses cut or removed to come late; hollyhocks; and such like.
the result will be that their heads are full of chimeras and that some will have a wrong comprehension of things, and others will fruitlessly endeavour to remodel the world according to those chimeras, and so get on to wrong paths both in theory and
finally, thou oughtest to bear with whatever takes place within the boundaries of fortune's demesne, when thou hast placed thy head beneath her yoke.
this, however, is mine other manly prudence: i am more forbearing to the vain than to the proud.
the disease and deformity around us certify the infraction of natural, intellectual, and moral laws, and often violation on violation to breed such compound misery.
inference and reasoning concerning the operations of nature would, from that moment, be at an end; and the memory and senses remain the only canals, by which the knowledge of any real existence could possibly have access to the mind.
of the things for which men, and especially princes, are praised or
"'dost thou not rather do something which is required, and make osier and reed basket."--virgil, eclog., ii. seventy one.
a common-wealth is said to be instituted, when a multitude of men do agree, and covenant, every one with every one, that to whatsoever man, or assembly of men, shall be given by the major part, the right to present the person of them all, (that is to say,
this also is granted, so he doe it in his own dominions, or in the dominions of any other prince that hath given him that power; but not universally, in right of the popedome: for that power belongeth to every christian soveraign, within the bounds of his
southern customers objected to its blue color, which is the evidence of its purity, as if it were muddy, and preferred the cambridge ice, which is white, but tastes of weeds.
but figuratively, those men also are called holy, that led such godly lives, as if they had forsaken all worldly designes, and wholly devoted, and given themselves to god.
the first sense of the necessity of this increase is also the first sign of the internal disorder of the state; and the prudent administrator, in his endeavours to find means to provide for the present necessity, will neglect nothing to find out the
own." at which cicero, being suddenly nettled, commanded poor cestius presently to be seized, and caused him to be very well whipped in his own presence; a very discourteous entertainer!
and the practice of a man who mixes devotion with an execrable life seems in some sort more to be condemned than that of a man conformable to his own propension and dissolute throughout; and for that reason it is that our church denies admittance to and
but he alledgeth other places of the new testament, that are not so easie to be answered: and first that of matth. twelve.thirty two.
but i resolved by no means to consent to their publication during my lifetime, lest either the oppositions or the controversies to which they might give rise, or even the reputation, such as it might be, which they would acquire for me, should be any
not so much as my own discourses, which in some things lashing out of the common road might seem easily to license me to actions that my natural inclination makes me hate.
phenomenon of the saint, it is undoubtedly the appearance of the miraculous therein--namely, the immediate succession of opposites, of states of the soul regarded as morally antithetical: it was believed here to be self-evident that a "bad man" was all at
to preserve his own being, he is wanting in power.
but a man does not endeavour or desire to do anything, which cannot follow from his nature as it is given; therefore a man will not desire any power of activity or virtue (which is the same thing) to be attributed to him, that is appropriate to another's
are not they light enough for those chairs!-all these gods and supermen?-
and therefore they have in their speeches, a regard to the common passions, and opinions of men, in deducing their reasons; and make use of similitudes, metaphors, examples, and other tooles of oratory, to perswade their hearers of the utility, honour, or
eyes in their breast; where they are all hermaphrodites; where they go on all four; where they have but one eye in the forehead, and a head more like a dog than like ours; where they are half fish the lower part, and live in the water; where the women
women should never have the free disposition of wealth, strictly so-called, which they may inherit, such as capital, houses, and estates.
whole state would have rebelled. however, his successors maintained themselves in possession, and had no further difficulty in doing so than those which arose among themselves from their own ambitions.
it is a case in which the individuals concerned are one party, and the public the other, but in which i can see neither the law that ought to be followed nor the judge who ought to give the decision.
for i have neither received it by means of my senses , neither comes it to me without my forethought , as the ideas of sensible things use to do, when such things work on the organs of my sense , or at least seem so to work; neither is this idea framed by
grow exorbitant in the use of their power, and employ it for the destruction, and not the preservation of the properties of their people?
so that in summe, it is manifest, that whosoever behaved himselfe in extraordinary manner, was thought by the jewes to be possessed either with a good, or evill spirit; except by the sadduces, who erred so farre on the other hand, as not to believe there
"vivit, et est vitae nescius ipse suae,"
nor must it be imagined that i here commit the fallacy which the logicians call a circle; for since experience renders the majority of these effects most certain, the causes from which i deduce them do not serve so much to establish their reality as to
many lands saw zarathustra, and many peoples: thus he discovered the good and bad of many peoples. no greater power did zarathustra find on earth than good and bad.
and only on this solidified, granite-like foundation of ignorance could knowledge rear itself hitherto, the will to knowledge on the foundation of a far more powerful will, the will to ignorance, to the uncertain, to the untrue!
the judgment totally void and empty; some excepted, whose own nature has of itself formed them into better fashion.
arcesilaus said, "that in venery it was no matter where, or with whom, it was committed:" et obsccenas voluptates, si natura requirit, non genere, aut loco, aut ordine, sed forma, otate, jigura, metiendas epicurus putat....
thirdly, that these creatures, having not (as man) the use of reason, do not see, nor think they see any fault, in the administration of their common businesse: whereas amongst men, there are very many, that thinke themselves wiser, and abler to govern
i had withdrawn so far within the great ocean of solitude, into which the rivers of society empty, that for the most part, so far as my needs were concerned, only the finest sediment was deposited around me.
"we whisper our guilty prayers."---lucan, v. one hundred four.
it is no great wonder if my book run the same fortune that other books do, if my memory lose what i have written as well as what i have read, and what i give, as well as what i receive.
quod mutatur... dissolvitur; interit ergo; trajiciuntur enim partes, atque ordine migrant.
and fortune, and to seek out by art the things that are necessary to our conservation, at the same time denying us the means of being able, by any instruction or effort of understanding, to arrive at the natural sufficiency of beasts; so that their
refutation of the theory of the so-called moral order of things:-the more important point is that zarathustra was more truthful than any other thinker.
and was glad to take refuge in my house, and acknowledged that there was some virtue in a stove; or sometimes the frozen soil took a piece of steel out of a ploughshare, or a plough got set in the furrow and had to be cut out.
not authorizing the transcendental employment of them.
it be much more imperfect then that in the next .
this other, to whose sentence they submit, is called an arbitrator. and therefore it is of the law of nature, "that they that are at controversie, submit their right to the judgement of an arbitrator."
when, then, for example, i make the empirical intuition of a house by apprehension of the manifold contained therein into a perception, the necessary unity of space and of my external sensuous intuition lies at the foundation of this act, and one, as it
nature has therefore favoured it with this privilege, that there is nothing we can do so long, nor any action to which we more frequently and with greater facility addict ourselves.
'tis said of alexander the great, that being in bed, for fear lest sleep should divert him from his thoughts and studies, he had always a basin set by his bedside, and held one of his hands out with a ball of copper in it, to the end, that, beginning to
"various things delight various men; all things are not for all ages."--gall., eleg., i. one hundred four.
miserable passion! which has this also, that it is incommunicable,
"ma pensee au grand jour partout s'offre et s'expose, et mon vers, bien ou mal, dit toujours quelque chose;"
we are then to hate and avoid them as such.
receive; nay, and reward vice with it too, as flattery, treachery, and pimping; and therefore 'tis no wonder if virtue less desires and less willingly receives this common sort of payment, than that which is proper and peculiar to her, throughout generous
from this it was, that the place where any of them taught, and disputed, was called schola, which in their tongue signifieth leasure; and their disputations, diatribae, that is to say, passing of the time.
and generally in all places where our saviour saith to any man, "thy faith hath saved thee," the cause he saith it, is some confession, which directly, or by consequence, implyeth a beleef, that jesus is the christ.
hearest thou not how spirit hath here become a verbal game? loathsome verbal swill doth it vomit forth!-and they make newspapers also out of this verbal swill.
that man was in truth a pattern that nature chose out to show to what height human virtue and constancy could arrive.
to speak to another with consideration, to appear before him with decency, and humility, is to honour him; as signes of fear to offend. to speak to him rashly, to do anything before him obscenely, slovenly, impudently, is to dishonour.
prince, and set another in his room, if it cannot otherwise defend it selfe against the injuries he goes about to doe them: much more may a spirituall common-wealth command a temporall one to change the administration of their government, and may depose
she has, indeed, done me some airy favours, honorary and titular favours, without substance, and those in truth she has not granted, but offered me, who, god knows, am all material, and who take nothing but what is real, and indeed massive too, for
and therefore to the levites might not unfitly be attributed the name of clergy from kleros, which signifieth lot, or inheritance; not that they were heirs of the kingdome of god, more than other; but that gods inheritance, was their maintenance.
if then christ while hee was on earth, had no kingdome in this world, to what end was his first coming?
subject to the commands, but only to the operation of god, ordinary, or extraordinary.
we cannot as we ought conceive the greatness of these high and divine promises, if we could in any sort conceive them; to have a worthy imagination of them we must imagine them unimaginable, inexplicable, and incomprehensible, and absolutely another thing
serve to any serious purpose. it is universally allowed by modern enquirers, that all the sensible qualities of objects, such as hard, soft, hot, cold, white, black, c.
whether i can be empirically conscious of the manifold as coexistent or as successive, depends upon circumstances, or empirical conditions.
the nearest that i came to actual possession was when i bought the hollowell place, and had begun to sort my seeds, and collected materials with which to make a wheelbarrow to carry it on or off with; but before the owner gave me a deed of it, his
the father of this sforza, being a soldier in the service of the queen giovanna of naples, left her suddenly unarmed, by which she was compelled, in order not to lose the kingdom, to throw herself into the arms of the king of aragon.
neither is the population to be reckoned only by number; for a smaller number, that spend more and earn less, do wear out an estate sooner, than a greater number that live lower, and gather more.
now i am of something lower than the middle stature, a defect that not only borders upon deformity, but carries withal a great deal of inconvenience along with it, especially for those who are in office and command; for the authority which a graceful
god's advocate am i with the devil: he, however, is the spirit of gravity. how could i, ye light-footed ones, be hostile to divine dances? or to maidens' feet with fine ankles?
hence likewise the benefit of that experience, acquired by long life and a variety of business and company, in order to instruct us in the principles of human nature, and regulate our future conduct, as well as speculation.
mouth, and dulling my appetite; the finding great inconvenience from overmuch evening air; for of late years, in night marches, which often happen to be all night long, after five or six hours my stomach begins to be queasy, with a violent pain in my
that, although a greater or less quantity of money in a state may give it the greater or less credit in the eye of the foreigner, it makes not the least difference to the real fortune of the citizens, and does not make their condition any more or less
but who does not see, without recurring to the uncertain testimony of history, that everything seems to remove from savage man both the temptation and the means of changing his condition?
the churches, the stations, the processions even, the sermons; then the palaces, the vineyards, the gardens, the public amusements, as the carnival, c.--nothing was overlooked.
corollary.--will and understanding are one and the same.
thou alone makest the air around thee strong and clear! did i ever find anywhere on earth such good air as with thee in thy cave?
it is in this sense we must understand that passage of isocrates, in which he extols the primitive athenians, for having determined which of the two kinds of equality was the most useful, viz.
and although there arose now and then a resolute pope like sextus, yet his fortune or ability was never able to liberate him from these evils.
it is said, that by it bodies will sometimes be removed from their places; and celsus tells us of a priest whose soul would be ravished into such an ecstasy that the body would, for a long time, remain without sense or respiration. st.
reality, in the pure conception of the understanding, is that which corresponds to a sensation in general; that, consequently, the conception of which indicates a being (in time). negation is that the conception of which represents a not-being (in time).
man's duty to do, he may rightfully be made responsible to society for not doing. a person may cause evil to others not only by his actions but by his inaction, and in either case he is justly accountable to them for the injury.
i swear more by imitation than by complexion: a murderous imitation, like that of the apes so terrible both in stature and strength, that alexander met with in a certain country of the indies, and which he would have had much ado any other way to have
like other tyrannies, the tyranny of the majority was at first, and is still vulgarly, held in dread, chiefly as operating through the acts of the public authorities.
should deceive through me; i will neither afford matter nor occasion to any such thing.
xxviii.), endeavour, as far as he can, to imagine the loved object as most closely bound to him: this endeavour or desire will be increased, if he thinks that someone else has a similar desire (three. xxxi.).
why did i startle in my dream, so that i awoke? did not a child come to me, carrying a mirror?
recommend himself to such a saint, under such and such vows, and to fast eight days together without taking any manner of nourishment, what weakness or faintness soever he might find in himself during the time; he followed their advice, and by that means
take my books, and you will learn how true and conformable to nature are the things which make me free from perturbations. o great good fortune! o the great benefactor who points out the way!
matter, and humane force permit, such effects, as humane life requireth."
this profit is of much greater advantage, and more worthy to be coveted and hoped for, than, honour and glory, which are no other than a favourable judgment given of us.
it is my sympathy with all the past that i see it is abandoned,-
all that suetonius says in his life of tiberius is that this emperor, after he was thirty years old, governed his health without the aid of physicians; and what plutarch tells us, in his essay on the rules and precepts of health, is that tiberius said
this our immoderate and illegitimate exasperation against this vice springs from the most vain and turbulent disease that afflicts human minds, which is jealousy:
the gauls, our kinsmen in asia, abominated these treacherous missile arms, it being their use to fight, with greater bravery, hand to hand:
i confesse they are very hardly to bee reconciled with all the doctrines now unanimously received: nor is it any shame, to confesse the profoundnesse of the scripture, to bee too great to be sounded by the shortnesse of humane understanding.
an idea made this pale man pale. adequate was he for his deed when he did it, but the idea of it, he could not endure when it was done.
they moreover accuse my cessation in a time when everybody almost was convicted of doing too much. i am impatient to be doing where my will spurs me on; but this itself is an enemy to perseverance.
dollar only, and sells the spoils of the meads to boston and new york; destined to be jammed , to satisfy the tastes of lovers of nature there. so butchers rake the tongues of bison out of the prairie grass, regardless of the torn and drooping plant.
"i have laughed to see cunning fail of success." --ovid, heroid, i. eighteen.
there are inclinations of affection which sometimes spring in us, without the consultation of reason; and by a fortuitous temerity, which others call sympathy; of which beasts are as capable as we.
at thirteen he had passed through all the classes, and as he was destined for the law he left school to study that science. he was then about fourteen, but these early years of his life are involved in obscurity.
to shew his wisdome, and controule the actions of them that governe the common-wealth.
after dining with the grand-duke of florence, montaigne passed rapidly over the intermediate country, which had no fascination for him, and arrived at rome on the last day of november, entering by the porta del popolo, and putting up at bear.
general laws should always be distinguished from individual causes that may modify their effects.
they are every where, above us, on our left, on our right; they environ us on all sides."
it is clear to me that the gods must have looked on with great joy, while that man, his own most ruthless avenger, took thought for the safety of others and arranged the escape of those who departed, while even on his last night he pursued his studies,
long after the time of the fact; that is, long after the time of david.
and dost thou remember, o zarathustra? when thy stillest hour came and drove thee forth from thyself, when with wicked whispering it said: 'speak and succumb!'-
prop. forty seven. joy arising from the fact, that anything we hate is destroyed, or suffers other injury, is never unaccompanied by a certain pain in us.
the use it makes of the short moments of liberty it enjoys shows indeed that it deserves to lose them.
"thinking nothing done, if anything remained to be done. --"lucan, ii. six hundred fifty seven.
-who have also the largest, heaviest feet. where i have gone, the way is bad. i tread all paths to death and destruction.
which life itself must be a burden to all who are worthy of it.
all ideas, especially abstract ones, are naturally faint and obscure: the mind has but a slender hold of them: they are apt to be confounded with other resembling ideas; and when we have often employed any term, though without a distinct meaning, we are
merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience.
we stand at their mercie, is by submission to move them to commiseration and pity: nevertheless, courage, constancie, and resolution (means altogether opposite) have sometimes wrought the same effect."-- the spelling is florio's five hundred.w.
proof.--every particular thing, like the human body, must be conditioned by another particular thing to exist and operate in a fixed and definite relation; this other particular thing must likewise be conditioned by a third, and so on to infinity. (i.
(concerning these terms see the foregoing preface towards the end.)
solitude. even at home, amidst a numerous family, and in a house sufficiently frequented, i see people enough, but rarely such with whom i delight to converse; and i there reserve both for myself and others an unusual liberty: there is in my house no such
hippomenes, about to make trial after the rest, made his address to the goddess of love, imploring her assistance; and she, granting his request, gave him three golden apples, and instructed him how to use them.
but though every man who has entered into civil society, and is become a member of any commonwealth, has thereby quitted his power to punish offences, against the law of nature, in prosecution of his own private judgment, yet with the judgment of
that testimony is inscribed on their stones, and on the walls of their summits. out of the deepest must the highest come to its height.-
what manner of thing, then, is this power which keeps men in fear while they possess it--which when thou art fain to keep, thou art not safe, and when thou desirest to lay it aside thou canst not rid thyself of?
and for lust, what it wants in the lasting, it hath in the vehemence, which sufficeth to weigh down the apprehension of all easie, or uncertain punishments.
that by this means i am not so talkative, for the magazine of the memory is ever better furnished with matter than that of the invention.
they said that a gentleman farmer, who was behind the scenes, wanted to double his money, which, as i understood, amounted to half a million already; but in order to cover each one of his dollars with another, he took off the only coat, ay, the skin
and when they run over a man that is walking in his sleep, a supernumerary sleeper in the wrong position, and wake him up, they suddenly stop the cars, and make a hue and cry about it, as if this were an exception.
and fastidious lyrists of paris; or of hegel, who at present, in the form of taine--the first of living historians--exercises an almost tyrannical influence.
life, or by orations and doctrine plausible. our saviour therefore, and his apostles forewarned men of false prophets, and of false christs.
more hold of his fancy than any ordinary incident.
thought, and may be independent of all the laboured deductions of the understanding.
sect. one hundred ninety three. but granting that the conqueror in a just war has a right to the estates, as well as power over the persons, of the conquered; which, it is plain, he hath not: nothing of absolute power will follow from hence, in the
and whereas many men, by accident unevitable, become unable to maintain themselves by their labour; they ought not to be left to the charity of private persons; but to be provided for, (as far-forth as the necessities of nature require,) by the lawes of
him of all other power, it was the only remaining remedy to maintain his authority in his family, and to keep him from being neglected and despised by all around," in truth, not only old age, but all other imbecility, according to aristotle, is the
commission immediately and personally received from god, or else by authority derived at the first from their consent, upon whose persons they impose laws, it is no better than mere tyranny.
all that is called evil by the good, must come together in order that one truth may be born. o my brethren, are ye also evil enough for this truth?
i look upon these as in the same condition with the first: but the obstinacy is not there so easy to be overcome.
ornament may solely be in him. but to proceed:--
in, and setting up new governments in other places; from whence sprang all that number of petty commonwealths in the beginning of ages, and which always multiplied, as long as there was room enough, till the stronger, or more fortunate, swallowed the
there can be no community, no commonwealth, which is contrary to the original agreement: so also when the society hath placed the legislative in any assembly of men, to continue in them and their successors, with direction and authority for providing such
oh, when shall i arrive again at my home, where i shall no longer have to stoop-shall no longer have to stoop before the small ones!"-and zarathustra sighed, and gazed into the distance.-
twenty six nov. org. lib. ii. aph. twenty nine.
but his excessive kindness, which allowed more license to the soldiers than was consonant with military discipline. he was reproached with this in the senate by fabius maximus, who called him a corrupter of the roman militia.
whoever has his manners established in regularity above the standard of the age he lives in, let him either wrest or blunt his rules, or, which i would rather advise him to, let him retire, and not meddle with us at all. what will he get by it?
"qui capite ipse suo instituit vestigia retro,"
so, again, when we look at the sun, we imagine that it is distant from us about two hundred feet; this error does not lie solely in this fancy, but in the fact that, while we thus imagine, we do not know the sun's true distance or the cause of the fancy.
as, much experience, is prudence; so, is much science, sapience.
there must be (as even the heathen philosophers confessed) one first mover; that is, a first, and an eternall cause of all things; which is that which men mean by the name of god: and all this without thought of their fortune; the solicitude whereof, both
and god himself envies not men the grace of seeing and admiring heaven's face; but, rolling it about, he still anew presents its varied splendour to our view, and on oar minds himself inculcates, so that we th' almighty mover well may know: instructing us
note.--we thus see that it is possible, that what one man loves another may hate, and that what one man fears another may not fear; or, again, that one and the same man may love what he once hated, or may be bold where he once was timid, and so on.
hath the will become its own deliverer and joy-bringer? hath it unlearned the spirit of revenge and all teeth-gnashing?
the sharpness of this imagination springs from our curiosity: 'tis thus we ever impede ourselves, desiring to anticipate and regulate natural prescripts.
"beyond or within which the right cannot exist." --horace, sat., i, one, one hundred seven.
when it was interrupted by an unexpected accident.-- th april one thousand four hundred ninety eight. savonarola issued the challenge.
it is accompanied by honours, in order to bring the laws and their administrators into respect. the ministers are also distinguished by personal prerogatives, in order to recompense them for the cares and labour which good administration involves.
but howsoever it be in fact, yet we may suppose the government of a province, or colony committed to an assembly: and when it is, that which in this place i have to say, is this; that whatsoever debt is by that assembly contracted; or whatsoever unlawfull
no means approve; if on a more generous soul, the pursuit was suitably generous, by philosophical instructions, precepts to revere religion, to obey the laws, to die for the good of one's country; by examples of valour, prudence, and justice, the lover
perhaps the blue color of water and ice is due to the light and air they contain, and the most transparent is the bluest. ice is an interesting subject for contemplation.
therefore the ancient heathen did not thinke they dishonoured, but greatly honoured the gods, when they introduced them in their poems, committing rapes, thefts, and other great, but unjust, or unclean acts: in so much as nothing is so much celebrated in
two hundred twenty six. we immoralists.--this world with which we are concerned, in which we have to fear and love, this almost invisible, inaudible world of delicate command and delicate obedience, a world of "almost" in every respect, captious,
our faith in others betrayeth wherein we would fain have faith in ourselves. our longing for a friend is our betrayer.
prior to the perception of the thing, however, and therefore comparatively a priori, we are able to cognize its existence, provided it stands in connection with some perceptions according to the principles of the empirical conjunction of these, that is,
inequality which prevails in all civilised countries; since it is plainly contrary to the law of nature, however defined, that children should command old men, fools wise men, and that the privileged few should gorge themselves with superfluities, while
and although he does not find in himself this proper and singular sign of judging, and that he perceives that he ought not to engage his consent, considering that there may be some false, equal to these true appearances, yet does he not, for all that,
the scene,-the town, and state, and country,-greater than any that mere time could effect. i saw yet more distinctly the state in which i lived.
o thou, my will! thou change of every need, my needfulness! preserve me from all small victories!
yet this they do, in assuming that the real in space (i must not here call it impenetrability or weight, because these are empirical conceptions) is always identical, and can only be distinguished according to its extensive quantity, that is,
to determine and to distribute appertain to superiority and command; as it does to subjection to accept. let me reprehend our custom. they commonly begin thus: "how is such a thing done?" whereas they should say, "is such a thing done?"
but why then does our saviour proceed in the curing of them, as if they were possest; and not as if they were mad.
must be very hard to please, if they are not contented things that engage us elsewhere and separate us from ourselves this decay of nature which renders him useless, burdensome this plodding occupation of bookes is as painfull as any other those immodest
too long have we acknowledged them to be right, those petty people: so we have at last given them power as well;-and now do they teach that 'good is only what petty people call good.'
we should demonstrate to the former that no state has ever been founded without a religious basis, and to the latter, that the law of christianity at bottom does more harm by weakening than good by strengthening the constitution of the state.
but in these idols, as they are originally in the brain, and as they are painted, carved, moulded, or moulten in matter, there is a similitude of the one to the other, for which the materiall body made by art, may be said to be the image of the
"and yet i will place you in such a condition as you shall have no reason to be displeased.
i will not believe that they have falsified anything, as to matter of fact; but they make a common practice of twisting the judgment of events, very often contrary to reason, to our advantage, and of omitting whatsoever is ticklish to be handled in the
with their free, voluntary, and undeceived consent and participation.
state, he was compelled to seek a doubtful and bloody victory, having another by a better and surer way already in his hands.
i have found it a singular luxury to talk across the pond to a companion on the opposite side.
as a specific against the present prevailing monomania for reading literary histories, so that one may be able to chatter about everything without really knowing anything, let me refer you to a passage from lichtenberg which is well worth reading (vol.
the superposition employed in geometry is only mental, that is, we conceive one magnitude placed on the other; and then, if we can prove that they coincide, we infer, by the present axiom, that they are equal.
mouth or will not answer to the spur, your honour must answer for it. and, therefore, i do not think it strange that those battles were more firm and furious than those that are fought on horseback:
the populace would be ready to adore a minister who went to council on foot, because he had sold off his carriages to supply a pressing need of the state. lastly, to no man does the law prescribe magnificence; and propriety is no argument against right.
for, not to mention that almost every action of their life supposes that opinion, there are even few of the speculative parts of learning to which it is not essential.
you wither and die in the search of so obscure a proof. how miserably have they of my time arrived at that knowledge who have been so unhappy as to have found it out?
but, for him to see into the motives of all this solicitude, the words power and reputation , would have to bear some meaning in his mind; he would have to know that there are men who set a value on the opinion of the rest of the world; who can be made
it inspires awe and astonishment. how dear, how soothing to man, arises the idea of god, peopling the lonely place, effacing the scars of our mistakes and disappointments!
infallible inconveniences that moderation brings (in civil war) lend himself to others, and only give himself to himself let not us seek illusions from without and unknown "little learning is needed to form a sound mind."--seneca long toleration begets
that the vast number of english he had brought over to serve him in his expedition here might not return back into england.
whereby it is manifest that the psalter was compiled, and put into the form it now hath, after the return of the jews from babylon.
i believe, too, that this narrow theory is becoming a grave practical evil, detracting greatly from the value of the moral training and instruction, which so many well-meaning persons are now at length exerting themselves to promote.
which do not affect the present subject. in old age, when men are less active and perspire little, the need for food diminishes with the ability to provide it.
who knows in how many unremembered nations' literatures this has been the castalian fountain? or what nymphs presided over it in the golden age? it is a gem of the first water which concord wears in her coronet.
also that kind of obedience, which tacitus speaketh of, is to be held suspected: erant in officio, sed tamen qui mallent mandata imperantium interpretari quam exequi; disputing, excusing, cavilling upon mandates and directions, is a kind of shaking off
prop. eighteen. if the human body has once been affected by two or more bodies at the same time, when the mind afterwards imagines any of them, it will straightway remember the others also.
for he that exhorteth, doth not deduce the consequences of what he adviseth to be done, and tye himselfe therein to the rigour of true reasoning; but encourages him he counselleth, to action: as he that dehorteth, deterreth him from it.
many sickly ones have there always been among those who muse, and languish for god; violently they hate the discerning ones, and the latest of virtues, which is uprightness.
draw inferences concerning human actions, and that those inferences are founded on the experienced union of like actions, with like motives, inclinations, and circumstances.
that evening a weston squire came to the concord hunter's cottage to inquire for his hounds, and told how for a week they had been hunting on their own account from weston woods.
without too much pomp or popularity. but the most honorable kind of following, is to be followed as one, that apprehendeth to advance virtue, and desert, in all sorts of persons.
one the term "general" will means, in rousseau, not so much "will held by several persons," as will having a general (universal) object. this is often misunderstood; but the mistake matters the less, because the general will must, in fact, be both.
and this shall suffice for an example of the errors, which are brought into the church, from the entities, and essences of aristotle: which it may be he knew to be false philosophy; but writ it as a thing consonant to, and corroborative of their religion;
i see very well that men get angry, and that i am forbidden to doubt upon pain of execrable injuries; a new way of persuading! thank god, i am not to be cuffed into belief.
but remove dissimulation; and take from them the sight of the deformity of their passions.
circles of intellect and genius, and is sensible only of the imperfection of his culture and the vanity and insufficiency of all his riches, and further proves his good sense by the pains which he takes to secure for his children that intellectual culture
aristotle tells us that there are certain little beasts upon the banks of the river hypanis, that never live above a day: they which die at eight of the clock in the morning, die in their youth, and those that die at five in the evening, in their
occasions shall require. and whereas in england, there were by the conquerour, divers lands reserved to his own use, (besides forrests, and chases, either for his recreation, or for preservation of woods,) and divers services reserved on the land he gave
pleasure would be extinct. which is the reason why all the rules centre and concur in this one article.
together into a less compass, to make room for the others; i should be apt to conclude, that as plants are suffocated and drowned with too much nourishment, and lamps with too much oil, so with too much study and matter is the active part of the
fifthly, in those things that signifie greatnesse, and power; to say he is finite, is not to honour him: for it is not a signe of the will to honour god, to attribute to him lesse than we can; and finite, is lesse than we can; because to finite, it is
and is not so derived from the generation, as if therefore the parent had dominion over his child because he begat him; but from the childs consent, either expresse, or by other sufficient arguments declared.
worthinesse, is a thing different from the worth, or value of a man; and also from his merit, or desert; and consisteth in a particular power, or ability for that, whereof he is said to be worthy: which particular ability, is usually named fitnesse, or
however, these disturbances of mind have force to shake a man's position, but cannot pluck him up and root him altogether out of himself. but answer this also, i pray thee: rememberest thou that thou art a man?'
to this class of writers belong also those translators who, besides translating their author, at the same time correct and alter him, a thing that always seems to me impertinent.
dogmas. its negative dogmas i confine to one, intolerance, which is a part of the cults we have rejected.
necessarily follow from men's being judges in their own cases, and the state of nature is therefore not to be endured, i desire to know what kind of government that is, and how much better it is than the state of nature, where one man, commanding a
this is because it wants to read only what has just been printed, and because similis simili gaudet , and it finds the shallow, insipid gossip of some stupid head of to-day more homogeneous and agreeable than the thoughts of great minds.
it is one thing to owe honour, respect, gratitude and assistance; another to require an absolute obedience and submission.
children, and duty of parents, than any prerogative of paternal power.
in all judgements wherein the relation of a subject to the predicate is cogitated (i mention affirmative judgements only here; the application to negative will be very easy), this relation is possible in two different ways.
ineffable is the union of man and god in every act of the soul. the simplest person who in his integrity worships god, becomes god; yet for ever and ever the influx of this better and universal self is new and unsearchable.
every monster wouldst thou caress. a whiff of warm breath, a little soft tuft on its paw-: and immediately wert thou ready to love and lure it.
but if we regard it more narrowly, we find that our conception of the sum of seven and five contains nothing more than the uniting of both sums into one, whereby it cannot at all be cogitated what this single number is which embraces both.
happiness and the good of the whole; especially between his own happiness and the practice of such modes of conduct, negative and positive, as regard for the universal happiness prescribes: so that not only he may be unable to conceive the possibility of
every supposed addition to the works of nature makes an addition to the attributes of the author of nature; and consequently, being entirely unsupported by any reason or argument, can never be admitted but as mere conjecture and hypothesis thirty .
i believe that water is the only drink for a wise man; wine is not so noble a liquor; and think of dashing the hopes of a morning with a cup of warm coffee, or of an evening with a dish of tea! ah, how low i fall when i am tempted by them!
modesty, chastity, and temperance; and whoever dissuades ladies from those qualities, betrays both them and himself.
after i had some time applied myself to her grief, i did not attempt to cure her by strong and lively reasons, either because i had them not at hand, or because i thought to do my business better another way; neither did i make choice of any of those
any man may grave tablets of stone, or buy an oracle; or feign secret intercourse with some divinity, or train a bird to whisper in his ear, or find other vulgar ways of imposing on the people.
consequently, to the possibility of such an object as is thought in these conceptions.
"ah, yes," he returned, "doubtless so;--(greek phrase)--." he had now become, icy-cold at his extremities, even to his face; a deathly perspiration was upon him, and his pulse was scarcely perceptible.
put a philosopher into a cage of small thin set bars of iron, hang him on the top of the high tower of notre dame at paris; he will see, by manifest reason, that he cannot possibly fall, and yet he will find (unless he has been used to the plumber's
after we have proved, that these faculties of ours are general notions, which cannot be distinguished from the particular instances on which they are based, we must inquire whether volitions themselves are anything besides the ideas of things.
given conceptions. it is therefore evident that the category of unity presupposes conjunction.
"unless the vessel be clean, it will sour whatever you put into it."--horace, ep., i. two, fifty four.
certainly, the best mean, to clear the way in this same wood of suspicions, is frankly to communicate them with the party, that he suspects; for thereby he shall be sure to know more of the truth of them, than he did before; and withal shall make that
if i were one of those to whom the world could owe commendation, i would give out of it one-half to have the other in hand; let their praises come quick and crowding about me, more thick than long, more full than durable; and let them cease, in god's
sooner ours, than we are no more theirs:
it is quite compatible with the principle of utility to recognise the fact, that some kinds of pleasure are more desirable and more valuable than others.
out of this generous principle it was that they delivered up to pyrrhus his treacherous physician, and to the etrurians their disloyal schoolmaster.
under the name of transcendental dialectic.
we must therefore hold the principle of contradiction to be the universal and fully sufficient principle of all analytical cognition. but as a sufficient criterion of truth, it has no further utility or authority.
for removing discontentments, or at least the danger of them; there is in every state (as we know) two portions of subjects; the noblesse and the commonalty.
--as to the rest, so content with their condition, that environed with the sea they know nothing of navigation, and so simple that they understand not one syllable of the religion they profess and wherein they are so devout: a thing incredible to such as
"he formerly confided his secret thoughts to his books, as to tried friends, and for good and evil, resorted not elsewhere: hence it came to pass, that the old man's life is there all seen as on a votive tablet."--horace, sat., ii. i, thirty.
but things in space and time are given only in so far as they are perceptions (representations accompanied with sensation), therefore only by empirical representation.
superposition involves the following principle, of which, without explicitly stating it, euclid makes frequent use:-"any figure may be transferred from one position to another without change of form or size."
employments, said, in a place where i was, that he had ridden from madrid to lisbon, in the heat of summer, without any drink at all.
they need not tell us, "it is true, for you see and feel it to be so;" they must tell me whether i really feel what i think i do; and if i do feel it, they must then tell me why i feel it, and how, and what; let them tell me the name, original, the parts
affection to your service, but there is nothing to be had or to be expected from a stock.
act is decreed, is the act onely of those that assented, and not of any that dissented, or were absent, for the reasons before alledged.
but when they are not bound to you of set purpose and for ambitious ends, it is a sign that they think more of themselves than of you; and from such men the prince must guard himself and look upon them as secret enemies, who will help to ruin him when in
the case of judicature. for where the benefit of the judges, and ministers of a court of justice, ariseth for the multitude of causes that are brought to their cognisance, there must needs follow two inconveniences: one, is the nourishing of sutes; for
but if that be all, it gives no other title than what bare force gives to the stronger over the weaker: and, by this reason, he that is strongest will have a right to whatever he pleases to seize on.
obversely, however, the charm of the platonic mode of thought, which was an aristocratic mode, consisted precisely in resistance to obvious sense-evidence--perhaps among men who enjoyed even stronger and more fastidious senses than our contemporaries, but
and reasons, he should find enough of his own.
and this i can say, as having myself made trial of it, that having formerly taken the liberty of my own swing and fancy, and omitted or neglected certain rules of the discipline of our church, which seemed to me vain and strange coming afterwards to
contrary to the definition of a former pope: which is a strange, and very much strained interpretation.
this is one of the reasons why animals cannot form such ideas, or ever acquire that capacity for self-improvement which depends on them.
the reason of this our artificiall man the common-wealth, and his command, that maketh law: and the common-wealth being in their representative but one person, there cannot easily arise any contradiction in the lawes; and when there doth, the same reason
they stacked up the cakes thus in the open air in a pile thirty-five feet high on one side and six or seven rods square, putting hay between the outside layers to exclude the air; for when the wind, though never so cold, finds a passage through, it will
the fidelity of the contracting parties, or compelling them to perform their reciprocal engagements, the parties would be sole judges in their own cause, and each would always have a right to renounce the contract, as soon as he found that the other had
the jews, had rejected god, that he should no more reign over them, those kings which submitted themselves to gods government, were also his chief prophets; and the high priests office became ministeriall.
there are such words as joy and sorrow, but they are only the burden of a psalm, sung with a nasal twang, while we believe in the ordinary and mean. we think that we can change our clothes only.
there is cruelty and religious phoenicianism in this faith, which is adapted to a tender, many-sided, and very fastidious conscience, it takes for granted that the subjection of the spirit is indescribably painful, that all the past and all the habits of
upon this ground, a man that is commanded as a souldier to fight against the enemy, though his soveraign have right enough to punish his refusall with death, may neverthelesse in many cases refuse, without injustice; as when he substituteth a sufficient
and if, nevertheless, our honesty should one day grow weary, and sigh, and stretch its limbs, and find us too hard, and would fain have it pleasanter, easier, and gentler, like an agreeable vice, let us remain hard, we latest stoics, and let us send to
and tacitus had reason to commend the mother of agricola for having restrained her son in his too violent appetite for learning.
philopcemen, brutus, caesar, and others, that it is to a soldier an enflaming of courage and a spur himself in brave attire; and withal a motive to be more obstinate in fight, having his arms, which are in a manner his estate and whole inheritance to
"victoria nulla est, quam quae confessor animo quoque subjugat hostes."
the knowledge of picture-dealers has its value, but listen not to their criticism when your heart is touched by genius. it was not painted for them, it was painted for you; for such as had eyes capable of being touched by simplicity and lofty emotions.
so lies the whole series of natural images with which your life has made you acquainted, in your memory, though you know it not; and a thrill of passion flashes light on their dark chamber, and the active power seizes instantly the fit image, as the word
there is an oriental exaltation of the mind in it, like that of an undeservedly favoured or elevated slave, as in the case of st. augustine, for instance, who lacks in an offensive manner, all nobility in bearing and desires.
the dispersing and scattering our names into many mouths, we call making them more great; we will have them there well received, and that this increase turn to their advantage, which is all that can be excusable in this design.
the state, by making children a burden to their parents, kills them indiscriminately before they are born.
world is without meaning, knowledge strangleth." but his face had changed since then; and when zarathustra looked into his eyes, his heart was startled once more: so much evil announcement and ashy-grey lightnings passed over that countenance.
and the word profane, is usually taken in the scripture for the same with common; and consequently their contraries, holy, and proper, in the kingdome of god must be the same also.
men do not marry for themselves, let them say what they will; they marry as much or more for their posterity and family; the custom and interest of marriage concern our race much more than us; and therefore it is, that i like to have a match carried on by
but this is to be noted, that the perception thereof is not sight , the touch , or the imagination thereof; neither was it ever so, though at first it seem'd so.
there is nothing so empty and necessitous as thou, who embracest the universe; thou art the investigator without knowledge, the magistrate without jurisdiction, and, after all, the fool of the farce."
from the same also it proceedeth, that men cannot distinguish, without study and great understanding, between one action of many men, and many actions of one multitude; as for example, between the one action of all the senators of rome in killing
infallible: the second, that he can make very laws, and punish those that observe them not: the third, that our saviour conferred all jurisdiction ecclesiasticall on the pope of rome.
"when burnish'd arms to heaven dart their rays, and many a steely beam i' th' sunlight plays, when trampled is the earth by horse and man, until the very centre groans again, and that the rocks, struck by the various cries, reverberate the sound unto the
the third place, is john twenty one.sixteen. "feed my sheep;" which is not a power to make laws, but a command to teach.
it will be a very evident sign of a violent sickness: my judgment will be very much out of order; if once fear and impatience get such an advantage over me, it may very well be concluded that there is a dreadful fever in my mind.
and as in races it is not the large stride or high lift that makes the speed; so in business, the keeping close to the matter, and not taking of it too much at once, procureth dispatch.
the most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man's enemy is still before hand, and it is two for one.
avoid luxury, avoid effeminate enjoyment, by which men's minds are softened, and in which, unless something occurs to remind them of the common lot of humanity, they lie unconscious, as though plunged in continual drunkenness.
passion for power: which, however, mounteth alluringly even to the pure and lonesome, and up to self-satisfied elevations, glowing like a love that painteth purple felicities alluringly on earthly heavens.
for which i am pleased with myself; and the more because i see others commonly fail in the contrary direction.
the art of dining well is no slight art, the pleasure not a slight pleasure; neither the greatest captains nor the greatest philosophers have disdained the use or science of eating well.
matter whether we are free men or serfs? the essential thing is to get to heaven, and resignation is only an additional means of doing so.
new hopes are in their arms and legs, their hearts expand. they find new words, soon will their spirits breathe wantonness.
to what end should nature have begotten in us a hatred to it and a horror of it, considering that it is of so great utility to her in maintaining the succession and vicissitude of her works?
"ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum;"
the power of reason over the emotions i have settled to treat separately.
i am very solicitous, both by study and argument, to enlarge this privilege of insensibility, which is in me naturally raised to a pretty degree, so that consequently i espouse and am very much moved with very few things.
and all his guests also were silent, and stood still and confounded: except only that the old soothsayer made signs with his hands and his gestures.
in such transparent and seemingly bottomless water, reflecting the clouds, i seemed to be floating through the air as in a balloon, and their swimming impressed me as a kind of flight or hovering, as if they were a compact flock of birds passing just
sect. one hundred sixty eight. the old question will be asked in this matter of prerogative, but who shall be judge when this power is made a right use of one answer: between an executive power in being, with such a prerogative, and a legislative that
we talked of rude and simple times, when men sat about large fires in cold bracing weather, with clear heads; and when other dessert failed, we tried our teeth on many a nut which wise squirrels have long since abandoned, for those which have the thickest
either by one person to others, or by each to himself.
in demonstration, in councell, and all rigourous search of truth, judgement does all; except sometimes the understanding have need to be opened by some apt similitude; and then there is so much use of fancy.
the ecclesiastical history has several examples of devout persons who have embraced death to secure them from the outrages prepared by tyrants against their religion and honour.
cracked a whip as well as any coachman in france.
"o pure odours around me," cried he, "o blessed stillness around me! but where are mine animals? hither, hither, mine eagle and my serpent!
occasion to say, that should a man pick out of his writings all that was none of his, he would leave him nothing but blank paper: whereas the latter, quite on the contrary, in three hundred volumes that he left behind him, has not so much as one
put three frenchmen into the deserts of libya, they will not live a month together without fighting; so that you would say this peregrination were a thing purposely designed to give foreigners the pleasure of our tragedies, and, for the most part, to such
that the vice with which cato upbraided him is wonderfully near akin to that wherein he had surprised caesar; for bacchus and venus, according to the proverb, very willingly agree; but to me venus is much more sprightly accompanied by sobriety.
"victory is ever worthy of praise, whether obtained by valour or wisdom."--ariosto, xv. i.
oh, i have found it, my brethren! here on the loftiest height bubbleth up for me the well of delight! and there is a life at whose waters none of the rabble drink with me!
prop. nineteen. god, and all the attributes of god, are eternal.
i shall therefore content myself with his information, without inquiring what the cosmographers say to the business.
and the time of josiah, when it was found againe, they had no written word of god, but ruled according to their own discretion, or by the direction of such, as each of them esteemed prophets.
-these shall we slaughter quickly, and cook spicily with sage: it is so that i like them. and there is also no lack of roots and fruits, good enough even for the fastidious and dainty,-nor of nuts and other riddles for cracking.
the italians make little difference between children, and nephews or near kinsfolks; but so they be of the lump, they care not though they pass not through their own body.
we have lived enough for others; let us at least live out the small remnant of life for ourselves; let us now call in our thoughts and intentions to ourselves, and to our own ease and repose.
in which allegory, the offender is the sinner; both the adversary and the judge is god; the way is this life; the prison is the grave; the officer, death; from which, the sinner shall not rise again to life eternall, but to a second death, till he have
i cannot easily persuade myself that epicurus, plato, and pytagoras, have given us their atom, idea and numbers, for current pay. they were too wise to establish their articles of faith upon things so disputable and uncertain.
backward they always gaze toward dark ages: then, indeed, were delusion and faith something different. raving of the reason was likeness to god, and doubt was sin.
reality, in contradistinction to negation, can be explained only by cogitating a time which is either filled therewith or is void.
for, if these objections hold good, we deny to space, and with it to all mathematics, objective validity, and no longer know wherefore, and how far, mathematics can be applied to phenomena.
i never knew what regimen my life was of till it was near worn out and spent; a new figure--an unpremeditated and accidental philosopher.
plutarch is more uniform and constant; seneca more various and waving: the last toiled and bent his whole strength to fortify virtue against weakness, fear, and vicious appetites; the other seems more to slight their power, and to disdain to alter his
is anything of another's actions or faculties proposed to him?
and how can they provide for the public needs, without alienating the individual property of those who are forced to contribute to them?
where all time seemed to me a blessed mockery of moments, where necessity was freedom itself, which played happily with the goad of freedom:-
need read of another. one is enough. if you are acquainted with the principle, what do you care for a myriad instances and applications? to a philosopher all news , as it is called, is gossip, and they who edit and read it are old women over their tea.
"they think words virtue, as they think mere wood a sacred grove." --horace, ep., i. six, thirty one.
what then? is liberty maintained only by the help of slavery? it may be so. extremes meet. everything that is not in the course of nature has its disadvantages, civil society most of all.
and when your soul becometh great, then doth it become haughty, and in your sublimity there is wickedness. i know you.
not the height, it is the declivity that is terrible!
the air is pure, and to-day one seeth more of the world than ever."-"yea, mine animals," answered he, "ye counsel admirably and according to my heart: i will to-day ascend a high mountain!
persons, who are not the people, but the officers of the people, and who, having bound themselves by personal oath to perish for the welfare of the people, would thence infer that the people is to perish for their own.
substance, which it is very difficult to do, we shall then, as i have sufficiently proved, find that it is infinite, one, and indivisible.
such ancient babbling still passeth for "wisdom"; because it is old, however, and smelleth mustily, therefore is it the more honoured. even mould ennobleth.-
stop to the exaggeration with which the unselfing and depersonalizing of the spirit has recently been celebrated, as if it were the goal in itself, as if it were salvation and glorification--as is especially accustomed to happen in the pessimist school,
consequently, nothing remains but to adopt the second alternative (which presents us with a system, as it were, of the epigenesis of pure reason), namely, that on the part of the understanding the categories do contain the grounds of the possibility of
gaspard de coligny, assassinated in the st. bartholomew massacre, th august one thousand five hundred seventy two.
things vendible; the moderating of taxes and tributes; and the like. generally, it is to be foreseen that the population of a kingdom (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them.
take, for example, the proposition, "the world exists either through blind chance, or through internal necessity, or through an external cause."
their sense and understanding are absolutely taken away by their passion; their discretion has no more any other choice than that which smiles upon them and encourages their cause.
to him a new military oath, because, the first having been annulled, he was no longer able to bear arms against the enemy. the same cato wrote to his son telling him to take great care not to go into battle before taking this new oath.
blood received by them from the heart passes into the small branches of the veins, whence it again returns to the heart; so that its course amounts precisely to a perpetual circulation.
and, in general, children should not get to know life, in any aspect whatever, from the copy before they have learnt it from the original.
"i bequeath to areteus the maintenance of my mother, to support and provide for her in her old age; and to charixenus i bequeath the care of marrying my daughter, and to give her as good a portion as he is able; and in case one of these chance to die, i
and holding my nose, i went morosely through all yesterdays and to-days: verily, badly smell all yesterdays and to-days of the scribbling rabble!
"for what is that friendly love? why does no one love a deformed youth or a comely old man?"--cicero, tusc. quaes., iv. thirty three.
i. science, that is, knowledge of consequences; which is called also philosophy
"black care sits behind the horse man." --horace, od., iii. one, forty .
a certain prince of the present time, whom it is well not to name, never does anything but preach peace and good faith, but he is really a great enemy to both, and either of them, had he observed them, would have lost him both state and reputation on many
one hundred fifty one. it is not enough to possess a talent: one must also have your permission to possess it;--eh, my friends?
all the powers of the enemy, and to eradicate, and supplant the enemy, c."
the fault each man commits in detaching his interest from the common interest is that of changing the state of the question, and answering something different from what he is asked.
his deed itself is still the shadow upon him: his doing obscureth the doer. not yet hath he overcome his deed.
perhaps there may be many, who respecting gods predisposal of things cannot comprehend, how their freedom of will consists there-with, but yet there is no man who, respecting himself only, does not find by experience, that 'tis one and the same thing to
it was not enough to repute them as heathen, that never had been christians; for with such they might eate, and drink; which with excommunicate persons they might not do; as appeareth by the words of st. paul, (one cor. five. ver.
to which may be added that i have, peradventure, some particular obligation to speak only by halves, to speak confusedly and discordantly.
to keep love in breath, lycurgus made a decree that the married people of lacedaemon should never enjoy one another but by stealth; and that it should be as great a shame to take them in bed together as committing with others.
if it is likely to be of use to him, i desire to inform you that he is a man brought up in my house, related to several respectable families, and a person who, having led an honourable life, is my particular friend.
almost in the cradle are we apportioned with heavy words and worths: "good" and "evil"-so calleth itself this dowry. for the sake of it we are forgiven for living.
and indeed with regard to the soul, if a man be in such a state as not to apprehend anything, or understand at all, we think that he is in a bad condition; but if the sense of shame and modesty are deadened, this we call even power (or strength).
now gloweth the sun upon him, and the dogs lick at his sweat: but he lieth there in his obstinacy and preferreth to languish:-
it was to the benefit of woman when napoleon gave the too eloquent madame de stael to understand: mulier taceat in politicis!--and in my opinion, he is a true friend of woman who calls out to women today: mulier taceat de mulierel.
"mihi sic usus est: tibi, ut opus est facto, face."
"minister vetuli, puer, falerni inger' mi calices amariores"--
a written law may forbid innocent men to fly, and they may be punished for flying: but that flying for feare of injury, should be taken for presumption of guilt, after a man is already absolved of the crime judicially, is contrary to the nature of a
hence we can easily conceive, that one and the same object may be the cause of many and conflicting emotions.
yet we think that if rail-fences are pulled down, and stone-walls piled up on our farms, bounds are henceforth set to our lives and our fates decided.
as to the particular offices that we receive from one another for the service of life, there are several like examples amongst them.
eudamidas, a corinthian, had two friends, charixenus a sicyonian and areteus a corinthian; this man coming to die, being poor, and his two friends rich, he made his will after this manner.
or how can a man beleeve, that jesus is the king that shall reign eternally, unlesse hee beleeve him also risen again from the dead? for a dead man cannot exercise the office of a king.
to be intoxicated by a single glass of wine; i have experienced this pleasure when i have drunk the liquor of the esoteric doctrines." i kept homer's iliad on my table through the summer, though i looked at his page only now and then.
dimpling it, sometimes leaving bubbles on it.
for without the decision of controversies, there is no protection of one subject, against the injuries of another; the lawes concerning meum and tuum are in vaine; and to every man remaineth, from the naturall and necessary appetite of his own
of late did i gaze into thine eye, o life! and into the unfathomable did i there seem to sink.
discretion, than when controlled in any way in which society have it in their power to control him; or because the attempt to exercise control would produce other evils, greater than those which it would prevent.
i do not like to owe my safety either to the generosity or affection of great persons, who allow me my legality and my liberty, or to the obliging manners of my predecessors, or my own: for what if i were another kind of man?
'tis not well done to say, that an honest man can be quit of his oath without payment, being out of their hands.
'yes, that i know,' said i, 'and have answered that it is from god.'
mediocrity of passions: as if not the cause, but the degree of daring, made fortitude; or not the cause, but the quantity of a gift, made liberality.
these potentates had to have two chief cares: one, that no foreigner should enter italy by force of arms, the other that none of the existing governments should extend its dominions. those chiefly to be watched were the pope and the venetians.
jupiter, who was the daughter of juno and wild lettuce, and who had the power of restoring gods and men to the vigor of youth.
sometimes, on sundays, i heard the bells, the lincoln, acton, bedford, or concord bell, when the wind was favorable, a faint, sweet, and, as it were, natural melody, worth importing into the wilderness.
to recognise untruth as a condition of life; that is certainly to impugn the traditional ideas of value in a dangerous manner, and a philosophy which ventures to do so, has thereby alone placed itself beyond good and evil.
this war's not their's, but fate's, that spurs them on to shed the blood which, shed, they must bemoan; and i ascribe it to the will of fate that on this theme i now expatiate:"
i wish that friendship should have feet, as well as eyes and eloquence. it must plant itself on the ground, before it vaults over the moon. i wish it to be a little of a citizen, before it is quite a cherub.
any prospect of awakening or coming to life to a dead man makes indifferent all times and places. the place where that may occur is always the same, and indescribably pleasant to all our senses.
it followeth also, that there is on earth, no such universall church as all christians are bound to obey; because there is no power on earth, to which all other common-wealths are subject: there are christians, in the dominions of severall princes and
had courage in the danger, instead of letting it go less.
now if there be many worlds, as democritus, epicurus, and almost all philosophy has believed, what do we know that the principles and rules of this of ours in like manner concern the rest? they may peradventure have another form and another polity.
the gods play at ball with us and bandy us every way:
even before the ugliest of all buffaloes doth it spread out its tail; never doth it tire of its lace-fan of silver and silk.
me as wonderful as any other in nature, i took a special pleasure in describing it.
preserve his life by a disobedience to the magistrate, though a very wicked and unjust one for it is the rule of rules, the general law of laws, that every one observe those of the place wherein he lives.
and therefore the representative of such a body must be an assembly, where every member of the body may be present at the consultations, if he will.
said zarathustra in astonishment to his heart, and hid himself hastily behind a thicket. when however the kings approached to him, he said half-aloud, like one speaking only to himself: "strange! strange! how doth this harmonise?
given a narrative of the fine oration charles five.
but presently the traveller's horse sank in up to the girths, and he observed to the boy, "i thought you said that this bog had a hard bottom." "so it has," answered the latter, "but you have not got half way to it yet."
there are also places of the scripture, where, by the word of god, is signified such words as are consonant to reason, and equity, though spoken sometimes neither by prophet, nor by a holy man.
name continues; in the like manner, when we have once conceived in our thought, that all the angles of a triangle are equal to two right ones , and when we have given this other name (viz.
prop. seventeen. god acts solely by the laws of his own nature, and is not constrained by anyone.
when for the doing of any thing, there be infallible rules, (as in engines, and edifices, the rules of geometry,) all the experience of the world cannot equall his counsell, that has learnt, or found out the rule.
love, in my opinion, is not properly and naturally in its season, but in the age next to childhood,
for frost and winter i now longed: "oh, that frost and winter would again make me crack and crunch!" sighed i:-then arose icy mist out of me.
prop. eighteen. desire arising from pleasure is, other conditions being equal, stronger than desire arising from pain.
in my opinion, 'tis the happy living, and not (as antisthenes' said) the happy dying, in which human felicity consists.
of an intuition in general ( sixteen and seventeen).at present we are about to explain the possibility of cognizing, a priori, by means of the categories, all objects which can possibly be presented to our senses, not, indeed, according to the form of
but it is evident the fire and purging here mentioned, is the same whereof the prophet zachary speaketh (chap. thirteen. v. nine.) "i will bring the third part through the fire, and will refine them, c." and st. peter after him (one epist. one.
and these are but a small part of the incongruities they are forced to, from their disputing philosophically, in stead of admiring, and adoring of the divine and incomprehensible nature; whose attributes cannot signifie what he is, but ought to signifie
the field. philip of macedon, not the father of alexander the great, but the one who was conquered by titus quinteus, did not possess a great state compared to the greatness of rome and greece which assailed him, but being a military man and one who knew
"he often does that which he does without a witness." --martial, vii. sixty two, six.
if, when the people, being furnished with adequate information, held its deliberations, the citizens had no communication one with another, the grand total of the small differences would always give the general will, and the decision would always be good.
i have formerly placed epaminondas in the first rank of excellent men, and do not repent it. how high did he stretch the consideration of his own particular duty?
reason, it possesses a positive and very important value.
prop. nine. the idea of an individual thing actually existing is caused by god, not in so far as he is infinite, but in so far as he is considered as affected by another idea of a thing actually existing, of which he is the cause, in so far as he is
he secures, in fact, not merely a state which has unbounded rights against the individual, but a determinate authority with the right to enforce those rights. his theory is not merely statism ( etatisme ); it is pure despotism.
if i suggested any improvement in his mode of life, he merely answered, without expressing any regret, that it was too late. yet he thoroughly believed in honesty and the like virtues.
foreign governments, manners, and languages insinuate themselves into my esteem; and i am sensible that latin allures me by the favour of its dignity to value it above its due, as it does with children, and the common sort of people: the domestic
therefore we see it hath done wonders, in popular states; but with senates, and princes less; and more ever upon the first entrance of bold persons into action, than soon after; for boldness is an ill keeper of promise.
rather seemest thou to me a plant-eater and a root-man. perhaps thou grindest corn. certainly, however, thou art averse to fleshly joys, and thou lovest honey."
sixteen. joy is pleasure accompanied by the idea of something past, which has had an issue beyond our hope.
alpa! cried i, who carrieth his ashes unto the mountain? alpa! alpa! who carrieth his ashes unto the mountain?
our utmost endeavours cannot arrive at so much as to imitate the nest of the least of birds, its contexture, beauty, and convenience: not so much as the web of a poor spider.
had with their joined forces obtained, made it of some importance, that in the greek songs they had put the aetolians before the romans: if there be no amphibology in the words of the french translation.
say, was their sole soveraign under god.
a parasite: that is a reptile, a creeping, cringing reptile, that trieth to fatten on your infirm and sore places.
for having the soul contaminated with concupiscence, not touched with repentance, or comforted by any late reconciliation with god, we go to present him such words as the memory suggests to the tongue, and hope from thence to obtain the remission of our
value, he came out into the street, and mounted the steps to the scaffold, at one corner of which he had a pile lighted of aromatic wood.
pure synthesis, represented generally, gives us the pure conception of the understanding. but by this pure synthesis, i mean that which rests upon a basis of a priori synthetical unity.
"visere gestiens, qua pane debacchentur ignes, qua nebula, pluviique rores."
it is not too much to require that what the wisest of mankind, those who are best entitled to trust their own judgment, find necessary to warrant their relying on it, should be submitted to by that miscellaneous collection of a few wise and many foolish
of cannon--where also the greatness of the prince who is master of the field, his reputation, and the respect that is due unto him, are also put into the balance, there is danger that the balance be pressed too much in that direction.
but sure enough there are those to whom virtue meaneth writhing under the lash: and ye have hearkened too much unto their crying!
king, which was eleven thousand and odd years since (and they showed him the effigies of all their kings in statues taken from the life), the sun had four times altered his course; that the sea and the earth did alternately change into one another; that
in this transition one punishes oneself by distrust of one's sentiments; one tortures one's enthusiasm with doubt, one feels even the good conscience to be a danger, as if it were the self-concealment and lassitude of a more refined uprightness; and above
when lycurgus gave laws to his country, he began by resigning the throne. it was the custom of most greek towns to entrust the establishment of their laws to foreigners.
the contradictions of judgments, then, neither offend nor alter, they only rouse and exercise, me. we evade correction, whereas we ought to offer and present ourselves to it, especially when it appears in the form of conference, and not of authority.
i must be fain for the time to come (for hitherto, thanks be to god, nothing has happened much amiss), whereas others seek time and opportunity to think of what they have to say, to avoid all preparation, for fear of tying myself to some obligation upon
it is not a book to read, 'tis a book to study and learn "it was what i was about to say; it was just my idea," judge by justice, and choose men by reason knock you down with the authority of their experience learning improves fortunes enough, but not
thus sang the magician; and all who were present went like birds unawares into the net of his artful and melancholy voluptuousness.
what is great in man is that he is a bridge and not a goal: what is lovable in man is that he is an over-going and a down-going.
evening hath come on: forgive me that evening hath come on!"
verily, also new stars did i make them see, along with new nights; and over cloud and day and night, did i spread out laughter like a gay-coloured canopy.
this generation is very sure to plant corn and beans each new year precisely as the indians did centuries ago and taught the first settlers to do, as if there were a fate in it.
one hundred twenty eight. the more abstract the truth you wish to teach, the more must you allure the senses to it.
nor ought those teachers to be displeased with this losse of their antient authority: for there is none should know better then they, that power is preserved by the same vertues by which it is acquired; that is to say, by wisdome, humility, clearnesse of
twenty four.fourteen.) god commanded that "all that heard him should lay their hands on his head, and that all the congregation should stone him."
for it is not the letter, but the intendment, or meaning; that is to say, the authentique interpretation of the law (which is the sense of the legislator,) in which the nature of the law consisteth; and therefore the interpretation of all lawes dependeth
without other institution, maketh him that hath it soveraign. and therefore whosoever is made generall of an army, he that hath the soveraign power is alwayes generallissimo.
admiration is the foundation of all philosophy, inquisition the progress, ignorance the end.
they never forgive us if they have once made a mistake before us (or even with regard to us)--they inevitably become our instinctive calumniators and detractors, even when they still remain our "friends."--blessed are the forgetful: for they "get the
timoleon made a timely expiation for his strange exploit by the tears he shed, calling to mind that it was with a fraternal hand that he had slain the tyrant; and it justly pricked his conscience that he had been necessitated to purchase the public
only aim is to make itself felt: and this is the reason why we do not fall upon a beast or a stone when they hurt us, because they are not capable of being sensible of our revenge; and to kill a man is to save him from the injury and offence we intend
wherefore, to say that god is independent , is only to say that god is in the number of those things, the original whereof i do not imagine: and so to say that god is infinite , is the same as if we say that he is in the number of those things whose
herophilus lodges the original cause of all diseases in the humours; erasistratus, in the blood of the arteries; asclepiades, in the invisible atoms of the pores; alcmaeon, in the exuberance or defect of our bodily strength; diocles, in the inequality of
amongst others, peter bunel, a man of great reputation for knowledge in his time, having, with some others of his sort, staid some days at montaigne in my father's company, he presented him at his departure with a book, entitled theologia naturalis; sive
there is a cunning, which we in england call, the turning of the cat in the pan; which is, when that which a man says to another, he lays it as if another had said it to him.
seventy seven. --should a man fall into this condition on the sudden, i do not think humanity capable of enduring such a change: but nature, leading us by the hand, an easy and, as it were, an insensible pace, step by step conducts us to that miserable
paul; nor the flock under the charge of timothy, his subjects in the kingdome, but his scholars in the schoole of christ: if all the precepts he giveth timothy, be laws, why is not this also a law, "drink no longer water, but use a little wine for thy
by virtue of a vigorous soul leap out of their reach; they disdain and trample them underfoot, having a solid and well-fortified soul, against which the darts of fortune, coming to strike, must of necessity rebound and blunt themselves, meeting with a
meanwhile the evening came on, and the market-place veiled itself in gloom. then the people dispersed, for even curiosity and terror become fatigued.
as i have said, i do not propose to write an ode to dejection, but to brag as lustily as chanticleer in the morning, standing on his roost, if only to wake my neighbors up.
in my daily work i incline to repeat my old steps, and do not believe in remedial force, in the power of change and reform.
christian men now living, or that being dead, are to rise again at the last day: whereas the kingdome of god was first instituted by the ministery of moses, over the jews onely; who were therefore called his peculiar people; and ceased afterward, in the
with his sword, that he clave him down from his crown to his seat, so that the body was divided into two parts."
in that excellent institution that xenophon attributes to the persians, we find that they taught their children virtue, as other nations do letters.
it is the same thing to say, that the concept a must involve the concept b, as it is to say, that a cannot be conceived without b. further, this affirmation cannot be made (two. ax. iii.) without the idea of a triangle.
zarathustra went down the mountain alone, no one meeting him. when he entered the forest, however, there suddenly stood before him an old man, who had left his holy cot to seek roots. and thus spake the old man to zarathustra:
furthermore, a thing which thus follows from the necessity of the nature of any attribute cannot have a limited duration.
you are in death, whilst you are in life, because you still are after death, when you are no more alive; or, if you had rather have it so, you are dead after life, but dying all the while you live; and death handles the dying much more rudely than the
and spurious wisdom: so doth it call all the wit that slaves, and hoary-headed and weary ones affect; and especially all the cunning, spurious-witted, curious-witted foolishness of priests!
for a new prince is much more observed in his actions than a hereditary one, and when these are recognised as virtuous, he gains men more and they are more bound to him than if he were of the ancient blood.
and xxiii.) is conscious of himself through the modifications whereby he is determined to action, it follows that he who conceives, that he affects others pleasurably, will be affected with pleasure accompanied by the idea of himself as cause; in other
principle of coexistence, according to the law of reciprocity or community.
chapter; namely, that for him that hath no obligation to his former soveraign but that of an ordinary subject, it is then, when the means of his life is within the guards and garrisons of the enemy; for it is then, that he hath no longer protection from
any kind, whom misfortune sometimes persecutes to the last degree, from the dangers of necessity; and at least place them in such a condition that they must be very hard to please, if they are not contented.
a hundred more escape us than ever come to our knowledge a man must have courage to fear a man never speaks of himself without loss a man's accusations of himself are always believed agitation has usurped the place of reason all judgments in gross are
and to compare monarchy with the other two, we may observe; first, that whosoever beareth the person of the people, or is one of that assembly that bears it, beareth also his own naturall person.
in preparing the above notice the writer has to acknowledge her indebtedness to dr. gwinner's life and professor wallace's little work on the same subject, as well as to the few other authorities that have been available.--the translator.
ninety seven. what? a great man? i always see merely the play-actor of his own ideal.
away from god and gods did this will allure me; what would there be to create if there were-gods!
in the elections of the prince and the magistrates, which are, as i have said, complex acts, there are two possible methods of procedure, choice and lot.
"tota philosophorum vita commentatio mortis est;"
preferably also do i shroud my head, and flee, before being recognised: and thus do i bid you do, my friends!
indeed, by standing on tiptoe i could catch a glimpse of some of the peaks of the still bluer and more distant mountain ranges in the north-west, those true-blue coins from heaven's own mint, and also of some portion of the village.
they passed over the pond toward fair haven, seemingly deterred from settling by my light, their commodore honking all the while with a regular beat.
with his hospitable intellect he embraces children, beggars, insane, and scholars, and entertains the thought of all, adding to it commonly some breadth and elegance.
sometimes i had a companion in my fishing, who came through the village to my house from the other side of the town, and the catching of the dinner was as much a social exercise as the eating of it.
valid of objects. but in this case they would augment the number of the categories; which cannot be. these are set forth in the proposition, so renowned among the schoolmen-' quodlibet ens est unum, verum, bonum .'
instead, therefore, of hastening to place mere books in their hands, one should make them gradually acquainted with things and the circumstances of human life, and above everything one should take care to guide them to a clear grasp of reality, and to
but am i nothing besides? i will consideri am not that structure of parts , which is called a mans body , neither am i any sort of thin air infused into those parts, nor a wind , nor fire , nor vapour , nor breath , nor whatever i my self can feign, for
i believe not; and when i find myself at the best, i perceive that my tongue is enriched indeed, but my courage little or nothing elevated by them; that is just as nature framed it at first, and defends itself against the conflict only after a natural and
thus the conception of body indicates something-for example, metal-which can be cognized by means of that conception.
implicitly adopted by moderns and protestants, has been much less modified by them than might have been expected.
the skepticism with regard to suffering, fundamentally only an attitude of aristocratic morality, was not the least of the causes, also, of the last great slave-insurrection which began with the french revolution.
four but it is not anybody who can make the gods speak, or get himself believed when he proclaims himself their interpreter. the great soul of the legislator is the only miracle that can prove his mission.
and (to descend to particulars) the people are to be taught, first, that they ought not to be in love with any forme of government they see in their neighbour nations, more than with their own, nor (whatsoever present prosperity they behold in nations
i have read a dialogue of plato,-- the phaedrus.
truly it is much more easy to speak like aristotle and to live like caesar than to speak and live as socrates did; there lies the extreme degree of perfection and difficulty; art cannot reach it.
thus it comes about that all armed prophets have conquered and unarmed ones failed; for besides what has been already said, the character of people varies, and it is easy to persuade them of a thing, but difficult to keep them in that persuasion.
o my brethren, there are tables which weariness framed, and tables which slothfulness framed, corrupt slothfulness: although they speak similarly, they want to be heard differently.-
and the remote; that seeing it discovers neither the beginning nor the end, it must needs judge very uncertainly of the middle:
"no one thinks of descending into himself." --persius, iv. twenty three.
reach his stall only with the morning star, to start once more on his travels without rest or slumber.
perhaps it might be chance alone which at first determined the selection; for in this way, if they do not exactly reach the point they desire, they will come at least in the end to some place that will probably be preferable to the middle of a forest.
for the state to be peaceable and for harmony to be maintained, all the citizens without exception would have to be good christians; if by ill hap there should be a single self-seeker or hypocrite, a catiline or a cromwell, for instance, he would
if publique, it is the authority of the common-wealth, or of the church.
and now i adde this other degree of the same excellence, that he can by words reduce the consequences he findes to generall rules, called theoremes, or aphorismes; that is, he can reason, or reckon, not onely in number; but in all other things, whereof
in thy true judgment concerning the world's government, in that thou believest it subject, not to the random drift of chance, but to divine reason, we have the divine spark from which thy recovery may be hoped.
the real value of the iliad or the transfiguration is as signs of power; billows or ripples they are of the stream of tendency; tokens of the everlasting effort to produce, which even in its worst estate the soul betrays.
is the welfare of a single citizen any less the common cause than that of the whole state? it may be said that it is good that one should perish for all.
i must again repeat, what the assailants of utilitarianism seldom have the justice to acknowledge, that the happiness which forms the utilitarian standard of what is right in conduct, is not the agent's own happiness, but that of all concerned.
let us then hear the greatest, the most powerful, the most victorious emperor that ever was, turning into a jest, very pleasantly and ingeniously, several battles fought both by sea and land, the blood and lives of five hundred thousand men that followed
the illiberality of parents, in allowance towards their children, is an harmful error; makes them base; acquaints them with shifts; makes them sort with mean company; and makes them surfeit more when they come to plenty.
it seems as if the law of the intellect resembled that law of nature by which we now inspire, now expire the breath; by which the heart now draws in, then hurls out the blood,-the law of undulation.
the different kinds of militia and mercenary soldiers
men always love what is good or what they find good; it is in judging what is good that they go wrong. this judgment, therefore, is what must be regulated. he who judges of morality judges of honour; and he who judges of honour finds his law in opinion.
his ideas rests directly or indirectly on a basis of observation, which alone gives it any real value; and likewise he is able to place every observation that he makes under the right idea corresponding to it.
one thus at venice the college, even in the absence of the doge, is called "most serene prince."
it is true, that the civill magistrate, intending to employ a minister in the charge of teaching, may enquire of him, if hee bee content to preach such, and such doctrines; and in case of refusall, may deny him the employment: but to force him to accuse
they are so vast and magnificent that the latter seem to be only vermin which infest them.
lord, here are five slaves: if thou art a furious god that feedeth upon flesh and blood, eat these, and we will bring thee more; if thou art an affable god, behold here incense and feathers; but if thou art a man, take these fowls and these fruits that we
'tis an office that ought to be looked upon so much more honourable, as it has no other salary nor advantage than the bare honour of its execution.
likewise, if a man, when his country is conquered, be out of it, he is not conquered, nor subject: but if at his return, he submit to the government, he is bound to obey it.
"he who seeketh may easily get lost himself. all isolation is wrong": so say the herd. and long didst thou belong to the herd.
forty. everything that is profound loves the mask: the profoundest things have a hatred even of figure and likeness. should not the contrary only be the right disguise for the shame of a god to go about in?
most ponds, emptied, would leave a meadow no more hollow than we frequently see.
picks his way from islet to islet, cheered by the music of a thousand tinkling rills and rivulets whose veins are filled with the blood of winter which they are bearing off.
wherever i found a living thing, there found i will to power; and even in the will of the servant found i the will to be master.
not only to propagate yourselves onwards but upwards-thereto, o my brethren, may the garden of marriage help you!
for he obligeth his children, and servants, as farre as the law permitteth, though not further, because none of them are bound to obedience in those actions, which the law hath forbidden to be done.
every artist knows how different from the state of letting himself go, is his "most natural" condition, the free arranging, locating, disposing, and constructing in the moments of "inspiration"--and how strictly and delicately he then obeys a thousand
when we demonstrate, or approve our reckonings to other men.
prop. fourteen. a true knowledge of good and evil cannot check any emotion by virtue of being true, but only in so far as it is considered as an emotion.
proof.--the given thing is (by hypothesis) in itself a cause of pain, and (three. xiii.
and whence are the clouds perpetually supplied with water? is a day to come which may undermine the world?"--propertius, iii. five, twenty six.
even in such states, however, there is a limit to tyranny; deep down, in immemorial customs with which the despot dare not interfere, the general will is still active and important.
subjecting the progress and issue of so high and so salutiferous an effect, to the blindness and injustice of our customs and observances; sacrificing the innocent blood of so many of his elect, and so long a loss of so many years, to the maturing of this
xxvii.) himself affected with greater pleasure, accompanied by the idea of himself. q.e.five hundred.
the greater part of the entries in the journal, giving the account of these waters, and of the travels, down to montaigne's arrival at the first french town on his homeward route, are in italian, because he wished to exercise himself in that language.
prop. forty. whatsoever conduces to man's social life, or causes men to live together in harmony, is useful, whereas whatsoever brings discord into a state is bad.
this band of grandees, hermes, heraclitus, empedocles, plato, plotinus, olympiodorus, proclus, synesius and the rest, have somewhat so vast in their logic, so primary in their thinking, that it seems antecedent to all the ordinary distinctions of rhetoric
thus spake the wanderer who called himself zarathustra's shadow; and before any one answered him, he had seized the harp of the old magician, crossed his legs, and looked calmly and sagely around him:-with his nostrils, however, he inhaled the air slowly
a gentleman at paris was lately cut for the stone by order of the physicians, in whose bladder, being accordingly so cut, there was found no more stone than in the palm of his hand; and in the same place a bishop, who was my particular friend, having been
you will not buy a pig in a poke: if you cheapen a horse, you will see him stripped of his housing-cloths, you will see him naked and open to your eye; or if he be clothed, as they anciently were wont to present them to princes to sell, 'tis only on the
was he ill treated, because his blood froze and the current of his veins gradually stopped as the chill of death crept over them?
but was not theophrastus, that so delicate, so modest, and so wise a philosopher, compelled by reason, when he durst say this verse, translated by cicero:
but amongst the israelites it was a positive law of god their soveraign, that he that was convicted of a capitall crime, should be stoned to death by the people; and that the witnesses should cast the first stone, and after the witnesses, then the rest of
no man divulges his revenue; or, at least, which way it comes in but every one publishes his acquisitions. the advantages of our study are to become better and more wise.
"andragoras bathed with us, supped gaily, and in the morning the same was found dead. dost thou ask, faustinus, the cause of this so sudden death? in his dreams he had seen the physician hermocrates." --martial, vi. fifty three.
for supposing that to the conception a corresponding intuition could not be given, it would still be a thought as regards its form, but without any object, and no cognition of anything would be possible by means of it, inasmuch as, so far as i knew, there
i lag in those duties to which i should be compelled if i did not go:
chapter forty two. of power ecclesiasticall
the life in us is like the water in the river. it may rise this year higher than man has ever known it, and flood the parched uplands; even this may be the eventful year, which will drown out all our muskrats. it was not always dry land where we dwell.
neck, that he might dispatch them all at a blow, such designs as these, when any king harbours in his thoughts, and seriously promotes, he immediately gives up all care and thought of the commonwealth; and consequently forfeits the power of governing his
all ills that carry no other danger along with them but simply the evils themselves, we treat as things of no danger: the toothache or the gout, painful as they are, yet being not reputed mortal, who reckons them in the catalogue of diseases?
there is a third sort of religion of a more singular kind, which gives men two codes of legislation, two rulers, and two countries, renders them subject to contradictory duties, and makes it impossible for them to be faithful both to religion and to
wise wise whose invested money is visible in beautiful villas wiser who only know what is needful for them to know with being too well i am about to die woman who goes to bed to a man, must put off her modesty women who paint, pounce, and plaster up their
if you are chosen town-clerk, forsooth, you cannot go to tierra del fuego this summer: but you may go to the land of infernal fire nevertheless. the universe is wider than our views of it.
"she smells sweetest, who smells not at all." --plautus, mostel, i. three, one hundred sixteen.
they had in the streets of rome vessels and little tubs for passengers to urine in:
for though they were called synagogues, that is to say, congregations of the people; yet in as much as the law was every sabbath day read, expounded, and disputed in them, they differed not in nature, but in name onely from publique schools; and were not
mine eagle is awake, and like me honoureth the sun. with eagle-talons doth it grasp at the new light. ye are my proper animals; i love you.
for after the death of joshua, eleazar, "there arose another generation" (judges two.ten.) "that knew not the lord, nor the works which he had done for israel, but did evill in the sight of the lord, and served baalim."
to deal fairly with a fool tis in some sort a kind of dying to avoid the pain of living well tis more laudable to obey the bad than the good tis no matter; it may be of use to some others tis not the cause, but their interest, that inflames them tis not
successfully ridding ourselves. let us try, then, to relearn with regard to german depth; the only thing necessary for the purpose is a little vivisection of the german soul.--the german soul is above all manifold, varied in its source, aggregated and
merit and good works, is the end of man's motion; and conscience of the same is the accomplishment of man's rest. for if a man can be partaker of god's theatre, he shall likewise be partaker of god's rest.
as to the rest, they live in a country very pleasant and temperate, so that, as my witnesses inform me, 'tis rare to hear of a sick person, and they moreover assure me, that they never saw any of the natives, either paralytic, bleareyed, toothless, or
let us subdue this presumption, the first foundation of the tyranny of the evil spirit deus superbis re-sistit, humilibus autem dal gratiam. "god resists the proud, but gives grace to the humble."
i do not like even to inhale their breath; alas! that i have lived so long among their noise and bad breaths!
the sentence of a judge, does not bind him, or another judge to give like sentence in like cases ever after
theme no poet gladly sung, fair to old and foul to young; scorn not thou the love of parts, and the articles of arts. grandeur of the perfect sphere thanks the atoms that cohere.
of expression. it actually seems, to use one of zarathustra's own phrases, as if all things came unto one, and would fain be similes: 'here do all things come caressingly to thy talk and flatter thee, for they want to ride upon thy back.
thick coat and mittens! when so many things are not provided for. it may be that he lays up no treasures in this world which will cool his summer drink in the next.
all prudent men see that the action is clean contrary to a sensual prosperity; for every heroic act measures itself by its contempt of some external good. but it finds its own success at last, and then the prudent also extol.
his cyrus, who was so great a master in all manner of horse service, kept his horses to their due work, and never suffered them to have anything to eat till first they had earned it by the sweat of some kind of exercise.
though their speculations seem abstract, and even unintelligible to common readers, they aim at the approbation of the learned and the wise; and think themselves sufficiently compensated for the labour of their whole lives, if they can discover some
ye higher men, learn this from me: on the market-place no one believeth in higher men. but if ye will speak there, very well! the populace, however, blinketh: "we are all equal."
n.b. here, and in what follows, i mean by hatred only hatred towards men.
and so we may correctly say that space contains all which can appear to us externally, but not all things considered as things in themselves, be they intuited or not, or by whatsoever subject one will.
tolerant by character and on principle, he belonged, like all the great minds of the sixteenth century, to that political sect which sought to improve, without destroying, institutions; and we may say of him, what he himself said of la boetie, "that he
but every man was constrained by so much sincerity to the like plaindealing, and what love of nature, what poetry, what symbol of truth he had, he did certainly show him. but to most of us society shows not its face and eye, but its side and its back.
notwithstanding the veto of a new england north-east snow storm, and i behold the ploughmen covered with snow and rime, their heads peering, above the mould-board which is turning down other than daisies and the nests of field-mice, like bowlders of the
and once thou art awake, then shalt thou ever remain awake. it is not my custom to awake great-grandmothers out of their sleep that i may bid them-sleep on!
for, on the contrary, it is quite possible that our empirical knowledge is a compound of that which we receive through impressions, and that which the faculty of cognition supplies from itself (sensuous impressions giving merely the occasion), an addition
the old man withdrew, but came back immediately and offered zarathustra bread and wine. "a bad country for the hungry," said he; "that is why i live here. animal and man come unto me, the anchorite.
of deuteronomy; that wee take not any for prophets, that teach any other religion, then that which gods lieutenant, (which at that time was moses,) hath established; nor any, (though he teach the same religion,) whose praediction we doe not see come to
it is the premium and the feast which tempt him. he sacrifices not to ceres and the terrestrial jove, but to the infernal plutus rather.
being endowed with a singular beauty, and so excessive, that the chastest eyes could not chastely behold its rays; not contenting himself with leaving so much flame and fever as he everywhere kindled without relief, entered into a furious spite against
how can a man be satisfied to entertain an opinion merely, and enjoy it? is there any enjoyment in it, if his opinion is that he is aggrieved?
it carries in its bosom all the energies of the past, yet is itself an exhalation of the morning. i cast away in this new moment all my once hoarded knowledge, as vacant and vain. now, for the first time seem i to know any thing rightly.
the spartans, great judges of virtue, when they came to determine to what particular man of their nation the honour was due of having the best behaved himself upon this occasion, found that aristodemus had of all others hazarded his person with the
the same cheat that the senses put upon our understanding they have in turn put upon them; the soul also some times has its revenge; they lie and contend which should most deceive one another.
this small lake was of most value as a neighbor in the intervals of a gentle rain storm in august, when, both air and water being perfectly still, but the sky overcast, mid-afternoon had all the serenity of evening, and the wood-thrush sang around, and
commander. fifty'effet one hundred'est moi. what happens here is what happens in every well-constructed and happy commonwealth, namely, that the governing class identifies itself with the successes of the commonwealth.
on these various considerations depend the rules by which the methods of counting votes and comparing opinions should be regulated, according as the general will is more or less easy to discover, and the state more or less in its decline.
whereas as i declare every where, but especially in this place, that i take the name idea for whatever is immediately perceived by the mind , so that when i will , or fear , because at the same time i perceive that i will or fear , this very will or fear
inventing and manifesting themselves; and 'tis much better their point should wound others without, than be turned towards ourselves within:
the most capable of fore-seeing the dangers were the very persons who expected to benefit by them; and even the most prudent judged it not inexpedient to sacrifice one part of their freedom to ensure the rest; as a wounded man has his arm cut off to save
reckon it not; but the hearing, or sound onely, which is our fancy or conception of it by the eare: and such are names of fancies.
she preaches nothing but feasting and jollity; a melancholic anxious look shows that she does not inhabit there.
that the understanding, therefore, cannot make of its a priori principles, or even of its conceptions, other than an empirical use, is a proposition which leads to the most important results.
however, i might be asked how it has come about that the church has reached such great temporal power, when, previous to alexander six., the italian potentates,--and not merely the really powerful ones, but every lord or baron, however insignificant, held
besides, there seemeth not much added to their fortune; and envy is as the sunbeams, that beat hotter upon a bank, or steep rising ground, than upon a flat.
and he who does not govern well in this way will soon lose what he has acquired, and while he holds it will meet with infinite difficulty and trouble.
them to oppose silence and coldness to their fury rash and incessant scolding runs into custom revenge, which afterwards produces a series of new cruelties see how flexible our reason is seeming anger, for the better governing of my house shake the truth
of which they only sanction the execution.
let years draw me along if they will, but it shall be backward; as long as my eyes can discern the pleasant season expired, i shall now and then turn them that way; though it escape from my blood and veins, i shall not, however, root the image of it out
tyranny of a few. and that which offendeth the people, is no other thing, but that they are governed, not as every one of them would himselfe, but as the publique representant, be it one man, or an assembly of men thinks fit; that is, by an arbitrary
face of antinous. therefore, compilations should be read as seldom as possible: it is difficult to avoid them entirely, since compendia, which contain in a small space knowledge that has been collected in the course of several centuries, are included in
to rude force the sapling bends, while the hand its pressure lends; if the hand its pressure slack, straight the supple wood springs back. phoebus in the western main sinks; but swift his car again by a secret path is borne to the wonted gates of morn.
is it that i imagine that this wax from being round may be made square , or from being square can be made triangular ?
this the finest air drinking, with nostrils out-swelled like goblets, lacking future, lacking remembrances thus do i sit here, ye friendly damsels dearly loved, and look at the palm-tree there, how it, to a dance-girl, like, doth bow and bend and on its
i lived on the edge of the village then, and had just lost myself over davenant's gondibert, that winter that i labored with a lethargy,-which, by the way, i never knew whether to regard as a family complaint, having an uncle who goes to sleep shaving
its form and symptoms; and since i cannot hinder it, i am content to have been destined to be present therein, and thereby to instruct myself.
therefore of a given individual idea another individual idea, or god, in so far as he is considered as modified by that idea, is the cause; and of this second idea god is the cause, in so far as he is affected by another idea, and so on to infinity.
force, onely from length of time; but that they were antiently lawes written, or otherwise made known, for the constitutions, and statutes of their soveraigns; and are now lawes, not by vertue of the praescription of time, but by the constitutions of
but force, or a declared design of force, upon the person of another, where there is no common superior on earth to appeal to for relief, is the state of war: and it is the want of such an appeal gives a man the right of war even against an aggressor,
it is easy to understand the dangerous desire to see him also in his deterioration (deteriorated into a "martyr," into a stage-and-tribune-bawler).
there clearly must in the end be somewhere in the society an ultimate court of appeal, whether determinate or not; but, unless sovereignty is distinguished from government, the government, passing under the name of sovereign, will inevitably be regarded
from which places, if by soule were meant a substance incorporeall, with an existence separated from the body, it might as well be inferred of any other living creature, as of man.
nature and reason, the power of the whole.
all the real advantages of princes are common to them with men of meaner condition ('tis for the gods to mount winged horses and feed upon ambrosia): they have no other sleep, nor other appetite than we; the steel they arm themselves withal is of no
"ratio et prudentia curas, non locus effusi late maris arbiter, aufert;"
same time also to purify and sharpen itself; certain philosophical sects likewise admit of a similar interpretation (for instance, the stoa, in the midst of hellenic culture, with the atmosphere rank and overcharged with aphrodisiacal odours).--here also
nor in this do i glance at the composers of centos, who declare themselves for such; of which sort of writers i have in my time known many very ingenious, and particularly one under the name of capilupus, besides the ancients.
for the usurer being at certainties, and others at uncertainties, at the end of the game, most of the money will be in the box; and ever a state flourisheth, when wealth is more equally spread.
verily, like a thousand peals of children's laughter cometh zarathustra into all sepulchres, laughing at those night-watchmen and grave-guardians, and whoever else rattleth with sinister keys.
world i frequent i am hard to be got out, but being once upon the road i am no longer in condition for any great change i am not to be cuffed into belief i am plain and heavy, and stick to the solid and the probable i am very glad to find the way beaten
in the distribution of land, the common-wealth it selfe, may be conceived to have a portion, and possesse, and improve the same by their representative; and that such portion may be made sufficient, to susteine the whole expence to the common peace, and
proof.--the point of resemblance was in the object (by hypothesis), when we regarded it with pleasure or pain, thus (three.
praises, fear to be believed. but he, who endeavours to lead men by reason, does not act by impulse but courteously and kindly, and his intention is always consistent.
persecution and oppression in points, where the generality of mankind are more deeply interested and concerned.
hearken, ye judges! there is another madness besides, and it is before the deed. ah! ye have not gone deep enough into this soul!
an idle spectator, for fear of being suspected either of want of affection or of courage.
into any of the moderne tongues, so as to make the same intelligible; or into any tolerable latine, such as they were acquainted withall, that lived when the latine tongue was vulgar. what is the meaning of these words.
"fifty'usbergo in dosso haveano, et l'elmo in testa, due di questi guerrier, de' quali io canto; ne notte o di, d' appoi ch' entraro in questa stanza, gl'haveano mai messi da canto; che facile a portar come la vesta era lor, perche in uso l'havean tanto:"
if phenomena were things in themselves, no man would be able to conjecture from the succession of our representations how this manifold is connected in the object; for we have to do only with our representations.
the body, saving in the greater or less proportion, has but one and the same bent and bias; whereas the soul is variable into all sorts of forms; and subject to herself and to her own empire, all things whatsoever, both the senses of the body and all
be punished, when they do not make good the effect of their promise, and for the temerity of their imposture?
those actions, which are the beginning of more harme that good.
prop. sixty five. under the guidance of reason we should pursue the greater of two goods and the lesser of two evils.
faithful treasurers they are to me than mercenary men without obligation, without affection; and my money better laid up than in chests, bringing upon me the hatred, envy, and contempt of other princes."
five hope is nothing else but an inconstant pleasure, arising from the image of something future or past, whereof we do not yet know the issue.
when god is said to be inconceiveable 'tis understood of an adequate full conception . but i am 'een tired with often repeating, how notwithstanding we may have an idea of god .
we cannot do better, in connection with this journey of sympathy, than to repeat the words of pasquier: "that young lady, allied to several great and noble families of paris, proposed to herself no other marriage than with her honour, enriched with the
their country's education. when agesilaus courted xenophon to send his children to sparta to be bred, "it is not," said he, "there to learn logic or rhetoric, but to be instructed in the noblest of all sciences, namely, the science to obey and to
"surely where many, often talking in their sleep, or raving in disease, are said to have betrayed themselves, and to have given publicity to offences long concealed."--lucretius, v. one thousand one hundred fifty seven.
sympathy with the fluttering alder and poplar leaves almost takes away my breath; yet, like the lake, my serenity is rippled but not ruffled. these small waves raised by the evening wind are as remote from storm as the smooth reflecting surface.
"i care not whom the northern clime reveres, or what's the king that tyridates fears,"
note.--self--approval is in reality the highest object for which we can hope. for (as we showed in four.
in the second case, when those who fight are such that you have nothing to fear from the victor, it is still more prudent on your part to adhere to one; for you go to the ruin of one with the help of him who ought to save him if he were wise, and if he
it may be said, for instance, that, if voluntary actions be subjected to the same laws of necessity with the operations of matter, there is a continued chain of necessary causes, pre-ordained and pre-determined, reaching from the original cause of all to
in reality, however, the notion of absolute possibility (possibility which is valid in every respect) is not a mere conception of the understanding, which can be employed empirically, but belongs to reason alone, which passes the bounds of all empirical
therefore, whilst among polygamous nations every woman finds maintenance, where monogamy exists the number of married women is limited, and a countless number of women who are without support remain over; those in the upper classes vegetate as useless old
philosophy. our intercourse was thus altogether one of unbroken harmony, far more pleasing to remember than if it had been carried on by speech.
let me consider those things which of all things i formerly conceived most evident , that is to say, bodies which we touch, which we see, not bodies in general (for those general conceptions are usually confused ) but some one body in particular.
every man at liberty to protect himselfe by such courses as his own discretion shall suggest unto him.
in what sense the church is one person church defined
before my highest mountain do i stand, and before my longest wandering: therefore must i first go deeper down than i ever ascended:
alluring the appetite and affections they begin to teach us to live when we have almost done living things grow familiar to men's minds by being often seen to condemn them as impossible, is by a temerarious presumption to contemn what we do not comprehend
they give them suck. as to the rest, it is easy by experience to be discerned that this natural affection to which we give so great authority has but very weak roots.
xxv.) everyone endeavours to conceive concerning himself that which he conceives will affect him with pleasure, it may easily come to pass that a vain man may be proud and may imagine that he is pleasing to all, when in reality he may be an annoyance to
but if twenty came and sat in my house there was nothing said about dinner, though there might be bread enough for two, more than if eating were a forsaken habit; but we naturally practised abstinence; and this was never felt to be an offence against
consider the china pride and stagnant self-complacency of mankind.
"it is now three days since i have been eager to take my departure."
five. if the soveraign of one common-wealth, subdue a people that have lived under other written lawes, and afterwards govern them by the same lawes, by which they were governed before; yet those lawes are the civill lawes of the victor, and not of the
in so much, as if st. peter, or our saviour himself had converted any of them to beleeve him, and to acknowledge his kingdome; yet because his kingdome is not of this world, he had left the supreme care of converting his subjects to none but him; or else
thou bad old magician, that is the best and the honestest thing i honour in thee, that thou hast become weary of thyself, and hast expressed it: 'i am not great.'
where were their parts to be played if there were no pain to be defied?
when all these answers were brought to him, every one of his friends, not thinking it enough barely to offer him so much as he had received from his bounty, and adding to it a great deal of his own, it appeared that the sum amounted to a great deal more
if i lay up, 'tis for some near and contemplated purpose; not to purchase lands, of which i have no need, but to purchase pleasure:
but i beg to remind him that, if my subjective deduction does not produce in his mind the conviction of its certitude at which i aimed, the objective deduction, with which alone the present work is properly concerned, is in every respect satisfactory.
without the acquisition of more. and from hence it is, that kings, whose power is greatest, turn their endeavours to the assuring it a home by lawes, or abroad by wars: and when that is done, there succeedeth a new desire; in some, of fame from new
then will thy soul thrill with divine desires; and there will be adoration even in thy vanity!
it appears that providence most wisely determined that the faculties, which he potentially possessed, should develop themselves only as occasion offered to exercise them, in order that they might not be superfluous or perplexing to him, by appearing
secondly, though the silenced opinion be an error, it may, and very commonly does, contain a portion of truth; and since the general or prevailing opinion on any subject is rarely or never the whole truth, it is only by the collision of adverse opinions,
thus was my first year's life in the woods completed; and the second year was similar to it. i finally left walden september th, one thousand eight hundred forty seven.
"no health to thee," replied the other, "who art content to live in such a condition."
at geneva, such granaries, established and kept up by a prudent administration, are a public resource in bad years, and the principal revenue of the state at all times.
but we have only to look at the different propositions which are commonly treated of at the commencement of proper (empirical) physical science-those, for example, relating to the permanence of the same quantity of matter, the vis inertiae, the equality
until then, there is nothing for them but implicit obedience to an akbar or a charlemagne, if they are so fortunate as to find one.
even when thou art gentle towards them, they still feel themselves despised by thee; and they repay thy beneficence with secret maleficence.
charles eight., father of king louis forty, having through good fortune and bravery liberated france from the english, recognised this necessity of being armed with his own forces, and established in his kingdom a system of men-at-arms and infantry.
we are too old to regard fashion, too old to expect patronage of any greater or more powerful. let us suck the sweetness of those affections and consuetudes that grow near us. these old shoes are easy to the feet.
sometimes i heard the foxes as they ranged over the snow crust, in moonlight nights, in search of a partridge or other game, barking raggedly and demoniacally like forest dogs, as if laboring with some anxiety, or seeking expression, struggling for light
a good continued speech, without a good speech of interlocution, shows slowness: and a good reply or second speech, without a good settled speech, showeth shallowness and weakness.
metaphysics, as here represented, is the only science which admits of completion-and with little labour, if it is united, in a short time; so that nothing will be left to future generations except the task of illustrating and applying it didactically .
for the egyptians say that vulcan was the son of nilus, and that he was the author of philosophy, in which those who were especially eminent were called his priests and prophets.
lycurgus not only forbad his soldiers all manner of bravery in their equipage, but, moreover, to strip their conquered enemies, because he would, as he said, that poverty and frugality should shine with the rest of the battle.
that a kind of society, must already have existed among the first inventors of language.
but with very simple numbers there is no need of this.
unhand me: i will be dependent no more.' ah! seest thou not, o brother, that thus we part only to meet again on a higher platform, and only be more each other's because we are more our own? a friend is janus-faced; he looks to the past and the future.
the sovereign may indeed say: "i now will actually what this man wills, or at least what he says he wills"; but it cannot say: "what he wills tomorrow, i too shall will" because it is absurd for the will to bind itself for the future, nor is it incumbent
meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related; the eternal one.
when, however, he ran to the spot where the man lay on the ground, he found a trembling old man, with fixed eyes; and in spite of all zarathustra's efforts to lift him and set him again on his feet, it was all in vain.
he has so weak a judgment in the roman affairs, that he dares to maintain julius caesar's cause against pompey and so does this editor. five hundred.w. , and that of antony against cicero.
"disease thy couch shall flee, and sorrow and care; yes, thou, be sure, wilt see long years of happiness, till now unknown."
which acts in them according to the disposition of their organs: thus it is seen, that a clock composed only of wheels and weights can number the hours and measure time more exactly than we with all our skin.
i am zarathustra the godless: where do i find mine equal? and all those are mine equals who give unto themselves their will, and divest themselves of all submission.
the dangers of battles, the loss of which will not break their next night's sleep?
we know each other very well,-which of us has been just to himself and whether that which we teach or behold is only an aspiration or is our honest effort also.
if a covenant be made, wherein neither of the parties performe presently, but trust one another; in the condition of meer nature, (which is a condition of warre of every man against every man,) upon any reasonable suspition, it is voyd; but if there be a
"ignorance is but a dull remedy for evils."
they want to make it look grand so that it has the appearance of being learned and profound, thereby giving one the idea that there is much more in it than one perceives at the moment.
xiii.) affected with hatred towards the loved object and also towards his rival (three. xv. coroll.), which latter he will envy as enjoying the beloved object. q.e.five hundred.
we may congratulate ourselves that the period of nonage, of follies, of blunders and of shame, is passed in solitude, and when we are finished men we shall grasp heroic hands in heroic hands.
good part the honour and reverence that man paid him, under what method, name, or ceremonies soever--
this province of ours is, in plain truth, a little more decried than the other parts of the kingdom; and yet we have several times seen, in our times, men of good families of other provinces, in the hands of justice, convicted of abominable thefts.
have observed, in order to distinguish its circumstances, and trace its consequences: whereas in the latter, the experienced event is exactly and fully familiar to that which we infer as the result of any particular situation.
from words which tended to the conversion of the world, and threats of the day of judgment (for these are subjects under the authority and reverence of which imposture most securely lurks), they proceeded to visions and gesticulations so simple and
for otherwise, whatsoever is new is unlooked for; and ever it mends some, and pairs others; and he that is holpen, takes it for a fortune, and thanks the time; and he that is hurt, for a wrong, and imputeth it to the author.
but the representation which can only be given by a single object is an intuition. besides, the proposition that different times cannot be coexistent could not be derived from a general conception.
bodies, there are such diversities of limitation necessary, concerning their businesses, times, and places, as can neither be remembred without letters, nor taken notice of, unlesse such letters be patent, that they may be read to them, and withall
of the prince, and not call to mind anything but what relates to him.
spirit is life which itself cutteth into life: by its own torture doth it increase its own knowledge,-did ye know that before?
and therefore it was that bias pleasantly said to some, who being with him in a dangerous storm implored the assistance of the gods: "peace, speak softly," said he, "that they may not know you are here in my company."-- diogenes laertius --and of more
such inconvenience. i could have been glad that of other infirmities age has to present long-lived men withal, it had chosen some one that would have been more welcome to me, for it could not possibly have laid upon me a disease for which, even from my
nine mr. locke divides all arguments into demonstrative and probable. in this view, we must say, that it is only probable all men must die, or that the sun will rise to-morrow.
in the person of the magistrate we can distinguish three essentially different wills: first, the private will of the individual, tending only to his personal advantage; secondly, the common will of the magistrates, which is relative solely to the
what if not even now have i departed wholly from thee? what if this very mutability of mine is a just ground for hoping better things?
into society, and quitting the state of nature: for where there is an authority, a power on earth, from which relief can be had by appeal, there the continuance of the state of war is excluded, and the controversy is decided by that power.
into one of the holes, where the water was twenty-five feet deep.
demosthenes' companions in the embassy to philip, extolling that prince as handsome, eloquent, and a stout drinker, demosthenes said that those were commendations more proper for a woman, an advocate, or a sponge, than for a king':
it is simply a certain association of ideas involving the nature of things outside the human body, which association arises in the mind according to the order and association of the modifications (affectiones) of the human body.
so that the right of colonies (saving honour, and league with their metropolis,) dependeth wholly on their licence, or letters, by which their soveraign authorised them to plant.
leaving on one side then those things which concern only an imaginary prince, and speaking of those that are real, i state that all men, when spoken of, and especially princes, who are placed at a greater height, are noted for some of those qualities
(miserable men to suffer themselves to be deluded with desire of novelty and to have left the serenity of their own heaven to come so far to gaze at ours!), were at rouen at the time that the late king charles nine. was there.
now, by the proposition, "the soul is not mortal," i have, in respect of the logical form, really affirmed, inasmuch as i thereby place the soul in the unlimited sphere of immortal beings.
my virile food taketh effect, my strong and savoury sayings: and verily, i did not nourish them with flatulent vegetables! but with warrior-food, with conqueror-food: new desires did i awaken.
a man, says aristotle, must approach his wife with prudence and temperance, lest in dealing too lasciviously with her, the extreme pleasure make her exceed the bounds of reason.
learning and forgetting, inventive in scheming, sometimes proud of tables of categories, sometimes pedants, sometimes night-owls of work even in full day, yea, if necessary, even scarecrows--and it is necessary nowadays, that is to say, inasmuch as we are
rough bodies make themselves felt; the smooth are imperceptibly handled: sickness is felt, health little or not at all; no more than the oils that foment us, in comparison of the pains for which we are fomented.
the character of cuckold is indelible: who once has it carries it to his grave; the punishment proclaims it more than the fault.
here is the seat of the origin of the famous antithesis "good" and "evil":--power and dangerousness are assumed to reside in the evil, a certain dreadfulness, subtlety, and strength, which do not admit of being despised.
to them who have the jaundice, all things seem yellow and paler than to us:--
offences done to him while he was on earth, and the severity of the pastors after him, against those which should deny their authority, which was from the holy ghost: as if he should say, you that deny my power; nay you that shall crucifie me, shall be
x.), whereof the ideas involve the nature of our body, and, at the same time, the nature of the external bodies as present.
but, as regards the quantity of a thing (quantitas), that is to say, the answer to the question: "how large is this or that object?"
consequently zero. that which in the empirical intuition corresponds to sensation is reality (realitas phaenomenon); that which corresponds to the absence of it, negation zero.
command him to bee present at the divine service of the christian church, and that on pain of death, he think that mamometan obliged in conscience to suffer death for that cause, rather than to obey that command of his lawful prince.
i delight to come to my bearings,-not walk in procession with pomp and parade, in a conspicuous place, but to walk even with the builder of the universe, if i may,-not to live in this restless, nervous, bustling, trivial nineteenth century, but stand or
sixty two. to be sure--to make also the bad counter-reckoning against such religions, and to bring to light their secret dangers--the cost is always excessive and terrible when religions do not operate as an educational and disciplinary medium in the
it seems then impossible to have a better constitution than that in which the executive and legislative powers are united; but this very fact renders the government in certain respects inadequate, because things which should be distinguished are
two main points are involved, to one of which rousseau gives a clear and definite answer.
reservation, it will be requisite that all the wards and springs be truly wrought and perfectly sure.
the one to make a fool become a wise man, and the other to make a wise man become a fool, that ulysses ought rather to have chosen the last, than consent to that by which circe changed his human figure into that of a beast; and say that wisdom itself
whatever is preached to us, and whatever we learn, we should still remember that it is man that gives and man that receives; 'tis a mortal hand that presents it to us; 'tis a mortal hand that accepts it the things that come to us from heaven have the sole
the surgeon's end is not only to cut away the dead flesh; that is but the progress of his cure; he has a care, over and above, to fill up the wound with better and more natural flesh, and to restore the member to its due state.
"he plays on his learned lute a verse such as cynthian apollo modulates with his imposed fingers."--propertius, ii. thirty four, seventy nine.
tyrants, at once both to kill and to make their anger felt, have employed their capacity to invent the most lingering deaths. they will have their enemies despatched, but not so fast that they may not have leisure to taste their vengeance.
all we can do, in such cases, is to run over several instances, and examine carefully the principle which binds the different thoughts to each other, never stopping till we render the principle as general as possible five .
"the dishes and the glasses shew me my own reflection." --horace, ep., i. five, twenty three
forty three. of what is necessary for mans reception into the kingdome of heaven
to him however, who is possessed of a devil, i would whisper this word in the ear: "better for thee to rear up thy devil! even for thee there is still a path to greatness!"-
however, the romans, observing these disorders while yet remote, were always able to find a remedy, and never allowed them to proceed in order to avoid a war; for they knew that war was not to be avoided, and could be deferred only to the advantage of the
adorn them with reasons and examples, it was a wonder to myself accidentally to find them conformable to so many philosophical discourses and examples.
any number greater than the majority. and this is done by barely agreeing to unite into one political society, which is all the compact that is, or needs be, between the individuals, that enter into, or make up a commonwealth.
and therefore you shall hardly meet with a senselesse and insignificant word, that is not made up of some latin or greek names.
scipio, charged with peculation, refuses to do himself so great a disgrace as to wait for justification, though he had the scroll of his accounts in his hands, but tears it to pieces before the tribunes.
he whose knowledge goes no further may perhaps gather round him a band of fools; but he will never found an empire, and his extravagances will quickly perish with him. idle tricks form a passing tie; only wisdom can make it lasting.
we have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of
other. were the loosest and freest conversation to be transcribed, there would immediately be observed something which connected it in all its transitions.
kant has written a treatise on the vital powers ; but i should like to write a dirge on them, since their lavish use in the form of knocking, hammering, and tumbling things about has made the whole of my life a daily torment.
present continually to your imagination cato, phocion, and aristides, in whose presence the fools themselves will hide their faults, and make them controllers of all your intentions; should these deviate from virtue, your respect to those will set you
fortune has assisted me in this, that since my principal profession in this life was to live at ease, and rather idly than busily, she has deprived me of the necessity of growing rich to provide for the multitude of my heirs.
twenty three.four.) to the scribes and pharisees, "they bind heavy burthens, and grievous to be born, and lay them on mens shoulders;" by which is meant (he sayes) making of laws; and concludes thence, the pope can make laws.
our disputes ought to be interdicted and punished as well as other verbal crimes: what vice do they not raise and heap up, being always governed and commanded by passion? we first quarrel with their reasons, and then with the men.
a ready issue through the neck of a bottle or a narrow sluice.
he has no dominion over his son's property, or actions; nor any right, that his will should prescribe to his son's in all things; however it may become his son in many things, not very inconvenient to him and his family, to pay a deference to it.
but if one that hath not such authority over me, shall pretend the same, there is nothing that exacteth either beleefe, or obedience.
latour de tranqueville et one thousand. du peyrou, two vols., one thousand eight hundred three; lettres inedites a mme. d'epinay (see memoirs of mme. d'epinay), one thousand eight hundred eighteen; lettres de voltaire et de rousseau a one hundred. j.
for though we read plainly in holy scripture, that god created adam in an estate of living for ever, which was conditionall, that is to say, if he disobeyed not his commandement; which was not essentiall to humane nature, but consequent to the vertue of
ah, a fool becometh every prisoner! foolishly delivereth itself also the imprisoned will.
when ye are exalted above praise and blame, and your will would command all things, as a loving one's will: there is the origin of your virtue.
they are clever and know all that hath happened: so there is no end to their raillery. people still fall out, but are soon reconciled-otherwise it spoileth their stomachs.
such negative criticism would indeed be poor enough as an ultimate result; but as a means to attaining any positive knowledge or conviction worthy the name, it cannot be valued too highly; and until people are again systematically trained to it, there
supposing that the abused, the oppressed, the suffering, the unemancipated, the weary, and those uncertain of themselves should moralize, what will be the common element in their moral estimates?
demonstrate of a mathematical figure or number belongs to the nature of that figure or number : so that, tho all things which i have meditated upon these three or four days were not true , yet i may well be as certain of the existence of a god , as i have
seriousness on earth, and alongside of all past solemnities in bearing, word, tone, look, morality, and pursuit, as their truest involuntary parody-and with which, nevertheless, perhaps the great seriousness only commences, when the proper interrogative
it is yours to reunite divided families by happy marriages; and, above all things, to correct, by the persuasive sweetness of your lessons and the modest graces of your conversation, those extravagancies which our young people pick up in other countries,
or that, had it been in his choice to have left behind him a deformed and untoward child or a foolish and ridiculous book, he, or any other man of his understanding, would not rather have chosen to have run the first misfortune than the other?
or is it this: to feed on the acorns and grass of knowledge, and for the sake of truth to suffer hunger of soul?
no law, made after a fact done, can make it a crime: because if the fact be against the law of nature, the law was before the fact; and a positive law cannot be taken notice of, before it be made; and therefore cannot be obligatory.
he who does not brood over his children or his honours with a slavish propension, ceases not to live commodiously enough after their loss.
little work, not for any profit you are likely to derive from it, being well aware that you do not need to have plutarch and his companions interpreted to you--but it is possible that madame de roissy, reading in it the order of her household management
note.--before going any further, i wish to recall to mind what has been pointed out above--namely, that whatsoever can be perceived by the infinite intellect as constituting the essence of substance, belongs altogether only to one substance: consequently,
and in him consisteth the essence of the common-wealth; which (to define it,) is "one person, of whose acts a great multitude, by mutuall covenants one with another, have made themselves every one the author, to the end he may use the strength and means
no human judgment is so sprightly and vigilant that it does not sometimes sleep. why do we fear to say?
that the laws themselves should in some cases give way to the executive power, or rather to this fundamental law of nature and government, viz.
one of them homer: not that aristotle and varro, for example, were not, peradventure, as learned as he; nor that possibly virgil was not equal to him in his own art, which i leave to be determined by such as know them both.
by having from my infancy been accustomed to contemplate my own life in those of others, i have acquired a complexion studious in that particular; and when i am once interit upon it, i let few things about me, whether countenances, humours, or discourses,
they all pose as though their real opinions had been discovered and attained through the self-evolving of a cold, pure, divinely indifferent dialectic (in contrast to all sorts of mystics, who, fairer and foolisher, talk of "inspiration"), whereas, in
the causes of superstition are: pleasing and sensual rites and ceremonies; excess of outward and pharisaical holiness; overgreat reverence of traditions, which cannot but load the church; the stratagems of prelates, for their own ambition and lucre; the
aloft on rafters with the spiders, if they choose; a house which you have got into when you have opened the outside door, and the ceremony is over; where the weary traveller may wash, and eat, and converse, and sleep, without further journey; such a
yet these uneasy pleasures and fine pains are for curiosity and not for life. they are not to be indulged. this is to weave cobweb, and not cloth.
but that is nihilism, and the sign of a despairing, mortally wearied soul, notwithstanding the courageous bearing such a virtue may display. it seems, however, to be otherwise with stronger and livelier thinkers who are still eager for life.
to praise, magnifie, or call happy, is to honour; because nothing but goodnesse, power, and felicity is valued. to revile, mock, or pitty, is to dishonour.
at the same time, it must be carefully borne in mind that, while we surrender the power of cognizing , we still reserve the power of thinking objects, as things in themselves.
if the fruition of any earthly success has weight in the scale of happiness, can the memory of that splendour be swept away by any rising flood of troubles?
"he who most loved and possessed him hath now also lost him most-:
god meritoriously permitted that all this great plunder should be swallowed up by the sea in transportation, or in the civil wars wherewith they devoured one another; and most of the men themselves were buried in a foreign land without any fruit of their
virtues, of which he denied man the possession. but what is generosity, clemency or humanity but compassion applied to the weak, to the guilty, or to mankind in general?
our language, is commonwealth, and most properly expresses such a society of men, which community or city in english does not; for there may be subordinate communities in a government; and city amongst us has a quite different notion from commonwealth:
this however is my teaching: he who wisheth one day to fly, must first learn standing and walking and running and climbing and dancing:-one doth not fly into flying!
"tunc quoque, cum pax est, trepidant formidine belli.... quoties romam fortuna lacessit; hac iter est bellis.... melius, fortuna, dedisses orbe sub eco sedem, gelidaque sub arcto, errantesque domos."
and if we will make an advantage even of this, that it is in our power to seize them, to employ them in our service, and to use them at our pleasure, 'tis still but the same advantage we have over one another.
for, that this table is useful in the theoretical part of philosophy, nay, indispensable for the sketching of the complete plan of a science, so far as that science rests upon conceptions a priori, and for dividing it mathematically, according to fixed
and here i specially stayed to show that, were there such machines exactly resembling organs and outward form an ape or any other irrational animal, we could have no means of knowing that they were in any respect of a different nature from these animals;
o my soul, exuberant and heavy dost thou now stand forth, a vine with swelling udders and full clusters of brown golden grapes:-
hippocrates, a spirit diffused all over the body; varro, that it was an air received at the mouth, heated in the lungs, moistened in the heart, and diffused throughout the whole body; zeno, the quintessence of the four elements; heraclides ponticus, that
the chase is there in very good earnest: the question is, which of these letters is to be rewarded for so many sieges, battles, wounds, imprisonments, and services done to the crown of france by this famous constable?
as for example: i want a chapman to buy my pearls; i want one that has pearls to sell; such a one wants company to go to paris; such a one seeks a servant of such a quality; such a one a master; such a one such an artificer; some inquiring for one thing,
observe them. animals, therefore, are not guided in these inferences by reasoning: neither are children: neither are the generality of mankind, in their ordinary actions and conclusions: neither are philosophers themselves, who, in all the active parts of
as to the rest of his household, it was an inviolable rule, that neither himself, nor my mother, nor valet, nor chambermaid, should speak anything in my company, but such latin words as each one had learned to gabble with me.
of its bluish blades and its flowers, and especially their reflections, are in singular harmony with the glaucous water.
thus shouldst thou stammer, and praise thy virtue.
let her be as ugly as the devil thinks lovable nor get children but before i sleep, nor get them standing nor have other tie upon one another, but by our word nosegay of foreign flowers, having furnished nothing of my own not a victory that puts not an
but space considered in itself contains nothing movable, consequently motion must be something which is found in space only through experience-in other words, an empirical datum.
what he asserts is, first, that the sovereign, as such, cannot have any interest contrary to the interest of the citizens as a whole--that is obvious; and, secondly, that it cannot have an interest contrary to that of any individual.
"by how much any one is more subtle and cunning, by so much is he hated and suspected, the opinion of his integrity being withdrawn." --cicero, de off., ii. nine.
'tis much greater imprudence to abandon it to a less faithful housekeeper, and who will be less solicitous to look after your affairs.
i have shewed already, that the kingdome of god by christ beginneth at the day of judgment: that in that day, the faithfull shall rise again, with glorious, and spirituall bodies, and bee his subjects in that his kingdome, which shall be eternall; that
for my part, one take more pleasure in but seeing the just and sweet mixture of two young beauties, or only in meditating on it in my fancy, than myself in acting second in a pitiful and imperfect conjunction;
having erected a legislative, with an intent they should exercise the power of making laws, either at certain set times, or when there is need of it, when they are hindered by any force from what is so necessary to the society, and wherein the safety and
prop. twenty six. the human mind does not perceive any external body as actually existing, except through the ideas of the modifications of its own body.
if men were all good, this precept would not be a good one; but as they are bad, and would not observe their faith with you, so you are not bound to keep faith with them.
when king pyrrhus prepared for his expedition into italy, his wise counsellor cyneas, to make him sensible of the vanity of his ambition: "well, sir," said he, "to what end do you make all this mighty preparation?"--"to make myself master of italy,"
from experience, as does the motion of a clock from the power, the situation, and shape of its counterweights and wheels.
connected in the same way, and that there is nothing so far removed from us as to be beyond our reach, or so hidden that we cannot discover it, provided only we abstain from accepting the false for the true, and always preserve in our thoughts the order
when we voluntarily turn our thoughts to any object, and raise up its image in the fancy, it is not the will which creates that idea: it is the universal creator, who discovers it to the mind, and renders it present to us.
whatever i create, and however much i love it,-soon must i be adverse to it, and to my love: so willeth my will.
and i suppose, that then, when novelty can breed no trouble, nor disorder in a state, men are not generally so much inclined to the reverence of antiquity, as to preferre ancient errors, before new and well proved truth.
there is no other way than through intuitions or conceptions, as such; and these are given either a priori or a posteriori.
witnesses of other mens testimony; and are but second martyrs, or martyrs of christs witnesses.
the lover sees no resemblance except to summer evenings and diamond mornings, to rainbows and the song of birds.
a well-descended soul, and practised in the conversation of men, will of herself render herself sufficiently agreeable; art is nothing but the counterpart and register of what such souls produce.
be abated by art, lest our nature, unable to rest in any certain condition, and not having whither to rise to mend itself, make too sudden and too disorderly a retreat; and therefore prescribe wrestlers to purge and bleed, to qualify that superabundant
a thing and make it one's own, when it has been learned from another, as when one has himself discovered it.
"show me and efficacious science, and i will take it by the hand." --horace, xvii. i.
of men; every one understands him. we should never have recognised the nobility and splendour of his admirable conceptions under so mean a form; we, who think all things low and flat that are not elevated, by learned doctrine, and who discern no riches
we have no want of good masters, interpreters of natural simplicity. socrates shall be one; for, as i remember, he speaks something to this purpose to the judges who sat upon his life and death.
and the first thing to note is, that whereas other princes have only to contend against the ambition of the great and the insolence of the people, the roman emperors had a third difficulty, that of having to support the cruelty and avarice of the
the principle of the relation of causality in the succession of phenomena is therefore valid for all objects of experience, because it is itself the ground of the possibility of experience.
could ye conceive a god?-but let this mean will to truth unto you, that everything be transformed into the humanly conceivable, the humanly visible, the humanly sensible! your own discernment shall ye follow out to the end!
(that i may speak in parables and halt and stammer like the poets: and verily i am ashamed that i have still to be a poet!)
for the proper use of the word infused, in speaking of the graces of god, is an abuse of it; for those graces are vertues, not bodies to be carryed hither and thither, and to be powred into men, as into barrels.
of coats of arms, and the like, the use of which, according to the several humours of nations, has been variously received, and yet continues.
concurred, to make them sue for such an office.
truth of the fact, and the woman was found to be right. an instructive sentence.
supposed to have the magical effect of preventing a consummation of the marriage until they were untied. see louandre, la sorcellerie, one thousand eight hundred fifty three, p. seventy three. the same superstition and appliance existed in england.
surrounds it; in the objects of nature, the achievements of art, the imaginations of poetry, the incidents of history, the ways of mankind past and present, and their prospects in the future.
and they tell another story of the same kind of a fellow in denmark, who being condemned to lose his head, and the like condition being proposed to him upon the scaffold, refused it, by reason the girl they offered him had hollow cheeks and too sharp a
means rather the prudent management of what one has than ways of getting what one has not.
it follows from what has gone before that the general will is always right and tends to the public advantage; but it does not follow that the deliberations of the people are always equally correct.
some one, then, having seen the preceding chapter, the other day told me at my house, that i should a little farther have extended my discourse on the education of children.-- "which, how fit i am to do, let my friends flatter me if they please, i have in
mention of this disturbance, he proceeded in his discourse where he had left off before. no answer can nettle a man like such a contempt.
this is due perhaps to the fact that odium figulinum in the case of men, is limited to their everyday affairs, but with women embraces the whole sex; since they have only one kind of business.
avoid, and remedy those inconveniencies of the state of nature, which necessarily follow from every man's being judge in his own case, by setting up a known authority, to which every one of that society may appeal upon any injury received, or controversy
zarathustra, however, looked at the people and wondered. then he spake thus:
"and i myself, known for paternal love toward my brothers." --horace, ode, ii. two, six.
"ad nullum consurgit opus, cum corpore languet;"
for i doubt not, but if it had been a thing contrary to any mans right of dominion, or to the interest of men that have dominion, that the three angles of a triangle should be equall to two angles of a square; that doctrine should have been, if not
long sittings at table both trouble me and do me harm; for, be it that i was so accustomed when a child, i eat all the while i sit.
"o janus, whom no crooked fingers, simulating a stork, peck at behind your back, whom no quick hands deride behind you, by imitating the motion of the white ears of the ass, against whom no mocking tongue is thrust out, as the tongue of the thirsty
antipater severely threatening the lacedaemonians, that he might the better incline them to acquiesce in a certain demand of his: "if thou threatenest us with more than death," replied they, "we shall the more willingly die"; and to philip, having written
considering the incorruptible existence of the celestial bodies; beauty; magnitude, and continual revolution by so exact a rule;
has, by sollicitations, threats, promises, or otherwise, won to his designs; and employs them to bring in such, who have promised before-hand what to vote, and what to enact.
throwing aside, therefore, all those scientific books, which teach us only to see men such as they have made themselves, and contemplating the first and most simple operations of the human soul, i think i can perceive in it two principles prior to reason,
caelum empyreum, (whereof there is no mention in scripture, nor ground in reason) is not easily to be drawn from any text that i can find.
but in all refrainings of anger, it is the best remedy to win time; and to make a man's self believe, that the opportunity of his revenge is not yet come, but that he foresees a time for it; and so to still himself in the meantime, and reserve it.
our ancestors were wont to give their head-piece, lance and gauntlets to be carried, but never put off the other pieces so long as there was any work to be done.
sire, it is to be above the weight and crowd of your great and important affairs, to know, as you do, how to lend yourself, and attend to small matters in their turn, according to the duty of your royal dignity, which exposes you at all times to every
that i have to be struggle, and becoming, and purpose, and cross-purpose-ah, he who divineth my will, divineth well also on what crooked paths it hath to tread!
these pedants of ours, as plato says of the sophists, their cousin-germans, are, of all men, they who most pretend to be useful to mankind, and who alone, of all men, not only do not better and improve that which is committed to them, as a carpenter or a
their young men go a-hunting after wild beasts with bows and arrows; one part of their women are employed in preparing their drink the while, which is their chief employment.
two hundred one. as long as the utility which determines moral estimates is only gregarious utility, as long as the preservation of the community is only kept in view, and the immoral is sought precisely and exclusively in what seems dangerous to the
instances, out of history, of governments begun upon paternal right, i think (though at best an argument from what has been, to what should of right be, has no great force) one might, without any great danger, yield them the cause.
i have seen one left stark naked for dead in a ditch, his neck black and swollen, with a halter yet about it with which they had dragged him all night at a horse's tail, his body wounded in a hundred places, with stabs of daggers that had been given him,
but zarathustra kept silent for two days, and was cold and deaf with sadness; so that he neither answered looks nor questions.
twenty three. of the publique ministers of soveraign power
break up, break up, i pray you, the good and just!-o my brethren, have ye understood also this word?
this name itself is after all only an attempt, or, if it be preferred, a temptation.
"that overt and simple virtue is converted into an obscure and subtle science."--seneca, ep., ninety five.
i sometimes left a good fire when i went to take a walk in a winter afternoon; and when i returned, three or four hours afterward, it would be still alive and glowing. my house was not empty though i was gone.
a german made me very merry at augsburg, by finding fault with our hearths, by the same arguments which we commonly make use of in decrying their stoves: for, to say the truth, the smothered heat, and then the smell of that heated matter of which the fire
and more over, if we but consider the occasions upon which they usually ground the cause of our diseases, they are so light and nice, that i thence conclude a very little error in the dispensation of their drugs may do a great deal of mischief.
sect. one hundred twenty two. but submitting to the laws of any country, living quietly, and enjoying privileges and protection under them, makes not a man a member of that society: this is only a local protection and homage due to and from all those,
at mount sinai moses only went up to god; the people were forbidden to approach on paine of death; yet were they bound to obey all that moses declared to them for gods law.
detect, or he himself was aware of, i suspect.
inarticulate cries, plenty of gestures and some imitative sounds, must have been for a long time the universal language; and by the addition, in every country, of some conventional articulate sounds (of which, as i have already intimated, the first
for if a man have that penetration of judgment, as he can discern what things are to be laid open, and what to be secreted, and what to be showed at half lights, and to whom and when (which indeed are arts of state, and arts of life, as tacitus well
those who would not know what to do with more leisure than they now enjoy, i might advise to work twice as hard as they do,-work till they pay for themselves, and get their free papers.
yea, something invulnerable, unburiable is with me, something that would rend rocks asunder: it is called my will. silently doth it proceed, and unchanged throughout the years.
simia quam similis, turpissima bestia, nobis?
"such great disorders overtake our fields on every side." --virgil, eclog., i. two.
i happened the other day upon this piece of fortune; i was reading a french book, where after one had a long time run dreaming over a great many words, so dull, so insipid, so void of all wit or common sense, that indeed they were only french words: after
i said elsewhere, that being planted in the very centre of this new religion, i am not only deprived of any great familiarity with men of other kind of manners than my own, and of other opinions, by which they hold together, as by a tie that supersedes
assuredly, it costs me more than half the pain i endure, to see you suffer; and reasonably so, because the evils which we ourselves feel we do not actually ourselves suffer, but it certain sentient faculties which god plants in us, that feel them: whereas
universal is predicated alike of one, of many, and of an infinite number of individuals.
but this will be rather an amusement than a labour.
for the creator himself to be the new-born child, he must also be willing to be the child-bearer, and endure the pangs of the child-bearer.
therefore, though you begin there, to avoid carriage and like discommodities, yet build still rather upwards from the streams, than along.
"communi fit vitio naturae, ut invisis, latitantibus atque incognitis rebus magis confidamas, vehementiusque exterreamur."
let him make him examine and thoroughly sift everything he reads, and lodge nothing in his fancy upon simple authority and upon trust.
four modality problematical assertorical apodeictical
what the address is to a letter the title should be to a book--that is, its immediate aim should be to bring the book to that part of the public that will be interested in its contents.
for, whatever diligence be employed, the relief which only comes after, and more slowly than, the evil, always leaves some injury behind.
besides, without seeking for such examples of principles existing a priori in cognition, we might easily show that such principles are the indispensable basis of the possibility of experience itself, and consequently prove their existence a priori.
we talk better than we are wont. we have the nimblest fancy, a richer memory, and our dumb devil has taken leave for the time.
to monsieur, monsieur de folx, privy councillor, and ambassador of his majesty to the signory of venice.-- printed before the 'vers francois' of etienne de la boetie, vo, paris, one thousand five hundred seventy two.
in earnest, when i consider man stark naked, even in that sex which seems to have greatest share of beauty, his defects, natural subjection, and imperfections, i find that we have more reason than any other animal, to cover ourselves; and are to be
just see these superfluous ones! sick are they always; they vomit their bile and call it a newspaper. they devour one another, and cannot even digest themselves.
lord bacon seems to have embraced the same principles of reasoning. 'we ought,' says he, 'to make a collection or particular history of all monsters and prodigious births or productions, and in a word of every thing new, rare, and extraordinary in nature.
can come thither from the arteries. this physician likewise abundantly establishes what he has advanced respecting the motion of the blood, from the existence of certain pellicles, so disposed in various places along the course of the veins, in the manner
note.--if these statements be compared with what we have pointed out concerning the strength of the emotions in this part up to prop.
-ye long for the worst and dangerousest life, which frighteneth me most,-for the life of wild beasts, for forests, caves, steep mountains and labyrinthine gorges.
making the greatest progress i was able in the knowledge of truth, on the principles of the method which i had prescribed to myself.
they are among the most simple and indigenous animal products; ancient and venerable families known to antiquity as to modern times; of the very hue and substance of nature, nearest allied to leaves and to the ground,-and to one another; it is either
"all real is possible"; from this follows naturally, according to the logical laws of conversion, the particular proposition: "some possible is real." now this seems to be equivalent to: "much is possible that is not real."
in his teaching alone do we meet with truthfulness upheld as the highest virtue-i.e.: the reverse of the cowardice of the 'idealist' who flees from reality. zarathustra had more courage in his body than any other thinker before or after him.
our forces begin to fail us; let us call them in and concentrate them in and for ourselves. he that can cast off within himself and resolve the offices of friendship and company, let him do it.
but inequality easily makes its way among cowardly and ambitious minds, which are ever ready to run the risks of fortune, and almost indifferent whether they command or obey, as it is favourable or adverse.
we shall therefore speak a few words, concerning the unity of the church; what are the fruits thereof; what the bounds; and what the means.
our ambassadors should be instructed to send home such seeds as these, and congress help to distribute them over all the land. we should never stand upon ceremony with sincerity.
for at home there is but one buyer, and abroad but one that selleth: both which is gainfull to the merchant, because thereby they buy at home at lower, and sell abroad at higher rates: and abroad there is but one buyer of forraign merchandise, and but one
the supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental sthetic, that all the manifold in intuition be subject to the formal conditions of space and time.
the end of government being the good of the community, whatsoever alterations are made in it, tending to that end, cannot be an encroachment upon any body, since no body in government can have a right tending to any other end: and those only are
some rare and excellent beauty. his death sealed up all the rest: for having by a close and tedious siege reduced the city of florence to so great distress that the inhabitants were compelled to capitulate about surrender, he was content to let them
now doth it provoke the lower classes, all benevolence and petty giving; and the over-rich may be on their guard!
the analysis of the metaphysician separates pure cognition a priori into two heterogeneous elements, viz., the cognition of things as phenomena, and of things in themselves.
and the father, whom the son dragged and hauled along the streets, commanded him to stop at a certain door, for he himself, he said, had dragged his father no farther, that being the utmost limit of the hereditary outrage the sons used to practise upon
it was no longer beans that one hoed, nor i that hoed beans; and i remembered with as much pity as pride, if i remembered at all, my acquaintances who had gone to the city to attend the oratorios.
but because i cannot so soon shake off the acquaintance of my former opinion, i am willing to stop here, that this my new knowledge may be better fixt in my memory the longer i meditate thereon.
but at the bottom of our souls, quite "down below," there is certainly something unteachable, a granite of spiritual fate, of predetermined decision and answer to predetermined, chosen questions.
i have lived longer by this one day than i should have done i have no mind to die, but one have no objection to be dead one have not a wit supple enough to evade a sudden question i have nothing of my own that satisfies my judgment i honour those most to
"where there is nothing more to see or to grasp, there is also nothing more for men to do"--that is certainly an imperative different from the platonic one, but it may notwithstanding be the right imperative for a hardy, laborious race of machinists and
and literature, and to be at once poetry and music and dancing and astronomy and mathematics. i am present at the sowing of the seed of the world. with a geometry of sunbeams the soul lays the foundations of nature.
also riches joyned with liberality, is power; because it procureth friends, and servants: without liberality, not so; because in this case they defend not; but expose men to envy, as a prey.
"forgive me," answered the shadow, "that it is i; and if i please thee not-well, o zarathustra! therein do i admire thee and thy good taste.
will-so is the emancipator and joy-bringer called: thus have i taught you, my friends! but now learn this likewise: the will itself is still a prisoner.
he was wont to say that he more valued a victory obtained by counsel than by force, and in the war against petreius and afranius, fortune presenting him with an occasion of manifest advantage, he declined it, saying, that he hoped, with a little more
chapter twenty. of dominion paternall and despoticall
and young pods, sitting erect like a squirrel. but above all harvest as early as possible, if you would escape frosts and have a fair and salable crop; you may save much loss by this means.
many a shrewd one did i find: he veiled his countenance and made his water muddy, that no one might see therethrough and thereunder.
they also to whom jurisdiction is given, are publique ministers.
sect. one hundred sixty four. but since a rational creature cannot be supposed, when free, to put himself into subjection to another, for his own harm; (though, where he finds a good and wise ruler, he may not perhaps think it either necessary or useful
him in silence; and one by one her pups arrived, and, like their mother, were sobered into silence by the mystery. then the hunter came forward and stood in their midst, and the mystery was solved.
if these writers, indeed, were to be considered merely as human testimony, the french author is very moderate in his comparison; since he might, with some appearance of reason, pretend, that the jansenist miracles much surpass the other in evidence and
if you fly physic in health altogether, it will be too strange for your body, when you shall need it. if you make it too familiar, it will work no extraordinary effect, when sickness cometh.
quidquid id est, nihilo fertur majore figura, quam nostris oculis quam cemimus, esse videtur:
this property of quantities, according to which no part of them is the smallest possible (no part simple), is called their continuity.
suggestion of some invisible and unknown spirit, or from some other cause still more unknown to us? it is acknowledged, that, in fact, many of these perceptions arise not from anything external, as in dreams, madness, and other diseases.
but so it is that some say it is the least evil human weakness could invent; very inhumanly, notwithstanding, and to very little purpose, in my opinion.
xxii. a right-angled triangle is one that has one of its angles a right angle, as five hundred. the side which subtends the right angle is called the hypotenuse.
i am glad, by the way, to take this opportunity of requesting posterity never to believe on hearsay that anything has proceeded from me which has not been published by myself; and i am not at all astonished at the extravagances attributed to those ancient
in wreaths like rays on every side. i tasted them out of compliment to nature, though they were scarcely palatable.
thus spake the hoary man, and gazed with keen eyes at him who stood before him. zarathustra however seized the hand of the old pope and regarded it a long while with admiration.
he seemed desirous of adding something more, but he ended with a request to his uncle and me to send up prayers for him; "for those are," he said, "the best duties that christians can fulfil one for another."
i hate to see it, for one poor inch of pitiful vigour which comes upon it but thrice a week, to strut and set itself out with as much eagerness as if it could do mighty feats; a true flame of flax; and laugh to see it so boil and bubble and then in a
expanded, elfish,-capped and based by heaven, earth and sea.
greece took a hundred years to find out who the garden-god epicurus really was. did she ever find out?
fever. yet all this would have much less affected me had i not withal been compelled to be sensible of the sufferings of others, and miserably to serve six months together for a guide to this caravan; for i carry my own antidotes within myself, which are
aloft-up-dragging class of higher men, who had first to teach their century--and it is the century of the masses--the conception "higher man."...
proof.--to knowledge of the first kind we have (in the foregoing note) assigned all those ideas, which are inadequate and confused; therefore this kind of knowledge is the only source of falsity (two. xxxv.).
ordinarily carry it above those to which the communication of climate or of blood oblige us.
peradventure, he was indifferent enough to fame, having formed such a plan in his head, to proceed no further in it.
except by virtue of the laws. the duties of a father are dictated to him by natural feelings, and in a manner that seldom allows him to neglect them.
corporeal nature , which is the object of mathematicks , may be plainly known and certain to me.
the conqueror indeed will be apt to think himself master: and it is the very condition of the subdued not to be able to dispute their right.
submitted themselves to them: but that in no way concerns the old ones, of whom we are now speaking.
that great cato also, as much as us, nauseated his wife whilst she was his, and longed for her when in the possession of another.
moreover, if it should fall out that, as some gardeners say, roses and violets spring more odoriferous near garlic and onions, by reason that the last suck and imbibe all the ill odour of the earth; so, if these depraved natures should also attract all
i who alone am, i who see nothing in nature whose existence i can affirm with equal evidence to my own, behold now the semblance of my being, in all its height, variety, and curiosity, reiterated in a foreign form; so that a friend may well be reckoned
seventy. if a man has character, he has also his typical experience, which always recurs.
if one imagine this instinct increasing to its greatest extent, commanders and independent individuals will finally be lacking altogether, or they will suffer inwardly from a bad conscience, and will have to impose a deception on themselves in the first
in accordance with its various relations and extrinsic tokens.
when i see these brave forms of expression, so lively, so profound, i do not say that 'tis well said, but well thought. 'tis the sprightliness of the imagination that swells and elevates the words:
the faintness that surprises in the exercises of venus thucydides: which was the better wrestler to die of old age is a death rare, extraordinary, and singular to make little things appear great was his profession to smell, though well, is to stink valour
"and what then?"--"i will then go to subdue africa; and lastly, when i have brought the whole world to my subjection, i will sit down and rest content at my own ease."
we have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priori.
they are people of bad race and lineage; out of their countenances peer the hangman and the sleuth-hound.
strength and renown as to be able to maintain himself without depending on the fortunes or strength of others, but solely by his own power and ability. but alexander died five years after he had first drawn his sword.
when those states which have been acquired are accustomed to live at liberty under their own laws, there are three ways of holding them.
the more they show their tails. this little well-doing has neither body nor life; it vanishes in the first mouth, and goes no further than from one street to another.
that if things were justly weighed, do much less than i.
objectively is contain'd formally ) or it must be god , or some creature more excellent then a body (in which what is in the ideas objectively is contain'd eminently ).
future, as we shall presently show. however, we can have but a very inadequate knowledge of the duration of things (two. xxxi.); and the periods of their existence (two. xliv.
'tis possible that the divine goodness willed to make use of this vain instrument for my preservation; and it, moreover, defended me the next day from other and worse ambushes, of which these my assailants had given me warning.
motion. why then has he never taken part in public affairs?
you may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out
for, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external
are fools and wicked persons worthy so extraordinary a favour, and, being the worst part of the world, to be preferred before the rest? shall we believe this man?--"for whose sake shall we, therefore, conclude that the world was made?
the force of words, being (as i have formerly noted) too weak to hold men to the performance of their covenants; there are in mans nature, but two imaginable helps to strengthen it.
disguised did i sit amongst them, ready to misjudge myself that i might endure them, and willingly saying to myself: "thou fool, thou dost not know men!"
and finally, to call to mind the enormous influence which "german philosophy"--i hope you understand its right to inverted commas (goosefeet)?--has exercised throughout the whole of europe, there is no doubt that a certain virtus dormitiva had a share in
again, the pleasure which arises from a man thinking too highly of another is called over--esteem. whereas the pleasure which arises from thinking too little of a man is called disdain.
it is for me, who regard no more the one thing than the other, and who, as much as in me lies, am provident of the public interest, to have a care as to what you leave behind you."
in my infancy, what they had most to correct in me was the refusal of things that children commonly best love, as sugar, sweetmeats, and march-panes.
there lodged impressed by the medium of knowledge and science, it will be difficult that it should not represent itself to the imagination, and shoulder out falsehood, which cannot there have so sure and settled footing as the other; and the circumstances
on the contrary, the conception always relates immediately to the schema of the imagination, as a rule for the determination of our intuition, in conformity with a certain general conception.
will prevent the danger and hinder the contagion of this poison from offending either you or your company.
as corpses they thought to live; in black draped they their corpses; even in their talk do i still feel the evil flavour of charnel-houses.
above ten paces beyond that, and my belt broken all to pieces, without motion or sense any more than a stock. 'twas the only swoon i was ever in till that hour in my life.
kind of disorder. he, therefore, judged it necessary to give them a good government in order to make them peaceful and obedient to his rule. for this purpose he appointed messer remiro d' orco, a cruel and able man, to whom he gave the fullest authority.
when i had poured out my griefs in this long and unbroken strain of lamentation, she, with calm countenance, and in no wise disturbed at my complainings, thus spake:
satisfied whether all his friends had retired in safety, he fell into so sound a sleep that the gentlemen of his chamber heard him snore.
distant cause of the new need; just as a mariner when he finds the water gaining on his vessel, does not neglect, while he is working the pumps, to discover and stop the leak.
by my own nature in particular i understand the complexion or association of all those things which are given me by god.
even if we assume this terrible right to kill everybody, i maintain that a slave made in war, or a conquered people, is under no obligation to a master, except to obey him as far as he is compelled to do so.
in reality, there is no part of matter, that does ever, by its sensible qualities, discover any power or energy, or give us ground to imagine, that it could produce any thing, or be followed by any other object, which we could denominate its effect.
thirty eight. cruelty or savageness is the desire, whereby a man is impelled to injure one whom we love or pity.
my stomach was so oppressed with the coagulated blood, that my hands moved to that part, of their own voluntary motion, as they frequently do to the part that itches, without being directed by our will.
secret outlet battle: battalion bestow: settle in life blanch: flatter, evade brave: boastful bravery: boast, ostentation broke: deal in brokerage broken: shine by comparison broken music: part music cabinet: secret calendar: weather forecast card: chart,
to whom ought not treachery to be hateful, when tiberius refused it in a thing of so great importance to him?
you have braved him in your heat and anger, and you would flatter and appease him in your cooler and better sense; and by that means lay yourself lower and at his feet, whom before you pretended to overtop.
let us reflect what must be the state of things, when men are forced to caress and destroy one another at the same time; when they are born enemies by duty, and knaves by interest.
forasmuch, in the first place, as that we do not justly remember any thing but what we have been taught, and that if the memory did purely perform its office it would at least suggest to us something more than what we have learned.
bear in mind that the same proposition may be affirmed of anything, which in any attribute necessarily follows from god's absolute nature.
i answer, each transgression may be punished to that degree, and with so much severity, as will suffice to make it an ill bargain to the offender, give him cause to repent, and terrify others from doing the like.
disputed that in a like cause he might favour which of the parties he thought fit 'twas only for want of wit that he did not write "a question for a friend" throughout.
mason would do, but make them much worse, and make us pay them for making them worse, to boot.
he shut his eyes. and verily, there came down upon him as it were a cloud, like a cloud of arrows which poureth upon a new enemy. but behold, here it was a cloud of love, and showered upon a new friend.
female voices are already raised, which, by saint aristophanes! make one afraid:--with medical explicitness it is stated in a threatening manner what woman first and last requires from man.
says livy. and so the first thing they did to prevent the mutinies and insurrections of nations of late conquest was to take from them their arms and horses, and therefore it is that we so often meet in caesar:
for without those essentiall rights, (as i have often before said,) the common-wealth cannot at all subsist.
practice, to bring men to the bough, and yet never a tree for the purpose in their gardens, as timon had.
all judgements, accordingly, are functions of unity in our representations, inasmuch as, instead of an immediate, a higher representation, which comprises this and various others, is used for our cognition of the object, and thereby many possible
i judge freely of the actions of others; i give little of my own to judge of, because they are nothing: i do not find so much good in myself, that i cannot tell it without blushing.
wherefore an adequate knowledge of the external body is not in god, in so far as he has the idea of the modification of the human body; in other words, the idea of the modification of the human body does not involve an adequate knowledge of the external
the beauty of the latter inflames martius, and he seeks to save her husband; but sophocles will not ask his life, although assured that a word will save him, and the execution of both proceeds:-
those are folks who spend their time indeed; they pass over the present and that which they possess, to wait on hope, and for shadows and vain images which fancy puts before them:
relates to pure and abstracted mathematicks .
this his yeelding to discretion; which obliges not the victor longer, than in his own discretion hee shall think fit.
so are there a number of little, and scarce discerned virtues, or rather faculties and customs, that make men fortunate. the italians note some of them, such as a man would little think.
i had sat there many times of old before the ship was built that floated his family to america.
to the care of the soveraign, belongeth the making of good lawes. but what is a good law? by a good law, i mean not a just law: for no law can be unjust.
--as our own ancestors, who being besieged by caesar in the city alexia, resolved to sustain the famine of the siege with the bodies of their old men, women, and other persons who were incapable of bearing arms.
military but by warre; nor any such hope to mend an ill game, as by causing a new shuffle.
it shows the formal nature--which must always remain the same--of all the thoughts of a man, whatever the subject on which he has thought or what it is he has said about it.
"no one wakes who has once fallen into the cold sleep of death." --lucretius, iii. nine hundred forty two
therefore those who believe, that they speak or keep silence or act in any way from the free decision of their mind, do but dream with their eyes open.
it is impossible to give over business, if you do not also quit the fruit; therefore disengage yourselves from all concern of name and glory; 'tis to be feared the lustre of your former actions will give you but too much light, and follow you into your
no discourse whatsoever, can end in absolute knowledge of fact, past, or to come. for, as for the knowledge of fact, it is originally, sense; and ever after, memory.
the day of your birth is one day's advance towards the grave the deadest deaths are the best the thing in the world i am most afraid of is fear there is no long, nor short, to things that are no more thing at which we all aim, even in virtue is pleasure
to this i likewise added much respecting the substance, the situation, the motions, and all the different qualities of these heavens and stars; so that i thought i had said enough respecting them to show that there is nothing observable in the heavens or
mine has no manner of complacency for husbandry, and such as love it ought to apply themselves to it with moderation:
an age and country of freedom and toleration, and was never cramped, even in its most extravagant principles, by any creeds, concessions, or penal statutes.
the sentence therefore by which a man was put out of the church, was pronounced by the apostle, or pastor; but the judgment concerning the merit of the cause, was in the church; that is to say, (as the times were before the conversion of kings, and men
the general, after having cautioned the woman to take good heed to what she said, for that she would make herself guilty of a false accusation if she told a lie, and she persisting, he presently caused the soldier's belly to be ripped up to clear the
yet hope).--there is also still in france a pre-understanding and ready welcome for those rarer and rarely gratified men, who are too comprehensive to find satisfaction in any kind of fatherlandism, and know how to love the south when in the north and the
make is one towards more practicable conditions of peace, as well as towards victory!
"he lives happy and master of himself who can say as each day passes on, 'i have lived:' whether to-morrow our father shall give us a clouded sky or a clear day."--hor., od., iii. twenty nine
rascally musketeers out of a barn; he must prick out single from his party, and alone make some attempts, according as necessity will have it.
the whole of my winters, as well as most of my summers, i had free and clear for study.
better know nothing than half-know many things! better be a fool on one's own account, than a sage on other people's approbation! i-go to the basis:
to the jurats of bordeaux.-- published from the original among the archives of the town of bordeaux, one thousand. gustave brunet in the bulletin du bibliophile, july one thousand eight hundred thirty nine.
"let cato, whilst he live, be greater than caesar." --martial, vi. thirty two
i could here set down many reflections on the simple right of voting in every act of sovereignty--a right which no-one can take from the citizens--and also on the right of stating views, making proposals, dividing and discussing, which the government is
but let us return to france and examine whether she did any of these things; and i will speak not of charles, but of louis as the one whose proceedings can be better seen, as he held possession in italy for a longer time; you will then see that he did the
also, there should arise any extravagant and strange spirit, to make himself author thereof. all which points held, when mahomet published his law. if a new sect have not two properties, fear it not; for it will not spread.
a greater probability in one opinion than in another, we ought notwithstanding to choose one or the other, and afterwards consider it, in so far as it relates to practice, as no longer dubious, but manifestly true and certain, since the reason by which
each of these tribes was subdivided into ten curi , and each curia into decuri , headed by leaders called curiones and decuriones .
thus doth the greatest evil pertain to the greatest good: that, however, is the creating good.-
dignity of his command, would have succeeded better with him; at least, he had perished with greater decency and, reputation.
whosoever looketh into himselfe, and considereth what he doth, when he does think, opine, reason, hope, feare, c, and upon what grounds; he shall thereby read and know, what are the thoughts, and passions of all other men, upon the like occasions.
because they are felt or seen , but because they are understood ; it plainly appears to me, that nothing can possibly be perceived by me easier , or more evidently , than my mind .
--and also i have a natural difficulty of communicating myself by halves, with the modifications and the servile and jealous prudence required in the conversation of numerous and imperfect friendships: and we are principally enjoined to these in this age
to give stability and certainty to the maxims, derived from study and reflection.
and so we shall endeavour to do whatsoever we conceive men to love or regard with pleasure, etc. q.e.five hundred.
indeed, who could doubt that it is a useful thing for such minds to have the ascendancy for a time?
consulted not with god (as they ought to doe,) but with such men, or women, as they guessed to bee prophets by their praedictions of things to come; and thought they had an idol in their chappel, yet if they had a levite for their chaplain, they made
in all other actions, during the time they are under domestique government, they are subject to their fathers, and masters, as to their immediate soveraigns.
-what matter if it be great or small? if it be called swamp or sky? a handbreadth of basis is enough for me, if it be actually basis and ground!
for a soldier, for instance, when he sees the tracks of a horse in sand, will at once pass from the thought of a horse to the thought of a horseman, and thence to the thought of war, c.; while a countryman will proceed from the thought of a horse to the
all this he knew--thus ever strove deep nature's lore to guess. now, reft of reason's light, he lies, and bonds his neck oppress; while by the heavy load constrained, his eyes to this dull earth are chained.
but when the soveraign himselfe is popular, that is, reverenced and beloved of his people, there is no danger at all from the popularity of a subject.
now, were it some common man whom your allurements were seducing, as is usually your way, i should be less indignant. on such a one i should not have spent my pains for naught. but this is one nurtured in the eleatic and academic philosophies.
but as in the use of these criteria the empirical limitation is sometimes more easily detected than the contingency of the judgement, or the unlimited universality which we attach to a judgement is often a more convincing proof than its necessity, it may
wherefore nothing can be bad for us through that quality which it has in common with us, but, on the other hand, in so far as it is bad for us, that is (as we have just shown), in so far as it can diminish or check our power of action, it is contrary to
for instance, the proposition, "in all changes of the material world, the quantity of matter remains unchanged"; or, that, "in all communication of motion, action and reaction must always be equal."
appointment of the people, without which no one man, or number of men, amongst them, can have authority of making laws that shall be binding to the rest.
what is wanting to my custom, i reckon is wanting to me; and i should be almost as well content that they took away my life as cut me short in the way wherein i have so long lived.
to my friends can i again go down, and also to mine enemies! zarathustra can again speak and bestow, and show his best love to his loved ones!
sound fills the ears of many at the same time without being broken into parts, but your riches cannot pass to many without being lessened in the process. and when this happens, they must needs impoverish those whom they leave.
thirty three. i must confess that a man is guilty of unpardonable arrogance who concludes, because an argument has escaped his own investigation, that therefore it does not really exist.
them, if there had appeared in their rods nothing like a serpent, and in the water enchanted, nothing like bloud, nor like any thing else but water, but that they had faced down the king, that they were serpents that looked like rods, and that it was
great popular common-wealth was ever kept up; but either by a forraign enemy that united them; or by the reputation of some one eminent man amongst them; or by the secret counsell of a few; or by the mutuall feare of equall factions; and not by the open
but yet their trust towards them, hath rather been as to good spials, and good whisperers, than good magistrates and officers. and much like is the reason of deformed persons.
added that it is more honourable to be guided and obliged to act regularly by a natural and inevitable condition, and nearer allied to the divinity, than to act regularly by a temerarious and fortuitous liberty, and more safe to entrust the reins of our
to his own prejudice. thus a pigeon would be starved to death by the side of a dish of the choicest meats, and a cat on a heap of fruit or grain; though it is certain that either might find nourishment in the foods which it thus rejects with disdain, did
should any one ask me, what was the first thing to be considered in love matters, i should answer that it was how to take a fitting time; and so the second; and so the third--'tis a point that can do everything.
the penny-post is, commonly, an institution through which you seriously offer a man that penny for his thoughts which is so often safely offered in jest. and i am sure that i never read any memorable news in a newspaper.
and i know another, who has unexpectedly advanced his fortunes by following a clear contrary advice.
and after having settled the universal peace of the whole world, shall this man be pardoned, who has conspired not only to murder, but to sacrifice me?"--for the conspiracy was to kill him at sacrifice.
and making what headway he can. i think that the man is at a dead set who has got through a knot hole or gateway where his sledge load of furniture cannot follow him.
some are accustomed to speak of deep and dangerous holes even in quiet sandy ponds like this, but the effect of water under these circumstances is to level all inequalities.
but there is no doubt that for the discovery of certain portions of truth the wicked and unfortunate are more favourably situated and have a greater likelihood of success; not to speak of the wicked who are happy--a species about whom moralists are
hippias of elis not only furnished himself with knowledge, that he might, at need, cheerfully retire from all other company to enjoy the muses: nor only with the knowledge of philosophy, to teach his soul to be contented with itself, and bravely to
it would be a proposition that would imply a contradiction in itself; 'tis a disease that never is where it is discerned; 'tis tenacious and strong, but what the first ray of the patient's sight nevertheless pierces through and disperses, as the beams of
suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly?
or precedent subjection of one of the parents to the other
another, than it is that the fingers of a man in his senses should wilfully scratch his eyes out.
are only confused modes or manners of thought arising from the union and (as it were) mixture of the mind and body .
things committed to the priests of delphi; and he says, moreover, that the factions of princes upon theological subjects are armed not with zeal but fury; that zeal springs from the divine wisdom and justice, and governs itself with prudence and
he saith to him, "stirre up the gift of god which is in thee, by the laying on of my hands:" where note by the way, that by the holy ghost, is not meant the third person in the trinity, but the gifts necessary to the pastorall office.
'tis a subject that they hold and handle; and they have full power granted to them to rip, place, displace, piece, and stuff it, every one according to his own fancy, and yet they possess it not they cannot, not in reality only, but even in dreams, so
they ought to be satisfied with the perpetual disagreement which is found in the opinions of the principal masters and ancient authors of this science, which is only known to men well read, without discovering to the vulgar the controversies and various
the other power a man has in the state of nature, is the power to punish the crimes committed against that law.
in the world even the best things are worthless without those who represent them: those representers, the people call great men.
already, by the first of september, i had seen two or three small maples turned scarlet across the pond, beneath where the white stems of three aspens diverged, at the point of a promontory, next the water. ah, many a tale their color told!
opinion with regard to this subject, and that a few intelligible definitions would immediately have put an end to the whole controversy.
into the vile slough of vice. credit me, the greatest safeguard to female chastity is sobriety of demeanour.
one think it more decent and wholesome for children to drink no wine till after sixteen or eighteen years of age.
and inasmuch as the essence of mind consists in the fact (two.
sixty nine. one has regarded life carelessly, if one has failed to see the hand that--kills with leniency.
--they formed the front of their battle with three thousand such coaches, and after the cannon had played, made them all pour in their shot upon the enemy, who had to swallow that volley before they tasted of the rest, which was no little advance; and
william, our last duke of guienne, the father of that eleanor who transmitted that duchy to the houses of france and england, continually for the last ten or twelve years of his life wore a suit of armour under a religious habit by way of penance.
by unfamiliar fevers, shivering with sharpened, icy-cold frost-arrows, by thee pursued, my fancy! ineffable! recondite! sore-frightening! thou huntsman 'hind the cloud-banks!
in the first instance every word, just as every stroke of the brush, has some special significance, while in the other everything is done mechanically. the same distinction may be observed in music.
have a right to demand; or that by virtue of the right he truly claims to everything he needs, he foolishly imagines himself the sole proprietor of the whole universe.
for these reasons a prince must care little for the reputation of being a miser, if he wishes to avoid robbing his subjects, if he wishes to be able to defend himself, to not become poor and contemptible, and not to be forced to become rapacious; this
which has hitherto gone by the name of "history" (the folly of the "greatest number" is only its last form)--for that purpose a new type of philosopher and commander will some time or other be needed, at the very idea of which everything that has existed
i, convinced that i was as open to error as any other, rejected as false all the reasonings i had hitherto taken for demonstrations; and finally, when i considered that the very same thoughts (presentations) which we experience when awake may also be
each of its parts would consist of several bodies, and therefore (by lemma vi.) each part would admit, without change to its nature, of quicker or slower motion, and would consequently be able to transmit its motions more quickly or more slowly to the
to create, desireth the loving one, because he despiseth! what knoweth he of love who hath not been obliged to despise just what he loved!
the public favour has given me a little more confidence than i expected; but what i 'most fear is, lest i should glut the world with my writings; i had rather, of the two, pique my reader than tire him, as a learned man of my time has done.
to constrain men to any thing inconvenient doth seem unreasonable. ibid. l. i. sect. ten.)
besides this, out of each tribe was taken a body of one hundred equites or knights, called a century , which shows that these divisions, being unnecessary in a town, were at first merely military.
that day when thou didst see thy two sons ride forth from home joint consuls, followed by a train of senators, and welcomed by the good-will of the people; when these two sat in curule chairs in the senate-house, and thou by thy panegyric on the king
'tis evident enough from what has been said in this meditation, that there is no sign by which we may distinguish our dreams from true sense and waking , and therefore that those phantasmes which we have waking and from our senses are not accidents
it seems that the hundred-times-refuted theory of the "free will" owes its persistence to this charm alone; some one is always appearing who feels himself strong enough to refute it.
and if everything have already existed, what thinkest thou, dwarf, of this moment? must not this gateway also-have already existed?
when alone, they solace themselves with the remembered image of the other. does that other see the same star, the same melting cloud, read the same book, feel the same emotion, that now delight me?
philosophically, rousseau's doctrine finds its expression in the view that the state is based not on any original convention, not on, any determinate power, but on the living and sustaining rational will of its members.
to govern well a family, and a kingdome, are not different degrees of prudence; but different sorts of businesse; no more then to draw a picture in little, or as great, or greater then the life, are different degrees of art.
the thracians, in return of the benefits they had received from agesilaus, came to bring him word that they had canonized him: "has your nation," said he to them, "the power to make gods of whom they please?
where i also observed that, what height soever the precipice was, provided there were some tree, or some jutting out of a rock, a little to support and divide the sight, it a little eases our fears, and gives greater assurance; as if they were things by
and preachers of our age seem principally to pretend.
human society. like green, he is in search of the principle of political obligation, and beside this quest all others fall into their place as secondary and derivative.
in mock-contests-a field in which no combatant ever yet succeeded in gaining an inch of ground, in which, at least, no victory was ever yet crowned with permanent possession.
question of the future. it is so far from being new, that in a certain sense, it has divided mankind, almost from the remotest ages; but in the stage of progress into which the more civilised portions of the species have now entered, it presents itself
of that i myself can only be judge in my own conscience, as i will answer it, at the great day, to the supreme judge of all men.
at first he was resisted, and all men agreed he was mad. but persisting-as indeed he could not help doing-for some time in this course, he attained to the advantage of bringing every man of his acquaintance into true relations with him.
if we see one while one art and one belief flourish, and another while another, through some celestial influence; such an age to produce such natures, and to incline mankind to such and such a propension, the spirits of men one while gay and another gray,
that is extinct, although not yet forgotten music.
one hundred eighty eight. in contrast to laisser-aller, every system of morals is a sort of tyranny against "nature" and also against "reason", that is, however, no objection, unless one should again decree by some system of morals, that all kinds of
seeing in the europe of his day no case in which representative government was working at all democratically, he was unable to conceive that means might be found of giving effect to this active agreement in a nation-state; he therefore held that
i do not like to have the divine power so limited by the laws of men's mouths; and the idea which presents itself to us in those propositions ought to be more religiously and reverently expressed.
the good husband finds method as efficient in the packing of fire-wood in a shed or in the harvesting of fruits in the cellar, as in peninsular campaigns or the files of the department of state.
the like accident befel cremutius cordus, who being accused of having in his books commended brutus and cassius, that dirty, servile, and corrupt senate, worthy a worse master than tiberius, condemned his writings to the flame.
so when jotham upbraids the shechemites with the obligation they had to gideon, who had been their judge and ruler, he tells them, he fought for you, and adventured his life far, and delivered you out of the hands of midian, judg. ix. seventeen.
same object is continued from the eyes, eares, and other organs to the heart; the real effect there is nothing but motion, or endeavour; which consisteth in appetite, or aversion, to, or from the object moving.
we must believe that nothing but the excellence of old acts of will can have preserved them so long: if the sovereign had not recognised them as throughout salutary, it would have revoked them a thousand times.
forasmuch as courage is abated and diverted by intercourse with women:
does he mean, that it is not impossible but a woman may give the reins to her own passion, and yield to the importunities of love, and yet reserve some duty toward marriage, and that it may be hurt, without being totally broken?
one would once make me believe that a certain person, whom all we frenchmen know, had imposed upon me in repeating some verses that he had made; that they were not the same upon paper that they were in the air; and that my eyes would make a contrary
but although there may exist no contradiction in our judgement, it may nevertheless connect conceptions in such a manner that they do not correspond to the object, or without any grounds either a priori or a posteriori for arriving at such a judgement,
how the hearts of all of you convulsed with delight and wickedness, because ye had at last become again like little children-namely, pious,-
"so the she-bear, fiercer after the blow from the lybian's thong- hurled dart, turns round upon the wound, and attacking the received spear, twists it, as she flies."--lucan, vi. two hundred twenty.
where there is a contemptible stature, neither the largeness and roundness of the forehead, nor the whiteness and sweetness of the eyes, nor the moderate proportion of the nose, nor the littleness of the ears and mouth, nor the evenness and whiteness of
it remains therefore for me to confess that i cannot imagine what this wax is, but that i conceive in my mind what it is.
i think that the richest vein is somewhere hereabouts; so by the divining-rod and thin rising vapors i judge; and here i will begin to mine.
my arms and my legs, however, i do not treat indulgently, i do not treat my warriors indulgently: how then could ye be fit for my warfare?
"the term poesie populaire was employed, for the first time, in the french language on this occasion. montaigne created the expression, and indicated its nature."--ampere.
after all, according to what i understand in the science of benefit and acknowledgment, which is a subtle science, and of great use, i know no person whatever more free and less indebted than i am at this hour.
in monarchy there is but one man supreme; and all other men that have any kind of power in the state, have it by his commission, during his pleasure; and execute it in his name: and in aristocracy, and democracy, but one supreme assembly, with the same
there must be more vigour and strength in the bearer than in the burden; he who has not lifted as much as he can, leaves you to guess that he has still a strength beyond that, and that he has not been tried to the utmost of what he is able to do; he who
and here let us examine a little nearer the nature of that influence which is thus potent over the human youth.
the english tongue. to understand latin is no (or at most a very small) part of learning, and that which certainly every cobler in rome was once endow'd with; and therefore must there then be no translations out of greek into latin?
and though this may seem too subtile a deduction of the lawes of nature, to be taken notice of by all men; whereof the most part are too busie in getting food, and the rest too negligent to understand; yet to leave all men unexcusable, they have been
to discern: that is delight to the lion-willed! but he who hath become weary, is himself merely "willed"; with him play all the waves.
i perceive exactly the same things in the human machine, with this difference, that in the operations of the brute, nature is the sole agent, whereas man has some share in his own operations, in his character as a free agent.
indeed, it is the same with mental as with bodily food: scarcely the fifth part of what a man takes is assimilated; the remainder passes off in evaporation, respiration, and the like.
two hundred eleven. i insist upon it that people finally cease confounding philosophical workers, and in general scientific men, with philosophers--that precisely here one should strictly give "each his own," and not give those far too much, these far too
mortality and our weakness; he turns pale with fear, red with shame, and groans with the cholic, if not with desperate outcry, at least with hoarse and broken voice:
all the motions in the world resolve into and tend to this conjunction; 'tis a matter infused throughout: 'tis a centre to which all things are directed.
our to-day is of the populace: who still knoweth what is great and what is small! who could there seek successfully for greatness! a fool only: it succeedeth with fools.
it is true that aristotle ( nicomachean ethics , book viii, chapter x) distinguishes the tyrant from the king by the fact that the former governs in his own interest, and the latter only for the good of his subjects; but not only did all greek authors in
interrupting me, he begged that it might happen so, and that the conversation which had passed between us might not be mere words, but might be impressed deeply on our minds, to be put in exercise at the first occasion; and that this was the real object
--lucretius, v. three hundred thirty one.
a writer must be sparing with the reader's time, concentration, and patience; in this way he makes him believe that what he has before him is worth his careful reading, and will repay the trouble he has spent upon it.
also because there be some, that taking pleasure in contemplating their own power in the acts of conquest, which they pursue farther than their security requires; if others, that otherwise would be glad to be at ease within modest bounds, should not by
obliged to pay his rent at stated times, whether he sells or not, cannot wait till he can get his own price for his commodity: even if he is not forced to sell for mere subsistence, he must sell to pay the taxes; so that it is frequently the heaviness of
i might have got good limestone within a mile or two and burned it myself, if i had cared to do so.
that unscrupulous enthusiast for big, handsome grenadiers (who, as king of prussia, brought into being a military and skeptical genius--and therewith, in reality, the new and now triumphantly emerged type of german), the problematic, crazy father of
and first, he sayes it is agreed, that the jurisdiction of bishops, is at least in the generall de jure divino, that is, in the right of god; for which he alledges s. paul, ephes. four.eleven.
here laugh, laugh, my hearty, healthy wickedness! from high mountains cast down thy glittering scorn-laughter! allure for me with thy glittering the finest human fish!
events they must give me time to recover my strength and health, that i may be the better able to support and encounter the violence and danger of their potions.
if this suspicion be removed, there is evidently a miracle, and a transgression of these laws; because nothing can be more contrary to nature than that the voice or command of a man should have such an influence.
gallus vibius so much bent his mind to find out the essence and motions of madness, that, in the end, he himself went out of his wits, and to such a degree, that he could never after recover his judgment, and might brag that he was become a fool by too
but let us follow the thread of our hypothesis.
we are more sensible of one little touch of a surgeon's lancet than of twenty wounds with a sword in the heat of fight.
and this it is that makes me sometimes doubt in my own mind, whether a divine, or a philosopher, and such men of exact and tender prudence and conscience, are fit to write history: for how can they stake their reputation upon a popular faith?
democritus and heraclitus were two philosophers, of whom the first, finding human condition ridiculous and vain, never appeared abroad but with a jeering and laughing countenance; whereas heraclitus commiserating that same condition of ours, appeared
when we reason a priori , and consider merely any object or cause, as it appears to the mind, independent of all observation, it never could suggest to us the notion of any distinct object, such as its effect; much less, show us the inseparable and
but in the other case, my life not being in danger, i may have the benefit of appealing to the law, and have reparation for my one hundred pounds that way.
a german is almost incapacitated for presto in his language; consequently also, as may be reasonably inferred, for many of the most delightful and daring nuances of free, free-spirited thought.
and thereby wound their honor. yet to be distracted with many is worse; for it makes men to be of the last impression, and full of change.
reason not well; because such as will hold them to their promises, shall be maintained against them by forraign common-wealths; who in order to the good of their own subjects let slip few occasions to weaken the estate of their neighbours.
prop. eight. the ideas of particular things, or of modes, that do not exist, must be comprehended in the infinite idea of god, in the same way as the formal essences of particular things or modes are contained in the attributes of god.
it, for instance, virtue. for as galiani said, who was obliged to know it: vertu est enthousiasme.
of nostradamus; for the fragments now extant seem to be the invention of later times) there were some books in reputation in the time of the roman republique: sometimes in the insignificant speeches of mad-men, supposed to be possessed with a divine
do me more honour than disgrace: but, certainly, they make my subtlety too subtle; and whoever has followed me close, and pryed narrowly into me, i will give him the victory, if he does not confess that there is no rule in their school that could match
but the later is punishment, because evill, and inflicted by publique authority, for somewhat that has by the same authority been judged a transgression of the law.
farce that, instead of producing the effect designed, renders fathers distasteful, and, which is worse, ridiculous to their own children.
"casus multis hic cognitus, ac jam tritus, et a medio fortunae ductus acervo."
four nature avows she gave the human race the softest hearts, who gave them tears.
"the greeks are interesting and extremely important because they reared such a vast number of great individuals. how was this possible? the question is one which ought to be studied.
the women became more sedentary, and accustomed themselves to mind the hut and their children, while the men went abroad in search of their common subsistence.
when i have observed any one to be vexed with me, i have not presently accused her levity, but have been in doubt, if i had not reason rather to complain of nature; she has doubtless used me very uncivilly and unkindly:
a new ear from time to time, nibbling at first voraciously and throwing the half-naked cobs about; till at length he grew more dainty still and played with his food, tasting only the inside of the kernel, and the ear, which was held balanced over the
shall i stay to inquire what his animal system must have been at the beginning, in order to become at length what it actually is.
when zarathustra had thus spoken, one of the people called out: "we have now heard enough of the rope-dancer; it is time now for us to see him!" and all the people laughed at zarathustra.
sect. one hundred sixty two. it is easy to conceive, that in the infancy of governments, when commonwealths differed little from families in number of people, they differed from them too but little in number of laws: and the governors, being as the
are in themselves (even without respect to the object) nothing.
how the sovereign authority maintains itself
oldest. if the antiquity of the writer, i am not sure, that generally they to whom such honor is given, were more ancient when they wrote, than i am that am writing: but if it bee well considered, the praise of ancient authors, proceeds not from the
"who art thou?" asked zarathustra vehemently, "what doest thou here? and why callest thou thyself my shadow? thou art not pleasing unto me."
for when he had carried the consulship for a friend of his, against the pursuit of sylla, and that sylla did a little resent thereat, and began to speak great, pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun
vices as we change them we much more aptly imagine an artisan upon his close-stool what more?
"they relate that scythe-bearing chariots mow off limbs, so that they quiver on the ground; and yet the mind of him from whom the limb is taken by the swiftness of the blow feels no pain." --lucretius, iii. six hundred forty two.
in the same meditation, on, i know that i am, i ask, what i am whom i thus know, certainly the knowledge of me precisely so taken depends not on those things of whose existence i am yet ignorant .
proclaime marriage with them in facie ecclesiae by preachers; and by publishing the same in the open streets: which may fitly be compared to the violation of the second of the ten commandements.
for example, when i think of red in general, i thereby think to myself a property which (as a characteristic mark) can be discovered somewhere, or can be united with other representations; consequently, it is only by means of a forethought possible
verily, i think not that i shall hereafter be unequal to the blows of fortune.
he answered, nero could touch and tune the harp well; but in government, sometimes he used to wind the pins too high, sometimes to let them down too low.
son, "when he comes to my age, shall beat me."
between interest and justice gives to the common deliberations an equitable character which at once vanishes when any particular question is discussed, in the absence of a common interest to unite and identify the ruling of the judge with that of the
thirty three. emulation is the desire of something, engendered in us by our conception that others have the same desire.
medicine is no longer in time as the malady has become incurable; it happening with this as with those hectic fevers spoken of by doctors, which at their beginning are easy to cure but difficult to recognise, but in course of time when they have not at
such a man has some right to fish, and i love to see nature carried out in him. the perch swallows the grub-worm, the pickerel swallows the perch, and the fisher-man swallows the pickerel; and so all the chinks in the scale of being are filled.
twelve.) in a dream; that is to say (as are the words of the text) "jacob dreamed that he saw a ladder, c." and (gen. thirty two. one.) in a vision of angels: and to moses (exod.
in italy they passionately court even their common women who sell themselves for money, and justify the doing so by saying, "that there are degrees of fruition, and that by such service they would procure for themselves that which is most entire; the
for my fate giveth me time: it hath forgotten me perhaps? or doth it sit behind a big stone and catch flies?
in a battle against the quadi in one hundred seventy four, the day seemed to be going in favour of the foe, when on a sudden arose a great storm of thunder and rain the lightning struck the barbarians with terror, and they turned to rout.
and therefore the romans, that had conquered the greatest part of the then known world, made no scruple of tollerating any religion whatsoever in the city of rome it selfe; unlesse it had somthing in it, that could not consist with their civill
full, and lazy health, such as formerly the verdure of youth and security, by fits, supplied me withal; that fire of sprightliness and gaiety darts into the mind flashes that are lively and bright beyond our natural light, and of all enthusiasms the most
i was seated by the shore of a small pond, about a mile and a half south of the village of concord and somewhat higher than it, in the midst of an extensive wood between that town and lincoln, and about two miles south of that our only field known to
pure syllogism, to give rise to an appearance of more modes of drawing a conclusion than that in the first figure, the artifice would not have had much success, had not its authors succeeded in bringing categorical judgements into exclusive respect, as
to hearken to a mans counsell, or discourse of what kind soever, is to honour; as a signe we think him wise, or eloquent, or witty. to sleep, or go forth, or talk the while, is to dishonour.
obliged to do the same, and the right of the kingdom devolves to the third in succession: where they vary the form of government, according to the seeming necessity of affairs: depose the king when they think good, substituting certain elders to govern in
resolution, never to lend any attention to it, with whatever specious pretence it may be covered.
"when the mind is languishing, the body is good for nothing." (or:) "it rises to no effort; it languishes with the body." --pseudo gallus, i. one hundred twenty five.
but those speeches are not improper, because they signifie the power of gods word: no more therefore is it improper, to command madnesse, or lunacy (under the appellation of devils, by which they were then commonly understood,) to depart out of a mans
we must break the knot of our obligations, how strong soever, and hereafter love this or that, but espouse nothing but ourselves: that is to say, let the remainder be our own, but not so joined and so close as not to be forced away without flaying us or
but the artist must employ the symbols in use in his day and nation to convey his enlarged sense to his fellow-men. thus the new in art is always formed out of the old.
cold souls, mules, the blind and the drunken, i do not call stout-hearted. he hath heart who knoweth fear, but vanquisheth it; who seeth the abyss, but with pride.
two hundred fifty three. there are truths which are best recognized by mediocre minds, because they are best adapted for them, there are truths which only possess charms and seductive power for mediocre spirits:--one is pushed to this probably unpleasant
is it not a ridiculous attempt for us to forge for those to whom, by our own confession, our knowledge is not able to attain, another body, and to lend a false form of our own invention; as is manifest in this motion of the planets; to which, seeing our
intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein.
i, for my part, would not be so served in my little concerns.
not to uriah, because the right to doe what he pleased, was given him by uriah himself; and yet to god, because david was gods subject; and prohibited all iniquitie by the law of nature.
"id maxime quemque decet, quod est cujusque suum maxime."
thence is derived that ancient opinion of the philosophers that placed the sovereign good in the discovery of the weakness of our judgment my ignorance affords me as much occasion of hope as of fear; and having no other rule for my health than that of the
it appears that the feeling of humanity evaporates and grows feeble in embracing all mankind, and that we cannot be affected by the calamities of tartary or japan, in the same manner as we are by those of european nations.
humanity. this is the frost coming out of the ground; this is spring. it precedes the green and flowery spring, as mythology precedes regular poetry. i know of nothing more purgative of winter fumes and indigestions.
'tis a doctrine ruinous to all government, and much more hurtful than ingenious and subtle, which persuades the people that a religious belief is alone sufficient, and without conduct, to satisfy the divine justice.
and verily, o my soul! who could see thy smiling and not melt into tears? the angels themselves melt into tears through the over-graciousness of thy smiling.
power, and favours us according to that, and not according to our petitions.
oh, the misery of all bestowers! oh, the darkening of my sun! oh, the craving to crave! oh, the violent hunger in satiety!
finally, one can represent to myself different things (substances) which are so constituted that the state or condition of one causes a change in the state of the other, and reciprocally; but whether such a relation is a property of things cannot be
upon what ground, but on this submission of their own, "speak thou to us, and we will heare thee; but let not god speak to us, lest we dye?"
to prove that the soule separated from the body liveth eternally, not onely the soules of the elect, by especiall grace, and restauration of the eternall life which adam lost by sinne, and our saviour restored by the sacrifice of himself, to the
determined to the contemplation of that object only. therefore an object, c. q.e.five hundred.
in particular instances, where it depends upon any precise degree of distance and quantity.
though dejection is the emotion contrary to pride, yet is the dejected man very near akin to the proud man.
sect. seventy three. this is no small tie on the obedience of children: and there being always annexed to the enjoyment of land, a submission to the government of the country, of which that land is a part; it has been commonly supposed, that a father
phrases, worn-out terms of speech, and fashionable expressions. the result is that their foggy kind of writing is like print that has been done with old type.
but, if we assume that a man perceives his own infirmity by virtue of understanding something stronger than himself, by the knowledge of which he determines his own power of activity, this is the same as saying that we conceive that a man understands
yes, i confess, i see nothing, not so much as in a dream, in a wish, whereon i could set up my rest: variety only, and the possession of diversity, can satisfy me; that is, if anything can.
another infirmity of a common-wealth, is the immoderate greatnesse of a town, when it is able to furnish out of its own circuit, the number, and expence of a great army: as also the great number of corporations; which are as it were many lesser
but to pass from genus to species , the truly infernal cracking of whips in the narrow resounding streets of a town must be denounced as the most unwarrantable and disgraceful of all noises. it deprives life of all peace and sensibility.
paul, when he boasts of himself, he doth oft interlace, i speak like a fool; but speaking of his calling, he saith, magnificabo apostolatum meum.
this is what has, in all ages, compelled the fathers of nations to have recourse to divine intervention and credit the gods with their own wisdom, in order that the peoples, submitting to the laws of the state as to those of nature, and recognising the
fifty two. in the jewish "old testament," the book of divine justice, there are men, things, and sayings on such an immense scale, that greek and indian literature has nothing to compare with it.
it has fallen out well that the man most worthy to be known and to be presented to the world for example should be he of whom we have the most certain knowledge; he has been pried into by the most clear-sighted men that ever were; the testimonies we have
we ought to be ashamed that, in all the human sects, there never was any of the faction, that did not, in some measure, conform his life and behaviour to it, whereas so divine and heavenly an institution does only distinguish christians by the name!
in summe, he hath the supreme power in all causes, as well ecclesiasticall, as civill, as far as concerneth actions, and words, for these onely are known, and may be accused; and of that which cannot be accused, there is no judg at all, but god, that
other objections might also be raised, but, as i am not bound to put in evidence everything that anyone may dream, i will only set myself to the task of refuting those i have mentioned, and that as briefly as possible.
as rejoice and laugh at our miseries. we go into italy to learn to fence, and exercise the art at the expense of our lives before we have learned it; and yet, by the rule of discipline, we should put the theory before the practice.
i would not, nevertheless, for fear of failing on this side, that a man should not know himself aright, or think himself less than he is; the judgment ought in all things to maintain its rights; 'tis all the reason in the world he should discern in
as to what concerns my other reading, that mixes a little more profit with the pleasure, and whence i learn how to marshal my opinions and conditions, the books that serve me to this purpose are plutarch, since he has been translated into french, and
making force, which is their's, to be his rule of right, he renders himself liable to be destroyed by the injured person, and the rest of mankind, that will join with him in the execution of justice, as any other wild beast, or noxious brute, with whom
and it is seen by experience that only princes and armed republics make very great progress, whereas mercenary forces do nothing but damage, and also an armed republic submits less easily to the rule of one of its citizens than a republic armed by foreign
now, tell me, since thou doubtest not that god governs the world, dost thou perceive by what means he rules it?'
-now doth it speak, now is it heard, now doth it steal into overwakeful, nocturnal souls: ah! ah! how the midnight sigheth! how it laugheth in its dream!
twenty seven. nor is geometry, when taken into the assistance of natural philosophy, ever able to remedy this defect, or lead us into the knowledge of ultimate causes, by all that accuracy of reasoning for which it is so justly celebrated.
let us see if we have a little more light in the knowledge of human and natural things.
sometimes working till midnight. he says in a letter to me: "you can have no idea of the vehemence of such composition," and in "ecce homo" (autumn one thousand eight hundred eighty eight) he describes as follows with passionate enthusiasm the
the opposition of these two consists therefore in the difference of one and the same time, as a time filled or a time empty.
by consequence, or trayne of thoughts, i understand that succession of one thought to another, which is called (to distinguish it from discourse in words) mentall discourse.
this primitive state, men had neither houses, nor huts, nor any kind of property whatever; every one lived where he could, seldom for more than a single night; the sexes united without design, as accident, opportunity or inclination brought them together,
the most manifest sign of wisdom is a continual cheerfulness; her state is like that of things in the regions above the moon, always clear and serene. 'tis baroco and baralipton-- two terms of the ancient scholastic logic.
honourable, great, and virtuous things. he was ashamed if any one in public saw him spit, or sweat (which is said by some, also, of the lacedaemonian young men, and which xenophon says of the persian), forasmuch as he conceived that exercise, continual
but what will become of our young gentleman, if he be attacked with the sophistic subtlety of some syllogism? "a westfalia ham makes a man drink; drink quenches thirst: ergo a westfalia ham quenches thirst."
that this alone remains to them. the outer glare that environs him conceals and shrouds him from us; our sight is there repelled and dissipated, being filled and stopped by this prevailing light.
everything in woman is a riddle, and everything in woman hath one solution-it is called pregnancy.
so that there are two parts of our saviours office during his aboad upon the earth; one to proclaim himself the christ; and another by teaching, and by working of miracles, to perswade, and prepare men to live so, as to be worthy of the immortality
than another does, and contests, as much as upon any other thing, about the diversity of the images that the senses represent to us.
they have reserved for themselves a marvellous advantage in battle, having eased themselves of the care of defence. if you strike them, they care not, provided they strike too, and they turn every thing to their own use.
to which may be added that the doubts and ignorance of those who take upon them to expound the designs of nature and her internal progressions, and the many false prognostics of their art, ought to give us to understand that her ways are inscrutable and
there i saw that nothing was changed with me but the place, and said to myself-'thou foolish child, hast thou come out hither, over four thousand miles of salt water, to find that which was perfect to thee there at home?'
not always can flowers, pearls, poetry, protestations, nor even home in another heart, content the awful soul that dwells in clay. it arouses itself at last from these endearments, as toys, and puts on the harness and aspires to vast and universal aims.
and what ye have called the world shall but be created by you: your reason, your likeness, your will, your love, shall it itself become! and verily, for your bliss, ye discerning ones!
the diversity of idioms and tongues, with which he disturbed this work, what are they other than this infinite and perpetual alteration and discordance of opinions and reasons, which accompany and confound the vain building of human wisdom, and to very
the nature of our intellect is such that ideas are said to spring by abstraction from observations , so that the latter are in existence before the former.
to instance in myself: i have sometimes known my friends call that prudence in me, which was merely fortune; and repute that courage and patience, which was judgment and opinion; and attribute to me one title for another, sometimes to my advantage and
such ideas are only possible in a social state, when it is decreed by common consent what belongs to one man and what to another.
piny says there are but three sorts of diseases, to escape which a man has good title to destroy himself; the worst of which is the stone in the bladder, when the urine is suppressed.
schumann's has been surmounted? schumann, fleeing into the "saxon switzerland" of his soul, with a half werther-like, half jean-paul-like nature (assuredly not like beethoven!
but if aristocracy does not demand all the virtues needed by popular government, it demands others which are peculiar to itself; for instance, moderation on the side of the rich and contentment on that of the poor; for it seems that thorough-going
within a month of the same time, at the old bailey, two persons, on two separate occasions, eight were rejected as jurymen, and one of them grossly insulted by the judge and by one of the counsel, because they honestly declared that they had no
too sweet fruits-these the warrior liketh not. therefore liketh he woman;-bitter is even the sweetest woman.
utterance have i become altogether, and the brawling of a brook from high rocks: downward into the valleys will i hurl my speech.
whatsoever the representative will: for in denying subjection, he denyes such punishment as by the law hath been ordained; and therefore suffers as an enemy of the common-wealth; that is, according to the will of the representative.
whoever died so erect, or more like a man?
they are vices that always go together, but in truth such actions as these have in them still more of presumption than want of wit.
had beene then present. againe, if the kingdome of god began (as beza on that place (mark nine.one.) would have it) at the resurrection; what reason is there for christians ever since the resurrection to say in their prayers, "let thy kingdome come"?
up in the county jail therefor, it would be the abolition of slavery in america. for it matters not how small the beginning may seem to be: what is once well done is done for ever. but we love better to talk about it: that we say is our mission.
no particular quality can make any man proud, that will at the same time put the many other weak and imperfect ones he has in the other scale, and the nothingness of human condition to make up the weight.
of twins.-- plutarch, on love, c. thirty four.
effect, which binds them together, and renders it impossible that any other effect could result from the operation of that cause.
socrates being told that people spoke ill of him, "not at all," said he, "there is nothing, in me of what they say."
we see likewise, the scripture calleth envy an evil eye; and the astrologers, call the evil influences of the stars, evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation or irradiation of the eye.
prescriptions health to be worth purchasing by all the most painful cauteries hearing a philosopher talk of military affairs heat and stir up their imagination, and then we find fault help: no other effect than that of lengthening my suffering high time
life, to confess to me the whole truth of the design."
here he is as much conscious of power to command such limbs, as a man in perfect health is conscious of power to actuate any member which remains in its natural state and condition. but consciousness never deceives.
the clouds have faces as he looks on them. the trees of the forest, the waving grass and the peeping flowers have grown intelligent; and he almost fears to trust them with the secret which they seem to invite. yet nature soothes and sympathizes.
when a sword is levelled at my breast, does not the idea of wound and pain strike me more strongly, than when a glass of wine is presented to me, even though by accident this idea should occur after the appearance of the latter object?
i was even accustomed to make an irruption into some houses, where i was well entertained, and after learning the kernels and very last sieve-ful of news, what had subsided, the prospects of war and peace, and whether the world was likely to hold together
from weariness yawneth he at the path, at the earth, at the goal, and at himself: not a step further will he go,-this brave one!
becoming majorities, were under the necessity of pleading to those whom they could not convert, for permission to differ.
if they can only be kind to us out of pity, i had much rather die than live upon charity. i would have right to ask, in the style wherein i heard them beg in italy: "fate ben per voi,"-- "do good for yourself."
a phantasm that appeared to one thousand. brutus, in his tent, said to him, philippis iterum me videbis. tiberius said to galba, tu quoque, galba, degustabis imperium.
and in this chayn, there are linked together both pleasing and unpleasing events; in such manner, as he that will do any thing for his pleasure, must engage himselfe to suffer all the pains annexed to it; and these pains, are the naturall punishments of
if the intellect and judgment of mankind ought to be cultivated, a thing which protestants at least do not deny, on what can these faculties be more appropriately exercised by any one, than on the things which concern him so much that it is considered
in almost every age, whether it be in literature or art, we find that if a thoroughly wrong idea, or a fashion, or a manner is in vogue, it is admired. those of ordinary intelligence trouble themselves inordinately to acquire it and put it in practice.
as soon as men began to value one another, and the idea of consideration had got a footing in the mind, every one put in his claim to it, and it became impossible to refuse it to any with impunity.
that it was not to be thought strange, if they were often, in war, observed to provide for their safety, even before they had discovered the peril; that we french and the spaniards, who were not so cunning, went on further, and that we must be made to see
strozzi; and for men of great ability and no common virtue, olivier and de l'hospital, chancellors of france.
'tis a passion that mixes with very little solid essence, far more vanity and feverish raving; and we should serve and pay it accordingly.
as where a law exacteth a pecuniary mulct, of them that take the name of god in vaine, the payment of the mulct, is not the price of a dispensation to sweare, but the punishment of the transgression of a law undispensable.
in the winter he had a fire by which at noon he warmed his coffee in a kettle; and as he sat on a log to eat his dinner the chickadees would sometimes come round and alight on his arm and peck at the potato in his fingers; and he said that he "liked to
example of others, and to give examples ourselves, if we have any worth taking notice of and communicating.
let man fear woman when she hateth: for man in his innermost soul is merely evil; woman, however, is mean.
i make no doubt but the last would win the prize.
the same feelings in my heart, though denied the opportunity of making use of them in my native country. filled with a tender and disinterested love for my distant fellow-citizens, i should have addressed them from my heart, much in the following terms.
laugh, it is our wisdom which does folly to put out their own light and shine by a borrowed lustre for fear of the laws and report of men gently to bear the inconstancy of a lover give but the rind of my attention grief provokes itself he may employ his
and then onely is his life in security, and his service due, when the victor hath trusted him with his corporall liberty. for slaves that work in prisons, or fetters, do it not of duty, but to avoyd the cruelty of their task-masters.
speaking of the siege of avaricum, he says, that it, was his custom to be night and day with the pioneers.-- engineers. five hundred.w.
'i scarcely understand what thou meanest,' i said, 'much less can i answer thy question.'
nay, you shall see a bold fellow many times do mahomet's miracle. mahomet made the people believe that he would call an hill to him, and from the top of it offer up his prayers, for the observers of his law.
a. consequences from the qualities of bodies transient, such as sometimes appear, sometimes vanish
st. gelais, (euvres poetiques), p. ninety nine, ed. of lyons, one thousand five hundred seventy four.
now, those passions which only touch the outward bark of us, cannot be said to be ours: to make them so, there must be a concurrence of the whole man; and the pains which are felt by the hand or the foot while we are sleeping, are none of ours.
where it is said, "tell it to the church, and if hee neglect to hear the church, let him be to thee as a gentile, or publican."
from them, either against the will of their own princes, as in france, and holland; or with their will, as in england.
that the usurer is the drone, that virgil speaketh of;
i returned home the next day, and on the thursday i paid him another visit. he had become worse; and his loss of blood from the dysentery, which reduced his strength very much, was largely on the increase.
"illud saepe facit, quod sine teste facit;"
but the inward thoughts of men, which appeare outwardly in their words and actions, are the signes of our honoring, and these goe by the name of worship, in latine, cultus.
executioner, was asked by a philosopher, a friend of his: "well, canus, whereabout is your soul now? what is she doing?
rusty, and not come down at all to bother honest men with their pranks. the next time the novelist rings the bell i will not stir though the meeting-house burn down.
two hundred three. we, who hold a different belief--we, who regard the democratic movement, not only as a degenerating form of political organization, but as equivalent to a degenerating, a waning type of man, as involving his mediocrising and
for those two, felicity breedeth; the first within a man's self, the latter in others towards him.
"weary of the sight, now no one deigns to look up to heaven's lucid temples."--lucretius, ii. one thousand thirty seven. the text has 'statiate videnai'
"stulti vita ingrata est, trepida est, tota in futurum fertur."
balzac said that he had carried human reason as far and as high as it could go, both in politics and in morals.
another sought a handmaid with the virtues of an angel. but all at once he became the handmaid of a woman, and now would he need also to become an angel.
if we read of one man robbed, or murdered, or killed by accident, or one house burned, or one vessel wrecked, or one steamboat blown up, or one cow run over on the western railroad, or one mad dog killed, or one lot of grasshoppers in the winter,-we never
chalcondylas, a writer of good credit, in the records he has left behind him of things that happened in his time, and near him, tells us, as of the most excessive torment, of that the emperor mohammed very often practised, of cutting off men in the middle
i am a frenchman only through this great city, great in people, great in the felicity of her situation; but, above all, great and incomparable in variety and diversity of commodities: the glory of france, and one of the most noble ornaments of the world.
i should like him as well who glorifies himself in the compliments and congees that are made him as if he were master of the company, when he is one of the least of the train.
two at genoa, the word liberty may be read over the front of the prisons and on the chains of the galley-slaves. this application of the device is good and just. it is indeed only malefactors of all estates who prevent the citizen from being free.
if a man therefore should ask a pastor, in the execution of his office, as the chief priests and elders of the people (mat.
et de caligula, quod palam denunciarit se neque civem neque principem senatui amplius fore, inque animo habuerit interempto utriusque ordinis electissimo quoque alexandriam commigrare, ac ut populum uno ictu interimeret, unam ei cervicem optavit.
for soldiers, i find the generals commonly in their hortatives, put men in mind of their wives and children; and i think the despising of marriage amongst the turks, maketh the vulgar soldier more base.
the indiscreet scribblers of our times, who, amongst their laborious nothings, insert whole sections and pages out of ancient authors, with a design, by that means, to illustrate their own writings, do quite contrary; for this infinite dissimilitude of
infinitely wise and powerful. ignorance or impotence may be pleaded for so limited a creature as man; but those imperfections have no place in our creator.
it is not, therefore, a long step from the view of rousseau to the modern theory of democratic government, in which the people has little power beyond that of removing its rulers if they displease it.
another selfishness is there, an all-too-poor and hungry kind, which would always steal-the selfishness of the sick, the sickly selfishness.
in medoc, by the seashore, the sieur d'arsac, my brother, sees an estate he had there, buried under the sands which the sea vomits before it: where the tops of some houses are yet to be seen, and where his rents and domains are converted into pitiful
the greatest man, that was no more than a man, alexander, died also at the same age. how many several ways has death to surprise us?
nor to say he is this, or that place: for whatsoever is in place, is bounded, and finite:
better than those i write we are masters of nothing but the will we cannot be bound beyond what we are able to perform where the lion's skin is too short
do you repute any man the greater for being lord of two thousand acres of land? they laugh at such a pitiful pittance, as laying claim themselves to the whole world for their possession.
and the practise hereof hath been seen on divers occasions; as in the deposing of chilperique, king of france; in the translation of the roman empire to charlemaine; in the oppression of john king of england; in transferring the kingdome of navarre; and
threaten to extend the limits of sensibility, which is their proper sphere, over the entire realm of thought and, thus, to supplant the pure (practical) use of reason.
"nasutus sis usque licet, sis denique nasus, quantum noluerit ferre rogatus atlas; et possis ipsum to deridere latinum, non potes in nugas dicere plura mess, ipse ego quam dixi: quid dentem dente juvabit rodere? carne opus est, si satur esse velis.
and though the ignorance, and security of men be such, for the most part, as that when the memory of the first constitution of their common-wealth is worn out, they doe not consider, by whose power they use to be defended against their enemies, and to
plato said very well, that physicians were the only men who might lie at pleasure, since our health depends upon the vanity and falsity of their promises.
what then is government? an intermediate body set up between the subjects and the sovereign, to secure their mutual correspondence, charged with the execution of the laws and the maintenance of liberty, both civil and political.
for solon, master of the law school, taxes us but at three a month,--that men may not fail in point of conjugal frequentation: after having, i say, believed and preached all this, we go and enjoin them continency for their particular share, and upon the
require, in order to the cognition of myself, not only the consciousness of myself or the thought that i think myself, but in addition an intuition of the manifold in myself, by which to determine this thought.
phaedo the philosopher, a man of birth, after the taking of his country elis, made it his trade to prostitute the beauty of his youth, so long as it lasted, to any one that would, for money thereby to gain his living: and solon was the first in greece,
his only books were an almanac and an arithmetic, in which last he was considerably expert. the former was a sort of cyclopdia to him, which he supposed to contain an abstract of human knowledge, as indeed it does to a considerable extent.
verily, ye know not the spirit's pride! but still less could ye endure the spirit's humility, should it ever want to speak!
"custom is the best master of all things." --pliny, nat. hist.,xxvi. two.
but when the social bond begins to be relaxed and the state to grow weak, when particular interests begin to make themselves felt and the smaller societies to exercise an influence over the larger, the common interest changes and finds opponents: opinion
i universally owe my entire picture to the public.
not as the law of a god do i desire it, not as a human law or a human need do i desire it; it is not to be a guide-post for me to superearths and paradises.
have you feed him well that he may relish it the better, does he begin to be really concerned, and do you find him interested and zealous in your quarrel?
livy, speaking of the roman army in spain, says that for the loss of the two brothers, their great captains:
it is to be added, that the third category in each triad always arises from the combination of the second with the first.
my existence is thus already given by the act of consciousness; but the mode in which i must determine my existence, that is, the mode in which i must place the manifold belonging to my existence, is not thereby given.
such periods as occur in demosthenes and cicero, swelling twice and sinking twice, and all in one breath, were pleasures to the men of antiquity, who knew by their own schooling how to appreciate the virtue therein, the rareness and the difficulty in the
together, and my spirit, with the power of our lord jesus christ, to deliver such a one to satan;" that is to say, to cast him out of the church, as a man whose sins are not forgiven.
do they hear their prince, or a king commended? they make no more of him, than of a shepherd, goatherd, or neatherd: a lazy coridon, occupied in milking and shearing his herds and flocks, but more rudely and harshly than the herd or shepherd himself.
for what is it for men to excommunicate their lawful king, but to keep him from all places of gods publique service in his own kingdom? and with force to resist him, when he with force endeavoureth to correct them?
the imitation of words, by its own facility, immediately disperses itself through a whole people; but the imitation of inventing and fitly applying those words is of a slower progress.
"tot galatae, tot pontus, tot lydia, nummis."
very often, as i am apt to do, having for exercise taken to maintain an opinion contrary to my own, my mind, bending and applying itself that way, does so engage me that way that i no more discern the reason of my former belief, and forsake it i am, as it
and ye also, to whom life is rough labour and disquiet, are ye not very tired of life? are ye not very ripe for the sermon of death?
but if teaching be the cause of faith, why doe not all beleeve? it is certain therefore that faith is the gift of god, and hee giveth it to whom he will.
here is a connected chain of natural causes and voluntary actions; but the mind feels no difference between them in passing from one link to another: nor is less certain of the future event than if it were connected with the objects present to the memory
arms have no more security than surnames. i bear azure powdered with trefoils or, with a lion's paw of the same armed gules in fesse. what privilege has this to continue particularly in my house?
trust always to have it exercised only for the public weal, as the occurrences of times and change of affairs might require.
modern writers begin by inquiring what rules it would be expedient for men to agree on for their common interest, and then give the name of natural law to a collection of these rules, without any other proof than the good that would result from their
'yet even my very accusers saw how honourable was the charge they brought against me, and, in order to overlay it with some shadow of guilt, they falsely asserted that in the pursuit of my ambition i had stained my conscience with sacrilegious acts.
what is the highest of all species of being, and what is the lowest? the parasite is the lowest species; he, however, who is of the highest species feedeth most parasites.
might be, and to possess themselves of that also.
this gives to their whole being and character a certain frivolousness, and altogether a certain tendency which is fundamentally different from that of man; and this it is which develops that discord in married life which is so prevalent and almost the
this freedom and celestial serenity did i put like an azure bell above all things, when i taught that over them and through them, no "eternal will"-willeth.
but, after we have thus denied the power of speculative reason to make any progress in the sphere of the supersensible, it still remains for our consideration whether data do not exist in practical cognition which may enable us to determine the
a son-in-law will transport it into another family, or some paltry purchaser will make them his first arms. there is nothing wherein there is more change and confusion.
and i was persuaded to it, when worse prepared and less tractable than i am at present, that i have tried what it is: and as great a libertine as i am taken to be, i have in truth more strictly observed the laws of marriage, than i either promised or
and more useful things. so that philip, king of macedon, having heard that great alexander his son sing once at a feast to the wonder of the best musicians there: "art thou not ashamed," said he to him, "to sing so well?"
now beside me! and quickly, wickedly springing! now up! and over!-alas! i have fallen myself overswinging!
cleombrotus of ambracia, having read plato's pheedo, entered into so great a desire of the life to come that, without any other occasion, he threw himself into the sea.
wars as they did achieve in person; and left only, for wars achieved by subjects, some triumphal garments and ensigns to the general.
false values and fatuous words: these are the worst monsters for mortals-long slumbereth and waiteth the fate that is in them.
smellest thou not already the shambles and cookshops of the spirit? steameth not this city with the fumes of slaughtered spirit?
and though it be said "that death entred into the world by sinne," (by which is meant that if adam had never sinned, he had never dyed, that is, never suffered any separation of his soule from his body,) it follows not thence, that god could not justly
if we observe these circumstances, and render our definition intelligible, one am persuaded that all mankind will be found of one opinion with regard to it.
if he and his family would live simply, they might all go a-huckleberrying in the summer for their amusement.
the time for petty politics is past; the next century will bring the struggle for the dominion of the world--the compulsion to great politics.
verily, a fine catch of fish hath zarathustra made to-day! it is not a man he hath caught, but a corpse.
there is i know not what natural sweetness in hearing one's self commended; but we are a great deal too fond of it:
as the component parts of quantity and number are entirely similar, their relations become intricate and involved; and nothing can be more curious, as well as useful, than to trace, by a variety of mediums, their equality or inequality, through their
instead of saying, by his vote, "it is to the advantage of the state," he says, "it is of advantage to this or that man or party that this or that view should prevail."
lay a stumbling block before weak christians; as if christ could doe no miracles, but amongst the credulous.
times, when there were men much more able to judge of them than we are.
but we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is
and certainly a wise man never loses anything if he have himself.
a conqueror power to dispossess the posterity of the vanquished, and turn them out of that inheritance, which ought to be the possession of them and their descendants to all generations.
"but be it what it will in our esteems, it is no bigger than to us it seems:"
prejudice to letters than all the flames of the barbarians.
"giving to things immortal mortal names."
the world is not so generally corrupted, but that i know a man that would heartily wish the estate his ancestors have left him might be employed, so long as it shall please fortune to give him leave to enjoy it, to secure rare and remarkable persons of
secondly, the weakening of the authority of princes, as if they were less of themselves. thirdly, the danger of being unfaithfully counselled, and more for the good of them that counsel, than of him that is counselled.
if we thought by virtue to be always masters of our enemies, and to triumph over them at pleasure, we should be sorry they should escape from us as they do, by dying: but we have a mind to conquer, more with safety than honour, and, in our quarrel, more
however, i was released the next day, obtained my mended shoe, and returned to the woods in season to get my dinner of huckleberries on fair-haven hill. i was never molested by any person but those who represented the state.
i. in order to prevent any misunderstanding, it will be requisite, in the first place, to recapitulate, as clearly as possible, what our opinion is with respect to the fundamental nature of our sensuous cognition in general.
"montesquieu," he says, "did not intend to treat of the principles of political right; he was content to treat of the positive right (or law) of established governments; and no two studies could be more different than these."
once blasphemy against god was the greatest blasphemy; but god died, and therewith also those blasphemers. to blaspheme the earth is now the dreadfulest sin, and to rate the heart of the unknowable higher than the meaning of the earth!
for riches, knowledge and honour are but severall sorts of power.
quintus flaminius, that being general of an army, he was seen praying apart in the time of a battle that he won.
cecina's invention to send back news to his family was much more quick, for he took swallows along with him from home, and turned them out towards their nests when he would send back any news; setting a mark of some colour upon them to signify his
"what governs ocean's tides, and through the various year the seasons guides; whether the stars by their own proper force, or foreign power, pursue their wand'ring course; why shadows darken the pale queen of night; whence she renews her orb and spreads
but "does it follow that the general will is exterminated or corrupted? not at all: it is always constant, unalterable, and pure; but it is subordinated to other wills which encroach upon its sphere....
dangerous and attractive qualities. for, while the capacity for adaptation, which is every day trying changing conditions, and begins a new work with every generation, almost with every decade, makes the powerfulness of the type impossible; while the
not be underrated how indispensable paris was to the development of his type, which the strength of his instincts made him long to visit at the most decisive time--and how the whole style of his proceedings, of his self-apostolate, could only perfect
there is nothing that so poisons princes as flattery, nor anything whereby wicked men more easily obtain credit and favour with them; nor panderism so apt and so usually made use of to corrupt the chastity of women as to wheedle and entertain them with
which cotton renders, "than to be myself an actor in the second with a deformed creature."
with a madness like that of thrasylaus the son of pythodorus, who made himself believe that all the ships that weighed anchor from the port of pirus, and that came into the haven, only made their voyages for his profit; congratulating them upon their
it is not the works, but the belief which is here decisive and determines the order of rank--to employ once more an old religious formula with a new and deeper meaning--it is some fundamental certainty which a noble soul has about itself, something which
this therefore is the privilege of the people in general, above what any private person hath; that particular men are allowed by our adversaries themselves (buchanan only excepted) to have no other remedy but patience; but the body of the people may with
some clear and distinct light ; by which sun-shine he proceeds to bring forth and cherish other branches of truth ; till at last by a six days labour he establishes this fair fabrick (as i may call it) of the intellectual world on foundations that shall
that binds the whole together begins to be loosened.
one begin, then, with the first point, and warn my readers to make an accurate distinction between an idea, or conception of the mind, and the images of things which we imagine.
lives in innocence as the most accomplished excel them in utility and force.
respect; and it may be also, that i suffer myself to follow the propension of my own nature for want of art; using the same liberty, speech, and countenance towards great persons, that i bring with me from my own house: i am sensible how much it declines
better still is the temperance of king david, who poured out on the ground unto the lord the water which three of his warriors had brought him to drink, at the peril of their lives.
divide with reason; between self-love and society; and be so true to thyself, as thou be not false to others; specially to thy king and country. it is a poor centre of a man's actions, himself. it is right earth.
but, to pursue the business of this essay, i have always thought that, in poesy, virgil, lucretius, catullus, and horace by many degrees excel the rest; and signally, virgil in his georgics, which i look upon as the most accomplished piece in poetry; and
four. the human body stands in need for its preservation of a number of other bodies, by which it is continually, so to speak, regenerated.
this invention is a masterpiece of statesmanship: there is nothing like it among pagan priests; who have therefore never formed a clerical corporate body.
for woman, when the church decreed: mulier taceat in ecclesia.
"for god goes forth, and spreads throughout the whole heaven, earth, and sea, the universal soul; each at its birth, from him all beings share, both man and brute, the breath of vital air; to him return, and, loos'd from earthly chain, fly whence they
on the contrary, if we think that anyone shrinks from something that we love, we shall undergo vacillations of soul.
through this wound a man's real manhood and immortality flow out, and he bleeds to an everlasting death. i see this blood flowing now.
separately, whereby the force of the public would be under different commands: which would be apt some time or other to cause disorder and ruin.
i would have my pupil to be such an one,
divine ordinances; and, allowing the old men to confer amongst themselves or with the magistrate about those things, he adds, provided it be not in the presence of young or profane persons.
for with him was the covenant first made; wherein he obliged himself, and his seed after him, to acknowledge and obey the commands of god; not onely such, as he could take notice of, (as morall laws,) by the light of nature; but also such, as god should
some say that our well-being lies in virtue, others in pleasure, others in submitting to nature; one in knowledge, another in being exempt from pain, another in not suffering ourselves to be carried away by appearances; and this fancy seems to have some
iii.), from his power of understanding; therefore in such contemplation alone does the highest possible self--approval arise. q.e.five hundred.
hearken rather, my brethren, to the voice of the healthy body; it is a more upright and pure voice.
si nudus es, da jugulum; sin tectus armis vulcaniis, id est fortitudine, resiste; "does it please?--obey it. not please?--go where thou wilt.
or even when an action, as sometimes happens, cannot be particularly accounted for, either by the person himself or by others; we know, in general, that the characters of men are, to a certain degree, inconstant and irregular.
some of pompey's captains prisoners, and as often set them at liberty. pompey declared all those to be enemies who did not follow him to the war; he proclaimed all those to be his friends who sat still and did not actually take arms against him.
however, his ferocity and cruelty were so great and unheard of, through his having, after executing many private individuals, caused a large part of the population of rome and all that of alexandria to be killed, that he became hated by all the world and
"sheltering under the shadow of others."--seneca, ep., thirty three.
onely so, but he invited also the gentiles to come in, and enjoy the happinesse of his reign, on the same conditions of conversion and repentance; and hee promised also to send his son into the world, to expiate the sins of them all by his death, and to
our impatience is thus sharply rebuked. bashfulness and apathy are a tough husk in which a delicate organization is protected from premature ripening. it would be lost if it knew itself before any of the best souls were yet ripe enough to know and own it.
--this also was the meaning of the philosopher antisthenes, when he pleasantly said, that "men should furnish themselves with such things as would float, and might with the owner escape the storm";-- diogenes laertius, vi. six.
la fama, ch'invaghisce a un dolce suono gli superbi mortali, et par si bella, e un eco, un sogno, anzi d'un sogno un'ombra, ch'ad ogni vento si dilegua a sgombra."
it is true that, while busied only in considering the manners of other men, i found here, too, scarce any ground for settled conviction, and remarked hardly less contradiction among them than in the opinions of the philosophers.
suppose, that the son of a friend, who had been long dead or absent, were presented to us; it is evident, that this object would instantly revive its correlative idea, and recal to our thoughts all past intimacies and familiarities, in more lively colours
if, on the other hand, a judgement carries with it strict and absolute universality, that is, admits of no possible exception, it is not derived from experience, but is valid absolutely a priori.
those others do the same, who insist upon prohibiting particular ways of speaking, dances, and games, to a people totally abandoned to all sorts of execrable vices.
as long as i hear truth i am bathed by a beautiful element and am not conscious of any limits to my nature. the suggestions are thousandfold that i hear and see. the waters of the great deep have ingress and egress to the soul.
when i here say, that nature so teaches me , i understand only, that i am as it were willingly forced to beleive it, and not that 'tis discover'd to me to be true by any natural light ; for these two differ very much.
this is the generation of that great leviathan, or rather (to speake more reverently) of that mortall god, to which wee owe under the immortall god, our peace and defence.
remained in conjunction with his family. he was fittest to be trusted; paternal affection secured their property and interest under his care; and the custom of obeying him, in their childhood, made it easier to submit to him, rather than to any other.
on the contrary, it is of importance that an opposite choice should occasionally teach the people that the deserts of men offer claims to pre-eminence more important than those of riches.
concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call reality , and say, this is, and no mistake; and then begin, having a point d'appui , below freshet and frost
it is one of the problems of the day to find some means of securing effective popular control over a weakened parliament and a despotic cabinet.
fontaine, madame de sevigne. "o," exclaimed the chatelaine des rochers, "what capital company he is, the dear man! he is my old friend; and just for the reason that he is so, he always seems new. my god! how full is that book of sense!"
"quippe ubi se multi, per somnia saepe loquentes, aut morbo delirantes, protraxe ferantur, et celata diu in medium peccata dedisse."
for in saying, divina providentia, which is the same with dei gratia, though disguised, they deny to have received their authority from the civill state; and sliely slip off the collar of their civill subjection, contrary to the unity and defence of the
perfect ; it will be requisite to enquire further, whether i , who have this idea , can possibly be , unless such a being did exist . to which end let me aske, from whence should i be ? from my self ? or from my parents ?
let us pretermit that long comparison betwixt the active and the solitary life; and as for the fine sayings with which ambition and avarice palliate their vices, that we are not born for ourselves but for the public,-- this is the eulogium passed by lucan
person in a notorious degree, they used to say he had an unclean spirit; of a dumbe man, that he had a dumbe devill; and of john baptist (math. eleven.
of their compass; and because the wealth of both indies seems in great part, but an accessory to the command of the seas.
this story that they make such a clutter withal, what has it to do, i fain would know, with the contempt of pain? he only fights it with words, and in the meantime, if the shootings and dolours he felt did not move him, why did he interrupt his discourse?
secondly, that amongst these creatures, the common good differeth not from the private; and being by nature enclined to their private, they procure thereby the common benefit.
how often, when smarting under some unforeseen misfortune or disappointment, does a person call to mind some proverb or common saying, familiar to him all his life, the meaning of which, if he had ever before felt it as he does now, would have saved him
given. but here, the apostles aime onely at the benefit of the converted gentiles, namely their salvation; not at their own benefit; for having done their endeavour, they shall have their reward, whether they be obeyed, or not.
prop. fifty one. different men may be differently affected by the same object, and the same man may be differently affected at different times by the same object.
"res, quae in vita usurpant homines, cogitant, curant, vident, quaeque agunt vigilantes, agitantque, ea si cui in somno accidunt, minus mirandum est."
proof.--conceive, if it be possible (supposing the proposition to be denied), that something in some attribute of god can follow from the absolute nature of the said attribute, and that at the same time it is finite, and has a conditioned existence or
one have had a hundred quarrels in defending pompey and for the cause of brutus; this acquaintance yet continues betwixt us; we have no other hold even on present things but by fancy.
when they are rich in their own native beauty, and are able to justify themselves, the least end of a hair will serve to draw them into my discourse.
it is worth the expense of youthful days and costly hours, if you learn only some words of an ancient language, which are raised out of the trivialness of the street, to be perpetual suggestions and provocations.
means to be withstood. finally, they knew that no man might in reason take upon him to determine his own right, and according to his own determination proceed in maintenance thereof, in as much as every man is towards himself, and them whom he greatly
--that our life resembles the great and populous assembly of the olympic games, wherein some exercise the body, that they may carry away the glory of the prize: others bring merchandise to sell for profit: there are also some (and those none of the worst
meanwhile do i sail along on uncertain seas; chance flattereth me, smooth-tongued chance; forward and backward do i gaze-, still see i no end.
so the astronomer, from the rising, setting, and moving of the sun, and starres, in divers parts of the heavens, findeth out the causes of day, and night, and of the different seasons of the year; whereby he keepeth an account of time: and the like of
paulus emilius answered him whom the miserable king of macedon, his prisoner, sent to entreat him that he would not lead him in his triumph, "let him make that request to himself."-- plutarch, life of paulus aemilius, c. seventeen; cicero, tusc., v. forty.
but though i recognize my extreme liability to error, and scarce ever trust to the first thoughts which occur to me, yet-the experience i have had of possible objections to my views prevents me from anticipating any profit from them.
as he, simultaneously with the human mind, has the further idea of another thing, we assert that the human mind perceives a thing in part or inadequately.
and now, considering how different this doctrine is, from the practise of the greatest part of the world, especially of these western parts, that have received their morall learning from rome, and athens; and how much depth of morall philosophy is
individual and partial exceptions do not alter the matter; women are and remain, taken altogether, the most thorough and incurable philistines; and because of the extremely absurd arrangement which allows them to share the position and title of their
that which constitutes the painful delight of tragedy is cruelty; that which operates agreeably in so-called tragic sympathy, and at the basis even of everything sublime, up to the highest and most delicate thrills of metaphysics, obtains its sweetness
he that dies in an earnest pursuit, is like one that is wounded in hot blood; who, for the time, scarce feels the hurt; and therefore a mind fixed, and bent upon somewhat that is good, doth avert the dolors of death.
"church?" answered i, "that is a kind of state, and indeed the most mendacious. but remain quiet, thou dissembling dog! thou surely knowest thine own species best!
fear springs sometimes as much from want of judgment as from want of courage. all the dangers i have been in i have looked upon without winking, with an open, sound, and entire sight; and, indeed, a man must have courage to fear.
thirty one.ten.) that at the end of every seventh year, at the feast of the tabernacles, it should be read to all the people, that they might hear, and learn it: therefore the reading of the law (which was in use after the captivity) every sabbath day,
"as a gem shines enchased in yellow gold, or an ornament on the neck or head, or as ivory has lustre, set by art in boxwood or orician ebony."--aeneid, x. one hundred thirty four.
besides the extraordinary assemblies unforeseen circumstances may demand, there must be fixed periodical assemblies which cannot be abrogated or prorogued, so that on the proper day the people is legitimately called together by law, without need of any
which a thousand ordinary simples will do as well; and i do not know whether such evacuations be so much to our advantage as they pretend, and whether nature does not require a residence of her excrements to a certain proportion, as wine does of its lees
it is now our duty to show by an example that we never, even in experience, attribute to an object the notion of succession or effect (of an event-that is, the happening of something that did not exist before), and distinguish it from the subjective
civil war often produces such villainous examples; that we punish private men for confiding in us when we were public ministers: and the self-same magistrate makes another man pay the penalty of his change that has nothing to do with it; the pedagogue
the universal and common tie to all national ties proceed so long as there shall be ink and paper in the world satisfied and pleased with and in themselves settled my thoughts to live upon less than i have some wives covetous indeed, but very few that are
the time is now proper for us to reform backward; more by dissenting than by agreeing; by differing more than by consent.
on the other hand, cesare borgia, commonly called duke valentine, acquired the state through the fortune of his father and by the same means lost it, and that although every measure was adopted by him and everything done that a prudent and capable man
by it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are
limited conception. in this way, the categories in their pure signification, free from all conditions of sensibility, ought to be valid of things as they are, and not, as the schemata represent them, merely as they appear; and consequently the categories
if he had piled a great heap of fruits round game of the first head, which many huntsmen had been killed in capturing? was rutilius unhappy, because those who condemned him will have to plead their cause for all ages?
on the contrary, the pure form of intuition in time, merely as an intuition, which contains a given manifold, is subject to the original unity of consciousness, and that solely by means of the necessary relation of the manifold in intuition to the "i
the twelfth, equall use of things common
it must, therefore, needs be very foolish to condemn a thing you have neither experimented in your own person, nor by that of any other. why dost thou complain of me and of destiny? do we do thee any wrong?
however, at the request of the selectmen, i condescended to make some such statement as this in writing:-"know all men by these presents, that i, henry thoreau, do not wish to be regarded as a member of any incorporated society which i have not joined."
this investigation, which we cannot properly call a doctrine, but only a transcendental critique, because it aims not at the enlargement, but at the correction and guidance, of our knowledge, and is to serve as a touchstone of the worth or worthlessness
but if it cannot distinguish whether certain questions lie within its horizon or not, it can never be sure either as to its claims or possessions, but must lay its account with many humiliating corrections, when it transgresses, as it unavoidably will,
it is certain that all peoples become in the long run what the government makes them; warriors, citizens, men, when it so pleases; or merely populace and rabble, when it chooses to make them so.
to see the trouble that seneca gives himself to fortify himself against death; to see him so sweat and pant to harden and encourage himself, and bustle so long upon this perch, would have lessened his reputation with me, had he not very bravely held
him, which was not created by him, it plainly follows that demonstrating his existence we demonstrate also that the whole world, or all things different from god , were created by god.
heraclitus and protagoras, forasmuch as wine seemed bitter to the sick, and pleasant to the sound, the rudder crooked in the water, and straight when out, and such like contrary appearances as are found in subjects, argued thence that all subjects had, in
this also came out of him, and that we also breed worms and lice; and that other, that plutarch endeavoured to reconcile to his brother: "i make never the more account of him," said he, "for coming out of the same hole."
for, as a doctrine, that is, as an endeavour to enlarge the sphere of the understanding in regard to pure a priori cognitions, philosophy is worse than useless, since from all the attempts hitherto made, little or no ground has been gained.
i have no other end in this writing, but only to discover myself, who, also shall, peradventure, be another thing to-morrow, if i chance to meet any new instruction to change me.
i acknowledge that the tendency of all opinions to become sectarian is not cured by the freest discussion, but is often heightened and exacerbated thereby; the truth which ought to have been, but was not, seen, being rejected all the more violently
from this it would appear that she gave mill that tendency to socialism which, while it lends a progressive spirit to his speculations on politics, at the same time does not manifestly accord with his earlier advocacy of peasant proprietorships.
who does not sometimes envy the good and brave who are no more to suffer from the tumults of the natural world, and await with curious complacency the speedy term of his own conversation with finite nature?
many enough approved this high resolution, but few imitated it; seven-and-twenty senators followed him, who, after having tried to drown the thought of this fatal determination in wine, ended the feast with the mortal mess; and embracing one another,
when the kings heard this, they beat upon their breasts and said with one voice: "we are recognised!
to ground the recompense of virtuous actions upon the approbation of others is too uncertain and unsafe a foundation, especially in so corrupt and ignorant an age as this, wherein the good opinion of the vulgar is injurious: upon whom do you rely to show
pleased to employ to instruct us in his admirable secrets.
i know not you men: this gloom and consolation is often spread around me.
than what he did in the public square and in the senate. as to cicero, i am of the common opinion that, learning excepted, he had no great natural excellence.
in any case, the false position of the female sex, so conspicuously exposed by the existence of the "lady," is a fundamental defect in our social condition, and this defect, proceeding from the very heart of it, must extend its harmful influence in every
since the power that a father hath naturally over his children, is the same, where-ever they be born, and the ties of natural obligations, are not bounded by the positive limits of kingdoms and commonwealths.
the reasons have little other foundation than experience, and the variety of human events presenting us with infinite examples of all sorts of forms.
o god, what infinite obligation have we to the bounty of our sovereign creator, for having disabused our belief from these wandering and arbitrary devotions, and for having seated it upon the eternal foundation of his holy word?
there have been, and may again be, great individual thinkers, in a general atmosphere of mental slavery. but there never has been, nor ever will be, in that atmosphere, an intellectually active people.
such are the matters which i engaged to prove in prop. xviii. of this part, whereby it is plain that the law against the slaughtering of animals is founded rather on vain superstition and womanish pity than on sound reason.
moreover, to seek occasions wherein to put them to the proof: they would seek pain, necessity, and contempt to contend with them and to keep the soul in breath:
all which seems no more than that duty, which god and nature has laid on man, as well as other creatures, to preserve their offspring, till they can be able to shift for themselves, and will scarce amount to an instance or proof of parents regal authority.
divine justice and prudence, which is to direct all things to utility. my good friend, your business is done; nobody can restore you; they can, at the most, but patch you up, and prop you a little, and by that means prolong your misery an hour or two:
which is a wretched foundation our qualities have no title but in comparison our will is more obstinate by being opposed over-circumspect and wary prudence is a mortal enemy overvalue things, because they are foreign, absent owe ourselves chiefly and
but others besides utilitarians have been of opinion that the christian revelation was intended, and is fitted, to inform the hearts and minds of mankind with a spirit which should enable them to find for themselves what is right, and incline them to do
already in the kingdome of grace, in as much as they have already the promise of being received at his comming againe.
his dishes were larded with odoriferous drugs, to that degree of expense that the cookery of one peacock and two pheasants amounted to a hundred ducats to dress them after their fashion; and when the carver came to cut them up, not only the dining-room,
for peace, while they make for conquest--the laws will insensibly lose their influence, the constitution will alter, and the state will have no rest from trouble till it is either destroyed or changed, and nature has resumed her invincible sway.
the bacon, the spinoza, the hume, schelling, kant, or whosoever propounds to you a philosophy of the mind, is only a more or less awkward translator of things in your consciousness which you have also your way of seeing, perhaps of denominating.
if there be anything excusable in such excesses as these, it is where the novelty and invention create more wonder than the expense; even in these vanities we discover how fertile those ages were in other kind of wits than these of ours.
instead of being solid and clear, it aimed at being brilliant and hyperbolical, and, in particular, unintelligible; instead of seeking truth, it intrigued. under these circumstances philosophy could make no progress.
"it honoureth thee," said zarathustra gloomily, looking down with sidelong glance, "it honoureth thee that thou soughtest for greatness, but it betrayeth thee also. thou art not great.
it looked as if nature no longer contained the breed of nobler bloods, but stood on her last toes. its large eyes appeared young and unhealthy, almost dropsical.
one day his master would himself feed him, and poured the full measure of barley he had ordered for his allowance into his manger which the elephant, casting an angry look at the keeper, with his trunk separated the one-half from the other, and thrust it
our transcendental doctrine of the faculty of judgement will contain two chapters. the first will treat of the sensuous condition under which alone pure conceptions of the understanding can be employed-that is, of the schematism of the pure understanding.
cause of truth ought to be the common cause the event often justifies a very foolish conduct the ignorant return from the combat full of joy and triumph the very name liberality sounds of liberty.
the character for being an honest man for ever.
we are never without sickness. agues have their hot and cold fits; from the effects of an ardent passion we fall again to shivering; as much as i had advanced, so much i retired:--
all these operations are a species of natural instincts, which no reasoning or process of the thought and understanding is able either to produce or to prevent.
prop. thirty eight. whatsoever disposes the human body, so as to render it capable of being affected in an increased number of ways, or of affecting external bodies in an increased number of ways, is useful to man; and is so, in proportion as the body is
those writers who construct difficult, obscure, involved, and ambiguous phrases most certainly do not rightly know what it is they wish to say: they have only a dull consciousness of it, which is still struggling to put itself into thought; they also
loveliness of this immense light , as much as possibly i am able to accomplish with my dark understanding.
not fundamentall is that the abrogating whereof, draweth not with it the dissolution of the common-wealth; such as are the lawes concerning controversies between subject and subject. thus much of the division of lawes.
of this part) it is caused by god, in so far only as he is a thinking thing. but not (by prop. xxviii.
the second, that it puzzleth and perplexeth the conceits of many, that perhaps would otherwise co-operate with him; and makes a man walk almost alone, to his own ends.
rousseau gives his refutation of this view, which he had, in the discourse on inequality , maintained in passing, in the sixteenth chapter of the third book of the social contract.
"and there is value in ill counsel: prudence deceives: nor does fortune inquire into causes, nor aid the most deserving, but turns hither and thither without discrimination.
lastly, the objective possibility of the category of community cannot be conceived by mere reason, and consequently its objective reality cannot be demonstrated without an intuition, and that external in space.
verily, a place of healing shall the earth become! and already is a new odour diffused around it, a salvation-bringing odour-and a new hope!
i must not omit an important subject, and a mistake which princes can with difficulty avoid, if they are not very prudent, or if they do not make a good choice.
my fits come so thick upon me that i am scarcely ever at ease; yet i have hitherto kept my mind so upright that, provided i can still continue it, i find myself in a much better condition of life than a thousand others, who have no fewer nor other disease
to what a degree does this ridiculous diversion molest the soul, when all her faculties are summoned together upon this trivial account! and how fair an opportunity she herein gives every one to know and to make a right judgment of himself?
twenty two the "i think" expresses the act of determining my own existence.
i found the ideas of this author exceeding fine the contexture of his work well followed, and his design full of piety; and because many people take a delight to read it, and particularly the ladies, to whom we owe the most service, i have often thought
ah, where in the world have there been greater follies than with the pitiful? and what in the world hath caused more suffering than the follies of the pitiful?
o'erhung with ugly truths, the spoil of his hunting, and rich in torn raiment; many thorns also hung on him-but i saw no rose.
two hundred seventy nine. men of profound sadness betray themselves when they are happy: they have a mode of seizing upon happiness as though they would choke and strangle it, out of jealousy--ah, they know only too well that it will flee from them!
pitch yet), that everywhere and in everything i renounce the fashion. let us live, my wife, you and i, in the old french method. now, you may recollect that the late one thousand.
so important a loss. but, besides what the event demonstrated, he who will consider it without passion or prejudice will easily be induced to confess that the aim and design, not of a captain only, but of every private soldier, ought to regard the victory
popularly, but scholastically. in carrying out the plan which the critique prescribes, that is, in the future system of metaphysics, we must have recourse to the strict method of the celebrated wolf, the greatest of all dogmatic philosophers.
our people are to blame who say that such an one is afraid of death, when they would express that he thinks of it and foresees it: foresight is equally convenient in what concerns us, whether good or ill.
infinite, he degenerates into pedantry and smacks a little of scholastic prattle.
'tis true, to affirm or deny propositions, to defend or oppose propositions, are the acts of the will ; but it does not from thence follow that the internal assent depends on the will .
widely as i can, but to confide it to the keeping of persons of honour and virtue; among whom you hold such a rank, that, to afford you the opportunity of receiving this new guest, and giving him good entertainment, i decided on presenting to you this
but we fancy the forms according to our own appetite and liking:--
a truth which only glideth into fine ears, he calleth falsehood and trumpery. verily, he believeth only in gods that make a great noise in the world!
let us finally confess it, that what is most difficult for us men of the "historical sense" to grasp, feel, taste, and love, what finds us fundamentally prejudiced and almost hostile, is precisely the perfection and ultimate maturity in every culture and
for two men conspiring, one to seem lame, the other to cure him with a charme, will deceive many: but many conspiring, one to seem lame, another so to cure him, and all the rest to bear witnesse; will deceive many more.
as for what concerns myself, i was above six years of age before i understood either french or perigordin, any more than arabic; and without art, book, grammar, or precept, whipping, or the expense of a tear, i had, by that time, learned to speak as pure
the confusion, and dissolution of the common-wealth.
they know very well, that a great master of their trade has given it under his hand, that he has known some with whom the very sight of physic would work.
for it is a contract, wherein one receiveth the benefit of life; the other is to receive mony, or service for it; and consequently, where no other law (as in the condition, of meer nature) forbiddeth the performance, the covenant is valid.
thirteen.eight.) forbids to conceal him, and commands the accuser to cause him to be put to death, and to cast the first stone at him; but not to kill him before he be condemned. and (deut. seventeen.
but, setting aside the inadequacy of laws to effect this purpose, which is evident from the crimes and disorders to which these passions daily give rise among us, we should do well to inquire if these evils did not spring up with the laws themselves; for
as the emperor is a secret man he does not communicate his designs to any one or take any one's advice, but as on putting them into effect they begin to be known and discovered, they begin to be opposed by those he has about him, and he is easily diverted
fiftly, it is many times with a fraudulent designe that men stick their corrupt doctrine with the cloves of other mens wit. sixtly, i find not that the ancients they cite, took it for an ornament, to doe the like with those that wrote before them.
the interment. periander did more wonderfully, who extended his conjugal affection (more regular and legitimate) to the enjoyment of his wife melissa after she was dead.
that a man may not understand all he borrows, may perhaps be verified in myself.
"deprendas animi tormenta latentis in aegro corpore; deprendas et gaudia; sumit utrumque inde habitum facies."
advancing them, than to enrage them by violence and bitterness.
bloud that seemed water? that had been both enchantment, and lying.
other things, lest his hand should be out of use.
what a perpetual disappointment is actual society, even of the virtuous and gifted!
the milanese, on the death of duke philip, hired francesco sforza against the venetians, who having overcome the enemy at caravaggio, allied himself with them to oppress the milanese his employers.
when i was building, one of these had its nest underneath the house, and before i had laid the second floor, and swept out the shavings, would come out regularly at lunch time and pick up the crumbs at my feet.
st. hilary, bishop of poictiers, that famous enemy of the arian heresy, being in syria, had intelligence thither sent him, that abra, his only daughter, whom he left at home under the eye and tuition of her mother, was sought in marriage by the greatest
proof.--the essence of the mind only affirms that which the mind is, or can do; in other words, it is the mind's nature to conceive only such things as assert its power of activity (last prop.).
but as i have now spoken of the most important of the qualities in question, i will now deal briefly with the rest on the general principle, that the prince must, as already stated, avoid those things which will make him hated or despised; and whenever he
why, if she cannot be kept at pleasure, and if her flight overwhelms with calamity, what is this fleeting visitant but a token of coming trouble?
in a world in which there is so much to interest, so much to enjoy, and so much also to correct and improve, every one who has this moderate amount of moral and intellectual requisites is capable of an existence which may be called enviable; and unless
and yet wealth cannot extinguish insatiable greed, nor has power ever made him master of himself whom vicious lusts kept bound in indissoluble fetters; dignity conferred on the wicked not only fails to make them worthy, but contrarily reveals and displays
perhaps thou dost not yet grasp my meaning. strange is the thing i am trying to express, and for this cause i can scarce find words to make clear my thought. for truly i believe that ill fortune is of more use to men than good fortune.
that he is awake without the knowledge of the true god .
"everything straight lieth," murmured the dwarf, contemptuously. "all truth is crooked; time itself is a circle."
if the soveraign command a man (though justly condemned,) to kill, wound, or mayme himselfe; or not to resist those that assault him; or to abstain from the use of food, ayre, medicine, or any other thing, without which he cannot live; yet hath that man
i should choose to pass away the greatest part of my life on horseback:
of nature, they are no lawes to the same, or other judges, in the like cases for ever after.
with the pure conceptions of understanding, on the contrary, commences the absolute necessity of seeking a transcendental deduction, not only of these conceptions themselves, but likewise of space, because, inasmuch as they make affirmations concerning
explanation--thus partiality is an effect of love, and disparagement an effect of hatred: so that partiality may also be defined as love, in so far as it induces a man to think too highly of a beloved object.
"who by their fondness of some fine sounding word, are tempted to something they had no intention to treat of."--seneca, ep., fifty nine.
and i pressed the key, and pulled at the gate, and exerted myself. but not a finger's-breadth was it yet open:
i confess it is not impossible for the produce of the demesne, if it be badly managed, to be reduced to nothing; but it is not of the essence of public demesnes to be badly administered.
sealed, or testified, with the seales, or other permanent signes of the authority soveraign.
those who can please and hug themselves in what they do those within (marriage) despair of getting out thou diest because thou art living thou wilt not feel it long if thou feelest it too much though i be engaged to one forme, i do not tie the world unto
hold his peace, and entreated a virtuous man to attribute to himself the invention, and to propose it.
they pursue sensual indulgences to the injury of health, though perfectly aware that health is the greater good.
art makes the same effort which a sensual prosperity makes; namely to detach the beautiful from the useful, to do up the work as unavoidable, and, hating it, pass on to enjoyment.
insomuch as plenty dependeth (next to gods favour) meerly on the labour and industry of men.
inventions of our mind, our knowledge and art, to countenance which, we have abandoned nature and her rules, and wherein we keep no bounds nor moderation.
the intention as the sole origin and antecedent history of an action: under the influence of this prejudice moral praise and blame have been bestowed, and men have judged and even philosophized almost up to the present day.--is it not possible, however,
first. of mean understandings, little inquisitive, and little instructed, are made good christians, who by reverence and obedience simply believe and are constant in their belief.
they attack his shadow, and drive the storm in a place where no one is either chastised or concerned, but in the clamour of their voice.
our greatest agitations have ridiculous springs and causes: what ruin did our last duke of burgundy run into about a cartload of sheepskins!
but if he to whom you adhere loses, you are sheltered by him, and so long as he can, he will assist you; you become the companion of a fortune which may rise again.
you forget, that this superlative intelligence and benevolence are entirely imaginary, or, at least, without any foundation in reason; and that you have no ground to ascribe to him any qualities, but what you see he has actually exerted and displayed in
"volta puer solvit, quae foemina voverat, iphis."
my sense, or at least seem so to work; neither is this idea framed by my self, for i can neither add to, nor detract from it. wherefore i have only to conclude, that it is innate, even as the idea of me my self is natural to my self.
now for my too great zeal towards the senate i have been condemned to outlawry and death, unheard and undefended, at a distance of near five hundred miles away.
in woman's love there is injustice and blindness to all she doth not love. and even in woman's conscious love, there is still always surprise and lightning and night, along with the light.
and those into whose ears thou hast at any time dripped thy song and thy honey: all the hidden ones, the lone-dwellers and the twain-dwellers, have simultaneously said to their hearts:
in how many orders have they divided, and to how many stories have they raised this poor creature, man, besides those that are natural and to be perceived? and how many offices and vocations have they assigned him? they make it an imaginary public thing.
and those who take this sentence in a contrary sense interpret it amiss:
the second relation is that of the members one to another, or to the body as a whole; and this relation should be in the first respect as unimportant, and in the second as important, as possible.
and the poets indeed have been busy with it; for it is in effect the thing, which figured in that strange fiction of the ancient poets, which seemeth not to be without mystery; nay, and to have some approach to the state of a christian; that hercules,
now am i light, now do i fly; now do i see myself under myself. now there danceth a god in me.-
and when they had walked a while together, zarathustra began to speak thus:
do with our artillery; which takes, pretty nearly, their place in a day of battle (as may easily be supposed by such as are well read in ancient history);
how be responsible for the opinions of men they do not know? and with what assurance deliver their conjectures for current pay?
and this differs nothing from that, which the two men in white clothing (that is, the two angels) said to the apostles, that were looking upon christ ascending (acts one.eleven.) "this same jesus, who is taken up from you into heaven, shall so come, as
glorifications of human life as they shine here and there: those moments and marvelous experiences when a great power has voluntarily come to a halt before the boundless and infinite,--when a super-abundance of refined delight has been enjoyed by a sudden
in fact, where there is affinity of language, owing to the common philosophy of grammar--i mean owing to the unconscious domination and guidance of similar grammatical functions--it cannot but be that everything is prepared at the outset for a similar
do it, but because we seize them with an unruly and immoderate haste:
proof.--that which we love we endeavour, as far as we can, to conceive in preference to anything else (three. xii.). if the thing be similar to ourselves, we shall endeavour to affect it pleasurably in preference to anything else (three. xxix.).
divining-rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others;
so vary, and they are so easie to be kept from our knowledge, that the characters of mans heart, blotted and confounded as they are, with dissembling, lying, counterfeiting, and erroneous doctrines, are legible onely to him that searcheth hearts.
the worst things, however, are the petty thoughts. verily, better to have done evilly than to have thought pettily!
"presently the present will have gone, never to be recalled." lucretius, iii. nine hundred twenty eight.
it is true, i am willing enough not to see it; i, in some sort, purposely, harbour a kind of perplexed, uncertain knowledge of my money: up to a certain point, i am content to doubt.
the cloud, the tree, the turf, the bird are not theirs, have nothing of them; the world is only their lodging and table.
as to the second, which consists in not having a sufficient esteem for others, i know not whether or no one can so well excuse myself; but whatever comes on't i am resolved to speak the truth.
as to the rest, what is there in us that we do not see in the operations of animals? is there a polity better ordered, the offices better distributed, and more inviolably observed and maintained, than that of bees?
judge,) those which he excepteth not against, are judges he himself agrees on. secondly, if he appeale to any other judge, he can appeale no further; for his appeale is his choice.
two autobiography , p. one hundred ninety.
so the muse fables. but therein, as i found, dwelt now john field, an irishman, and his wife, and several children, from the broad-faced boy who assisted his father at his work, and now came running by his side from the bog to escape the rain, to the
"i was amazed, my hair stood on end, and my voice stuck in my throat." virgil, aeneid, ii. seven hundred seventy four.
it was as good when a week old as the day it was dipped, and had no taste of the pump.
i know no investigations more necessary for a full insight into the nature of the faculty which we call understanding , and at the same time for the determination of the rules and limits of its use, than those undertaken in the second chapter of the
and you, most honourable and magnificent lords, the worthy and revered magistrates of a free people, permit me to offer you in particular my duty and homage.
something of the body, which, in fact, involves more or less of reality than before.
two hundred forty nine. every nation has its own "tartuffery," and calls that its virtue.--one does not know--cannot know, the best that is in one.
had enabled him to gain, falls by this means lower than the brutes themselves?
cato gave up the noblest life that ever was upon this account; we meaner spirits must fly from the storm as far as we can; we must provide for sentiment, and not for patience, and evade the blows we cannot meet.
they who set themselves to give precepts must of course regard themselves as possessed of greater skill than those to whom they prescribe; and if they err in the slightest particular, they subject themselves to censure.
have heard the rattle of railroad cars, now dying away and then reviving like the beat of a partridge, conveying travellers from boston to the country.
ten there must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic.
"on the fourth morning, the high priest, by rubbing dry wood together, produces new fire in the public square, from whence every habitation in the town is supplied with the new and pure flame."
which we engender by the soul, the issue of our understanding, courage, and abilities, springs from nobler parts than those of the body, and that are much more our own: we are both father and mother in this generation.
but the intellectual and what is called spiritual man in him were slumbering as in an infant.
note) to feel pleasure; and the pleasure will be greater in proportion to the distinctness, wherewith it is able to conceive itself and its own power of activity. q.e.five hundred.
of other ministerial and subordinate powers in a commonwealth, we need not speak, they being so multiplied with infinite variety, in the different customs and constitutions of distinct commonwealths, that it is impossible to give a particular account of
can account ultimately for the production of one thing to another. these words, as commonly used, have very loose meanings annexed to them; and their ideas are very uncertain and confused.
these are the folks that worry the man that lives in the house that i built.
whoever gets into the exercise of any part of the power, by other ways than what the laws of the community have prescribed, hath no right to be obeyed, though the form of the commonwealth be still preserved; since he is not the person the laws have
but to resist force with force, being the state of war that levels the parties, cancels all former relation of reverence, respect, and superiority: and then the odds that remains, is, that he, who opposes the unjust agressor, has this superiority over
that it is which is meant, where god saith, i am thine inheritance.
for in the first place, the property i alienate becomes quite foreign to me, nor can i suffer from the abuse of it; but it very nearly concerns me that my liberty should not be abused, and i cannot without incurring the guilt of the crimes i may be
"mandane, in xenophon, asking cyrus how he would do to learn justice, and the other virtues amongst the medes, having left all his masters behind him in persia?
there is every temptation, after reading the political economy , to suppose that rousseau's political ideas really reached maturity far earlier than has generally been allowed.
but it is evident that, in order merely to fancy to ourselves anything as external, that is, to present it to the sense in intuition we must already possess an external sense, and must thereby distinguish immediately the mere receptivity of an external
my income was (patrem familias vendacem, non emacem esse oportet), from
let the opinions impugned be the belief in a god and in a future state, or any of the commonly received doctrines of morality.
of glory he has not near so much as the other two (which, for that matter, is but a part of the substance of the thing): of valour and resolution, not of that sort which is pushed on by ambition, but of that which wisdom and reason can plant in a regular
have so long been settled in the same resolution, unless the reason and conscience of him who has them, be constant to have them; and the repentance he boasts to be inspired with on a sudden, is very hard for me to imagine or form.
if i ask why you believe any particular matter of fact, which you relate, you must tell me some reason; and this reason will be some other fact, connected with it.
itself, and to follow its accustomed way, contending with, and enduring, not meanly truckling under pain; moved and heated, not subdued and conquered, in the contention; capable of discourse and other things, to a certain degree.
when he does this his words have a purely objective effect, like that of a completed oil painting; while the subjective style is not much more certain in its effect than spots on the wall, and it is only the man whose fantasy is accidentally aroused by
besides the injustice and unworthiness of such an action, of engaging other strength and valour in the protection of your honour than your own, i conceive it a disadvantage to a brave man, and who wholly relies upon himself, to shuffle his fortune with
function; when that totally ceases, the government visibly ceases, and the people become a confused multitude, without order or connexion.
these last two stoical quotations, and the reproach that dicarchus threw into the teeth of plato himself, upon this account, show how much the soundest philosophy indulges licenses and excesses very remote from common custom.
sell all thou hast, and give it to the poor, and follow me: but, sell not all thou hast, except thou come and follow me; that is, except thou have a vocation, wherein thou mayest do as much good, with little means as with great; for otherwise, in feeding
my perfumed doublet gratifies my own scent at first; but after i have worn it three days together, 'tis only pleasing to the bystanders.
amen! and glory and honour and wisdom and thanks and praise and strength be to our god, from everlasting to everlasting!
again, if we take away, in like manner, from our empirical conception of any object, corporeal or incorporeal, all properties which mere experience has taught us to connect with it, still we cannot think away those through which we cogitate it as
"nec viriliter iners senile penis extulit caput."
they are the spirits, the low spirits and melancholy forebodings, of fallen souls that once in human shape night-walked the earth and did the deeds of darkness, now expiating their sins with their wailing hymns or threnodies in the scenery of their
ea verba loquutus, optatos dedit amplexus; placidumque petivit conjugis infusus gremio per membra soporem."
strawberries; some with cowslips; some with daisies; some with red roses; some with lilium convallium; some with sweet-williams red; some with bear's-foot: and the like low flowers, being withal sweet and sightly.
again, whatsoever necessarily follows from the idea which is adequate in god, not by virtue of his possessing in himself the mind of one man only, but by virtue of his containing, together with the mind of that one man, the minds of other things also, of
"cum morosa vago singultiet inguine vena,"
and common, so much is this purer, and nothing is so much divine.
prudence of some, who being present, and acquainted with the state of public affairs, might make use of this prerogative for the public good?
there is no vice that is absolutely a vice which does not offend, and that a sound judgment does not accuse; for there is in it so manifest a deformity and inconvenience, that peradventure they are in the right who say that it is chiefly begotten by
who was the first instructor of her son's process, and threw the first stone towards his death, nor posthumius the dictator, who put his son to death, whom the ardour of youth had successfully pushed upon the enemy a little more advanced than the rest of
thence, however, will easily happen some transposition of chronology, my stories taking place according to their opportuneness, not always according to their age.
it is not a priori manifest why phenomena should contain anything of this kind (we are of course debarred from appealing for proof to experience, for the objective validity of this conception must be demonstrated a priori), and it hence remains doubtful a
but what, if i take things otherwise than they are?
marvellously baffles and disgraces all our vain and frivolous attempts:
for instance, it is absolutely impossible for men of ordinary intelligence to make up their minds to write as they think; they resent the idea of their work looking too simple. it would always be of some value, however.
my friends in what i conceive deserves praise, and where a foot is due i am willing to give them a foot and a half; but to attribute to them qualities that they have not, i cannot do it, nor openly defend their imperfections.
thing, i say, cannot appear to us either necessary or impossible. wherefore we call it contingent or possible.
"costumes," i mean as concerns morals, articles of belief, artistic tastes, and religions; we are prepared as no other age has ever been for a carnival in the grand style, for the most spiritual festival--laughter and arrogance, for the transcendental
the things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors; the courts of justice, while they sit and hear causes; and so of consistories ecclesiastic; the churches and monasteries, with the monuments
"i am not prepared to create for you any new recreations:
as differing in colour. first, a gay and sprightly fluency; afterwards, a lofty and penetrating subtlety; and lastly, a mature and constant vigour. their names will better express them: ovid, lucan, virgil.
were all alike . and i have no reason to complain, that it has pleased god, that i should act on the stage of this world a part not the chief and most perfect of all; or that i should not be able to abstain from error in the first way above specifi'd,
'tis but finding the end of the clew, and a man may wind off as much as he will; and there is a greater distance betwixt nothing and the least thing in the world than there is betwixt this and the greatest.
but how rapidly does this very sentiment now pale, how difficult nowadays is even the apprehension of this sentiment, how strangely does the language of rousseau, schiller, shelley, and byron sound to our ear, in whom collectively the same fate of europe
that which gives to humane actions the relish of justice, is a certain noblenesse or gallantnesse of courage, (rarely found,) by which a man scorns to be beholding for the contentment of his life, to fraud, or breach of promise.
but even over our inclinations, our thoughts and wills, which they govern, incite and agitate at the mercy of their influences, as our reason teaches us;
for how can we conceive the possibility of community, that is, when several substances exist, that some effect on the existence of the one follows from the existence of the other, and reciprocally, and therefore that, because something exists in the
money is not required to buy one necessary of the soul.
criminal. but, except upon the doctrine of necessity, they never were just proofs, and consequently never were criminal.
are furnished by reflections on common life. no new fact can ever be inferred from the religious hypothesis; no event foreseen or foretold; no reward or punishment expected or dreaded, beyond what is already known by practice and observation.
this people must cease to hold slaves, and to make war on mexico, though it cost them their existence as a people.
there lyeth excommunication for injustice; as (mat. eighteen.) if thy brother offend thee, tell it him privately; then with witnesses; lastly, tell the church; and then if he obey not, "let him be to thee as an heathen man, and a publican."
afternoon, for a month together, either the head, stomach, or any other part where the evil lies. there are infinite other varieties of customs in every country, or rather there is no manner of resemblance to one another.
wit to consider which way they came in. so that in the right definition of names, lyes the first use of speech; which is the acquisition of science: and in wrong, or no definitions' lyes the first abuse; from which proceed all false and senslesse tenets;
"manuet," says he, "opera interrupta, minaeque murorum ingentes."
apposed of those things, which of themselves they are desirous to utter.
dost thou judge that i am now angry? does either my face, my colour, or my voice give any manifestation of my being moved?
even my infancy was trained up after a gentle and free manner, and exempt from any rigorous subjection.
"sapiens divitiarum naturalium quaesitor acerrimus:"
for the death of him that hath the soveraign power in propriety, leaves the multitude without any soveraign at all; that is, without any representative in whom they should be united, and be capable of doing any one action at all: and therefore they are
benefit from them, than from other men. and this accordeth with the fifth commandement.
the former, whether will or no, performs actions whereof he is utterly ignorant; the latter is his own master and only performs such actions, as he knows are of primary importance in life, and therefore chiefly desires; wherefore i call the former a
cicero reprehends some of his friends for giving more of their time to the study of astrology, logic, and geometry, than they were really worth; saying that they were by these diverted from the duties of life, and more profitable and proper studies.
some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the archflatterer, which is a man's self; and wherein a man
throw away the first three at least. it would surpass the powers of a well man nowadays to take up his bed and walk, and i should certainly advise a sick one to lay down his bed and run.
i am of opinion that it properly belongs to kings only to quarrel with kings; and i laugh at those spirits who, out of lightness of heart, lend themselves to so disproportioned disputes; for a man has never the more particular quarrel with a prince, by
but this permanent something cannot be something in me, for the very reason that my existence in time is itself determined by this permanent something.
that which in the phenomenon corresponds to the sensation, i term its matter; but that which effects that the content of the phenomenon can be arranged under certain relations, i call its form.
but the conception of a cause lies quite out of the above conception, and indicates something entirely different from "that which happens," and is consequently not contained in that conception.
let us, then, take in the whole compass of this doctrine, and allow, that the sentiment of belief is nothing but a conception more intense and steady than what attends the mere fictions of the imagination, and that this manner of conception arises from a
note.--we thus see that man's nature is generally so constituted, that he takes pity on those who fare ill, and envies those who fare well with an amount of hatred proportioned to his own love for the goods in their possession.
the ultimate author of all our volitions is the creator of the world, who first bestowed motion on this immense machine, and placed all beings in that particular position, whence every subsequent event, by an inevitable necessity, must result.
they paint, in the most magnificent colours, the order, beauty, and wise arrangement of the universe; and then ask, if such a glorious display of intelligence could proceed from the fortuitous concourse of atoms, or if chance could produce what the
less paradoxical than any others which can be held on the same subjects; nor do i even boast of being the earliest discoverer of any of them, but only of having adopted them, neither because they had nor because they had not been held by others, but
differ; what one court has determined one way another determines quite contrary, and itself contrary to that at another time.
government. and it seems to me that in consequence of this absence of rule or principle, one side is at present as often wrong as the other; the interference of government is, with about equal frequency, improperly invoked and improperly condemned.
thought, if empirical intuition did not afford me the occasion for its application. but of this more in the sequel.
instinctively crafty, and have an ineradicable tendency to lie.
"insita hominibus libido alendi de industria rumores,"
all sequence of perception would then exist only in apprehension, that is to say, would be merely subjective, and it could not thereby be objectively determined what thing ought to precede, and what ought to follow in perception.
"leaning," said he, "my shoulder to her shoulder, and my head to hers, as we were reading together in a book, one felt, without dissembling, a sudden sting in my shoulder like the biting of an insect, which i still felt above five days after, and a
and to believe that such a quality does exist, and will discover itself upon a nearer approach. this belief is the necessary result of placing the mind in such circumstances.
--but, also, seeing we are threatened by so many sorts of death, is it not infinitely worse eternally to fear them all, than once to undergo one of them? and what matters it, when it shall happen, since it is inevitable?
"when with loud crackling noise, a fire of sticks is applied to the boiling caldron's side, by the heat in frisky bells the liquor dances; within the water rages, and high the smoky fluid in foam overflows.
"servitude is the obedience of a subdued and abject mind, wanting its own free will."--cicero, paradox, five. i.
again, let the right of choosing them be (as before the conversion of kings) in the church, for so it was in the time of the apostles themselves (as hath been shewn already in this chapter); even so also the right will be in the civill soveraign,
to learn to look away from oneself, is necessary in order to see many things:-this hardiness is needed by every mountain-climber.
and yet i saw, some years ago, a person, whose name and memory i have in very great esteem, in the very height of our great disorders, when there was neither law nor justice, nor magistrate who performed his office, no more than there is now, publish i
that boredom is immediately followed by fresh needs is a fact which is also true of the cleverer order of animals, because life has no true and genuine value in itself, but is kept in motion merely through the medium of needs and illusion.
viii., that the present existence of our mind depends solely on the fact, that the mind involves the actual existence of the body. lastly, we showed (two. xvii., xviii.
away with your nonsense of oil and easels, of marble and chisels; except to open your eyes to the masteries of eternal art, they are hypocritical rubbish.
"o fortes, pejoraque passi mecum saepe viri! nunc vino pellite curas cras ingens iterabimus aequor."
-filled and weighted by thy happiness, waiting from superabundance, and yet ashamed of thy waiting.
concerning the thoughts of man, i will consider them first singly, and afterwards in trayne, or dependance upon one another.
joyns present and past things together, and my understanding also, which hath already discovered to me all the causes of my errors , i ought no longer to fear, that what my senses daily represent to me should be false.
all that can become an object for me. this synthetical and a priori determined unity in relation of perceptions in time is therefore the rule: "all empirical determinations of time must be subject to rules of the general determination of time"; and the
if he had had an axe, would he have been able with his naked arm to break so large a branch from a tree? if he had had a sling, would he have been able to throw a stone with so great velocity?
perhaps, too, another consideration may teach thee to confess that true reverence cannot come through these counterfeit dignities.
"neque sepulcrum, quo recipiatur, habeat: portum corporis, ubi, remissa human, vita, corpus requiescat a malis."
as for vicissitudes of fortune, and other disappointments connected with worldly circumstances, these are principally the effect either of gross imprudence, of ill-regulated desires, or of bad or imperfect social institutions.
he might have wasted his enemy, indiscreetly advanced into his dominions, without striking a blow; and it was a very unhappy occurrence, that for want of a little life or somebody to substitute in the conduct of this war and the affairs of a troubled
but our existence would not be a joyous thing unless we were striving after something; distance and obstacles to be overcome then represent our aim as something that would satisfy us--an illusion which vanishes when our aim has been attained; or when we
without the slightest emotion of insolence or despite, or any other feeling than the joy or grief of success or failure.
from this consideration it is that we have derived the custom, in times of war, to punish, even with death, those who are obstinate to defend a place that by the rules of war is not tenable; otherwise men would be so confident upon the hope of impunity,
but before i examine the force of those places, to prove that which is pretended, i must first explain what is to be understood by worshipping, and what by images, and idols.
as for you, modern peoples, you have no slaves, but you are slaves yourselves; you pay for their liberty with your own. it is in vain that you boast of this preference; i find in it more cowardice than humanity.
stated briefly, the leading principle of this new system of valuing would be: "all that proceeds from power is good, all that springs from weakness is bad."
have not yet given place to the former. almost every new england boy among my contemporaries shouldered a fowling piece between the ages of ten and fourteen; and his hunting and fishing grounds were not limited, like the preserves of an english nobleman,
if you meet a sectary or a hostile partisan, never recognize the dividing lines, but meet on what common ground remains,-if only that the sun shines and the rain rains for both; the area will widen very fast, and ere you know it, the boundary mountains on
are you the friend of your friend's buttons, or of his thought? to a great heart he will still be a stranger in a thousand particulars, that he may come near in the holiest ground.
is it not in the very worst taste that woman thus sets herself up to be scientific?
of that kind, as to find and pursue her, has thereby removed her from the state of nature, wherein she was common, and hath begun a property.
"such forms as those which after death are reputed to hover about, or dreams which delude the senses in sleep."--aeneid, x. six hundred forty one.
indignant becometh the flame when they put their damp hearts to the fire; the spirit itself bubbleth and smoketh when the rabble approach the fire.
"she shines with unguents, or with chalk dissolved in vinegar." --idem, vi. ninety three, nine.
if not for that of conscience, yet at least for ambition's sake, let us reject ambition; let us disdain that thirst of honour and renown, so low and mendicant, that it makes us beg it of all sorts of people:
xiii.); in other words (three. ix. note), we shall desire to destroy it, or we shall be determined for its destruction; thus, we shall endeavour to free from misery a thing which we pity. q.e.five hundred.
thus, philo tells us, the emperor caligula reasoned, concluding equally well either that kings were gods, or that men were beasts.
coarse slander, fire, tar and feathers and the gibbet, the youth may freely bring home to his mind and with what sweetness of temper he can, and inquire how fast he can fix his sense of duty, braving such penalties, whenever it may please the next
xxv., coroll.) a mode which expresses in a certain manner the nature of god, in so far as he is a thinking thing, and therefore (part i., prop. x.) involves the conception of no other attribute of god, and consequently (by part i., ax.
where is the modern people among whom consuming greed, unrest, intrigue, continual removals, and perpetual changes of fortune, could let such a system last for twenty years without turning the state upside down?
thus we can easily understand what are repentance and self--complacency.
the world is deep:-and deeper than e'er the day could read. not everything may be uttered in presence of day. but day cometh: so let us part!
the very globe continually transcends and translates itself, and becomes winged in its orbit. even ice begins with delicate crystal leaves, as if it had flowed into moulds which the fronds of water plants have impressed on the watery mirror.
consueta domi catulorum blanda propago degere, spe levem ex oculis volucremque soporem discutere, et corpus de terra corripere instant, proinde quasi ignotas facies atque ora tuantur.
being formerly astonished at the greatness of some affair, i have been made acquainted with their motives and address by those who had performed it, and have found nothing in it but very ordinary counsels; and the most common and usual are indeed,
for an avaricious man often is glad to gorge himself with food and drink at another man's expense.
hidden one of the most painful cases of the martyrdom of knowledge about love: the martyrdom of the most innocent and most craving heart, that never had enough of any human love, that demanded love, that demanded inexorably and frantically to be loved and
upsets the table, shrieks, raves, and shocks everybody--and finally withdraws, ashamed, and raging at himself--whither? for what purpose? to famish apart?
is judged to be forced, and you will derive no benefit whatever from it.
though they are almost naked, francis correal tells us, they expose themselves freely in the woods, armed only with bows and arrows; but no one has ever heard of one of them being devoured by wild beasts.
for a stone unhewn has been set up for neptune, and divers other shapes far different from the shapes they conceived of their gods.
there are of knowledge two kinds; whereof one is knowledge of fact: the other knowledge of the consequence of one affirmation to another.
'well, but official dignity clothes him to whom it comes with honour and reverence! have, then, offices of state such power as to plant virtue in the minds of their possessors, and drive out vice?
bodies different colours, to improve and beautify their bows and arrows and to make with sharp-edged stones fishing boats or clumsy musical instruments; in a word, so long as they undertook only what a single person could accomplish, and confined
the second factor is the immense development of local government. it seemed to rousseau that, in the nation-state, all authority must necessarily pass, as it had in france, to the central power.
exclude the existence of the thing in question. wherefore regret is, strictly speaking, a pain opposed to that of pleasure, which arises from the absence of something we hate (cf. three. xlvii. note).
logos theou, and theologia; which is, that doctrine which wee usually call divinity, as is manifest by the places following (acts thirteen.forty six.) "then paul and barnabas waxed bold, and said, it was necessary that the word of god should first have
cob-web lawes of their country, the weaker sort, and those that have failed in their enterprises, have been esteemed the onely criminals; have thereupon taken for principles, and grounds of their reasoning, "that justice is but a vain word: that
as cicero calls them, are designed to possess him with an untruth, they are dangerous; but if they signify no more than only to make him laugh, i do not see why a man need to be fortified against them.
corollary two.--whatsoever we desire from motives of hatred is base, and in a state unjust. this also is evident from three. xxxix., and from the definitions of baseness and injustice in four. xxxvii. note.
horrible, unjust, and base, assumes that appearance owing to his own disordered, fragmentary, and confused view of the universe.
"quid terras alio calentes sole mutamus? patriae quis exsul se quoque fugit?"
and to let you see the practical working of this, i will here produce an ancient and singular example.
growing; and that all the fruits of my own growth are not worth any one of them.
that it was an institution, in a certain measure even recognised by law and associated with no dishonour.
interpret himself into them--he, the most daring of all interpreters, who lifted the entire socrates out of the street, as a popular theme and song, to exhibit him in endless and impossible modifications--namely, in all his own disguises and
if there are laws for the age of maturity, there ought to be laws for infancy, teaching obedience to others: and as the reason of each man is not left to be the sole arbiter of his duties, government ought the less indiscriminately to abandon to the
his whole life, and his species, at the end of a thousand years, exactly what it was the first year of that thousand. why is man alone liable to grow into a dotard?
one hundred ninety six. it is to be inferred that there are countless dark bodies near the sun--such as we shall never see.
by systemes; i understand any numbers of men joyned in one interest, or one businesse. of which, some are regular, and some irregular. regular are those, where one man, or assembly of men, is constituted representative of the whole number.
hoc liberiores et solutiores, quod integra illis est judicandi potestas : "in this more unconstrained and free, because they have the greater power of judging." is it not of some advantage to be disengaged from the necessity that curbs others?
but such as are sent by authoritie only of some private partie of a troubled state, though they be received, are neither publique, nor private ministers of the common-wealth; because none of their actions have the common-wealth for author.
other form; it being demonstration, that if any one, born under the dominion of another, may be so free as to have a right to command others in a new and distinct empire, every one that is born under the dominion of another may be so free too, and may
as figurative, it is distinguished from the merely intellectual synthesis, which is produced by the understanding alone, without the aid of imagination.
i shall not dwell here on the faultiness of this definition, in that it suits only for categorical and not for hypothetical or disjunctive judgements, these latter containing a relation not of conceptions but of judgements themselves-a blunder from which
and notions of worth. indeed, in former times fathers deemed it right to use their discretion concerning the life or death of the newly born (as among the ancient germans).
in other words, when a sixth of the population of a nation which has undertaken to be the refuge of liberty are slaves, and a whole country is unjustly overrun and conquered by a foreign army, and subjected to military law, i think that it is not too soon
there is no quality so universal in this image of things as diversity and variety.
of valuing ought to rear a healthy, strong, lively, and courageous type, which would be a glory to life itself.
it seemed as if i might next cast my line upward into the air, as well as downward into this element, which was scarcely more dense. thus i caught two fishes as it were with one hook.
knowledge is an excellent drug, but no drug has virtue enough to preserve itself from corruption and decay, if the vessel be tainted and impure wherein it is put to keep.
master could not have power to kill him, at any time, whom, at a certain time, he was obliged to let go free out of his service; and the master of such a servant was so far from having an arbitrary power over his life, that he could not, at pleasure, so
and that this is so, we see that princes divert themselves sometimes in disguising their quality, awhile to depose themselves, and to stoop to the poor and ordinary way of living of the meanest of their people.
commanders--parents, teachers, laws, class prejudices, or public opinion.
but the principal effect of its power is, so to seize and ensnare us, that it is hardly in us to disengage ourselves from its gripe, or so to come to ourselves, as to consider of and to weigh the things it enjoins.
my sight is confounded and dissipated with poring; i must withdraw it, and refer my discovery to new attempts; just as, to judge rightly of the lustre of scarlet, we are taught to pass the eye lightly over it, and again to run it over at several sudden
ye creating ones, in you there is much uncleanliness. that is because ye have had to be mothers.
therefore a true and unfeigned christian is not liable to excommunication; nor he also that is a professed christian, till his hypocrisy appear in his manners, that is, till his behaviour bee contrary to the law of his soveraign, which is the rule of
belief that the value of an action lay in the value of its intention.
sect. two hundred forty one. but farther, this question, (who shall be judge?) cannot mean, that there is no judge at all: for where there is no judicature on earth, to decide controversies amongst men, god in heaven is judge.
-so that he may one day become my companion, a fellow-creator and fellow-enjoyer with zarathustra:-such a one as writeth my will on my tables, for the fuller perfection of all things.
their females never have to do with any other male but their own, whom they serve and assist all their lives, without ever forsaking him.
and the emperor andronicus having overheard some great men at high words in his palace with lapodius about a point of ours of great importance, gave them so severe a check as to threaten to cause them to be thrown into the river if they did not desist.
the only self-renunciation which it applauds, is devotion to the happiness, or to some of the means of happiness, of others; either of mankind collectively, or of individuals within the limits imposed by the collective interests of mankind.
it was not lonely, but made all the earth lonely beneath it. where was the parent which hatched it, its kindred, and its father in the heavens?
let them sympathise with me and sigh with me on account of my chilblains: "at the ice of knowledge will he yet freeze to death!"-so they mourn.
oh, how like one commonplace mind is to another! how they are all fashioned in one form! how they all think alike under similar circumstances, and never differ! this is why their views are so personal and petty.
or they will tell you the center of the earth is the place of rest, and conservation for heavy things; and therefore they endeavour to be there: as if stones, and metalls had a desire, or could discern the place they would bee at, as man does; or loved
i never read an author, even of those who treat of virtue and of actions, that i do not curiously inquire what kind of a man he was himself; for the ephori at sparta, seeing a dissolute fellow propose a wholesome advice to the people, commanded him to
the former are taken for the mere result of our intellectual faculties, which, by considering a priori the nature of things, and examining the effects, that must follow from their operation, establish particular principles of science and philosophy.
proof.--desire which springs from reason can only spring from a pleasurable emotion, wherein the mind is not passive (three. lix.), in other words, from a pleasure which cannot be excessive (four.
fifteen i need not examine at length the vis inertiae which is so much talked of in the new philosophy, and which is ascribed to matter.
prop. thirty five. if anyone conceives, that an object of his love joins itself to another with closer bonds of friendship than he himself has attained to, he will be affected with hatred towards the loved object and with envy towards his rival.
but, as those who are possessed and oppressed with sorrow sometimes suffer themselves, nevertheless, by intervals to taste a little pleasure, and are sometimes surprised with a smile, so have i so much power over myself, as to make my ordinary condition
"undertake coolly," said bias, "but pursue with ardour." for want of prudence, men fall into want of courage, which is still more intolerable.
themselves, and resist the publique enemy, are publique ministers: ministers, in that they doe it not by their own authority, but by anothers; and publique, because they doe it (or should doe it) by no authority, but that of the soveraign.
it was not therefore a very difficult matter, for henry eight. by his exorcisme; nor for qu. elizabeth by hers, to cast them out.
and it appears that they were established posts, and not horses purposely laid in upon this occasion.
what good will this curiosity do us, to anticipate all the inconveniences of human nature, and to prepare ourselves with so much trouble against things which, peradventure, will never befall us?
our own custody the keys of life; she has only ordered, one door into life, but a hundred thousand ways out.
sect. seventy two. though the obligation on the parents to bring up their children, and the obligation on children to honour their parents, contain all the power on the one hand, and submission on the other, which are proper to this relation, yet there is
and as i very often judge others to erre about those things which they think they throughly understand , so why may not i be deceived , whenever i add two and three , or count the sides of a square, or whatever other easy matter can be thought of?
mere prating; any one being able to maintain or oppose, with some appearance of truth, any single assertion whatever.
thought of the mind by it signified is that conditional knowledge, or knowledge of the consequence of words, which is commonly called science.
and though we should extract some pleasure from their conversation (which does not always happen, by reason of the disparity of conditions, which easily begets contempt or envy toward any one whatever), is it not too much to make abuse of this half a
attribute, the said thing must necessarily be infinite, which was our first point.
they fought courageously with their own gentlemen and armed populace, but when they began to fight on land they abandoned this virtue, and began to follow the italian custom.
it ought the less to be assembled, because it is by no means certain that its decision would be the expression of the general will; besides, the method would be impracticable in a great people, and is hardly ever necessary where the government is
out of curiosity, i lay down on the ice and looked through the hole, until i saw the axe a little on one side, standing on its head, with its helve erect and gently swaying to and fro with the pulse of the pond; and there it might have stood erect and
thirty four that impious maxim of the ancient philosophy, ex nihilo, nihil fit , by which the creation of matter was excluded, ceases to be a maxim, according to this philosophy.
he, however, hath discovered himself who saith: this is my good and evil: therewith hath he silenced the mole and the dwarf, who say: "good for all, evil for all."
their feet: where children are excluded, and brothers and nephews only inherit; and elsewhere, nephews only, saving in the succession of the prince: where, for the regulation of community in goods and estates, observed in the country, certain sovereign
what is so pleasant as these jets of affection which make a young world for me again? what so delicious as a just and firm encounter of two, in a thought, in a feeling?
but as he could not explain how it was possible that conceptions which are not connected with each other in the understanding must nevertheless be thought as necessarily connected in the object-and it never occurred to him that the understanding itself
after the dinner and the entertainments usual at such feasts, oliverotto artfully introduced certain important matters of discussion, speaking of the greatness of pope alexander, and of his son cesare, and of their enterprises.
the supreme principle of the possibility of it in relation to the understanding is that all the manifold in it be subject to conditions of the originally synthetical unity or apperception.
for it is good reason, as they say, that the body should not pursue its appetites to the prejudice of the mind; but why is it not also the reason that the mind should not pursue hers to the prejudice of the body?
for of the dispossessed rulers he killed as many as he could lay hands on, and very few escaped; he had gained to his party the roman nobles; and he had a great share in the college.
disappearing, and most cities fall and perish before their time.
than they would be if they gave up study, who, not contented with knowing all that is intelligibly explained in their author, desire in addition to find in him the solution of many difficulties of which he says not a word, and never perhaps so much as
from truth than the simple inferences which a man of good sense using his natural and unprejudiced judgment draws respecting the matters of his experience.
they determine first the whither and the why of mankind, and thereby set aside the previous labour of all philosophical workers, and all subjugators of the past--they grasp at the future with a creative hand, and whatever is and was, becomes for them
taken in? is not also the operation which converts the juice of food into blood easily comprehended, when it is considered that it is distilled by passing and repassing through the heart perhaps more than one or two hundred times in a day?
was, to march forth to war, and home again in the heads of their forces) appears plainly in the story of jephtha.
"puellae hunc rapiant; quidquid calcaverit hic, rosa fiat,"
"if you can't be content with herbs in a small dish for supper." --horace, ep., i. five, two.
but if i join the condition to the conception and say, "all things, as external phenomena, are beside each other in space," then the rule is valid universally, and without any limitation.
one would say that even the prophets and redeemers had rather consoled the fears than confirmed the hopes of man. there is nowhere recorded a simple and irrepressible satisfaction with the gift of life, any memorable praise of god.
but they do not for this reason apply to and determine a wider sphere of objects, because we cannot assume that such can be given, without presupposing the possibility of another than the sensuous mode of intuition, a supposition we are not justified in
without going here into further details, we may gather from what has been said above that the comitia tributa were the most favourable to popular government, and the comitia centuriata to aristocracy.
when, therefore, government becomes despotic, it has no more right over its subjects than the master has over his slave (book one, chap, iv); the question is then purely one of might.
but i shall endeavor in this discourse to describe the paths i have followed, and to delineate my life as in a picture, in order that each one may also be able to judge of them for himself, and that in the general opinion entertained of them, as gathered
that which above all others yields the sweetest smell in the air is the violet, specially the white double violet, which comes twice a year; about the middle of april, and about bartholomew-tide. next to that is the musk-rose.
hair; this foolish custom of kissing what we present to our equals, and our hands in saluting them, a ceremony in former times only due to princes.
we merely anticipate our own apprehension, the formal condition of which, inasmuch as it is itself to be found in the mind antecedently to all given phenomena, must certainly be capable of being cognized a priori.
god forbid, says one in plato, that to philosophise were only to read a great many books, and to learn the arts.
power--we believe that severity, violence, slavery, danger in the street and in the heart, secrecy, stoicism, tempter's art and devilry of every kind,--that everything wicked, terrible, tyrannical, predatory, and serpentine in man, serves as well for the
certain phenomena, and it is only by this process that we attain to the conception of cause.
from castera, this d of april one thousand five hundred eighty . your affectionate servant, montaigne.
it rendeth my heart. better than thy words express it, thine eyes tell me all thy danger.
it is not in vain that the farmer remembers and repeats the few latin words which he has heard.
for with his great courage and high ambition he could not have acted otherwise, and his designs were only frustrated by the short life of alexander and his own illness.
i think i have thus sufficiently answered these questions--namely, if a true idea is distinguished from a false idea, only in so far as it is said to agree with its object, a true idea has no more reality or perfection than a false idea (since the two are
the court of muscovy had at that time such limited relations with the other powers of europe, and it was so imperfect in its information, that it thought venice to be a dependency of the holy see."
improvements. to enjoy these advantages i was ready to carry it on; like atlas, to take the world on my shoulders,-i never heard what compensation he received for that,-and do all those things which had no other motive or excuse but that i might pay for
can there not be a government in which the majorities do not virtually decide right and wrong, but conscience?-in which majorities decide only those questions to which the rule of expediency is applicable?
the master of the servant, is master also of all he hath; and may exact the use thereof; that is to say, of his goods, of his labour, of his servants, and of his children, as often as he shall think fit.
socrates confessed to some who had discovered a certain inclination to vice in his physiognomy, that it was, in truth, his natural propension, but that he had by discipline corrected it.
sect. two hundred twenty eight. but if they, who say it lays a foundation for rebellion, mean that it may occasion civil wars, or intestine broils, to tell the people they are absolved from obedience when illegal attempts are made upon their liberties or
proof.--the proof of this proposition, or rather the proposition itself, is self--evident, and is also plain from the definition of desire. for the desire of living, acting, c., blessedly or rightly, is (def.
this is the reason why clitomachus said of old that carneades had outdone the labours of hercules, in having eradicated consent from men, that is to say, opinion and the courage of judging.
but, unfortunately, another man saw fit to pay it. i did not see why the schoolmaster should be taxed to support the priest, and not the priest the schoolmaster; for i was not the state's schoolmaster, but i supported myself by voluntary subscription.
these, and some other incantations, and consecrations, in administration of the sacraments of baptisme, and the lords supper; wherein every thing that serveth to those holy men (except the unhallowed spittle of the priest) hath some set form of exorcisme.
the inconveniences of one kind have caused sundry others to be devised; so that in a word, all public regiment, of what kind soever, seemeth evidently to have risen from the deliberate advice, consultation and composition between men, judging it
triall, and maketh it sufficiently appear, he was not guilty of the crime, and being thereof acquitted, is neverthelesse condemned to lose his goods; this is a manifest condemnation of the innocent.
"things changed dissolved are, and therefore die; their parts are mix'd, and from their order fly."
on the contrary, so much power appeared to be burdensome to him who was clothed with it, and he made all speed to lay it down, as if taking the place of the laws had been too troublesome and too perilous a position to retain.
and even the little god may he find, who is dearest to maidens: beside the well lieth he quietly, with closed eyes.
this man being, as i said, made head of the army by the syracusans, immediately recognised the uselessness of that mercenary militia which was composed like our italian mercenary troops, and as he thought it unsafe either to retain them or dismiss them,
eleven. and of rewarding, and punishing, and that (where no former law hath determined the measure of it) arbitrary:
the upright white hewn studs and freshly planed door and window casings gave it a clean and airy look, especially in the morning, when its timbers were saturated with dew, so that i fancied that by noon some sweet gum would exude from them.
and the common-wealth only, praescribes, and commandeth the observation of those rules, which we call law: therefore the common-wealth is the legislator.
yet i see that 'tis possible with god to effect that (tho i should remain free , and of a finite knowledge ) i should never err , that is, if he had endowed my understanding with a clear and distinct knowledge of all things whereof i should ever have an
we receive things variously, according as we are, and according as they appear to us.
it is no easy task to understand unfamiliar blood; i hate the reading idlers.
-though it call itself 'nobility.' but there all is false and foul, above all the blood-thanks to old evil diseases and worse curers.
as to the society and confederation they make amongst themselves, to league together and to give one another mutual assistance, is it not known that oxen, hogs, and other animals, at the cry of any of their kind that we offend, all the herd run to his aid
if ever i have played dice with the gods at the divine table of the earth, so that the earth quaked and ruptured, and snorted forth fire-streams:-
what the union of soul and body does for man. here we have what is, in the state, the basis of government, often wrongly confused with the sovereign, whose minister it is.
"and so where they choose to carry the arrows , the winds allow the wounds; the sword has strength of arm: and whatever nation of men there is, they wage war with swords."--lucan, viii. three hundred eighty four.
and near about the real size. in those days, the tailor took measure of it, as the shoemaker does now of a man's foot.
but let us a little lengthen this chapter, and add another anecdote concerning blindness. pliny reports of one who, dreaming he was blind, found himself so indeed in the morning without any preceding infirmity in his eyes.
needlesse burthen of conscience, or provoke them to break the union of the church. which lesson the apostles themselves observed well. s. peter and s. paul, though their controversie were great, (as we may read in gal.
there are yet some remains of heat and emotion after the fever:
imagine . it remains therefore for me only to confess, that i cannot imagine what this wax is, but that i perceive with my mind what it is. i speak of this particular wax, for of wax in general the notion is more clear .
dancing, tumbling tricks, music of instruments, coats of arms, tennis-courts, dice and lotteries, wherein they are sometimes so eager and hot as to stake themselves and their liberty; physic, no otherwise than by charms; the way of writing in cypher; the
"why so hard!"-said to the diamond one day the charcoal; "are we then not near relatives?"-
there followeth, for the latter part of january and february, the mezereon-tree, which then blossoms; crocus vernus, both the yellow and the grey; primroses, anemones; the early tulippa; hyacinthus orientalis; chamairis; fritellaria.
the newly founded ones are either entirely new, as was milan to francesco sforza, or else they are, as it were, new members grafted on to the hereditary possessions of the prince that annexes them, as is the kingdom of naples to the king of spain.
but when i stood on the shore they at once rose up with a great flapping of wings at the signal of their commander, and when they had got into rank circled about over my head, twenty-nine of them, and then steered straight to canada, with a regular honk
part of the civill law: for though it be naturally reasonable; yet it is by the soveraigne power that it is law: otherwise, it were a great errour, to call the lawes of nature unwritten law; whereof wee see so many volumes published, and in them so many
no one has ever drawn me aside from justice to oppression. when ruin was overtaking the fortunes of the provincials through the combined pressure of private rapine and public taxation, i grieved no less than the sufferers.
therefore, that state which each wishes in preference to all others is in his judgment happy.
so that then and before it would have been safer for her not to be hated by the people than to have the fortresses.
-now have ye heard all, and why i have to return into my solitude. nothing have i kept hidden from you, my friends.
in this case, as all particular interests unite against the general interest, which is no longer that of any individual, public vices have a greater effect in enervating the laws than the laws in the repression of such vices: so that the corruption of the
quality, to wave over the bear, and moose, and caribou. next rolls thomaston lime, a prime lot, which will get far among the hills before it gets slacked.
for metaphysics has to deal only with principles and with the limitations of its own employment as determined by these principles. to this perfection it is, therefore, bound, as the fundamental science, to attain, and to it the maxim may justly be applied:
nineteen.thirteen.) "they brought unto him little children, that hee should put his hands on them, and pray."
of jure divino, they were thought to demand it by immediate right from god: and so was untyed the first knot.
children, are indeed sallies that are not well to be excused.
hands slain my wife and children to rescue them from the desolation of this ruin, i am denied to die the death of my fellow-citizens, let me borrow from virtue vengeance on this hated life," and therewithal drawing a short sword he carried concealed about
for the former; it is certain, that heresies, and schisms, are of all others the greatest scandals; yea, more than corruption of manners. for as in the natural body, a wound, or solution of continuity, is worse than a corrupt humor; so in the spiritual.
for, as we have said, when the image of the thing in question, is aroused, inasmuch as it involves the thing's existence, it determines the man to regard the thing with the same pain as he was wont to do, when it actually did exist.
a. woman has hitherto been treated by men like birds, which, losing their way, have come down among them from an elevation: as something delicate, fragile, wild, strange, sweet, and animating--but as something also which must be cooped up to prevent it
he observe it not; and to speak properly, that law is no law to him.
the meaning of the term was then extended to the government of that great family, the state. to distinguish these two senses of the word, the latter is called general or political economy, and the former domestic or particular economy.
a tyrant; at the same time denouncing against him a speedy chastisement from the offended gods.
it was not because he wanted power; which to say, were blasphemy against god; nor that the end of miracles was not to convert incredulous men to christ; for the end of all the miracles of moses, of prophets, of our saviour, and of his apostles was to adde
the stoutest and most resolute natures render even their seclusion glorious and exemplary:
difference of their interests dissolve, and fall again into a warre amongst themselves.
thus every man passes his life in the search after friendship, and if he should record his true sentiment, he might write a letter like this to each new candidate for his love:-
the individuals within it refrain from doing to each other it will have to be the incarnated will to power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendancy--not owing to any morality or immorality, but because it lives,
but seeing that they are a prey to their emotions, which far surpass human power or virtue (four. vi.), they are often drawn in different directions, and being at variance one with another (four. xxxiii. xxxiv.), stand in need of mutual help (four. xxxv.
indolent to make such acquisitions, and had grown poor without sustaining any loss, because, while they saw everything change around them, they remained still the same, were obliged to receive their subsistence, or steal it, from the rich; and this soon
but as the former grow thinner every page, in proportion as we advance nearer the enlightened ages, we soon learn, that there is nothing mysterious or supernatural in the case, but that all proceeds from the usual propensity of mankind towards the
"crimes are committed by the decrees of the senate and the popular assembly."--seneca, ep., ninety five.
much more obviously is history and the state of the world at any one time directly dependent on the intellectual classification then existing in the minds of men.
finally, all that can be said in favour of the academy is, that it was a love which ended in friendship, which well enough agrees with the stoical definition of love:
for though god be the soveraign of all the world, we are not bound to take for his law, whatsoever is propounded by every man in his name; nor any thing contrary to the civill law, which god hath expressely commanded us to obey.
they swell and puff up their souls, and their natural way of speaking, according to the height of their magisterial place. the mayor of bordeaux and montaigne have ever been two by very manifest separation.
paulina, the wife of satuminus, a matron of great reputation at rome, thinking she lay with the god serapis, found herself in the arms of an amoroso of hers, through the panderism of the priests of his temple.
which he spake, because indeed there was never law, or sect, or opinion, did so much magnify goodness, as the christian religion doth.
one hundred eighteen. it seems evident, that men are carried, by a natural instinct or prepossession, to repose faith in their senses; and that, without any reasoning, or even almost before the use of reason, we always suppose an external universe, which
open still remaineth a free life for great souls. verily, he who possesseth little is so much the less possessed: blessed be moderate poverty!
here the philosopher will have the word idea be only understood for the images of material things represented in a corporeal phantasie, by which position he may easily prove, that there can be no proper idea of an angel or god .
he that forces my horse from me, ought presently to restore him, and i have still a right to retake him. by the same reason, he that forced a promise from me, ought presently to restore it, i.e.
they are also aware that a right action does not necessarily indicate a virtuous character, and that actions which are blameable often proceed from qualities entitled to praise.
the manifestation of the value we set on one another, is that which is commonly called honouring, and dishonouring. to value a man at a high rate, is to honour him; at a low rate, is to dishonour him.
and when shall i have done representing the continual agitation and mutation of my thoughts, as they come into my head, seeing that diomedes wrote six thousand books upon the sole subject of grammar?
it is true that taxes levied by consent of the estate, do abate men's courage less: as it hath been seen notably, in the excises of the low countries; and, in some degree, in the subsidies of england.
as these paradoxical tenets (if they may be called tenets) are to be met with in some philosophers, and the refutation of them in several, they naturally excite our curiosity, and make us enquire into the arguments, on which they may be founded.
in the present age--which has been described as "destitute of faith, but terrified at scepticism"--in which people feel sure, not so much that their opinions are true, as that they should not know what to do without them--the claims of an opinion to be
but the conjunction (conjunctio) of a manifold in intuition never can be given us by the senses; it cannot therefore be contained in the pure form of sensuous intuition, for it is a spontaneous act of the faculty of representation.
two hundred eighty. "bad! bad! what? does he not--go back?" yes! but you misunderstand him when you complain about it. he goes back like every one who is about to make a great spring.
it is true, there be few merchants, that with the merchandise they buy at home, can fraight a ship, to export it; or with that they buy abroad, to bring it home; and have therefore need to joyn together in one society; where every man may either
when it is an assembly, they onely are liable that have assented
again, the title of a holy nation confirmes the same: for holy signifies, that which is gods by speciall, not by generall right.
senses are very often masters of our reason, and constrain it to receive impressions which it judges and knows to be false, is frequently seen.
this broad field which i have looked at so long looks not to me as the principal cultivator, but away from me to influences more genial to it, which water and make it green. these beans have results which are not harvested by me.
i have seen some who have taken it ill when they have been told that they looked well, and that their pulse was good; restrain their smiles, because they betrayed a recovery, and be angry, at their health because it was not to be lamented: and, which is a
the caunians, jealous of the authority of their own proper gods, armed themselves on the days of their devotion, and through the whole of their precincts ran cutting and slashing the air with their swords, by that means to drive away and banish all
secondly, however lightly we may regard the disadvantages peculiar to women, yet, as they necessarily occasion intervals of inaction, this is a sufficient reason for excluding them from this supreme authority: for when the balance is perfectly even, a
without sensible change, and merely by virtue of a new relation of all to all, the citizens become magistrates and pass from general to particular acts, from legislation to the execution of the law.
i will read by-and-by, say i to myself, or to-morrow, or when i please; and in the interim, time steals away without any inconvenience.
precipice, and so wholly cut off from the rest of the work, that by the first six words, i found myself flying into the other world, and thence discovered the vale whence i came so deep and low, that i have never had since the heart to descend into it any
but here wee must take notice, that by a name is not alwayes understood, as in grammar, one onely word; but sometimes by circumlocution many words together.
i. by good i mean that which we certainly know to be useful to us.
their true prosperity and calamities come from their permanent condition: it is when the whole remains crushed beneath the yoke, that decay sets in, and that the rulers destroy them at will, and "ubi solitudinem faciunt, pacem appellant" "where they
hermit. i cannot resist. my brown bread will soon be gone. i will go with you gladly soon, but i am just concluding a serious meditation. i think that i am near the end of it. leave me alone, then, for a while.
and thus do almost all think that they participate in virtue; and at least every one claimeth to be an authority on "good" and "evil."
to hunt him out of his lair-that was always called "sense of right" by the people: on him do they still hound their sharpest-toothed dogs.
such persons sit down to the table and bring nothing with them, not even good hunger:-and then do they rail: "all is vain!"
bring his name into credit and reputation, to make one of his sons something more than ordinary, and having put him to learn to write in a neighbouring town, made him at last a brave village notary.
fourteen land reads: "quod ipsius agendi potentia juvatur"--which i have translated above. he suggests as alternative readings to 'quod', 'quo' ( whereby) and 'quodque' ( and that).
them all, except the lawes naturall. but this that i say, will be made yet cleerer, by the examples, and testimonies concerning this point in holy scripture. the covenant god made with abraham (in a supernaturall manner) was thus, (gen. seventeen.
consequently of change, would not appear. the empirical reality of time, therefore, remains, as the condition of all our experience. but absolute reality, according to what has been said above, cannot be granted it.
for he holdeth his life of his master, by the covenant of obedience; that is, of owning, and authorising whatsoever the master shall do.
these set their thefts in show and value themselves upon them, and so have more credit with the laws than i have: we naturalists i think that there is a great and incomparable preference in the honour of invention over that of allegation.
for without that, there useth to be more trepidation in court upon the first breaking out of troubles, than were fit.
substances (in the world of phenomena) are the substratum of all determinations of time.
--this book-employment is as painful as any other, and as great an enemy to health, which ought to be the first thing considered; neither ought a man to be allured with the pleasure of it, which is the same that destroys the frugal, the avaricious, the
the legislator therefore, being unable to appeal to either force or reason, must have recourse to an authority of a different order capable of constraining without violence and persuading without convincing.
but i am conscious, through internal experience , of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation.
translated out of all languages, but especially out of greek and latine. among which these meditations are to be found, entituled, les meditations metaphysiques de rene des cartes touchant la premiere philosophie .
and in order to this i would not avoid their company; i would observe them near at hand, and partake, according to the condition of my age, of their feasts and jollities.
as to the duties of conjugal friendship, that some think to be impaired by these absences, i am quite of another opinion. it is, on the contrary, an intelligence that easily cools by a too frequent and assiduous companionship.
ah, that i knew how to lure you back with shepherds' flutes! ah, that my lioness wisdom would learn to roar softly! and much have we already learned with one another!
for it is only by being convinced of the truth and importance of our thoughts that there arises in us the inspiration necessary for the inexhaustible patience to discover the clearest, finest, and most powerful expression for them; just as one puts holy
instrument; and 'twas delightful to hear this harmony." in the spectacles of rome there were ordinarily seen elephants taught to move and dance to the sound of the voice, dances wherein were several changes and cadences very hard to learn.
one ought even to encourage them, as has been partially attempted in the following rhymes:--
at the theatre at rome masters of families carried pigeons in their bosoms to which they tied letters when they had a mind to send any orders to their people at home; and the pigeons were trained up to bring back an answer. five hundred.
of providence.-from everything, which is or happens in the world, it is easy to praise providence, if a man possesses these two qualities: the faculty of seeing what belongs and happens to all persons and things, and a grateful disposition.
for want of this method, and from the fancy that it was possible to discover a dogmatical proof of the synthetical propositions which are requisite in the empirical employment of the understanding, has it happened that a proof of the principle of
-the soul fleeing from itself, which overtaketh itself in the widest circuit; the wisest soul, unto which folly speaketh most sweetly:-
rather choose out one amongst themselves to command.
occasion to reproach him that he had not the courage so much as with open eyes to behold the order of his own squadrons, and not to have dared to present himself before the soldiers, till first agrippa had brought him news of the victory obtained.
our forefathers and those who were esteemed wise used to say that it was necessary to hold pistoia by means of factious and pisa with fortresses, and for this purpose they fomented differences among their subjects in some town in order to possess it more
according as each man has been educated, he feels repentance for a given action or glories therein.
those were envied for raising themselves above the common sort, for despising the ordinary actions and offices of life, for having assumed a particular and inimitable way of living, and for using a certain method of high-flight and obsolete language,
verily, even for dying have we become too weary; now do we keep awake and live on-in sepulchres."
an anonymous writer is a literary fraud against whom one should immediately cry out, "wretch, if you do not wish to admit what it is you say against other people, hold your slanderous tongue."
the second, "socrates is an evil-doer and corrupter of the youth, who does not receive the gods whom the state receives, but introduces other new divinities." these last words appear to have been the actual indictment (compare xen.
and as concerning imposition of hands, whether it be needfull, for the authorizing of a king to baptize, and consecrate, we may consider thus.
that preacher is very much my friend who can fix my attention a whole sermon through: in places of ceremony, where every one's countenance is so starched, where i have seen the ladies keep even their eyes so fixed, i could never order it so, that some
in these warm lines the heart will trust itself, as it will not to the tongue, and pour out the prophecy of a godlier existence than all the annals of heroism have yet made good.
how many stories of this nature have, in all ages, been detected and exploded in their infancy? how many more have been celebrated for a time, and have afterwards sunk into neglect and oblivion?
there has not happened in our memory a more admirable effect of resolution than in those two who conspired the death of the prince of orange.
so that it is no so great wonder, as they make of it, that our ancestors had letters in no greater esteem, and that even to this day they are but rarely met with in the principal councils of princes; and if the end and design of acquiring riches, which is
are very hard to discern, he may very easily unawares run into temerity, obstinacy, and folly.
i shall allow, if you please, that the one proposition may justly be inferred from the other: i know, in fact, that it always is inferred. but if you insist that the inference is made by a chain of reasoning, i desire you to produce that reasoning.
but seeing the work of an apostle, was to be a witnesse of the resurrection of christ, and man may here aske, how s. paul that conversed not with our saviour before his passion, could know he was risen.
the same laws cannot suit so many diverse provinces with different customs, situated in the most various climates, and incapable of enduring a uniform government.
so he would like to have some hundreds of hunting assistants, and fine trained hounds, that he could send into the history of the human soul, to drive his game together.
whether they be servile before gods and divine spurnings, or before men and stupid human opinions: at all kinds of slaves doth it spit, this blessed selfishness!
"does the tomb press with less weight upon my bones? do comrades praise? not from my manes, not from the tomb, not from the ashes will violets grow."--persius, sat., i. thirty seven.
satiety of living, inclines a man to desire to die there is no reason that has not its contrary they do not see my heart, they see but my countenance those who can please and hug themselves in what they do tis far beyond not fearing death to taste and
i only know myself as a human entity; the scene, so to speak, of thoughts and affections; and am sensible of a certain doubleness by which i can stand as remote from myself as from another.
twenty seven. it is difficult to be understood, especially when one thinks and lives gangasrotogati footnote: like the river ganges: presto. among those only who think and live otherwise--namely, kurmagati footnote: like the tortoise: lento.
if the day and the night are such that you greet them with joy, and life emits a fragrance like flowers and sweet-scented herbs, is more elastic, more starry, more immortal,-that is your success.
the words which convey it, cease to suggest ideas, or suggest only a small portion of those they were originally employed to communicate.
i see that the sages contract it very much in comparison of the common opinion: "what," said the younger cato to those who would stay his hand from killing himself, "am i now of an age to be reproached that i go out of the world too soon?"
terrour, and perswasion to make him violate his faith. but, it is (saith hee) the same danger, to choose one that is not a christian, for king, and not to depose him, when hee is chosen.
fortune may well be coupled with that of quartilla, who could not remember when she was a maid:
archeveque de paris, one thousand seven hundred sixty three; allee de silvie (poem), one thousand seven hundred sixty three; lettres ecrites de la montagne, one thousand seven hundred sixty four; de l'imitation theatrale, one thousand seven hundred sixty
follow, that whatever sort of cause i assign of my own being , it also must be a thinking thing , and must have an idea of all those perfections , which i attribute to god ; of which cause it may be again asked, whether it be from it self , or from any
is it any better if the student, to avoid this offence, and to liberalize himself, aims to make a mechanical whole of history, or science, or philosophy, by a numerical addition of all the facts that fall within his vision?
according to this sense, i define a church to be, "a company of men professing christian religion, united in the person of one soveraign; at whose command they ought to assemble, and without whose authority they ought not to assemble."
secret actions an historian may conceal; but to pass over in silence what all the world knows and things that have drawn after them public and such high consequences, is an inexcusable defect.
i am astonished, in the history of selim, the most cruel conqueror that ever was, to see that when he subdued egypt, the beautiful gardens about damascus being all open, and in a conquered land, and his army encamped upon the very place, should be left
kind, but by the repetition of a synthesis always ceasing.
but to enumerate these things were endless; i have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage.
thing in the water, by reflexion, or refraction; or of the sun, or stars by direct vision in the air; which are nothing reall in the things seen, nor in the place where thy seem to bee; nor are their magnitudes and figures the same with that of the
what does it matter whether they win or lose? does not providence know better than they what is meet for them? only think to what account a proud, impetuous and passionate enemy could turn their stoicism!
"tell me, is it not madness, that one should die for fear of dying?"--martial, ii. eighty, two.
the legislative also in this case being supposed to consist of several persons, (for if it be a single person, it cannot but be always in being, and so will, as supreme, naturally have the supreme executive power, together with the legislative) may
intuition conceivable, in other words, think an object of intuition.
no doubt it appears as if this were in thorough contradiction to all the notions which people have hitherto entertained in regard to the procedure of the human understanding.
the walls are taken away. we lie open on one side to the deeps of spiritual nature, to the attributes of god. justice we see and know, love, freedom, power.
on the whole way, however, he rejoiced in his heart and was full of gratitude. "what good things," said he, "hath this day given me, as amends for its bad beginning! what strange interlocutors have i found!
a servant of mine whom i employed to transcribe for me, thought he had got a prize by stealing several pieces from me, wherewith he was best pleased; but it is my comfort that he will be no greater a gainer than one shall be a loser by the theft.
the oratorio has already lost its relation to the morning, to the sun, and the earth, but that persuading voice is in tune with these. all works of art should not be detached, but extempore performances.
those alone the influence of whose actions extends to society in general, need concern themselves habitually about so large an object.
contrast socrates even with cato; the one was the greater philosopher, the other more of the citizen. athens was already ruined in the time of socrates, and he had no other country than the world at large.
to the same.-- the original is among the archives of toulouse.
lucretius puts the question, why if the earth had existed from all eternity, there had not been poets, before the theban war, to sing men's exploits. --coste.
another, discovers his astonishment and rusticity.
two. the number of the categories in each class is always the same, namely, three-a fact which also demands some consideration, because in all other cases division a priori through conceptions is necessarily dichotomy.
thirty seven. "what? does not that mean in popular language: god is disproved, but not the devil?"--on the contrary! on the contrary, my friends! and who the devil also compels you to speak popularly!
"the wise man limits even honest things."--juvenal, vi. four hundred forty four
competition; whereas wise men will rather do sacrifice to envy, in suffering themselves sometimes of purpose to be crossed, and overborne in things that do not much concern them.
for my part, one am of this mind, and if a man could by any means avoid it, though by creeping under a calf's skin, i am one that should not be ashamed of the shift; all i aim at is, to pass my time at my ease, and the recreations that will most
we entertain ourselves with wonderful forms of men, of women, of animals, of gardens, of woods and of monsters, and the mystic pencil wherewith we then draw has no awkwardness or inexperience, no meagreness or poverty; it can design well and group well;
in the case of any person whose judgment is really deserving of confidence, how has it become so? because he has kept his mind open to criticism of his opinions and conduct.
this being done, she descends, and taking the nearest of her husband's relations by the hand, they walk to the river close by, where she strips herself stark naked, and having distributed her clothes and jewels to her friends, plunges herself into the
absolute monarch of the whole civilised world, he preserved through life not only the most unblemished justice, but what was less to be expected from his stoical breeding, the tenderest heart.
when he sees a folded and sealed scrap of paper float round the globe in a pine ship and come safe to the eye for which it was written, amidst a swarming population, let him likewise feel the admonition to integrate his being across all these distracting
eighty seven. though experience be our only guide in reasoning concerning matters of fact; it must be acknowledged, that this guide is not altogether infallible, but in some cases is apt to lead us into errors.
oh, what a soft, easy, and wholesome pillow is ignorance and incuriosity, whereon to repose a well-ordered head!
to all those belauded sages of the academic chairs, wisdom was sleep without dreams: they knew no higher significance of life.
time is that by which at every moment all things become as nothing in our hands, and thereby lose all their true value.
thy graciousness and over-graciousness, is it which will not complain and weep: and yet, o my soul, longeth thy smiling for tears, and thy trembling mouth for sobs.
all the manifold, therefore, in so far as it is given in one empirical intuition, is determined in relation to one of the logical functions of judgement, by means of which it is brought into union in one consciousness.
they are by no means enemies of religious customs; should certain circumstances, state affairs perhaps, require their participation in such customs, they do what is required, as so many things are done--with a patient and unassuming seriousness, and
be heard in the mouths of our wise men, to enjoy the benefits of time, but preferring those of their own virtue and prudence, for time brings with it all things, and may produce indifferently either good or evil.
reality; nor ought it ever to be admitted in explanation of any phenomenon.
verily, i divine you well, my disciples: ye strive like me for the bestowing virtue. what should ye have in common with cats and wolves?
though no-one, for a hundred years or so, has thought of regarding it as historical, it has been found so hard to secure any other phrase explaining as well or better the basis of political union that, to this day, the phraseology of the contract theory
"when matter of religion is in question, i follow the high priests t. coruncanius, p. scipio, p. scaevola, and not zeno, cleanthes, or chrysippus."--cicero, de natura deor., iii. two.
martyn, one thousand seven hundred eighty five, th edition, one thousand eight hundred seven; testament de j. j. rousseau, one thousand eight hundred twenty.
now, it is the fashion of the time to heap contempt and scorn upon her; and the matron mourns, forlorn and forsaken, like hecuba:
measurable by him who hath time, weighable by a good weigher, attainable by strong pinions, divinable by divine nut-crackers: thus did my dream find the world:-
now, it is true that i cannot, by means of speculative reason, and still less by empirical observation, cognize my soul as a thing in itself and consequently, cannot cognize liberty as the property of a being to which i ascribe effects in the world of
the affections take a narrower and more natural survey of their object; and by an economy, more suitable to the infirmity of human minds, regard alone the beings around us, and are actuated by such events as appear good or ill to the private system.
"memoria certe non modo philosophiam sed omnis vitae usum, omnesque artes, una maxime continet."
where manifestly is meant, not so many ghosts, but so many eminent graces that god would give him.
want of apprehension and stupidity sometimes counterfeit virtuous effects as i have often seen it happen, that men have been commended for what really merited blame.
and though none but a fool or madman will ever pretend to dispute the authority of experience, or to reject that great guide of human life, it may surely be allowed a philosopher to have so much curiosity at least as to examine the principle of human
of which inference, there is no colour in any interpretation that hath yet been given to them: shall there be a distinction after this life of courts of justice, as there was amongst the jews in our saviours time, to hear, and determine divers sorts of
"nil ego contulerim jucundo sanus amico."
"wherefore 'tis necessary to confess that there must elsewhere be the like congress of the like matter, which the airy space holds fast within its infinite embrace."
twenty four. sympathy (misericordia) is love, in so far as it induces a man to feel pleasure at another's good fortune, and pain at another's evil fortune.
but you take a journey to olympia to see the work of phidias, and all of you think it a misfortune to die without having seen such things.
let us therefore cast our eye upon the present work of this extroardinary philosopher, and therein let us admire his profound judgment and vigorous fancy, for if we seriously consider it, we shall hardly find a more solid close piece of reasoning either
it is making a new experiment, the consequence of which is always uncertain. one may sometimes conjecture from analogy what will follow; but still this is but conjecture.
belief of only one first man, the father of all nations; the adoration of one god, who formerly lived a man in perfect virginity, fasting, and penitence, preaching the laws of nature, and the ceremonies of religion, and that vanished from the world
they were subjected, rather as an injury that might easily be repaired than as a crime that ought to be punished; and they never thought of taking revenge, unless perhaps mechanically and on the spot, as a dog will sometimes bite the stone which is thrown
it is quite possible that someone may propose a species of preformation-system of pure reason-a middle way between the two-to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are
nevertheless, he underwent without giving way either in word or look, with a truly grave and royal behaviour.
that he had in his travels found out a much greater and more worthy fortune for her, a husband of much greater power and magnificence, who would present her with robes and jewels of inestimable value; wherein his design was to dispossess her of the
man reaches the maturity of his reasoning and mental faculties scarcely before he is eight-and-twenty; woman when she is eighteen; but hers is reason of very narrow limitations.
excuse for thy pain, and representing thy suffering less than it is. dost thou call to mind the men of past times, who so greedily sought diseases to keep their virtue in breath and exercise?
had i liberty to set myself forth after my own mode, there is no so graceful fashion to which i would be so fixed as not to be able to disengage myself from it; life is an unequal, irregular and multiform motion.
forty nine. there are no ideas, which occur in metaphysics, more obscure and uncertain, than those of power, force, energy or necessary connexion , of which it is every moment necessary for us to treat in all our disquisitions.
it would be much shorter, if it were not so short .
nature is often hidden; sometimes overcome; seldom extinguished. force, maketh nature more violent in the return; doctrine and discourse, maketh nature less importune; but custom only doth alter and subdue nature.
beleevers were to enjoy, at such time as he should come in majesty, to take possession of his fathers kingdome.
could believe that, if these were true, they were dependencies on my own nature, in so far as it possessed a certain perfection, and, if they were false, that i held them from nothing, that is to say, that they were in me because of a certain imperfection
i was thus led to infer that the ground of our opinions is far more custom and example than any certain knowledge.
let there be a beam thrown over betwixt these two towers, of breadth sufficient to walk upon, there is no philosophical wisdom so firm that can give us the courage to walk over it as we should do upon the ground.
if schylus be that man he is taken for, he has not yet done his office when he has educated the learned of europe for a thousand years. he is now to approve himself a master of delight to me also.
penitency requires penalty; but they yet do worse than these, who reserve the animosity against their neighbour to the last gasp, having concealed it during their life; wherein they manifest little regard of their own honour, irritating the party offended
enliven, and enable for motion all the members of the same.
do i speak of filthy things? that is not the worst thing for me to do.
so when i conceive my self as now in being, and also remember, that heretofore i have been ; and since i have divers thoughts, which i can number or count ; from hence it is that i come by the notions of duration and number ; which afterwards i apply to
this part of philosophy, it is observable, has been little cultivated, either by the ancients or moderns; and therefore our doubts and errors, in the prosecution of so important an enquiry, may be the more excusable; while we march through such difficult
therefore neither is space, nor any a priori geometrical determination of space, a transcendental representation, but only the knowledge that such a representation is not of empirical origin, and the possibility of its relating to objects of experience,
"thou hast thy father's virtues with his blood: for still the brave spring from the brave and good;"
and therefore here the rule fails, "neminem id agere ut ex alte rius praedetur inscitia."-- "no one should preys upon another's folly."--cicero, de offic., iii. seventeen.
this crown of the laughter, this rose-garland crown: to you my brethren do i cast this crown! laughing have i consecrated; ye higher men, learn, i pray you-to laugh!
the peasant is at present the best; and the peasant type should be master! but it is the kingdom of the populace-i no longer allow anything to be imposed upon me. the populace, however-that meaneth, hodgepodge.
thus spake once in a happy hour my purity: "divine shall everything be unto me."
hence it came about that antoninus, having no son, adopted marcus, changing his name to that which he is known by, and betrothed him to his daughter faustina. his education was conducted with all care.
yet there is no sect but is constrained to permit her sage to follow several things not comprehended, perceived, or consented to, if he means to live.
fugitive, and the other is permanent and connate with the soul. the things we now esteem fixed shall, one by one, detach themselves like ripe fruit from our experience, and fall. the wind shall blow them none knows whither.
'tis no little satisfaction to feel a man's self preserved from the contagion of so depraved an age, and to say to himself: "whoever could penetrate into my soul would not there find me guilty either of the affliction or ruin of any one, or of revenge or
existence, and suppose that the deity will inflict punishments on vice, and bestow rewards on virtue, beyond what appear in the ordinary course of nature. whether this reasoning of theirs be just or not, is no matter.
after all, i may, perhaps, agree to your general conclusion in favour of liberty, though upon different premises from those, on which you endeavour to found it.
note.--what we have just shown is attested by experience so conspicuously, that it is in the mouth of nearly everyone: "man is to man a god."
if they be males grown up in full and flourishing health, they presently corrupt, either by force or favour, steward, receivers, and all the rout.
in a bond, my faith owes nothing, because it has nothing lent it; let them trust to the security they have taken without me. i had much rather break the wall of a prison and the laws themselves than my own word.
"uberibus semper lacrymis, semperque paratis, in statione subatque expectantibus illam, quo jubeat manare modo."
they took, therefore, the opportunity of an annual feast which was celebrated at aenia in honour of aeneas, and thither they went.
it was the most ethereal flight i had ever witnessed.
for on the contrary, unity , simplicity , or the inseparability of all gods attributes is one of the chief perfections which i conceive in him; and certainly the idea of the unity of the divine perfections could not be created in me by any other cause ,
the danger of miracles. "there shall arise," (saith he) "false christs, and false prophets, and shall doe great wonders and miracles, even to the seducing (if it were possible) of the very elect." (mat. twenty four.
than rude people have of fayries, ghosts, and goblins; and of the power of witches.
one hundred eighty nine. industrious races find it a great hardship to be idle: it was a master stroke of english instinct to hallow and begloom sunday to such an extent that the englishman unconsciously hankers for his week--and work-day again:--as a
when, however, this took place with the ugliest man, zarathustra stood there like one drunken: his glance dulled, his tongue faltered and his feet staggered. and who could divine what thoughts then passed through zarathustra's soul?
this is why so few men of learning have such sound common sense as is quite common among the illiterate.
conception--that is to say, an attentat on the fundamental presupposition of christian doctrine. modern philosophy, as epistemological skepticism, is secretly or openly anti-christian, although (for keener ears, be it said) by no means anti-religious.
and this is that law which god commanded, that their kings (when they should have established that form of government) should take a copy of from the priests and levites to lay in the side of the arke; (deut. thirty one.
was thought likewise accomplished in the sending of that great fleet, being the greatest in strength, though not in number, of all that ever swam upon the sea. as for cleon's dream, i think it was a jest.
but one should not be too much in the right if one wishes to have the laughers on one's own side; a grain of wrong pertains even to good taste.
the senate not only had no standing in them, but even no right to be present; and the senators, being forced to obey laws on which they could not vote, were in this respect less free than the meanest citizens.
love hates that people should hold of any but itself, and goes but faintly to work in familiarities derived from any other title, as marriage is: alliance, dowry, therein sway by reason, as much or more than grace and beauty.
what must one day come and may not pass by? our great hazar, that is to say, our great, remote human-kingdom, the zarathustra-kingdom of a thousand years-
for the errours of definitions multiply themselves, according as the reckoning proceeds; and lead men into absurdities, which at last they see, but cannot avoyd, without reckoning anew from the beginning; in which lyes the foundation of their errours.
our troops are now cumbered and rendered unsightly with the clutter of baggage and servants who cannot be from their masters, by reason they carry their arms. titus livius speaking of our nation:
am not deceived . but because the urgency of action in the common occurrences of affairs will not alwayes allow time for such an accurate examination , i must confess that mans life is subject to many errors about perticulars , so that the infirmity of
it may be therefore that a thinking thing is the subject of a mind , reason , or understanding , and therefor it may be a corporeal thing , the contrary whereof is here assumed and not proved ; and yet this inference is the foundation of that conclusion
make himself reparation; but he cannot take the goods of his wife and children; they too had a title to the goods he enjoyed, and their shares in the estate he possessed: for example, i in the state of nature (and all commonwealths are in the state of
'why doth he not come who hath so long announced himself?' thus do many people ask; 'hath solitude swallowed him up? or should we perhaps go to him?'
those pure conceptions may be employed-understanding runs the risk of making, by means of empty sophisms, a material and objective use of the mere formal principles of the pure understanding, and of passing judgements on objects without
you will accept it then, if you please, as having been yours before i owed it to you, and will confer on me the favour of loving it, whether for its own sake or for mine; and i will keep my debt to one thousand.
can we imagine that lucullus, whom letters, without any manner of experience, made so great a captain, learned to be so after this perfunctory manner?-- cicero, acad., ii. i.
before their time, nor slow and useless when the need for them arose. in instinct alone, he had all he required for living in the state of nature; and with a developed understanding he has only just enough to support life in society.
they often follow us even to cloisters and philosophical schools; nor deserts, nor caves, hair-shirts, nor fasts, can disengage us from them:
but allowing you to make experience (as indeed i think you ought) the only standard of our judgement concerning this, and all other questions of fact; i doubt not but, from the very same experience, to which you appeal, it may be possible to refute this
coroll.) the idea of this modification, in so far as it involves the property a, will be adequate in god, in so far as god is affected by the idea of the human body; that is (two.
as to those other things, of which the idea of a body is made up, as extension , figure , place and motion , they are not formally in me, seeing i am only a thinking thing ; yet seeing they are only certain modes of substance , and i my self also am a
for ignorance of causes, and of rules, does not set men so farre out of their way, as relying on false rules, and taking for causes of what they aspire to, those that are not so, but rather causes of the contrary.
the first ball, in consequence of those general laws which he has laid down to himself in the government of the universe.
london, july th, one thousand nine hundred one .
citizens, thinking after the laws of arithmetic, consider the inconvenience of receiving strangers at their fireside, reckon narrowly the loss of time and the unusual display; the soul of a better quality thrusts back the unseasonable economy into the
i do not consider it a miracle, as the queen of navarre does in one of the tales of her heptameron-- "vu gentil liure pour son estoffe."
in those nations, whose common-wealths have been long-lived, and not been destroyed, but by forraign warre, the subjects never did dispute of the soveraign power.
fourthly, to please and delight our selves, and others, by playing with our words, for pleasure or ornament, innocently.
for the like reason they ask the aid of wild passions, as in gaming and war, to ape in some manner these flames and generosities of the heart.
in truth, as your wisest did not seem to me so very wise, so found i also human wickedness below the fame of it.
him from the mercy-seat, is expressely set down (numbers seven.eighty nine.) in these words, "from that time forward, when moses entred into the tabernacle of the congregation to speak with god, he heard a voice which spake unto him from over the
that particular cause; and not to the body it self. for the whole body is in this case his fellow subject, which in a soveraign assembly, is otherwise: for there, if the soveraign be not judge, though in his own cause, there can be no judge at all.
them all in their thorough and instinctive hostility to every form of society other than that of the autonomous herd (to the extent even of repudiating the notions "master" and "servant"--ni dieu ni maitre, says a socialist formula); at one in their
he knows nothing of ablative, conjunctive, substantive, or grammar, no more than his lackey, or a fishwife of the petit pont; and yet these will give you a bellyful of talk, if you will hear them, and peradventure shall trip as little in their language as
it is best to avoid the beginnings of evil.
unfruitful are ye: therefore do ye lack belief. but he who had to create, had always his presaging dreams and astral premonitions-and believed in believing!-
in god (two. vii. coroll.), both in so far as he has the idea of the human body, and in so far as he has the ideas of the given external bodies.
"contemplating the stars he finds that they rule by a secret and a silent sway; and that the enamell'd spheres which roll above do ever by alternate causes move. and, studying these, he can also foresee, by certain signs, the turns of destiny;"
reputation is not concerned in such an enterprise; 'tis folly to be concerned by any such apprehension. living is slavery if the liberty of dying be wanting.
we see that montaigne travelled, just as he wrote, completely at his ease, and without the least constraint, turning, just as he fancied, from the common or ordinary roads taken by tourists.
when after a long quest the beast starts up on a sudden in a place where, peradventure, we least expected it; the shock and the ardour of the shouts and cries of the hunters so strike us, that it would be hard for those who love this lesser chase, to turn
let us not propose to ourselves so floating and wavering an end; let us follow constantly after reason; let the public approbation follow us there, if it will; and as it wholly depends upon fortune, we have no reason sooner to expect it by any other way
though a constant one, it is not commonly noticed, and, in the case of an excitable imagination like cellini's, it would be basis enough for superstition. beside, he tells us that he showed it to very few.
i could explain how much this universal desire for reputation, honours and advancement, which inflames us all, exercises and holds up to comparison our faculties and powers; how it excites and multiplies our passions, and, by creating universal
others there are, again, who interchange the ends and means one with the other in their aims; for instance, some want riches for the sake of pleasure and power, some covet power either for the sake of money or in order to bring renown to their name.
me a very painful labour imagne the mighty will not abase themselves so much as to live in ordinary friendships i am somewhat cold and shy leaving nothing unsaid, how home and bitter soever library: tis there that i am in my kingdom malice sucks up the
inhere, has objective reality, while in this case we can only find such an objective reality as is itself empirical, that is, regards the object as a mere phenomenon. in reference to this subject, see the remark in section one ( four)
body: therefore, it cannot be doubted but that, if happiness is conferred in this way, the whole human race sinks into misery when death brings the close of all.
"the virgin, astonished and attracted by the glittering apple, stops her career, and seizes the rolling gold." --ovid, metam., x. six hundred sixty six.
if she destined man to be healthy, i venture to declare that a state of reflection is a state contrary to, nature, and that a thinking man is a depraved animal.
this come i out of old-europe, that doubt'th more eagerly than doth any elderly married woman. may the lord improve it! amen!
deceiving, he doubteth not; and then the discourse is not so much concerning the thing, as the person; and the resolution is called beleefe, and faith: faith, in the man; beleefe, both of the man, and of the truth of what he sayes.
for the principal thing, that hath been the destruction of most plantations, hath been the base and hasty drawing of profit, in the first years.
the unremitting retention of simple and high sentiments in obscure duties is hardening the character to that temper which will work with honor, if need be in the tumult, or on the scaffold.
'tis a vain employment, 'tis true, unbecoming, shameful, and illegitimate; but carried on after this manner, i look upon it as wholesome, and proper to enliven a drowsy soul and to rouse up a heavy body; and, as an experienced physician, i would prescribe
besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)-which can by no means belong to this genealogical register of the pure understanding.
power is it, this new virtue; a ruling thought is it, and around it a subtle soul: a golden sun, with the serpent of knowledge around it.
chapter fourteen. of the first and second naturall lawes, and of contracts
but notwithstanding this ignorance of natural powers six and principles, we always presume, when we see like sensible qualities, that they have like secret powers, and expect that effects, similar to those which we have experienced, will follow from them.
for my part, one am apt to believe that they have treated of knowledge casually, and like a toy, with both hands; and have contended about reason as of a vain and frivolous instrument, setting on foot all sorts of fancies and inventions, sometimes more
declare what is justice, but never took care to do it.
made against us into provence, the marquis de guast going to reconnoitre the city of arles, and advancing out of the cover of a windmill, under favour of which he had made his approach, was perceived by the seigneurs de bonneval and the seneschal of
like modesty, if it be not rude and crabbed. 'tis stupidity and meanness to be obstinate against hatred and disdain; but against a virtuous and constant resolution, mixed with goodwill, 'tis the exercise of a noble and generous soul.
the poor man seeing himself thus trapped and convicted (for the whole business had been discovered to the queen by one of the accomplices), was in such a taking, he knew not what to do; but, folding his hands, to beg and sue for mercy, he threw himself at
for whatever happiness is still on its way 'twixt heaven and earth, now seeketh for lodging a luminous soul: with happiness hath all light now become stiller.
multitude of scholars, there are not found above two or three who bring away any good account of their time and discipline.
i acknowledge also, that i have several other faculties , such as changing of place , putting on various shapes , c.
what have i just heard? answered zarathustra. what wisdom in kings! i am enchanted, and verily, i have already promptings to make a rhyme thereon:-
the most starch. it is life near the bone where it is sweetest. you are defended from being a trifler. no man loses ever on a lower level by magnanimity on a higher. superfluous wealth can buy superfluities only.
nec habetur turpe juvenc ferre patrem tergo; fit equo sua filia conjux; quasque creavit, init pecudes caper; ipsaque cujus semine concepta est, ex illo concipit ales.
to prove the pope has power to make laws, he alledgeth many places; as first, deut. seventeen.twelve.
neither were they rich in worldly goods, holding the land by sufferance while they lived; and there often the sheriff came in vain to collect the taxes, and "attached a chip," for form's sake, as i have read in his accounts, there being nothing else that
the master of superstition, is the people; and in all superstition, wise men follow fools; and arguments are fitted to practice, in a reversed order.
both himself and his posterity declared ignoble, taxable caesar: he would be thought an excellent engineer to boot courtesy and good manners is a very necessary study dangers do, in truth, little or nothing hasten our end death can, whenever we please,
that? if our understanding be capable of the form, lineaments, port, and face of truth, it might as well see it entire as by halves, springing and imperfect this appearance of likelihood, which makes them rather take the left hand than the right, augments
the same is also confirmed by the continuall practise even to this day, in the election of the bishops of rome.
after a still winter night i awoke with the impression that some question had been put to me, which i had been endeavoring in vain to answer in my sleep, as what-how-when-where?
thus he must have been sly and artful in his behaviour to some, and imperious and cruel to others; being under a kind of necessity to ill-use all the persons of whom he stood in need, when he could not frighten them into compliance, and did not judge it
alexander writ to his mother the narration of an egyptian priest, drawn from their monuments, testifying the antiquity of that nation to be infinite, and comprising the birth and progress of other countries.
ought certainly to be of very great weight.
paul wrote to the churches he had converted; or any other apostle, or disciple of christ, to those which had then embraced christ, they received those their writings for the true christian doctrine.
therefore things could not have been brought into being by god in any other manner, c. q.e.five hundred.
still he thought of his work; but the burden of his thought was, that though this kept running in his head, and he found himself planning and contriving it against his will, yet it concerned him very little.
sect, ten. besides the crime which consists in violating the law, and varying from the right rule of reason, whereby a man so far becomes degenerate, and declares himself to quit the principles of human nature, and to be a noxious creature, there is
"the mind is sometimes to be diverted to other studies, thoughts, cares, business: in fine, by change of place, as where sick persons do not become convalescent."--cicero, tusc. quaes., iv. thirty five.
the meantime no such opinion of my own talent, as to promise myself any very good success from my endeavour." this passage would appear to be an interpolation by cotton. at all events, i do not find it in the original editions before me, or in coste. --
deceive us when the body is in health , and so of the rest.
so that the first table of the commandements, is spent all, in setting down the summe of gods absolute power; not onely as god, but as king by pact, (in peculiar) of the jewes; and may therefore give light, to those that have the soveraign power conferred
the actions, how brave soever in outward show they appear in themselves, he always refers the cause and motive to some vicious occasion or some prospect of profit.
put the case now, that a man is accused of a capitall crime, and seeing the powers and malice of some enemy, and the frequent corruption and partiality of judges, runneth away for feare of the event, and afterwards is taken, and brought to a legall
one hundred fifty six. insanity in individuals is something rare--but in groups, parties, nations, and epochs it is the rule.
for first, the apostles power was no other than that of our saviour, to invite men to embrace the kingdome of god; which they themselves acknowledged for a kingdome (not present, but) to come; and they that have no kingdome, can make no laws.
and yet, having long since foreseen them, though with a sight weak and delicate and softened with the long and happy health and quiet that god has been pleased to give me the greatest part of my time, one had in my imagination fancied them so
this event happened previous to the expulsion of the tyrant christiern the second from sweden." the battle which i witnessed took place in the presidency of polk, five years before the passage of webster's fugitive-slave bill.
nothing less than the creation of man and nature is its end. a man should find in it an outlet for his whole energy. he may paint and carve only as long as he can do that.
pythagoras being in company with some wild young fellows, and perceiving that, heated with the feast, they comploted to go violate an honest house, commanded the singing wench to alter her wanton airs; and by a solemn, grave, and spondaic music, gently
public revenges are for the most part fortunate; as that for the death of caesar; for the death of pertinax; for the death of henry the third of france; and many more. but in private revenges, it is not so.
advantageous to the whole. as nature gives each man absolute power over all his members, the social compact gives the body politic absolute power over all its members also; and it is this power which, under the direction of the general will, bears, as i
this is the meaning of the sentence, "that the wise man lives as long as he ought, not so long as he can; and that the most obliging present nature has made us, and which takes from us all colour of complaint of our condition, is to have delivered into
we entertain a suspicion concerning any matter of fact, when the witnesses contradict each other; when they are but few, or of a doubtful character; when they have an interest in what they affirm; when they deliver their testimony with hesitation, or on
and so it is necessary to order things so that when they no longer believe, they can be made to believe by force.
to forsake their learning, and divert their intentions from literature to arms, and yet many of these have afterwards become men of extraordinary nary abilities and qualifications for learning notwithstanding their deficiency in the roman tongue.
indeed, something to yield to the simple authority of nature, but not suffer ourselves to be tyrannically hurried away and transported by her; reason alone should have the conduct of our inclinations.
for what have one to do to judg them that are without? do not ye judg them that are within?"
i leave nothing to be desired or to be guessed at concerning me.
even those ideas, which, at first view, seem the most wide of this origin, are found, upon a nearer scrutiny, to be derived from it.
there are few circumstances among those which make up the present condition of human knowledge, more unlike what might have been expected, or more significant of the backward state in which speculation on the most important subjects still lingers, than
i say the similitude of passions, which are the same in all men, desire, feare, hope, c; not the similitude or the objects of the passions, which are the things desired, feared, hoped, c: for these the constitution individuall, and particular education do
can ever be proved, except we call in the assistance of exaggeration and flattery to supply the defects of argument and reasoning. so far as the traces of any attributes, at present, appear, so far may we conclude these attributes to exist.
accordingly, whereas we not infrequently have ideas or notions in which some falsity is contained, this can only be the case with such as are to some extent confused and obscure, and in this proceed from nothing (participate of negation), that is, exist
we must learn to reawaken and keep ourselves awake, not by mechanical aids, but by an infinite expectation of the dawn, which does not forsake us in our soundest sleep.
prop. thirty six. inadequate and confused ideas follow by the same necessity, as adequate or clear and distinct ideas.
equalitie must be admitted. and therefore for the ninth law of nature, i put this, "that every man acknowledge other for his equall by nature." the breach of this precept is pride.
soldiers were not men of another kind of fidelity, resolution, and sufficiency in the knowledge of arms than those of the king, he would immediately go with a rope about his neck and sue to him for mercy" (and it should seem the emperor had really this,
the relation of product to subsistence depends on the fertility of the climate, on the sort of labour the land demands, on the nature of its products, on the strength of its inhabitants, on the greater or less consumption they find necessary, and on
the same; as hath been already in good part done. surely in counsels concerning religion, that counsel of the apostle would be prefixed, ira hominis non implet justitiam dei.
the world seen from within, the world defined and designated according to its "intelligible character"--it would simply be "will to power," and nothing else.
all which agree under the common notion of thought , perception , or conscience ; and the substance wherein they are, we say, is a thinking thing , or mind , or call it by whatever other name we please, so we do not confound it with corporeal substance ,
herbs and fruits, and the preparing the meat on which i live, the names and prices of the stuffs i wear, because, say they; i have set my heart upon some higher knowledge; they kill me in saying so.
because laws obtain in it, but because they are absolutely lacking, and every power effects its ultimate consequences every moment.
sovereign he is bound to the individuals, and as a member of the state to the sovereign.
i am particularly attracted by the arching and sheaf-like top of the wool-grass; it brings back the summer to our winter memories, and is among the forms which art loves to copy, and which, in the vegetable kingdom, have the same relation to types already
a person's look is but a feeble warranty; and yet it is something considerable too; and if i had to lash them, i would most severely scourge the wicked ones who belie and betray the promises that nature has planted in their foreheads; i should with
for if a man that teacheth not false doctrine, should pretend to bee a prophet without shewing any miracle, he is never the more to bee regarded for his pretence, as is evident by deut. eighteen. v. twenty one, twenty two.
they never warm my bed, but since i have grown old they give me at need cloths to lay to my feet and stomach.
at first men had no kings save the gods, and no government save theocracy. they reasoned like caligula, and, at that period, reasoned aright.
how often have i risked my position and influence to protect poor wretches from the false charges innumerable with which they were for ever being harassed by the greed and license of the barbarians?
memory or embrace an aggregate of many, i should express them by certain characters the briefest possible.
them have been for having wives in common, and without obligation; they would refuse our ceremonies. chrysippus said, "that a philosopher would make a dozen somersaults, aye, and without his breeches, for a dozen of olives."
two hundred seventy three. a man who strives after great things, looks upon every one whom he encounters on his way either as a means of advance, or a delay and hindrance--or as a temporary resting-place.
first, when men register their thoughts wrong, by the inconstancy of the signification of their words; by which they register for their conceptions, that which they never conceived; and so deceive themselves.
three egoism must not be confused with self-respect: for they differ both in themselves and in their effects.
happy the people who do what they are commanded, better than they who command, without tormenting themselves as to the causes; who suffer themselves gently to roll after the celestial revolution!
hammering, the barking of dogs, and the screaming of children are abominable; but it is only the cracking of a whip that is the true murderer of thought. its object is to destroy every favourable moment that one now and then may have for reflection.
in such proofs, those they pretend to have acquired by the inspiration of some daemon, i am content to receive (for i meddle not with miracles); and also the proofs which are drawn from things that, upon some other account, often fall into use amongst us;
the people of england regards itself as free; but it is grossly mistaken; it is free only during the election of members of parliament. as soon as they are elected, slavery overtakes it, and it is nothing.
condition in the powdering-tub, and its taste according to the laws of the living flesh of its kind, as it is said.
which these men stick not to enslave their faith and conscience being subject to several changes, their language must vary accordingly: whence it happens that of the same thing they tell one man that it is this, and another that it is that, giving it
but it seemeth to me that ye are badly adapted for company: ye make one another's hearts fretful, ye that cry for help, when ye sit here together? there is one that must first come,
proceeded from the aemulation of particular men, but from the vertue of their popular form of government: not considering the frequent seditions, and civill warres, produced by the imperfection of their policy.
he sawed a channel in the ice toward the shore, and hauled it over and along and out on to the ice with oxen; but, before he had gone far in his work, he was surprised to find that it was wrong end upward, with the stumps of the branches pointing down,
verily, like a storm cometh my happiness, and my freedom! but mine enemies shall think that the evil one roareth over their heads.
if it be objected that this doth in a sort authorize usury, which before, was in some places but permissive; the answer is, that it is better to mitigate usury, by declaration, than to suffer it to rage, by connivance.
'tis unjust that an old fellow, broken and half dead, should alone, in a corner of the chimney, enjoy the money that would suffice for the maintenance and advancement of many children, and suffer them, in the meantime, to lose their' best years for want
"tot circa unum caput tumultuantes dens,"
i do nothing without gaiety; continuation and a too obstinate endeavour, darkens, stupefies, and tires my judgment.
aristippus loved to live as a stranger in all places:
"ea non media, sed nulla via est, velut eventum exspectantium, quo fortunae consilia sua applicent."
there had been so long an intelligence and society betwixt them in the management of the public affairs, so great a community of fortunes, so many mutual offices, and so near an alliance, that this countenance of his ought not to suffer under any
in summer they had a contrivance to bring fresh and clear rills through their lower rooms, wherein were great store of living fish, which the guests took out with their own hands to be dressed every man according to his own liking.
contrary to natural instinct, and at the same time carries no rational evidence with it, to convince an impartial enquirer.
more vivid, essential, and profound, into which they have not been able to penetrate; and just so 'tis with me.
for the purpose of multiplying, but need only maintain itself; and it can easily be proved that any increase does it more harm than good.
i commonly myself lend a hand to injurious presumptions that fortune scatters abroad against me, by a way i have ever had of evading to justify, excuse, or explain myself; conceiving that it were to compromise my conscience to plead in its behalf:
his, qui se unies sapiervtem profiteri sit ausus; "who alone durst profess himself a wise man."
few human creatures would consent to be changed into any of the lower animals, for a promise of the fullest allowance of a beast's pleasures; no intelligent human being would consent to be a fool, no instructed person would be an ignoramus, no person of
believed, that they have seen them, or at least will name witnesses whose authority will stop our mouths from contradiction.
of the first true knowledge evermore running in their minds, will be apt to make them forget those that are illegitimate, and only, forged by their own fancy.
love to a new and doubtful mediocrity;--supposing a statesman were to condemn his people generally to 'practise politics,' when they have hitherto had something better to do and think about, and when in the depths of their souls they have been unable to
whips his scholar for his docility; and the guide beats the blind man whom he leads by the hand; a horrid image of justice.
all things, wills, thoughts, opinions, goods, wives, children, honours, and lives, being in effect common betwixt them, and that absolute concurrence of affections being no other than one soul in two bodies (according to that very proper definition of
with those to whom so much wrong has been done by the unworthy conferring and debasing the distinction which was their particular right.
he had worn the home-made vermont gray, he said, and that was good. could he dispense with tea and coffee? did this country afford any beverage beside water?
that which i have just laid down, however, appears to me the most natural for the following reasons.
form an almost flat sand , still variously and beautifully shaded, but in which you can trace the original forms of vegetation; till at length, in the water itself, they are converted into banks , like those formed off the mouths of rivers, and the forms
suddenly he caught the wonted flame, and the well-known warmth pierced his marrow, and ran thrilling through his shaken bones: just as when at times, with thunder, a stream of fire in lightning flashes shoots across the skies.
these cellar dents, like deserted fox burrows, old holes, are all that is left where once were the stir and bustle of human life, and "fate, free-will, foreknowledge absolute," in some form and dialect or other were by turns discussed.
the brain may become paralysed and the individual still live. a man may remain an imbecile and live; but as soon as the heart ceases to perform its functions, the animal is dead.
finally, if there be still persons who are not sufficiently persuaded of the existence of god and of the soul, by the reasons i have adduced, i am desirous that they should know that all the other propositions, of the truth of which they deem themselves
perceptions; and the more the actions of the body depend on itself alone, and the fewer other bodies concur with it in action, the more fitted is the mind of which it is the object for distinct comprehension.
there are some sins that are impetuous, prompt, and sudden; let us set them aside: but in these other sins so often repeated, deliberated, and contrived, whether sins of complexion or sins of profession and vocation, i cannot conceive that they should
the infinite power of god, and consequently (i.
i know that the former are for ever holding forth in praise of the tranquillity they enjoy in their chains, and that they call a state of wretched servitude a state of peace: miserrimam servitutem pacem appellant .
at the same time, while i cannot cognize , i can quite well think freedom, that is to say, my representation of it involves at least no contradiction, if we bear in mind the critical distinction of the two modes of representation (the sensible and the
but in this case, no object is given them, and therefore they have no meaning sufficient to afford us a conception of an object.
the truth and grandeur of their thought is proved by its scope and applicability, for it commands the entire schedule and inventory of things for its illustration.
for when caesar would have discharged the senate, in regard of some ill presages, and specially a dream of calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a
'tis what i have done in less dangers, and that i think of very little hazard, how broad soever the river may be, provided your horse have easy going in, and that you see on the other side easy landing according to the stream.
therefore let all wise governors have as great a watch and care over fames, as they have of the actions and designs themselves.
those of darwin, a certain narrowness, aridity, and industrious carefulness (in short, something english) may not be unfavourable for arriving at them.--finally, let it not be forgotten that the english, with their profound mediocrity, brought about once
i should find myself more at ease in a country where these degrees were either regulated or not regarded. amongst men, when an altercation about the precedence either of walking or sitting exceeds three replies, 'tis reputed uncivil.
many men who knew rather how not to err, than how to correct the errors of others.
and, on the other hand, there is no reason why a man whose wife suffers from chronic illness, or remains barren, or has gradually become too old for him, should not take a second.
he shall be exalted, if god will lend him an extraordinary hand; he shall exalt himself, by abandoning and renouncing his own proper means, and by suffering himself to be raised and elevated by means purely celestial.
i am not so good a naturalist (as they call it) as to discern by what secret springs fear has its motion in us; but, be this as it may, 'tis a strange passion, and such a one that the physicians say there is no other whatever that sooner dethrones our
but the nature of man might have been so order'd by god , that that same motion in the brain should represent to the mind any other thing, viz.
my chiefest care in choosing my lodgings is always to avoid a thick and stinking air; and those beautiful cities, venice and paris, very much lessen the kindness i have for them, the one by the offensive smell of her marshes, and the other of her dirt.
neglect not onely the dispraise, and revilings, but also the power of other men. the kingdome of god is gotten by violence; but what if it could be gotten by unjust violence?
shall we never see in the maxims books lay down the vulgar interest that makes their writers speak?
in granting the right of first occupancy to necessity and labour, are we not really stretching it as far as it can go? is it possible to leave such a right unlimited?
it till he had performed what i had appointed him to do, which was, that when we were all gone out of the chamber, he should withdraw to make water, should three times repeat such and such words, and as often do such and such actions; that at every of the
beginning and necessary condition of all virtue.
then is he subject to arbitrary punishment. for it is reason, that he which does injury, without other limitation than that of his own will, should suffer punishment without other limitation, than that of his will whose law is thereby violated.
but he that is carried up and down to his businesse in a framed counsell, which cannot move but by the plurality of consenting opinions, the execution whereof is commonly (out of envy, or interest) retarded by the part dissenting, does it worst of all,
such as this "where was thou when i layd the foundations of the earth," and the like, both approved job's innocence, and reproved the erroneous doctrine of his friends.
attention to them. but not without retribution; for the wicked pay back a return in kind to the dignities they put on by the pollution of their touch.
the three dynamical relations then, from which all others spring, are those of inherence, consequence, and composition.
his father, eighty years old, could not remember when it was not there. several pretty large logs may still be seen lying on the bottom, where, owing to the undulation of the surface, they look like huge water snakes in motion.
and thus much of the vertues and defects intellectuall.
all which sorts of power, are soveraign, and coercive.
for as to have no desire, is to be dead: so to have weak passions, is dulnesse; and to have passions indifferently for every thing, giddinesse, and distraction; and to have stronger, and more vehement passions for any thing, than is ordinarily seen in
"why," replied the fool, "use my receipt to put on all your clothes you have at once, and you'll feel no more cold than one."
the passage of montaigne through switzerland is not without interest, as we see there how our philosophical traveller accommodated himself everywhere to the ways of the country.
the ideas of these two not only exist, in so far as they are contained in the idea of the circle, but also as they involve the existence of those rectangles; wherefore they are distinguished from the remaining ideas of the remaining rectangles.
persons who learn geometry do not simply commit the theorems to memory, but understand and learn likewise the demonstrations; and it would be absurd to say that they remain ignorant of the grounds of geometrical truths, because they never hear any one
when he awakes from his dream, he will be the first to join in the laugh against himself, and to confess, that all his objections are mere amusement, and can have no other tendency than to show the whimsical condition of mankind, who must act and reason
whereby it was generally conceived, that after the princes had reigned, which had the principal letters of that word hempe (which were henry, edward, mary, philip, and elizabeth), england should come to utter confusion; which, thanks be to god, is
a thousand and a thousand have charged their own heads by false confessions, amongst whom i place philotas, considering the circumstances of the trial alexander put upon him and the progress of his torture.
way, in my opinion, did no other consideration invite us to it, is to pitch upon that wherein is the greatest appearance of honesty and justice; and not, being certain of the shortest, to keep the straightest and most direct way; as in the two examples i
before mentioned, concerning baptisme for the dead: out of which he concludeth, first, that prayers for the dead are not unprofitable; and out of that, that there is a fire of purgatory: but neither of them rightly.
these discourses are, in my opinion, very true and rational; but we are, i know not how, double in ourselves, which is the cause that what we believe we do not believe, and cannot disengage ourselves from what we condemn.
what he thinks to be so just in recommendation of military valour, why may it not be the same in recommendation of any other good quality? and why does not some woman take a fancy to possess over her companions the glory of this chaste love?
and for their morall, and civill philosophy, it hath the same, or greater absurdities.
if some of the matters of which i have spoken in the beginning of the "dioptrics" and "meteorics" should offend at first sight, because i call them hypotheses and seem indifferent about giving proof of them, i request a patient and attentive reading of
by the addition of such a predicate, therefore, it becomes a synthetical judgement.
i see not therefore any reason to doubt, but that the old, and new testament, as we have them now, are the true registers of those things, which were done and said by the prophets, and apostles.
which follows it four . but that this enumeration is complete, and that there are no other principles of association except these, may be difficult to prove to the satisfaction of the reader, or even to a man's own satisfaction.
nation, but every private man, would resent the force and violence that any one should do him who would tempt him to any thing contrary to this law. but let them produce me one of this condition.
faculties"--of which to be still prouder!--but let us reflect for a moment--it is high time to do so. "how are synthetic judgments a priori possible?" kant asks himself--and what is really his answer?
as men that are utterly deprived from their nativity, of the light of the bodily eye, have no idea at all, of any such light; and no man conceives in his imagination any greater light, than he hath at some time, or other perceived by his outward senses:
myself, and who asks me the plain and bare truth, i presently surrender my passion, and deliver the matter to him without exaggeration, without emphasis, or any painting of my own.
making an empirical conception of it, are what alone connect the notion of the possibility of such a thing, with the conception of it.
but now that i begin better to know my self and the author of my original , i do not think, that all things, which i seem to have from my senses are rashly to be admitted , neither are all things so had , to be doubted .
commendation of their virtue. such a woman has been, who prized her honour above her life, and yet has prostituted it to the furious lust of a mortal enemy, to save her husband's life, and who, in so doing, did that for him she would not have done for
in this dispute which has at this time engaged france in a civil war, the better and the soundest cause no doubt is that which maintains the ancient religion and government of the kingdom.
but this never fails, if the bad husbands were of their own choosing, against their friends' consent; for then they will be sure to make good their own folly.
i believe the ground of this invention proceeds from the consideration of the force of conscience: for, to the guilty, it seems to assist the rack to make him confess his fault and to shake his resolution; and, on the other side, that it fortifies the
in rare and isolated cases, it may really have happened that such a will to truth--a certain extravagant and adventurous pluck, a metaphysician's ambition of the forlorn hope--has participated therein: that which in the end always prefers a handful of
forty eight. of war-horses, or destriers. forty nine. of ancient customs. fifty. of democritus and heraclitus. fifty one. of the vanity of words. fifty two. of the parsimony of the ancients. fifty three. of a saying of caesar. fifty four.
for seeing all formed religion, is founded at first, upon the faith which a multitude hath in some one person, whom they believe not only to be a wise man, and to labour to procure their happiness, but also to be a holy man, to whom god himselfe
eighteen.) as but one, and that one, as god, (for the words are, "lot said unto them, oh not so my lord") be understood of images of men, supernaturally formed in the fancy; as well as before by angel was understood a fancyed voice?
we are only ingenious in using ourselves ill: 'tis the real quarry our intellects fly at; and intellect, when misapplied, is a dangerous tool!
pleasure by the difficulty, by desire, and a certain kind of glory, and was of tiberius's mind, who in his amours was as much taken with modesty and birth as any other quality, and of the courtesan flora's humour, who never lent herself to less than a
"that at rome one saw nothing but the sky under which she had been built, and the outline of her site: that the knowledge we had of her was abstract, contemplative, not palpable to the actual senses: that those who said they beheld at least the ruins of
precisely thereby--woman deteriorates. this is what is happening nowadays: let us not deceive ourselves about it!
god has ordered all things as it has best pleased him; but i have, in my time, seen three of the most execrable persons that ever i knew in all manner of abominable living, and the most infamous to boot, who all died a very regular death, and in all
in hot countries foods are much more substantial and succulent; and the third difference cannot but have an influence on the second. why are so many vegetables eaten in italy? because there they are good, nutritious and excellent in taste.
men. the other, which is never properly called deformity, being more substantial, strikes deeper in. not every shoe of smooth shining leather, but every shoe well-made, shews the shape of the foot within.
to create new values-that, even the lion cannot yet accomplish: but to create itself freedom for new creating-that can the might of the lion do.
"vertuntur species animorum, et pectora motus nunc alios, alios, dum nubila ventus agebat, concipiunt."
xxxviii.) it may be bad. again, grief, which is pain, cannot as such be good (four. xli.). but, as its force and increase is defined by the power of an external cause compared with our own (four.
thinkers, to know both sides; and the weakest part of what everybody says in defence of his opinion, is what he intends as a reply to antagonists.
the sciences treat of things too refinedly, after an artificial, very different from the common and natural, way.
"i am no longer able to stand waiting at a door in the rain." --horace, od., iii. ten, nine.
one nonne ea qu possidet chamos deus tuus, tibi jure debentur? (judges xi. twenty four). such is the text in the vulgate. father de carrieres translates: "do you not regard yourselves as having a right to what your god possesses?"
ha! ha! me-wantest thou? me? -entire?...
even thus, eaglelike, pantherlike, are the poet's desires, are thine own desires 'neath a thousand guises, thou fool! thou poet!
the citizens laboured to preserve their liberty; the subjects, irritated at seeing others enjoying a blessing they had lost, thought only of making slaves of their neighbours.
we might, peradventure, have some light in this, were all the judgments and arguments of men known to us; but that three witnesses, three doctors, should lord it over all mankind, is against reason: it were necessary that human nature should have deputed
hi motus animorum, atque hoc certamina tanta, pulveris exigui jactu compressa quiescent.
but he was still immature. immaturely loveth the youth, and immaturely also hateth he man and earth. confined and awkward are still his soul and the wings of his spirit.
the last could never have been the symbol of his death, for he confessed to me that, though he had heard of brister's spring, he had never seen it; and soiled cards, kings of diamonds spades and hearts, were scattered over the floor.
the matter of law and equity will permit and the largest field for reprehension that some philosophers have against others is drawn from the diversities and contradictions wherein every one of them finds himself perplexed, either on purpose to show the
our thoughts and enquiries are, therefore, every moment, employed about this relation: yet so imperfect are the ideas which we form concerning it, that it is impossible to give any just definition of cause, except what is drawn from something extraneous
qualis ubi alterno procurrens gurgite pontus, nunc ruit ad terras, scopulosque superjacit undam spumeus, extremamque sinu perfundit arenam; nunc rapidus retro, atque stu revoluta resorbens saxa, fugit, littusque vado labente relihquit.
for instance, water, in so far as it is water, we conceive to be divided, and its parts to be separated one from the other; but not in so far as it is extended substance; from this point of view it is neither separated nor divisible.
fed himself on new kinds of food, i shall suppose his conformation to have been at all times what it appears to us at this day; that he always walked on two legs, made use of his hands as we do, directed his looks over all nature, and measured with his
"but, (saith he) the pope can do this, and has done it."
"non tam omnia universi, quam ea, quae ad quemque pertinent, singuli carpebant."
we cannot do all we would, so that we must often, as the last anchorage, commit the protection of our vessels to the simple conduct of heaven. to what more just necessity does he reserve himself?
meddling with it, nor embraced by it, who fulfilled all the duties of neighbors and fellow-men.
experience of the hurtfulness of particular crimes and disputes, would by this process come to be possessed of less perfect institutions than those which, from the commencement of their association as communities, have followed the appointments of some
in order to effect our purpose, it is necessary: (one) that the conceptions be pure and not empirical; (two) that they belong not to intuition and sensibility, but to thought and understanding; (three) that they be elementary conceptions, and as such,
poverty, he readily devised plausible arguments to make them close with his design.
but this does not arise either from the man's strength or the teacher's weakness; for when the man, though he has been confuted, is hardened like a stone, how shall we then be able to deal with him by argument?
comparison sleep; towards the end, like a vapour that still mounts upward, it arrives at the throat, where it makes its final residence, and concludes the progress.
recognized and admitted in the same way.
there are some so ridiculous, as to go a mile out of their way to hook in a fine word:
let judges also remember, that solomon's throne was supported by lions on both sides: let them be lions, but yet lions under the throne; being circumspect that they do not check or oppose any points of sovereignty.
it is only by means of the permanent that existence in different parts of the successive series of time receives a quantity, which we entitle duration.
one hundred twenty seven. --for that was his name, returned answer, that it was not for fear of him, or of any man living, that he did so, but that it was the way of marching in practice with his nation, who had neither tilled fields, cities, nor houses
things expresses more contempt and condemnation than the other fancy that others cannot believe otherwise than as he does gradations above and below pleasure greatest apprehensions, from things unseen, concealed he did not think mankind worthy of a wise
to act collectively is according to the spirit of our institutions; and i am confident that, as our circumstances are more flourishing, our means are greater than the nobleman's.
but may not this saying of that excellent painter of woman's humours be here introduced, to show the reason of their complaints?
holy, creator; and in such sense, as if he meant not to declare what he is, (for that were to circumscribe him within the limits of our fancy,) but how much wee admire him, and how ready we would be to obey him; which is a signe of humility, and of a will
if, then, we learn nothing more by this critical examination than what we should have practised in the merely empirical use of the understanding, without any such subtle inquiry, the presumption is that the advantage we reap from it is not worth the
another while, the nature that darts out those images; and then, our science and intelligence.
when i began to cut holes for sounding, there were three or four inches of water on the ice under a deep snow which had sunk it thus far; but the water began immediately to run into these holes, and continued to run for two days in deep streams, which
and christians pray to god, "thy will be done," that they may not fall into the inconvenience the poet feigns of king midas.
"disinterested" action is very interesting and "interested" action, provided that... "and love?"--what! even an action for love's sake shall be "unegoistic"? but you fools--!
sebond applied himself to this laudable and noble study, and demonstrates to us that there is not any part or member of the world that disclaims or derogates from its maker.
of reason and justice, deduced from the love of order in general, or the known will of his creator; in a word, were we to suppose him as intelligent and enlightened, as he must have been, and is in fact found to have been, dull and stupid, what advantage
but, in so far as we conceive it in relation to time past, we are assumed to conceive something, which recalls the thing to memory, or excites the image thereof (two. xviii. and note), which is so far the same as regarding it as present (two. xvii.
these are the real difficulties, the knotty points both in the theory of ethics, and in the conscientious guidance of personal conduct.
a general amnesty is proclaimed; all malefactors may return to their town.-"
care; one am either well or ill throughout.
danger is again present, the mother of morality, great danger; this time shifted into the individual, into the neighbour and friend, into the street, into their own child, into their own heart, into all the most personal and secret recesses of their
never, in that case, have attained the least idea of necessity, or of a connexion among these objects. we might say, upon such a supposition, that one object or event has followed another; not that one was produced by the other.
for jurisdiction is the power of hearing and determining causes between man and man; and can belong to none, but him that hath the power to prescribe the rules of right and wrong; that is, to make laws; and with the sword of justice to compell men to obey
then disturbances may destroy it, but revolutions cannot mend it: it needs a master, and not a liberator. free peoples, be mindful of maxim; "liberty may be gained, but can never be recovered."
aforesaid synthesis of apprehension, that is, the perception, must be completely conformable. twenty four
cannot be contained in the other, they are cogitated as co-ordinated with, not subordinated to each other, so that they do not determine each other unilaterally, as in a linear series, but reciprocally, as in an aggregate-(if one member of the division is
we have in us motions that are inconstant and unknown; for example, i found radishes first grateful to my stomach, since that nauseous, and now again grateful.
disgust; 'tis a blunt, dull, stupid, tired, and slothful passion:
things. and again, concerning obedience to princes. (rom. thirteen. the first six.
it is as noxious, or more noxious, when exerted in accordance with public opinion, than when in or opposition to it.
-have cleverer hands, grasp after deeper happiness, after deeper unhappiness, grasp after some god; grasp not after me:
returning clean and wet, they judged that the water was not much abated; afterwards sending out others, and seeing them return dirty, they issued out to repeople the world, which they found only full of serpents.
the day advanced as if to light some work of mine; it was morning, and lo, now it is evening, and nothing memorable is accomplished. instead of singing like the birds, i silently smiled at my incessant good fortune.
a friend of mine the other day turning over my tablets, found therein a memorandum of something i would have done after my decease, whereupon i told him, as it was really true, that though i was no more than a league's distance only from my own house, and
for, for us to go "according to nature," is no more but to go "according to our understanding," as far as that is able to follow, and as far as we are able to see into it; all beyond that is, forsooth, monstrous and irregular.
europe and sinking into a merely national affair.
easily admit of difference than uniformity amongst us. i as frankly as any one would have me, discharge a man from my humours and principles, and consider him according to his own particular model.
it is useless to ask what is the source of natural inequality, because that question is answered by the simple definition of the word.
the power of the spirit to appropriate foreign elements reveals itself in a strong tendency to assimilate the new to the old, to simplify the manifold, to overlook or repudiate the absolutely contradictory; just as it arbitrarily re-underlines, makes
husbands, when they shake it off themselves. and yet i know not, to speak truth, whether a man can suffer worse from them than their jealousy; 'tis the most dangerous of all their conditions, as the head is of all their members.
-on an eternal ground, on hard primary rock, on this highest, hardest, primary mountain-ridge, unto which all winds come, as unto the storm-parting, asking where? and whence? and whither?
but i insist that they believe it of me: i have always thought very unsatisfactorily of myself and about myself, only in very rare cases, only compulsorily, always without delight in 'the subject,' ready to digress from 'myself,' and always without faith
cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr
"gigni de nihilo nihil; in nihilum nil posse reverti," thirty one are two propositions which the ancients never parted, and which people nowadays sometimes mistakenly disjoin, because they imagine that the propositions apply to objects as things in
from defect in reasoning, (that is to say, from errour,) men are prone to violate the lawes, three wayes.
for must there not be that which is danced over, danced beyond? must there not, for the sake of the nimble, the nimblest,-be moles and clumsy dwarfs?-
"pone seram; cohibe: sed quis custodiet ipsos custodes? cauta est, et ab illis incipit uxor."
why wentest thou not into the forest? or why didst thou not till the ground? is the sea not full of green islands?
the better governing of my house send us to the better air of some other country sense: no one who is not contented with his share setting too great a value upon ourselves setting too little a value upon others settled my thoughts to live upon less than i
young frederick resulted from the anxiety of a profound instinct. men were lacking; and he suspected, to his bitterest regret, that his own son was not man enough. there, however, he deceived himself; but who would not have deceived himself in his place?
"non enim gazae, neque consularis submovet lictor miseros tumultus mentis, et curas laqueata circum tecta volantes."
his goods, which nature, that willeth the preservation of all mankind as much as is possible, hath made to belong to the children to keep them from perishing, do still continue to belong to his children: for supposing them not to have joined in the war,
philosophers, that give themselves airs of superior wisdom and sufficiency, have a hard task when they encounter persons of inquisitive dispositions, who push them from every corner to which they retreat, and who are sure at last to bring them to some
thus is it that to god alone glory and honour appertain; and there is nothing so remote from reason as that we should go in quest of it for ourselves; for, being indigent and necessitous within, our essence being imperfect, and having continual need of
proof.--the idea of an individual thing actually existing is an individual mode of thinking, and is distinct from other modes (by the corollary and note to prop. viii. of this part); thus (by prop. vi.
when the flowing mass reaches the drain at the foot of the bank it spreads out flatter into strands , the separate streams losing their semi-cylindrical form and gradually becoming more flat and broad, running together as they are more moist, till they
and therefore he that presumes to break the law upon his own, or anothers dream, or pretended vision, or upon other fancy of the power of invisible spirits, than is permitted by the common-wealth, leaveth the law of nature, which is a certain offence, and
the most eminent minds of elder times believed it; and some of this age of ours, compelled by the appearances of human reason, do the same; forasmuch as in this fabric that we behold there is nothing single and one,
de guise, nor much favour his reputation, are willing to have him thought to blame, and that his making a halt and delaying time with the forces he commanded, whilst the constable, who was general of the army, was racked through and through with the
meanwhile one after another had gone out into the open air, and into the cool, thoughtful night; zarathustra himself, however, led the ugliest man by the hand, that he might show him his night-world, and the great round moon, and the silvery water-falls
even those that come in with contempt feel a certain shivering in their hearts, and something of dread that makes them begin to doubt their opinions.
to themselves for any thing. of the three actions of the soul, imaginative, appetitive, and consentive, they receive the two first; the last they kept ambiguous, without inclination or approbation, either of one thing or another, so light as it is.
i have seen a great many commanders encourage their soldiers with this fatal necessity; for if our time be limited to a certain hour, neither the enemies' shot nor our own boldness, nor our flight and cowardice, can either shorten or prolong our lives.
every city," we are to understand the same thing; namely, that hee should call the faithfull together, and ordain them presbyters by plurality of suffrages.
monsieur, de montaigne,--inasmuch as i hold in great esteem your fidelity and zealous devotion to my service, it has been a pleasure to me to learn that you have been chosen mayor of my town of bordeaux.
he who saves a fellow creature from drowning does what is morally right, whether his motive be duty, or the hope of being paid for his trouble: he who betrays the friend that trusts him, is guilty of a crime, even if his object be to serve another friend
"hence to the bee some sages have assign'd some portion of the god and heavenly wind."
the objections which have been brought against a standing army, and they are many and weighty, and deserve to prevail, may also at last be brought against a standing government. the standing army is only an arm of the standing government.
he who dies in a battle, with his sword in his hand, does not then think of death; he feels or considers it not; the ardour of the fight diverts his thought another way.
uneasy without my gloves as without my shirt, or without washing when i rise from table or out of my bed; and i could not lie without a canopy and curtains, as if they were essential things.
amongst peoples of a strange language did i dwell, with stopped ears: so that the language of their trafficking might remain strange unto me, and their bargaining for power.
in one thousand five hundred sixty nine he had published a translation of the "natural theology" of raymond de sebonde, which he had solely undertaken to please his father.
they are not the worst things of which one is most ashamed: there is not only deceit behind a mask--there is so much goodness in craft.
thing, but contrarily, because the necessity of the thing it self ( viz.
but to this he hath replyed, that the christians of old, deposed not nero, nor diocletian, nor julian, nor valens an arrian, for this cause onely, that they wanted temporall forces. perhaps so.
so diogenes, surnamed the atheist, answered him in samothrace, who, showing him in the temple the several offerings and stories in painting of those who had escaped shipwreck, said to him, "look, you who think the gods have no care of human things, what
bom, and of the best parts, are not agreed about any one thing, not that heaven is over our heads; for they that doubt of every thing, do also doubt of that; and they who deny that we are able to comprehend any thing, say that we have not comprehended
by what secret springs we move, and the reason of our various agitations and irresolutions: for, methinks the first doctrine with which one should season his understanding, ought to be that which regulates his manners and his sense; that teaches him to
his words, according to aristotle, are the only words that have motion and action, the only substantial words.
six csar, pleading for catiline, tried to establish the dogma that the soul is mortal: cato and cicero, in refutation, did not waste time in philosophising.
neither lot nor vote has any place in monarchical government. the monarch being by right sole prince and only magistrate, the choice of his lieutenants belongs to none but him.
as we have doublet and breeches-makers, distinct trades, to clothe us, and are so much the better fitted, seeing that each of them meddles only with his own business, and has less to trouble his head with than the tailor who undertakes all; and as in
him; dost thou think that these men are there upon their own account?
verily, my brother, said zarathustra, it is a treasure that hath been given me: it is a little truth which i carry.
we owe many valuable observations to people who are not very acute or profound, and who say the thing without effort which we want and have long been hunting in vain.
during all that time mankind have been learning by experience the tendencies of actions; on which experience all the prudence, as well as all the morality of life, is dependent.
proof.--emotion towards a thing, which we conceive to exist, is more intense than it would be, if we conceived the thing as future (four. ix. coroll.), and is much more vehement, than if the future time be conceived as far distant from the present (four.
extraordinary tax, because his extra expenses were covered by the parsimony he had so long practised. the present king of spain, if he had been thought liberal, would not have engaged in and won so many enterprises.
practically imply danger, ruin, abasement, or at least relaxation, blindness, or temporary self-forgetfulness; the ideal of a humanly superhuman welfare and benevolence, which will often enough appear inhuman, for example, when put alongside of all past
under-sheriffries; as if they were but matters, for under-sheriffs and catchpoles: though many times those under-sheriffries do more good, than their high speculations. st.
exposed to the arbitrary power of one man, who has the command of one hundred,zero, than he that is exposed to the arbitrary power of one hundred,zero single men; no body being secure, that his will, who has such a command, is better than that of other
our idea, therefore, of necessity and causation arises entirely from the uniformity observable in the operations of nature, where similar objects are constantly conjoined together, and the mind is determined by custom to infer the one from the appearance
"tantum se fortunx permittunt, etiam ut naturam dediscant."
avoid wresting and writhing his narrative to that bias; they undertake to select things worthy to be known, and yet often conceal from us such a word, such a private action, as would much better instruct us; omit, as incredible, such things as they do not
in an analytical judgement i do not go beyond the given conception, in order to arrive at some decision respecting it.
xxi.), they will be in the human mind itself, which therefore perceives not only the modifications of the body, but also the ideas of such modifications. q.e.five hundred.
it follows from this double relation that the continuous proportion between the sovereign, the prince and the people, is by no means an arbitrary idea, but a necessary consequence of the nature of the body politic.
it is not your sin-it is your self-satisfaction that crieth unto heaven; your very sparingness in sin crieth unto heaven!
it pleases me to consider their face, bearing, and vestments: i pronounce those great names betwixt my teeth, and make them ring in my ears:
forty seven. of the benefit proceeding from such darknesse; and to whom it
for as existence does not admit of being constructed, it is clear that they must only concern the relations of existence and be merely regulative principles. in this case, therefore, neither axioms nor anticipations are to be thought of.
in the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead
xvi.) that god acts by the same necessity, as that by which he understands himself; in other words, as it follows from the necessity of the divine nature (as all admit), that god understands himself, so also does it follow by the same necessity, that god
o my soul, i delivered thee from all by-places, i brushed down from thee dust and spiders and twilight.
i have spent many an hour, when i was younger, floating over its surface as the zephyr willed, having paddled my boat to the middle, and lying on my back across the seats, in a summer forenoon, dreaming awake, until i was aroused by the boat touching the
quare etiam atque etiam tales fateare necesse est esse alios alibi congressus materiali; qualis hic est, avido complexu quem tenet ther.
thou mayst deliver them onely to such as be wise among the people.'" and thus much concerning the time of the writing of the bookes of the old testament.
xviii., we shall readily see the difference between a man, who is led solely by emotion or opinion, and a man, who is led by reason.
in this way they cause the whole heart to expand, and at the same time press home and shut the five small valves that are at the entrances of the two vessels from which they flow, and thus prevent any more blood from coming down into the heart, and
well! at all events, one way or other-he is gone! he was counter to the taste of mine ears and eyes; worse than that i should not like to say against him.
one day, however, as i was splitting wood, i thought that i would just look in at the window and see if the house was not on fire; it was the only time i remember to have been particularly anxious on this score; so i looked and saw that a spark had caught
excusable (and yet i do not excuse myself upon these terms) than in foreign expeditions, to which, however, according to our laws, no man is pressed against his will.
note) will for this cause also be affected with pain, the more so in proportion as his love has been greater; that is, in addition to the pain caused by hatred, there is a pain caused by the fact that he has loved the object; wherefore the lover will
still within the verge of human capacity, which serves me to good use. i see, and make my advantage of it, as well in shadow as in substance; and amongst the various readings thereof in history, i cull out the most rare and memorable to fit my own turn.
the same thing holds true, generally speaking, of all traditional doctrines--those of prudence and knowledge of life, as well as of morals or religion.
iniquum petas ut aequum feras is a good rule, where a man hath strength of favor: but otherwise, a man were better rise in his suit; for he, that would have ventured at first to have lost the suitor, will not in the conclusion lose both the suitor, and
"the mind anxious about the future is unhappy." --seneca, epist., ninety eight.
the practice of supremacy in religion, was not in the time of the kings, according to the right thereof
the children, released from the obedience they owed to the father, and the father, released from the care he owed his children, return equally to independence.
and to take it by that, were i to complain on the behalf of the greeks, could i not say, that camillus was much less comparable to themistocles, the gracchi to agis and cleomenes, and numa to lycurgus?
the eleventh, is every place, where the apostle for counsell, putteth some word, by which men use to signifie command; or calleth the following of his counsell, by the name of obedience. and therefore they are alledged out of one cor. eleven.two.
increase or help its power of activity (three. post. i.); consequently (three. xi.) the mind's power of thinking is for that period increased or helped. thus (three. vi., ix.) the mind, as far as it can, endeavours to imagine such things. q.e.five hundred.
probable i do not judge opinions by years i ever justly feared to raise my head too high i would as willingly be lucky as wise if i stand in need of anger and inflammation, i borrow it if they hear no noise, they think men sleep impose them upon me as
thus it is well to seem pious, faithful, humane, religious, sincere, and also to be so; but you must have the mind so watchful that when it is needful to be otherwise you may be able to change to the opposite qualities.
by his adversarie, in every possible posture, or guard: the ability of the former, would be to the ability of the later, as prudence to sapience; both usefull; but the later infallible.
one body in many places, and many bodies in one place at once
or habit, and being nourished under the same law, air, and manners, it is very hard to avoid disorder and confusion.
"quoties non modo ductores nostri, sed universi etiam exercitus, ad non dubiam mortem concurrerunt?"
let him be instructed not to engage in discourse or dispute but with a champion worthy of him, and, even there, not to make use of all the little subtleties that may seem pat for his purpose, but only such arguments as may best serve him.
and xxvii.), the mind's highest utility or (four. def. i.) good is the knowledge of god. again, the mind is active, only in so far as it understands, and only to the same extent can it be said absolutely to act virtuously.
vulgarizing of taste. firstly, the capacity for artistic emotion, for devotion to "form," for which the expression, fifty'art pour fifty'art, along with numerous others, has been invented:--such capacity has not been lacking in france for three centuries;
without a natural death; the theory of giants; the custom of making themselves drunk with their beverages, and drinking to the utmost; religious ornaments painted with bones and dead men's skulls; surplices, holy water sprinkled; wives and servants, who
little. i am seldom consulted, and still more seldom believed, and know no concern, either public or private, that has been mended or bettered by my advice.
he insists long upon, and is very particular in, giving innumerable precepts for exercises; but as to the lettered sciences, says very little, and only seems particularly to recommend poetry upon the account of music.
therefore before the names of just, and unjust can have place, there must be some coercive power, to compell men equally to the performance of their covenants, by the terrour of some punishment, greater than the benefit they expect by the breach of their
and hence it is, that lying cold breedeth dreams of feare, and raiseth the thought and image of some fearfull object (the motion from the brain to the inner parts, and from the inner parts to the brain being reciprocall:) and that as anger causeth heat in
indeed, of the hundred and ninety-three centuries into which the six classes of the whole roman people were divided, the first class contained ninety-eight; and, as voting went solely by centuries, this class alone had a majority over all the rest.
but the gallery stands at the mercy of our moods, and there is a moment when it becomes frivolous.
"woe to us! hail to us! the thawing wind bloweth!"-thus preach, my brethren, through all the streets!
square. let statue, picture, park and hall, ballad, flag and festival, the past restore, the day adorn and make each morrow a new morn so shall the drudge in dusty frock spy behind the city clock retinues of airy kings, skirts of angels, starry wings, his
in hortatives, and pleadings, as truth, or disguise serveth best to the designe in hand; so is the judgement, or the fancy most required.
but what is there in this whole matter to cause such a strong conception, except only a present object and a customary transition to the idea of another object, which we have been accustomed to conjoin with the former?
its end; one should use "cause" and "effect" only as pure conceptions, that is to say, as conventional fictions for the purpose of designation and mutual understanding,--not for explanation.
tr-r-r-oonk! and straightway comes over the water from some distant cove the same password repeated, where the next in seniority and girth has gulped down to his mark; and when this observance has made the circuit of the shores, then ejaculates the master
defence which belongs to every one in the state of nature: for of such things who can tell what the end will be? and a neighbour kingdom has shewed the world an odd example.
when the representative is one man, then is the common-wealth a monarchy: when an assembly of all that will come together, then it is a democracy, or popular common-wealth: when an assembly of a part onely, then it is called an aristocracy.
xxvii.): but we are assumed to love it already; there is, therefore, a new cause of love, whereby our former emotion is fostered; hence we shall thereupon love it more steadfastly.
"contemnite, amantes: sic hodie veniet, si qua negavit heri."
men, at first, for the most part, contented themselves with what unassisted nature offered to their necessities: and though afterwards, in some parts of the world, (where the increase of people and stock, with the use of money, had made land scarce, and
as solomon saith, to respect persons is not good; for such a man will transgress for a piece of bread. it is most true, that was anciently spoken, a place showeth the man. and it showeth some to the better, and some to the worse.
even if it were so, i do not know why it should be considered unworthy of the divine nature, inasmuch as besides god (by prop. xiv.) no substance can be granted, wherefrom it could receive its modifications.
seneca seems to lean a little to the tyranny of the emperors of his time, and only seems; for i take it for certain that he speaks against his judgment when he condemns the action of the generous murderers of caesar.
note.--in the note to two. xvii. i explained how error consists in the privation of knowledge, but in order to throw more light on the subject i will give an example.
she can be rich, be potent and wise, and knows how to lie upon soft perfumed beds: she loves life, beauty, glory, and health; but her proper and peculiar office is to know how to regulate the use of all these good things, and how to lose them without
why level downward to our dullest perception always, and praise that as common sense? the commonest sense is the sense of men asleep, which they express by snoring.
the supreme power of judicature belonged also to the high priest: for the book of the law was in their keeping; and the priests and levites onely were the subordinate judges in causes civill, as appears in deut. seventeen.eight, nine, ten.
heraclitus, who was of opinion that every being was full of souls and demons, did nevertheless maintain that no one could advance so far towards the knowledge of the soul as ever to arrive at it; so profound was the essence of it.
--, and the son, after having been long tormented with sickness, was reserved to another and a worse fortune.
in the first place, it is evident that both present us, with very many apodeictic and synthetic propositions a priori, but especially space-and for this reason we shall prefer it for investigation at present.
the first contains the absolutely necessary laws of thought, without which no use whatsoever of the understanding is possible, and gives laws therefore to the understanding, without regard to the difference of objects on which it may be employed.
they will so beset a man with questions, and draw him on, and pick it out of him, that, without an absurd silence, he must show an inclination one way; or if he do not, they will gather as much by his silence, as by his speech.
the merchant only thrives by the debauchery of youth, the husband man by the dearness of grain, the architect by the ruin of buildings, lawyers and officers of justice by the suits and contentions of men: nay, even the honour and office of divines are
polemon the philosopher was justly by his wife brought before the judge for sowing in a barren field the seed that was due to one that was fruitful: if, on the other hand, they take a decayed fellow, they are in a worse condition in marriage than either
the bullet of your thought must have overcome its lateral and ricochet motion and fallen into its last and steady course before it reaches the ear of the hearer, else it may plough out again through the side of his head.
days. a long war, not with cranes, but with weeds, those trojans who had sun and rain and dews on their side. daily the beans saw me come to their rescue armed with a hoe, and thin the ranks of their enemies, filling up the trenches with weedy dead.
ill. --the words i utter in mishap are words of anger: my courage sets up its bristles, instead of letting them down; and, contrary to others, i am more devout in good than in evil fortune, according to the precept of xenophon, if not according to his
peradventure, may make it pass. 'tis a melancholic humour, and consequently a humour very much an enemy to my natural complexion, engendered by the pensiveness of the solitude into which for some years past i have retired myself, that first put into my
and this is granted to be true by all men, in that they lead criminals to execution, and prison, with armed men, notwithstanding that such criminals have consented to the law, by which they are condemned.
dearer to me; a family, thank god! no member of which has ever been guilty of dishonour --in regard, further, to the will of your good father to whom you owe so much, and of your, uncle, i wish you to avoid extreme means; avoid harshness and violence: be
sect. two hundred forty two. if a controversy arise betwixt a prince and some of the people, in a matter where the law is silent, or doubtful, and the thing be of great consequence, i should think the proper umpire, in such a case, should be the body of
passage to something farther; a porch, which leads to a greater, and vastly different building; a prologue, which serves only to introduce the piece, and give it more grace and propriety?
for to know much of other men's matters, cannot be because all that ado may concern his own estate; therefore it must needs be, that he taketh a kind of play-pleasure, in looking upon the fortunes of others.
he-of truth the wooer? not still, stiff, smooth and cold, become an image, a godlike statue, set up in front of temples, as a god's own door-guard: nay!
there are who have drawn good and sound teeth to make their voices more soft and sweet, or to place the other teeth in better order. how many examples of the contempt of pain have we in that sex?
proof.--will and understanding are nothing beyond the individual volitions and ideas (two. xlviii. and note).
and therefore antichrist must be a false christ, that is, some one of them that shall pretend themselves to be christ.
the highest place of honour amongst them was the middle.
thirdly, for that that concerns clerks and ministers. the place of justice is an hallowed place; and therefore not only the bench, but the foot-place; and precincts and purprise thereof, ought to be preserved without scandal and corruption.
walled towns, stored arsenals and armories, goodly races of horse, chariots of war, elephants, ordnance, artillery, and the like; all this is but a sheep in a lion's skin, except the breed and disposition of the people, be stout and warlike.
this is all of extraordinary and uncommon grandeur that has hitherto arrived at my knowledge.
makes use of. for my part, one more approve of a shorter style, and that comes more roundly off. he does, though, sometimes shuffle his parts more briskly together, but 'tis very seldom. i have myself taken notice of this one passage:
shocks the clearest and most natural principles of human reason.
existence merely from the judgment of others concerning him.
the honorablest part of talk, is to give the occasion; and again to moderate, and pass to somewhat else; for then a man leads the dance.
four. few men can think long without running into a confusion of ideas, and mistaking one for another; and there are various degrees of this infirmity.
subsist without outward conveniences, when fate would have it so; he was, moreover, so careful as to learn to cook, to shave himself, to make his own clothes, his own shoes and drawers, to provide for all his necessities in himself, and to wean himself
am. i see young men very gay and frolic, who nevertheless keep a mass of pills in their trunk at home, to take when they've got a cold, which they fear so much the less, because they think they have remedy at hand.
note.--here, i doubt not, readers will come to a stand, and will call to mind many things which will cause them to hesitate; i therefore beg them to accompany me slowly, step by step, and not to pronounce on my statements, till they have read to the end.
the greatest part, one should say above two-thirds of the medicinal virtues, consist in the quintessence or occult property of simples, of which we can have no other instruction than use and custom; for quintessence is no other than a quality of which we
this will be apparent; if we apply the tests which we proposed at the outset. we find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms.
endeavour; appetite; desire; hunger; thirst; aversion
the question as to the possibility of it would stand thus: "have we an internal sense, but no external sense, and is our belief in external perception a mere delusion?"
prop. thirty six. the highest good of those who follow virtue is common to all, and therefore all can equally rejoice therein.
in other words, it assigns to each phenomenon, as a consequence, a place in relation to preceding phenomena, determined a priori in time, without which it could not harmonize with time itself, which determines a place a priori to all its parts.
the fourteenth, of primogeniture, and first seising
there are so many ways of interpretation that it will be hard but that, either obliquely or in a direct line, an ingenious wit will find out, in every subject, some air that will serve for his purpose; therefore we find a cloudy and ambiguous style in so
here hee notes the word laying of burdens for the legislative power. but who is there, that reading this text, can say, this stile of the apostles may not as properly be used in giving counsell, as in making laws?
no government will be able long to subsist, if the people may set up a new legislative, whenever they take offence at the old one. to this i answer, quite the contrary. people are not so easily got out of their old forms, as some are apt to suggest.
it possible to discover something farther in the operations of matter. but this, it must be acknowledged, can be of no consequence to morality or religion, whatever it may be to natural philosophy or metaphysics.
intention of nature as those which more directly promote its happiness and welfare? are such remote and uncertain speculations able to counterbalance the sentiments which arise from the natural and immediate view of the objects?
anything, it must be good for weighing these conflicting utilities against one another, and marking out the region within which one or the other preponderates.
but from the complete analysis of these conceptions themselves, as also from a complete investigation of those derived from them, it abstains with reason; partly because it would be deviating from the end in view to occupy itself with this analysis, since
let us evermore, amidst our jollity and feasting, set the remembrance of our frail condition before our eyes, never suffering ourselves to be so far transported with our delights, but that we have some intervals of reflecting upon, and considering how
for we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to
the second will treat of those synthetical judgements which are derived a priori from pure conceptions of the understanding under those conditions, and which lie a priori at the foundation of all other cognitions, that is to say, it will treat of the
the case is the same, if the object, proper for exciting any sensation, has never been applied to the organ. a laplander or negro has no notion of the relish of wine.
of what use are colours to him that knows not what he is to paint? no one lays down a certain design for his life, and we only deliberate thereof by pieces.
and tranquilly difference betwixt memory and understanding difficulty gives all things their estimation dignify our fopperies when we commit them to the press diogenes, esteeming us no better than flies or bladders discover what there is of good and clean
as he is in this; maintaining elsewhere a doubtful and ambiguous way of expression.
of which contains this note: "only for my friends, not for the public") is written in a particularly personal spirit, and those few to whom he presented a copy of it, he pledged to the strictest secrecy concerning its contents.
the greeks observed in the word amartema, and egklema, or aitia; wherof the former, (which is translated sinne,) signifieth any swarving from the law whatsoever; but the two later, (which are translated crime,) signifie that sinne onely, whereof one man
i have always admonished those who have frequented my lectures, not to redeem their lives by an unbecoming action; and in the wars of my country, at amphipolis, potidea, delia, and other expeditions where i have been, i have effectually manifested how far
manners, and which christ and his apostles have commanded us to be subject to. for the church cannot judge of manners but by externall actions, which actions can never bee unlawfull, but when they are against the law of the common-wealth.
four this method, accordingly, which we have borrowed from the natural philosopher, consists in seeking for the elements of pure reason in that which admits of confirmation or refutation by experiment .
here is the hell for anchorites' thoughts: here are great thoughts seethed alive and boiled small.
their fruitless contests, and never arrive at any determinate conclusion.
plato, in his picture of the golden age under saturn, reckons, among the chief advantages that a man then had, his communication with beasts, of whom, inquiring and informing himself, he knew the true qualities and differences of them all, by which he
i am ready to conceive an implacable hatred against all popular domination, though i think it the most natural and equitable of all, so oft as i call to mind the inhuman injustice of the people of athens, who, without remission, or once vouchsafing to
from what cause the rite of baptisme first proceeded, is not expressed formally in the scripture; but it may be probably thought to be an imitation of the law of moses, concerning leprousie; wherein the leprous man was commanded to be kept out of the
otherwise unattainable. despotism is a legitimate mode of government in dealing with barbarians, provided the end be their improvement, and the means justified by actually effecting that end.
the laws of nature, do bind men absolutely, even as they are men, although they have never any settled fellowship, never any solemn agreement amongst themselves what to do, or not to do: but forasmuch as we are not by ourselves sufficient to furnish
some foreign king. when they came to sit down, to dinner, my friend, instead of taking his place amongst them, retiring with most profound conges, entreated the company to excuse him for having hitherto lived with them at the saucy rate of a companion;
for to him who loses the fruit of his labour, it is some gain to do nothing. to lay a tax on industry is a very singular expedient for banishing idleness.
"let him hide beneath iron or brass in his fear, death will pull his head out of his armour."--propertious iii. eighteen
"cur non ut plenus vita; conviva recedis?"
god offers to every mind its choice between truth and repose. take which you please,-you can never have both. between these, as a pendulum, man oscillates.
therefore it is most necessary, that the church, by doctrine and decree, princes by their sword, and all learnings, both christian and moral, as by their mercury rod, do damn and send to hell for ever, those facts and opinions tending to the support of
useless, burdensome this plodding occupation of bookes is as painfull as any other those immodest and debauched tricks and postures those oppressed with sorrow sometimes surprised by a smile those which we fear the least are, peradventure, most to be fear
luke, where the same is againe repeated, it is not unprobable, to say they have relation to the transfiguration, which is described in the verses immediately following; where it is said, that "after six dayes jesus taketh with him peter, and james, and
the particular fashion of some garment, the privilege to ride in a coach in the city, or at night with a torch, some peculiar place assigned in public assemblies, the prerogative of certain additional names and titles, certain distinctions in the bearing
that serve to that purpose, escape me. i study all, both what i am to avoid and what i am to follow.
in the morning i watched the geese from the door through the mist, sailing in the middle of the pond, fifty rods off, so large and tumultuous that walden appeared like an artificial pond for their amusement.
and dominated hitherto by the fear of man. alas, if ever the "eternally tedious in woman"--she has plenty of it!--is allowed to venture forth!
i do not here form a statue to erect in the great square of a city, in a church, or any public place:
it would be impossible to estimate the obscurity this lack of exactness has thrown over the decisions of writers who have dealt with political right, when they have used the principles laid down by them to pass judgment on the respective rights of kings
he was vexed at this discovery, and that she had deprived him of the occasion of this inquiry, and robbed his curiosity of matter to work upon: "go thy way," said he, "thou hast done me an injury; but, for all that, i will seek out the cause as if it were
as a blasphemer. men did not merely mistake their benefactor; they mistook him for the exact contrary of what he was, and treated him as that prodigy of impiety, which they themselves are now held to be, for their treatment of him.
we cannot say, "all things are in time," because in this conception of things in general, we abstract and make no mention of any sort of intuition of things. but this is the proper condition under which time belongs to our representation of objects.
it is recorded of the orator curio, that when he proposed the division of his oration into three or four parts, or three or four arguments or reasons, it often happened either that he forgot some one, or added one or two more.
that logic has advanced in this sure course, even from the earliest times, is apparent from the fact that, since aristotle, it has been unable to advance a step and, thus, to all appearance has reached its completion.
the product of the taxes passes from the hands of the prince or his financial officers into those of artists and traders; and the husbandman, who receives, only the smallest part of it, is at length exhausted by paying always the same, and receiving
all these higher men, the two kings, the pope out of service, the evil magician, the voluntary beggar, the wanderer and shadow, the old soothsayer, the spiritually conscientious one, and the ugliest man-they all lay on their knees like children and
she has not taught us to follow and embrace virtue and prudence, but she has imprinted in us their derivation and etymology; we know how to decline virtue, if we know not how to love it; if we do not know what prudence is really and in effect, and by
monseigneur,--you have heard of our baggage being taken from us under our eyes in the forest of villebois: then, after a good deal of discussion and delay, of the capture being pronounced illegal by the prince.
soveraigns, to ride, and tire, both them, and their people, at their pleasure.
i might follow their progress into greece, where they took root afresh, grew up and towered to the skies, among the rocks and sands of attica, without being able to germinate on the fertile banks of the eurotas: i might observe that in general, the people
the slave who betrayed the place where his master, p.
i understand lastly, that seeing each single motion perform'd in that part of the brain , which immediately affects the mind , excites therein only one sort of sense , nothing could be contrived more conveniently in this case, than that, of all those
these, in my opinion, were very hazardous proceedings, and 'tis no wonder if those in our civil war, who, like him, fight against the ancient estate of their country, do not follow his example; they are extraordinary means, and that only appertain to
ten truths must thou find during the day; otherwise wilt thou seek truth during the night, and thy soul will have been hungry.
'ah! why,' i cried, 'mistress of all excellence, hast thou come down from on high, and entered the solitude of this my exile? is it that thou, too, even as i, mayst be persecuted with false accusations?'
always open, and our ladies, as tender and delicate as they are, go sometimes half-bare as low as the navel.
the truth is, an unexperienced reasoner could be no reasoner at all, were he absolutely unexperienced; and when we assign that character to any one, we mean it only in a comparative sense, and suppose him possessed of experience, in a smaller and more
if the hive be disturbed by rash and stupid hands, instead of honey it will yield us bees. our words and actions to be fair must be timely.
was all, for which he named it a triangle; will boldly conclude universally, that such equality of angles is in all triangles whatsoever; and register his invention in these generall termes, every triangle hath its three angles equall to two right angles.
i teach you the friend and his overflowing heart. but one must know how to be a sponge, if one would be loved by overflowing hearts.
the dictator had only time to provide against the need that had caused him to be chosen; he had none to think of further projects.
of ecclesiastical officers in the time of the apostles, some were magisteriall, some ministeriall.
to one man, lonesomeness is the flight of the sick one; to another, it is the flight from the sick ones.
him; and these inferences will all be founded in experience and observation.
powdering-tubs. worst, when this sensualism intrudes into the education of young women, and withers the hope and affection of human nature by teaching that marriage signifies nothing but a housewife's thrift, and that woman's life has no other aim.
immeasurable capacity for marvellousness. but i can assure my readers that walden has a reasonably tight bottom at a not unreasonable, though at an unusual, depth.
who doubts but the grecian christians, descendants of the ancient possessors of that country, may justly cast off the turkish yoke, which they have so long groaned under, whenever they have an opportunity to do it?
it is plain too that the contracting parties in relation to each other would be under the law of nature alone and wholly without guarantees of their mutual undertakings, a position wholly at variance with the civil state.
five. we feel and perceive no particular things, save bodies and modes of thought.
even with the strictly religious, who are much in earnest about their doctrines, and attach a greater amount of meaning to many of them than people in general, it commonly happens that the part which is thus comparatively active in their minds is that
his fundamental desire is that the war which is in him should come to an end; happiness appears to him in the character of a soothing medicine and mode of thought (for instance, epicurean or christian); it is above all things the happiness of repose, of
from what therefore has been said i must conclude that there is a god ; for tho the idea of substance may arise in me, because that i my self am a substance , yet i could not have the idea of an infinite substance (seeing i my self am finite ) unless it
conspicuous moment, to determine the event of warre, as to move him to attempt.
then seneca, taking this noble and generous resolution of his wife m good part, and also willing to free himself from the fear of leaving her exposed to the cruelty of his enemies after his death: "i have, paulina," said he, "instructed thee in what would
modest is even the thief in presence of sleep: he always stealeth softly through the night. immodest, however, is the night-watchman; immodestly he carrieth his horn.
after a partial cessation of his sensuous life, the soul of man, or its organs rather, are reinvigorated each day, and his genius tries again what noble life it can make.
sect. one hundred forty five. there is another power in every commonwealth, which one may call natural, because it is that which answers to the power every man naturally had before he entered into society: for though in a commonwealth the members of it
if you would have the general will accomplished, bring all the particular wills into conformity with it; in other words, as virtue is nothing more than this conformity of the particular wills with the general will, establish the reign of virtue.
it is indeed true that, after reconquering the rebel territories they are not so easily lost again, for the ruler is now, by the fact of the rebellion, less averse to secure his position by punishing offenders, investigating any suspicious circumstances,
but thou pulledst me out with a golden angle; derisively didst thou laugh when i called thee unfathomable.
he returned home, full of, despair, where he sorrowfully told his wife that, having fallen into this misfortune, he was resolved to kill himself: to which she roundly replied, "'tis but reason you should, seeing that having so often experienced the
by civill lawes, i understand the lawes, that men are therefore bound to observe, because they are members, not of this, or that common-wealth in particular, but of a common-wealth.
"tis the first punishment of sin that no man absolves himself." or: "this is the highest revenge, that by its judgment no offender is absolved."--juvenal, xiii. two.
beside the bad conscience hath hitherto grown all knowledge! break up, break up, ye discerning ones, the old tables!
we have enough to do to support its weight, being so manacled and immured, as if we were only to contend with our own arms, and as if we had not the same obligation to defend them, that they have to defend us.
eighteen.) for the singularity of his fasting, that he had a devill; and of our saviour, because he said, hee that keepeth his sayings should not see death in aeternum, (john eight.
note); wherefore men, in so far as they are a prey to their passions, cannot be said to be naturally in harmony. q.e.five hundred.
there are at all times two literatures which, although scarcely known to each other, progress side by side--the one real, the other merely apparent. the former grows into literature that lasts .
the ear may be regarded, fancifully, as a lichen, umbilicaria , on the side of the head, with its lobe or drop. the lip- labium , from labor (?)-laps or lapses from the sides of the cavernous mouth. the nose is a manifest congealed drop or stalactite.
alas for this infirm faith, this will not strenuous, this vast ebb of a vast flow! i am god in nature; i am a weed by the wall.
plato will have nobody marry before thirty; but he has reason to laugh at those who undertook the work of marriage after five-and-fifty, and condemns their offspring as unworthy of aliment and life.
the academics admitted a certain partiality of judgment, and thought it too crude to say that it was not more likely to say that snow was white than black; and that we were no more assured of the motion of a stone, thrown by the hand, than of that of the
and others are there who are like eight-day clocks when wound up; they tick, and want people to call ticking-virtue.
neither see i any reason, why he should say that this is contradictious to any former position.
rather, he will think that so long as popular truth is one-sided, it is more desirable than otherwise that unpopular truth should have one-sided asserters too; such being usually the most energetic, and the most likely to compel reluctant attention to the
this was seen very clearly at rome, when the proud patricians, for all their scorn of the people, were forced to bow before one of its officers, who had neither auspices nor jurisdiction.
consider it to be a great consolation for the frailty and brevity of life, to reflect that we have the power of prolonging it by reputation and fame; and i embrace very readily this pleasant and favourable notion original with our being, without inquiring
an italian lord once said this, in my presence, to the disadvantage of his own nation: that the subtlety of the italians, and the vivacity of their conceptions were so great, and they foresaw the dangers and accidents that might befall them so far off,
( i two i ). that if he had, his heirs, yet, had no right to it:
stumps thirty or forty years old, at least, will still be sound at the core, though the sapwood has all become vegetable mould, as appears by the scales of the thick bark forming a ring level with the earth four or five inches distant from the heart.
if they are so rare among us moderns, it is because nobody troubles himself whether citizens exist or not, and still less does anybody think of attending to the matter soon enough to make them.
in private, men are more bold in their own humors; and in consort, men are more obnoxious to others' humors; therefore it is good to take both; and of the inferior sort, rather in private, to preserve freedom; of the greater, rather in consort, to
edict published in one thousand six hundred sixty seven in the name and by order of louis fourteen.
one am in doubt as to the propriety of making my first meditations in the place above mentioned matter of discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be acceptable to every one.
for if there be but one, neither can that spherical motion be of any use to him, nor motion from one place to another, as plato proves: "that there is neither generation nor corruption in nature."
if i speak variously of myself, it is because i consider myself variously; all the contrarieties are there to be found in one corner or another; after one fashion or another: bashful, insolent; chaste, lustful; prating, silent; laborious, delicate;
but persons who say this must admit that god can change his decrees.
all periods prate against one another in your spirits; and the dreams and pratings of all periods were even realer than your awakeness!
--or after the manner that cyrus exhorted his soldiers, "who loves himself let him follow me."--"consort yourself," some one will say to me, "with women of your own condition, whom like fortune will render more easy to your desire."
under the hope, therefore, that you will pay him his just due, and in order to refresh him in your memory, i present you this book, which will answer for me that, were it not for the insufficiency of my power, i would offer you as willingly something of
but whether this be from a true love of mankind and society, and such a charity as we owe all one to another, there is reason to doubt: for this is no more than what every man, who loves his own power, profit, or greatness, may and naturally must do, keep
where the populace eat and drink, and even where they reverence, it is accustomed to stink. one should not go into churches if one wishes to breathe pure air.
the other cause of doubt was, that seeing i know not the author of my being (or at least i then supposed my self not to know him) what reason is there but that i may be so ordered by nature as to be deceived even in those things which appear'd to me most
and, in earnest, one have often thought that by force of respect itself men use princes disdainfully and injuriously in that particular; for the thing i was infinitely offended at in my childhood, that they who exercised with me forbore to do their best
the idea of extension is entirely acquired from the senses of sight and feeling; and if all the qualities, perceived by the senses, be in the mind, not in the object, the same conclusion must reach the idea of extension, which is wholly dependent on the
moral, or theological. the liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as
full-grown men, and he some years the older), there was no time to lose, nor were we tied to conform to the example of those slow and regular friendships, that require so many precautions of long preliminary conversation: this has no other idea than that
better temper than that we also use; their crowns neither defend them from the rain nor the sun.
and who ever was judged as a traytor or deserter, if he left, or warred against a country, for being barely born in it of parents that were aliens there?
the portuguese, in the indian sea, took certain turks prisoners, who, impatient of their captivity, resolved, and it succeeded, by striking the nails of the ship one against another, and making a spark to fall into the barrels of powder that were set in
it is the honey in my veins that maketh my blood thicker, and also my soul stiller."-"so will it be, o zarathustra," answered his animals, and pressed up to him; "but wilt thou not to-day ascend a high mountain?
'there is in virtue a dignity of her own which she forthwith passes over to those to whom she is united. and since public honours cannot do this, it is clear that they do not possess the true beauty of dignity.
and huarte, in his book which has been famous for three hundred years, examen de ingenios para las scienzias , contends that women do not possess the higher capacities.
neither can i complain that god has not given me a will , or freedom of choise , large and perfect enough; for i have experienced that 'tis circumscribed by no bounds .
"and why is it not with the rich?" asked zarathustra temptingly, while he kept back the kine which sniffed familiarly at the peaceful one.
proof.--the human mind has ideas (two. xxii.), from which (two. xxiii.) it perceives itself and its own body (two. xix.) and external bodies (two. xvi. coroll. i. and two. xvii.) as actually existing; therefore (two. xlv.
of the crown) subject to alienation, and diminution. it is therefore in vaine, to assign a portion to the common-wealth; which may sell, or give it away; and does sell, and give it away when tis done by their representative.
"ut satius multo jam sit parere quietum, quam regere imperio res velle."
which hugs the earth is but the barb of the spear. the stabler of the iron horse was up early this winter morning by the light of the stars amid the mountains, to fodder and harness his steed.
there is more ado to interpret interpretations than to interpret things, and more books upon books than upon any other subject; we do nothing but comment upon one another. every place swarms with commentaries; of authors there is great scarcity.
too tender, too yielding: so is your soil! but for a tree to become great, it seeketh to twine hard roots around hard rocks!
and verily, we spake and thought long enough together ere zarathustra came home to his cave, for me not to be unaware that we are different.
and varro, and all the grammarians of ancient rome.
fear, on the other hand, is an inconstant pain also arising from the image of something concerning which we are in doubt. if the element of doubt be removed from these emotions, hope becomes confidence and fear becomes despair.
qu penetrare in coelum, terram intrare, possit. "all those things lie concealed and involved in so dark an obscurity that no point of human wit can be so sharp as to pierce heaven or penetrate the earth."
for in the act of our submission, consisteth both our obligation, and our liberty; which must therefore be inferred by arguments taken from thence; there being no obligation on any man, which ariseth not from some act of his own; for all men equally, are
as to the rest, i abominate that incidental repentance which old age brings along with it.
i marvellously challenge this vicious form of opinion: "he is of the league because he admires the graciousness of monsieur de guise; he is astonished at the king of navarre's energy, therefore he is a huguenot; he finds this to say of the manners of the
intentionalness, all that is seen, sensible, or "sensed" in it, belongs to its surface or skin--which, like every skin, betrays something, but conceals still more?
because she requires a master. if she, is young, the man is a lover; if she is old, a priest.
the world here is strange to me, and remote; wild beasts also did i hear howling; and he who could have given me protection-he is himself no more.
and lastly, i perceive that the objective being of an idea cannot be produced only by the potential being of a thing (which in proper speech is nothing ) but requires an actual or formal being to its production .
current rate of five; for no man will send his moneys far off, nor put them into unknown hands.
by the current opinions. this one branch is the liberty of thought: from which it is impossible to separate the cognate liberty of speaking and of writing.
in proceeding thus, we shall not be obliged to make man a philosopher before he is a man.
i have seen a criticism on some paintings, of which i am reminded when i see the shiftless and unhappy men who are not true to their senses.
section three. of the pure conceptions of the understanding, or categories six
there is distrust of these modern ideas in this mode of looking at things, a disbelief in all that has been constructed yesterday and today; there is perhaps some slight admixture of satiety and scorn, which can no longer endure the bric-a-brac of ideas
strong, that nothing which conflicts with it could be, otherwise than momentarily, an object of desire to them.
but when a prince acquires a new state as an addition to his old one, then it is necessary to disarm that state, except those who in acquiring it have sided with you; and even these one must, when time and opportunity serve, render weak and effeminate,
also because whatsoever (as i said before,) we conceive, has been perceived first by sense, either all at once, or by parts; a man can have no thought, representing any thing, not subject to sense.
business a kind of entertainment, to bring in their own. nay, some undertake suits, with a full purpose to let them fall; to the end to gratify the adverse party, or competitor.
again, in profest remissnesse of mind, and familiar company, a man may play with the sounds, and aequivocal significations of words; and that many times with encounters of extraordinary fancy: but in a sermon, or in publique, or before persons unknown, or
judaea, and in samaria, and unto the uttermost part of the earth:" which is as much as to say, my kingdome is not yet come, nor shall you foreknow when it shall come, for it shall come as a theefe in the night; but i will send you the holy ghost, and by
'but the time,' said she, 'calls rather for healing than for lamentation.'
to conclude: no man can by care taking (as the scripture saith) add a cubit to his stature, in this little model of a man's body; but in the great frame of kingdoms and commonwealths, it is in the power of princes or estates, to add amplitude and
were awake) any person should suddenly appear to me, and presently disappear (as in dreams ) so that i could not tell from whence he came or where he went, i should rather esteem it a spectre or apparition feign'd in my brain, then a true man ; but when
one hundred sixty five. in sight of every party.--a shepherd has always need of a bell-wether--or he has himself to be a wether occasionally.
the army that bajazet had sent into russia was overwhelmed with so dreadful a tempest of snow, that to shelter and preserve themselves from the cold, many killed and embowelled their horses, to creep into their bellies and enjoy the benefit of that vital
as we give them all advantages of honour, so do we soothe and authorise all their vices and defects, not only by approbation, but by imitation also.
-who was ashamed of his riches and of the rich, and fled to the poorest to bestow upon them his abundance and his heart? but they received him not."
after all, it is possible i may be mistaken; and it is but a little copper and glass, perhaps, that i take for gold and diamonds.
those to whom nothing which i am about to say will be new, may therefore, i hope, excuse me, if on a subject which for now three centuries has been so often discussed, i venture on one discussion more.
analogy) the dove, and the fiery tongues, in that they were signes of gods speciall presence, might also be called angels. though we find in daniel two names of angels, gabriel, and michael; yet is cleer out of the text it selfe, (dan.
and now i seem to perceive a method by which, (from this contemplation of the true god , in whom the treasures of knowledge and wisdome are hidden) i may attain the knowledge of other things.
them that sees figures; other people only see blurs.
every one for a trophy brings home the head of an enemy he has killed, which he fixes over the door of his house.
sect. one hundred fifty nine. where the legislative and executive power are in distinct hands, (as they are in all moderated monarchies, and well-framed governments) there the good of the society requires, that several things should be left to the
will concrete into a stone; it is good not to make water often, for the heavy excrements it carries along with it will not be voided without violence, as we see by experience that a torrent that runs with force washes the ground it rolls over much cleaner
and as to the ideas of corporeal things, i find nothing in them of that perfection , but it may proceed from my self; for if i look into them more narrowly, and examine them more particularly, as yesterday ( in the second medit.
need i say anything of the friends of kings, when i show royal dominion itself so utterly and miserably weak--why ofttimes the royal power in its plenitude brings them low, ofttimes involves them in its fall?
note, and three. lii. note. concerning cowardice and daring, see three. li. note.
having shown that human perfectibility , the social virtues, and the other faculties which natural man potentially possessed, could never develop of themselves, but must require the fortuitous concurrence of many foreign causes that might never arise, and
to prohibit what they think pernicious, is not claiming exemption from error, but fulfilling the duty incumbent on them, although fallible, of acting on their conscientious conviction.
the main constituents of a satisfied life appear to be two, either of which by itself is often found sufficient for the purpose: tranquillity, and excitement.
and yet some have done very well in going out in person to parley, on the word of the assailant: witness henry de vaux, a cavalier of champagne, who being besieged by the english in the castle of commercy, and bartholomew de brunes, who commanded at the
this is it that the faithfull stood in fear of, as long as they stood excommunicate, that is to say, in an estate wherein their sins were not forgiven.
moreover, had them not from rich and honourable hands, where there is a concurrence of authority with reason.
for one sees that men in those things which lead them to the aim that each one has in view, namely, glory and riches, proceed in various ways; one with circumspection, another with impetuosity, one by violence, another by cunning, one with patience,
it is too easy a thing to inculcate liberality on him who has as much as he will to practise it with at the expense of others; and, the estimate not being proportioned to the measure of the gift but to the measure of the means of him who gives it, it
he who has only necessaries should not be taxed at all; superfluities should be supertaxed; there should be heavy imposts on every sort of luxury. the first part of the article is still more interesting.
and if we may not suppose men ever to have been in the state of nature, because we hear not much of them in such a state, we may as well suppose the armies of salmanasser or xerxes were never children, because we hear little of them, till they were men,
"for 'tis rarely seen that men have respect and reverence enough for themselves."--quintilian, x. seven.
sect. seventy. a man may owe honour and respect to an ancient, or wise man; defence to his child or friend; relief and support to the distressed; and gratitude to a benefactor, to such a degree, that all he has, all he can do, cannot sufficiently pay it:
to the reason of his soveraign, which being alwaies understood to be equity, he is bound to it by the law of nature: or if an ambassador, he is (in al things not conteined in his written instructions) to take for instruction that which reason dictates to
in the management of this art; when the credit of these began a little to decay, herophilus set another sort of practice on foot, which asclepiades in turn stood up against, and overthrew; then, in their turn, the opinions first of themiso, and then of
this instantly necessitates his giving up all idea of being naive , a privilege which belongs to superior minds sensible of their superiority, and therefore sure of themselves.
but to our little monsieur, a closet, a garden, the table, his bed, solitude, and company, morning and evening, all hours shall be the same, and all places to him a study; for philosophy, who, as the formatrix of judgment and manners, shall be his
because the familiar divine voice has hindered him; if he had been a public man, and had fought for the right, as he would certainly have fought against the many, he would not have lived, and could therefore have done no good.
collection of letters, three vols., one thousand seven hundred ninety one.
philosophers; that is to say, a great many bad things, and a very few good ones.
if it be true that the principal part of beauty is in decent motion, certainly it is no marvel, though persons in years seem many times more amiable; pulchrorum autumnus pulcher; for no youth can be comely but by pardon, and considering the youth, as to
but mine own crying awoke me:-and i came to myself.-
successors, for the direction of the jews, and for the invitation of the gentiles.
here above all no further concession should be made to the untoward possibility than cannot, in the strictest logic, be refused it.
thou art not being, as truth is, as justice is,-thou art not my soul, but a picture and effigy of that. thou hast come to me lately, and already thou art seizing thy hat and cloak.
best accommodation was to be had. he pronounced the florentine women the finest in the world, but had not an equally good opinion of the food, which was less plentiful than in germany, and not so well served.
directly or indirectly result from the use of such things. for i purposely talked to him as if he were a philosopher, or desired to be one.
experience abundantly shows that men can govern anything more easily than their tongues, and restrain anything more easily than their appetites; when it comes about that many believe, that we are only free in respect to objects which we moderately desire,
in successfully prosecuting his designs, i do not see that they could do aught else for him beyond contributing to defray the expenses of the experiments that might be necessary; and for the rest, prevent his being deprived of his leisure by the
we come now to metaphysics , a purely speculative science, which occupies a completely isolated position and is entirely independent of the teachings of experience.
both well and sick, i have ever willingly suffered myself to obey the appetites that pressed upon me.
prop. thirty nine. that, which is common to and a property of the human body and such other bodies as are wont to affect the human body, and which is present equally in each part of either, or in the whole, will be represented by an adequate idea in the
porters, so the emperor, whose pomp and lustre so dazzle you in public:
to be delighted in the imagination onely, of being possessed of another mans goods, servants, or wife, without any intention to take them from him by force, or fraud, is no breach of the law, that sayth, "thou shalt not covet:" nor is the pleasure a man
there is another errour in their civill philosophy (which they never learned of aristotle, nor cicero, nor any other of the heathen,) to extend the power of the law, which is the rule of actions onely, to the very thoughts, and consciences of men, by
sex, that she might, she said, establish an easy, and consequently, a permanent and immutable rule.
the other literature is pursued by people who live on science or poetry; it goes at a gallop amid a great noise and shouting of those taking part, and brings yearly many thousand works into the market. but after a few years one asks, where are they?
those in whose eyes this reticence on the part of heretics is no evil, should consider in the first place, that in consequence of it there is never any fair and thorough discussion of heretical opinions; and that such of them as could not stand such a
hence it is as necessary for the mind to make its conceptions sensuous (that is, to join to them the object in intuition), as to make its intuitions intelligible (that is, to bring them under conceptions).
there is nothing makes a man suspect much, more than to know little; and therefore men should remedy suspicion, by procuring to know more, and not to keep their suspicions in smother. what would men have?
when nature divided the human race into two parts, she did not cut it exactly through the middle! the difference between the positive and negative poles, according to polarity, is not merely qualitative but also quantitative.
now that which, as representation, can antecede every exercise of thought (of an object), is intuition; and when it contains nothing but relations, it is the form of the intuition, which, as it presents us with no representation, except in so far as
"non emolumento aliquo, sed ipsius honestatis decore."
languishing with desire; and thence it is that sometimes proceed those accidental impotencies that so unseasonably surprise the lover, and that frigidity which by the force of an immoderate ardour seizes him even in the very lap of fruition.
those who want an example of the general scheme of epicycles taken from the history of art need only look at the school of sculpture which flourished in the last century under bernini, and especially at its further cultivation in france.
thirty three it seems to me not impossible to avoid these absurdities and contradictions, if it be admitted, that there is no such thing as abstract or general ideas, properly speaking; but that all general ideas are, in reality, particular ones, attached
if i had been born of a more irregular complexion, i am afraid i should have made scurvy work; for i never observed any great stability in my soul to resist passions, if they were never so little vehement: i know not how to nourish quarrels and debates in
to me the most equitable. others study how to raise and elevate their minds; i, how to humble mine and to bring it low; 'tis only vicious in extension:
and when the day was not long enough, but the night too must be consumed in keen recollections; when the head boiled all night on the pillow with the generous deed it resolved on; when the moonlight was a pleasing fever and the stars were letters and the
if it had been valiant, he lodged it in the body of a lion; if voluptuous, in that of a hog; if timorous, in that of a hart or hare; if malicious, in that of a fox, and so of the rest, till having purified it by this chastisement, it again entered into
they, who were set up for the protection, and preservation of the people, their liberties and properties, shall by force invade and endeavour to take them away; and so they putting themselves into a state of war with those who made them the protectors and
what opinion of miraculous power, before it was known there was a science of the course of the stars, might a man have gained, that should have told the people, this hour, or day the sun should be darkned?
for, in this case, the danger is not that of being refuted, but of being misunderstood.
unwritten lawes are all of them lawes of nature
"or have you alone heard some news from phthia? they say that mentius lives yet, son of actor, and peleus lives, son of acus, among the myrmidons, either of whom having died, we should greatly grieve."
"the aspects of their minds change; and they conceive now such ideas, now such, just so long as the wind agitated the clouds." --virgil, georg., i. forty two.
the intellect must have the like perfection in its apprehension and in its works. for this reason, an index or mercury of intellectual proficiency is the perception of identity. we talk with accomplished persons who appear to be strangers in nature.
--widow to the greatest king in europe, did she not come to die by the hand of an executioner? unworthy and barbarous cruelty!
the bleeding one laughed, still angry, "what matter is it to thee!" said he, and was about to go on. "here am i at home and in my province. let him question me whoever will: to a dolt, however, i shall hardly answer."
reason"), we would subject him to the vain and feeble appearances of our understandings,--him who has made both us and our knowledge. because that nothing is made of nothing, god therefore could not make the world without matter. what!
in an instant in a profound sleep, without any sense of pain. and in these short and violent deaths, the consequence that i foresee administers more consolation to me than the effect does fear.
spaces are not successive but coexistent). these principles cannot be derived from experience, for it would give neither strict universality, nor apodeictic certainty.
twenty nine. it must certainly be allowed, that nature has kept us at a great distance from all her secrets, and has afforded us only the knowledge of a few superficial qualities of objects; while she conceals from us those powers and principles on which
subsistence from the earth--for these it would produce of itself--but to compel it to produce what is most to our taste?
according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies: this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical
for a new enterprise; he always marches with the bridle in his hand.
to you only do i tell the enigma that i saw-the vision of the lonesomest one.-
and this is the reason why the poets feign the amours of jupiter to be performed in the disguises of so many borrowed shapes, and that amongst the many amorous practices they lay to his charge, there is only one, as i remember, where he appears in his own
him. for he might, on the other hand, imagine that, being at home and amongst his friends, he could not fail of plenty of all manner of conveniences; the rivers and passes he had at his devotion would bring him in both provisions and money in all
the simple peasants are good people, and so are the philosophers, or whatever the present age calls them, men of strong and clear reason, and whose souls are enriched with an ample instruction of profitable sciences.
valuations, for the relation of the authority of the valuations to the authority of the operating forces),--this historical sense, which we europeans claim as our specialty, has come to us in the train of the enchanting and mad semi-barbarity into which
twenty nine. it is the business of the very few to be independent; it is a privilege of the strong.
not grant they have it immediately from god, but derived through the pope.
the shore is composed of a belt of smooth rounded white stones like paving stones, excepting one or two short sand beaches, and is so steep that in many places a single leap will carry you into water over your head; and were it not for its remarkable
if i be fond of the sea, and all that is sealike, and fondest of it when it angrily contradicteth me:
themselves, the causes of these appearances; and there was some bitterness in the wine which had some sympathy with the sick man's taste, and the rudder some bending quality sympathizing with him that looks upon it in the water; and so of all the rest;
towards all this external evil the man within the breast assumes a warlike attitude, and affirms his ability to cope single-handed with the infinite army of enemies. to this military attitude of the soul we give the name of heroism.
on the other hand, those qualities which serve to alleviate the existence of sufferers are brought into prominence and flooded with light; it is here that sympathy, the kind, helping hand, the warm heart, patience, diligence, humility, and friendliness
other drugs to make it work the better. here we are ordered to walk to digest it; there we are kept in bed after taking it till it be wrought off, our stomachs and feet having continually hot cloths applied to them all the while; and as the germans have a
misunderstanding of them, indeed sometimes their close juxtaposition--even in the same man, within one soul.
pasicles the philosopher, brother of crates, instead of laying his hand upon the knee laid it upon the private parts, and being roughly repulsed by him to whom he made that indecent compliment: "what," said he, "is not that part your own as well as the
proof.--pain diminishes or constrains a man's power of activity (three. xi. note), in other words (three. vii.), diminishes or constrains the effort, wherewith he endeavours to persist in his own being; therefore (three.
ashamed, we who by god's especial favour enjoy the pure mysteries of piety, to suffer them to be profaned by the ignorant rabble; considering that the gentiles expressly forbad socrates, plato, and the other sages to inquire into or so much as mention the
enmity and irony towards "selflessness," belong as definitely to noble morality, as do a careless scorn and precaution in presence of sympathy and the "warm heart."--it is the powerful who know how to honour, it is their art, their domain for invention.
of the halter, and still follow him that leads them; and as a young hawk takes its flight, but still under the restraint of its tether:
half-glutted by the eyes. livia was wont to say, that to a virtuous woman a naked man was but a statue.
sect. one hundred one. to the first there is this to answer, that it is not at all to be wondered, that history gives us but a very little account of men, that lived together in the state of nature.
shall we say that musk, which delights the smell, and is offensive to the taste, is agreeable or no? there are herbs and unguents proper for one part o the body, that are hurtful to another; honey is pleasant to the taste, but offensive to the sight.
perhaps they will not only have a smile, but a genuine disgust for all that is thus rapturous, idealistic, feminine, and hermaphroditic, and if any one could look into their inmost hearts, he would not easily find therein the intention to reconcile
not that the death of one man, though without sinne, can satisfie for the offences of all men, in the rigour of justice, but in the mercy of god, that ordained such sacrifices for sin, as he was pleased in his mercy to accept.
it is very remarkable that the romans were able to dispense with it; but rome was for five hundred years one continued miracle which the world cannot hope to see again.
prop. fifty two. self--approval may arise from reason, and that which arises from reason is the highest possible.
reputation of prudence in the conduct of peace or war, is power; because to prudent men, we commit the government of our selves, more willingly than to others.
evil actions drink his blood, and caused twenty of his most favoured captains to feed upon him, tearing his flesh in pieces with their teeth, and swallowing the morsels.
in proportion as the human race grew more numerous, men's cares increased. the difference of soils, climates and seasons, must have introduced some differences into their manner of living.
let the inferred cause be exactly proportioned (as it should be) to the known effect; and it is impossible that it can possess any qualities, from which new or different effects can be inferred .
our spittle cleanses and dries up our wounds; it kills the serpent:--
that is, to have the liberty to dispose of his actions and possessions according to his own will, within the permission of that law?
thus magistrates, having become hereditary, contracted the habit of considering their offices as a family estate, and themselves as proprietors of the communities of which they were at first only the officers, of regarding their fellow-citizens as their
is purely despotical. he has an absolute power over the lives of those who by an unjust war have forfeited them; but not over the lives or fortunes of those who engaged not in the war, nor over the possessions even of those who were actually engaged in it.
population, and little strength. this which i speak of, hath been nowhere better seen, than by comparing of england and france; whereof england, though far less in territory and population, hath been (nevertheless) an overmatch; in regard the middle
twenty six) and the same which having been lost, was long time after found again by hilkiah, and sent to king josias, who causing it to be read to the people, renewed the covenant between god and them. (two king. twenty two. eight twenty three.
so ambitious men, if they find the way open for their rising, and still get forward, they are rather busy than dangerous; but if they be checked in their desires, they become secretly discontent, and look upon men and matters with an evil eye, and are
positively say what it is;" according to the divine saying: cogitationes mortalium timid, et incert adinventiones nostro et providentice. "for the thoughts of mortal men are doubtful; and our devices are but uncertain."
at the same time, when we designate certain objects as phenomena or sensuous existences, thus distinguishing our mode of intuiting them from their own nature as things in themselves, it is evident that by this very distinction we as it were place the
like those creatures, they too were full of life in their time and made a great deal of noise; but now they are stiff and fossilised, and only of interest to the literary palaeontologist.
meant their own ruin, convoked a diet at magione in the perugino.
of so many thousands of biases that she has at her disposal, let us give her one proper to our repose and conversation, and then we shall not only be sheltered and secured from all manner of injury and offence, but moreover gratified and obliged, if she
it is most certain that an extreme fear and an extreme ardour of courage equally trouble and relax the belly.
young men of the richer sort had made a pastime of the same pursuit, "which was not unamusing."
obtained by force, have intervened: for it is very probable, to any one that reads the story of ahaz and hezekiah attentively, that the assyrians subdued ahaz, and deposed him, and made hezekiah king in his father's lifetime; and that hezekiah by
for my part, one judge of the value of other men's works more obscurely than of my own; and place the essays, now high, or low, with great doubt and inconstancy.
axiom two.--when a body in motion impinges on another body at rest, which it is unable to move, it recoils, in order to continue its motion, and the angle made by the line of motion in the recoil and the plane of the body at rest, whereon the moving body
they have lost their way in a forest, ought not to wander from side to side, far less remain in one place, but proceed constantly towards the same side in as straight a line as possible, without changing their direction for slight reasons, although
how to cultivate the earth, to sow grain and plant trees; that they had discovered the arts of grinding corn, and of setting the grape to ferment--all being things that must have been taught them by the gods, since it is not to be conceived how they could
yet they cannot be seperated : so from hence that i cannot think of god but as existing , it follows that existence is inseperable from god , and therefore that he really exists ; not because my thought does all this, or imposes any necessity on any
the natural qualities and virtues produce what they have of vigorous and fine, within that term or never,
but, as the use to which the force is put depends on the degree reached by the will, and as the absolute force of the government is invariable, it follows that the most active government is that of one man.
"all things, then, life over, must follow thee." --lucretius, iii. nine hundred eighty one.
plato argues thus, that the faculty of prophesying is so far above us, that we must be out of ourselves when we meddle with it, and our prudence must either be obstructed by sleep or sickness, or lifted from her place by some celestial rapture.
thirty. our deepest insights must--and should--appear as follies, and under certain circumstances as crimes, when they come unauthorizedly to the ears of those who are not disposed and predestined for them.
whether it be not some other motion, wherein that desire of rest they find in themselves, consisteth.
'tis not to heaven only that art sends her ropes, engines, and wheels; let us consider a little what she says of us ourselves, and of our contexture.
everything breaketh, everything is integrated anew; eternally buildeth itself the same house of existence. all things separate, all things again greet one another; eternally true to itself remaineth the ring of existence.
ix.) take account of the present and not of the future.
where the strong are weak, where the noble are all-too-gentle-there buildeth it its loathsome nest; the parasite liveth where the great have small sore places.
it is used of necessity in the controversial chapters, in which rousseau is refuting false theories of social obligation; but when once he has brushed aside the false prophets, he lets the idea of nature go with them, and concerns himself solely with
for, as the bookes of the old testament are derived to us, from no higher time then that of esdras, who by the direction of gods spirit retrived them, when they were lost: those of the new testament, of which the copies were not many, nor could easily be
but while we are confined to books, though the most select and classic, and read only particular written languages, which are themselves but dialects and provincial, we are in danger of forgetting the language which all things and events speak without
and still, in these later times wherein our fathers lived, amurath at the taking of the isthmus, immolated six hundred young greeks to his father's soul, in the nature of a propitiatory sacrifice for his sins.
how magisterially and insolently does epicurus reprove the stoics, for maintaining that the truly good and happy being appertained only to god, and that the wise man had nothing but a shadow and resemblance of it!
the turks give themselves great scars in honour of their mistresses, and to the end they may the longer remain, they presently clap fire to the wound, where they hold it an incredible time to stop the blood and form the cicatrice; people that have been
this will be plain enough to all who make a distinction between the intellect and the imagination, especially if it be remembered, that matter is everywhere the same, that its parts are not distinguishable, except in so far as we conceive matter as
much better to offend him once than myself every day nature, who left us in such a state of imperfection neither men nor their lives are measured by the ell no man more certain than another of to-morrow.--seneca no one can be called happy till he is dead
if i have got to drag my trap, i will take care that it be a light one and do not nip me in a vital part. but perchance it would be wisest never to put one's paw into it.
to look upon them and therein to behold the wondrous works of god, and learn to fear him is allowed; but to interpret them; that is, to pry into what god saith to him whom he appointeth to govern under him, and make themselves judges whether he govern as
to this end a false accusation was preferred against him, and false witnesses brought to prove that he went about to raise an insurrection in his provinces, to procure his own liberty; whereupon, by the virtuous sentence of those very men who had by this
for seeing the will of the law-maker is a law, there appear in this case two contradictory lawes; which would totally excuse, if men were bound to take notice of the soveraigns approbation, by other arguments, than are expressed by his command.
king massinissa, to an extreme old age, could never be prevailed upon to go with his head covered, how cold, stormy, or rainy soever the weather might be; which also is reported of the emperor severus.
"they are in business for business' sake."--seneca, ep., twenty two.
once more thy roaring, thy moral roaring! as a virtuous lion nigh the daughters of deserts roaring! -for virtue's out-howl, ye very dearest maidens, is more than every european fervour, european hot-hunger!
the finest gentlemen were those who most despised them; witness our famous poet du bellay--
i find that almost throughout we should say, "there is no such thing," and should myself often make use of this answer, but i dare not: for they cry that it is an evasion produced from ignorance and weakness of understanding; and i am fain, for the most
disposed as to take drink, by which his disease would be encreased; as (supposing him to be troubled with no such distemper) by the like driness of throat he would be disposed to drink, when 'tis requisite.
god hath made it their business to employ this care on their offspring, and hath placed in them suitable inclinations of tenderness and concern to temper this power, to apply it, as his wisdom designed it, to the children's good, as long as they should
it is remarkable concerning the operations of the mind, that, though most intimately present to us, yet, whenever they become the object of reflexion, they seem involved in obscurity; nor can the eye readily find those lines and boundaries, which
nor will this appear at all strange to those who are acquainted with the variety of movements performed by the different automata, or moving machines fabricated by human industry, and that with help of but few pieces compared with the great multitude of
"dum fortuna calet, dum conficit omnia terror."
but the most noble and profitable invention of all other, was that of speech, consisting of names or apellations, and their connexion; whereby men register their thoughts; recall them when they are past; and also declare them one to another for mutuall
and pardon some offenders: for the end of government being the preservation of all, as much as may be, even the guilty are to be spared, where it can prove no prejudice to the innocent.
and were so far from troubling themselves about the distant future, that they hardly thought of the morrow.
from the rabble have we gone out of the way, from all those bawlers and scribe-blowflies, from the trader-stench, the ambition-fidgeting, the bad breath-: fie, to live among the rabble;
"nimirum, quia non cognovit, qux esset habendi finis, et omnino quoad crescat vera voluptas."
of france --and 'tis also folly and injustice to deprive children, when grown up, of familiarity with their father, and to carry a scornful and austere countenance toward them, thinking by that to keep them in awe and obedience; for it is a very idle
bodies are; but singular, because of the differences of fancies), but of bodies only. in like manner, where he was taken for a spirit, by the same apostles (luke twenty four.three,seven.): so also (acts twelve.fifteen) when st.
real and certain, though more difficult to be comprehended. some instances, especially late ones, of success in these enquiries, may give us a juster notion of the certainty and solidity of this branch of learning.
gives the command "thou shalt unconditionally do something, unconditionally refrain from something", in short, "thou shalt".
a royal road to particular knowledges and powers.
the former of these parties gains this advantage, that they keep the sphere of phenomena free for mathematical science.
cannot endure to see another eat, nor himself to be seen eating, and who is more shy of company when putting in than when putting out.
i have seen elsewhere houses in ruins, and statues both of gods and men: these are men still. 'tis all true; and yet, for all that, i cannot so often revisit the tomb of that so great and so puissant city,-- rome -- that i do not admire and reverence it.
the politician will acquire greater foresight and subtility, in the subdividing and balancing of power; the lawyer more method and finer principles in his reasonings; and the general more regularity in his discipline, and more caution in his plans and
but supposing that these of mine are not such principles of reason; yet i am sure they are principles from authority of scripture; as i shall make it appear, when i shall come to speak of the kingdome of god, (administred by moses,) over the jewes, his
by this example you may judge of the rest, this alone being sufficient to recommend both the prudence and the affection of so good a father, who is not to be blamed if he did not reap fruits answerable to so exquisite a culture.
(time passes not, but in it passes the existence of the changeable.
council of our kings. they were both variously great men, and certainly, according to the age, rare and great, each of them in his kind: but what destiny was it that placed them in these times, men so remote from and so disproportioned to our corruption
twenty four.one, two.) "and god said unto moses, come up unto the lord, thou, and aaron, nadab and abihu, and seventy of the elders of israel.
who does not participate in the hazard and difficulty, can claim no interest in the honour and pleasure that are the consequents of hazardous actions.
the morning wind forever blows, the poem of creation is uninterrupted; but few are the ears that hear it. olympus is but the outside of the earth every where.
consequences, of which very seldome any man is able to see to the end. but for so far as a man seeth, if the good in those consequences be greater than the evill, the whole chain is that which writers call apparent or seeming good.
council, this good queen, to give a rule and example to all succeeding ages of the moderation required in a just marriage, set down six times a day as a legitimate and necessary stint; surrendering and quitting a great deal of the needs and desires of her
i will do nothing of the sort, and would willingly leave off what i have begun. if you fall into any new inconvenience, all this is labour lost; you are accustomed to it; seek out some other.
gen. two.seven. it is said, "god made man of the dust of the earth, and breathed into his nostrills (spiraculum vitae) the breath of life, and man was made a living soul."
distributive are those that determine the rights of the subjects, declaring to every man what it is, by which he acquireth and holdeth a propriety in lands, or goods, and a right or liberty of action; and these speak to all the subjects.
when anyone tells me, that he saw a dead man restored to life, i immediately consider with myself, whether it be more probable, that this person should either deceive or be deceived, or that the fact, which he relates, should really have happened.
right and conveniency went together; for as a man had a right to all he could employ his labour upon, so he had no temptation to labour for more than he could make use of.
for though the scripture bee clear for an universall resurrection; yet wee do not read, that to any of the reprobate is promised an eternall life. for whereas st. paul (one cor.
"for if the mind be changed to that degree as of past things to lose all memory, so great a change as that, i must confess, appears to me than death but little less."
political infection. about the jews, for instance, listen to the following:--i have never yet met a german who was favourably inclined to the jews; and however decided the repudiation of actual anti-semitism may be on the part of all prudent and political
if the state is prosperous, he hardly dares to share in the public happiness, for fear he may grow proud of his country's glory; if the state is languishing, he blesses the hand of god that is hard upon his people.
content of a particular given cognition. and this is all that i find necessary, for the sake of what follows, to remark in this place.
good--while error in many forms leads you astray therefrom. for reflect whether men are able to win happiness by those means through which they think to reach the proposed end.
them all together less strong against the sovereign.
from the fundamental defect that has been stated, and all that it involves, spring falseness, faithlessness, treachery, ungratefulness, and so on. in a court of justice women are more often found guilty of perjury than men.
"if socrates and aristippus have committed any act against manners and custom, let him not think that he is allowed to do the same; for it was by great and divine benefits that they obtained this privilege."--cicero, de offic., i. forty one.
the melancholia of everything completed--!
this appears, at all events, to accord better with the possibility of our gaining the end we have in view, that is to say, of arriving at the cognition of objects a priori , of determining something with respect to these objects, before they are given to
or any but the supreme make laws, according as the power of making laws is placed, such is the form of the commonwealth.
for the lord is our judge, the lord is our lawgiver, the lord is our king, he will save us.
i should willingly tell them, that the fruit of a surgeon's experience, is not the history of his practice and his remembering that he has cured four people of the plague and three of the gout, unless he knows how thence to extract something whereon to
according to the greatest happiness principle, as above explained, the ultimate end, with reference to and for the sake of which all other things are desirable (whether we are considering our own good or that of other people), is an existence exempt as
our world has lately discovered another (and who will assure us that it is the last of its brothers, since the daemons, the sybils, and we ourselves have been ignorant of this till now?), as large, well-peopled, and fruitful as this whereon we live and
"the one always, as often as he had stepped one pace from his threshold, laughed, the other always wept."--juvenal, sat., x. twenty eight.
this supposition once made, royal government is clearly preferable to all others, because it is incontestably the strongest, and, to be the best also, wants only a corporate will more in conformity with the general will.
but as soon as they leave the shade, and by the presence of the real objects, which actuate our passions and sentiments, are put in opposition to the more powerful principles of our nature, they vanish like smoke, and leave the most determined sceptic in
'tis wonderful from how many idle beginnings and frivolous causes such famous impressions commonly, proceed.
besides that our modern navigators have already almost discovered it to be no island, but terra firma, and continent with the east indies on the one side, and with the lands under the two poles on the other side; or, if it be separate from them, it is by
only in the language of lower brittany, and be wholly ignorant of the rules of rhetoric; and those whose minds are stored with the most agreeable fancies, and who can give expression to them with the greatest embellishment and harmony, are still the best
for example, the proposition, "all objects are beside each other in space," is valid only under the limitation that these things are taken as objects of our sensuous intuition.
be master internally and externally, and to feel itself master; it has the will of a multiplicity for a simplicity, a binding, taming, imperious, and essentially ruling will.
they might come if they liked, and they might stay away if they liked: and they did come, because they found an amusement in hearing the pretenders to wisdom detected.
sect. forty six. the greatest part of things really useful to the life of man, and such as the necessity of subsisting made the first commoners of the world look after, as it doth the americans now, are generally things of short duration; such as, if they
to lay downe a mans right to any thing, is to devest himselfe of the liberty, of hindring another of the benefit of his own right to the same.
stake or splinter which you could break off with your hand at last.
it is that stigma which is really effective, and so effective is it that the profession of opinions which are under the ban of society is much less common in england, than is, in many other countries, the avowal of those which incur risk of judicial
so that it is manifest hereby, in whom the power ecclesiasticall continually remained, in those first times, where there was not any christian common-wealth; namely, in them that received the same from the apostles, by successive laying on of hands.
in carrying themselves orderly and measuredly in the granting their last favours, they much more allure our desires and hide their own.
again, no one knows how or by what means the mind moves the body, nor how many various degrees of motion it can impart to the body, nor how quickly it can move it.
only from the fact, therefore, that these conceptions express a priori the relations of perceptions in every experience, do we know that they possess objective reality, that is, transcendental truth; and that independent of experience, though not
notwithstanding his special acuteness and ability, he is unable to take a fact out of its merely political relations, and behold it as it lies absolutely to be disposed of by the intellect,-what, for instance, it behoves a man to do here in america today
but the church, if it be one person, is the same thing with a common-wealth of christians; called a common-wealth, because it consisteth of men united in one person, their soveraign; and a church, because it consisteth in christian men, united in one
we pray only by custom and for fashion's sake; or rather, we read or pronounce our prayers aloud, which is no better than an hypocritical show of devotion; and i am scandalised to see a man cross himself thrice at the benedicite, and as often at grace
besides, the more favoured a man is by fortune, the more fastidiously sensitive is he; and, unless all things answer to his whim, he is overwhelmed by the most trifling misfortunes, because utterly unschooled in adversity.
two it is of great importance that the form of the election of magistrates should be regulated by law; for if it is left at the discretion of the prince, it is impossible to avoid falling into hereditary aristocracy, as the republics of venice and berne
the saviour of it, "the lord, their judge, their lawgiver, their king, he will save us;" the salvation, "the lord shall be to them as a broad mote of swift waters," c.
prop. twenty eight. every individual thing, or everything which is finite and has a conditioned existence, cannot exist or be conditioned to act, unless it be conditioned for existence and action by a cause other than itself, which also is finite, and has
knows, but no more you and companion are theatre enough to one another
dreadful. however, such is my plan. nothing comes to pass in nature, which can be set down to a flaw therein; for nature is always the same, and everywhere one and the same in her efficacy and power of action; that is, nature's laws and ordinances,
avoided, but only deferred to your disadvantage.
bites at of itself. how often has this gentleman boasted to me in how great awe he kept his family, and how exact an obedience and reverence they paid him! how clearly he saw into his own affairs!
when, however, ye have an enemy, then return him not good for evil: for that would abash him. but prove that he hath done something good to you.
a man that hath no virtue in himself, ever envieth virtue in others.
note), according as it may love or hate the same. q.e.five hundred.
therefore, lest i should wither, dry up, and overcharge myself with prudence, in the intervals and truces my infirmities allow me:
they are the approaches that we are to fear, and these may fall within the limits of experience.
common-wealth have their authority from the civill soveraign; and from the pope in his own territories only, and not in the territories of any other state.
same time, however, there sounded before him a roar,-a long, soft lion-roar.
'tis enough for me, under fortune's favour, to prepare myself for her disgrace, and, being at my ease, to represent to myself, as far as my imagination can stretch, the ill to come; as we do at jousts and tiltings, where we counterfeit war in the greatest
many, being determined to rid their soul from the continual alarms of this appetite, have made use of incision and amputation of the rebelling members; others have subdued their force and ardour by the frequent application of cold things, as snow and
kill him: that john baptist proclaimed him: that he preached by himselfe, and his apostles that he was that king; that he taught the law, not as a scribe, but as a man of authority: that he cured diseases by his word onely, and did many other miracles,
opinions drive on one another like waves with the wind: a man is not a member of the body, if it be in his power to forsake it, and if he do not roll the common way.
in a word, he will explain how the soul and the passions of men insensibly change their very nature; why our wants and pleasures in the end seek new objects; and why, the original man having vanished by degrees, society offers to us only an assembly of
both the action and description should relish of theft.
prop. forty two. knowledge of the second and third kinds, not knowledge of the first kind, teaches us to distinguish the true from the false.
now look at an aristocratic commonwealth, say an ancient greek polis, or venice, as a voluntary or involuntary contrivance for the purpose of rearing human beings; there are there men beside one another, thrown upon their own resources, who want to make
o lonesomeness! my home, lonesomeness! too long have i lived wildly in wild remoteness, to return to thee without tears!
for by holy, is alwaies understood, either god himselfe, or that which is gods in propriety; as by publique is alwaies meant, either the person of the common-wealth it self, or something that is so the common-wealths, as no private person can claim any
in like manner, after our saviour christ had made his disciples acknowledge him for the messiah, (that is to say, for gods anointed, whom the nation of the jews daily expected for their king, but refused when he came,) he omitted not to advertise them of
consider that even the seeker of knowledge operates as an artist and glorifier of cruelty, in that he compels his spirit to perceive against its own inclination, and often enough against the wishes of his heart:--he forces it to say nay, where he would
eighty one. it is terrible to die of thirst at sea. is it necessary that you should so salt your truth that it will no longer--quench thirst?
it is foolish to be afraid of making our ties too spiritual, as if so we could lose any genuine love.
in works of human art and contrivance, it is allowable to advance from the effect to the cause, and returning back from the cause, to form new inferences concerning the effect, and examine the alterations, which it has probably undergone, or may still
and much more difficulty to cultivate and bring it to perfection so it is with men; it is no hard matter to get children; but after they are born, then begins the trouble, solicitude, and care rightly to train, principle, and bring them up.
the sages lived after that manner; and that inimitable emulation to virtue, which astonishes us both in the one and the other cato, that humour of theirs, so severe as even to be importunate, gently submits itself and yields to the laws of the human
had not objects a regular conjunction with each other, we should never have entertained any notion of cause and effect; and this regular conjunction produces that inference of the understanding, which is the only connexion, that we can have any
x. the two lines are called the legs, and the point the vertex of the angle.
an emotion is therefore a conception, in so far as it indicates the disposition of the body. but a conception (by two.
five. that which causes philosophers to be regarded half-distrustfully and half-mockingly, is not the oft-repeated discovery how innocent they are--how often and easily they make mistakes and lose their way, in short, how childish and childlike they
such was, or may well have been, the origin of society and law, which bound new fetters on the poor, and gave new powers to the rich; which irretrievably destroyed natural liberty, eternally fixed the law of property and inequality, converted clever
succeeded so ill, considering that his deliberations were so wise, "that he was sole master of his designs, but that success was wholly in the power of fortune"; these may answer the same, but with a contrary turn.
xiii.) will hinder his own endeavour to persist; in other words (three. xi. note), he who hates will be painfully affected. q.e.five hundred.
his own welfare, by an innate repugnance at seeing a fellow-creature suffer.
the public force therefore needs an agent of its own to bind it together and set it to work under the direction of the general will, to serve as a means of communication between the state and the sovereign, and to do for the collective person more or less
archimedes, master of that science which attributes to itself the precedency before all others for truth and certainty; "the sun," says he, "is a god of red-hot iron."
by common pleas, i meane those, where both the complaynant and defendant are subjects: and by publique, (which are also called pleas of the crown) those, where the complaynant is the soveraign.
but we have aimed at a swift and petty benefit, to suck a sudden sweetness. we snatch at the slowest fruit in the whole garden of god, which many summers and many winters must ripen.
what an inestimable advantage it would be, if, in every branch of literature, there existed only a few but excellent books! this can never come to pass so long as money is to be made by writing.
thales, once inveighing in discourse against the pains and care men put themselves to to become rich, was answered by one in the company, that he did like the fox, who found fault with what he could not obtain.
part or other of me did not lash out; so that though i was seated, i was never settled; and as to gesticulation, i am never without a switch in my hand, walking or riding.
like children who are frighted with the same face of their playfellow, that they themselves have smeared and smutted. quasi quicquam infelicius sit homine, cui sua figmenta dominantur:
their pieces of battery had not only the execution but the thunder of our cannon also:
you tell me, indeed, that this disposition of things proceeds from intelligence and design.
but, besides that their proceedings were in many respects the most irregular in the world, particularly in citing only a few of the jansenist witnesses, whom they tampered with: besides this, i say, they soon found themselves overwhelmed by a cloud of new
these it is who kill the rich crop of reason with the barren thorns of passion, who accustom men's minds to disease, instead of setting them free.
there is no assurance to the contrary. all other time is peace.
for equall distribution, is of the law of nature; and other means of equall distribution cannot be imagined.
he has not the conviction, but the sight, that the best is the true, and may in that thought easily dismiss all particular uncertainties and fears, and adjourn to the sure revelation of time the solution of his private riddles.
itself, but that customs and laws make justice: and what the theodorians held that theft, sacrilege, and all sorts of uncleanness, are just in a sage, if he knows them to be profitable to him."
we see in this world an infinite difference and variety, only by distance of places; neither com, wine, nor any of our animals are to be seen in that new comer of the world discovered by our fathers; 'tis all there another thing; and in times past, do but
woods and pastures, need less labour, where we know from experience that women are more fertile than in the plains, and where a great expanse of slope affords only a small level tract that can be counted on for vegetation.
and this would be generally observed, that the borders wherein you plant your fruit-trees, be fair and large, and low, and not steep; and set with fine flowers, but thin and sparingly, lest they deceive the trees.
at the little jerks of oars, stealing the vessel from under us, i find, i know not how, both my head and my stomach disordered; neither-can i endure to sit upon a tottering chair.
each mind has its own method. a true man never acquires after college rules. what you have aggregated in a natural manner surprises and delights when it is produced. for we cannot oversee each other's secret.
how can we speak of the action of the mind under any divisions, as of its knowledge, of its ethics, of its works, and so forth, since it melts will into perception, knowledge into act? each becomes the other. itself alone is.
again, whatsoever brings about a change in the aforesaid proportion causes the human body to assume another specific character, in other words (see preface to this part towards the end, though the point is indeed self--evident), to be destroyed, and
they denote the height of the human soul in that hour, and were not fantastic, but sprung from a necessity as deep as the world.
lower classes live; military exercises are still held in reputation, and many regulations are in force for maintaining them.
but by my love and hope i conjure thee: cast not away the hero in thy soul! maintain holy thy highest hope!-
peter was delivered out of prison, it would not be beleeved; but when the maid said he was at the dore, they said it was his angel; by which must be meant a corporeall substance, or we must say, the disciples themselves did follow the common opinion of
he takes his stand on the nature of human freedom: on this he bases his whole system, making the will of the members the sole basis of every society.
and in like manner, at the assignation of the pope and the emperor,-- charles five. in one thousand five hundred thirty two.
"when we look at people with sore eyes, our own eyes become sore. many things are hurtful to our bodies by transition." --ovid, de rem. amor., six hundred fifteen.
this arrogance of attempting to discover god with our eyes has been the cause that an eminent person among us has attributed to the divinity a corporal form; and is the reason of what happens to us every day, of attributing to god important events, by a
though we travel the world over to find the beautiful, we must carry it with us, or we find it not.
of the divine faculties; in this, patience and utility: in that, vivacity, or, as with our neighbours the burgundians and all the germans, impatience to see themselves shut up; by which they represented liberty, which they loved and adored above all other
god: nor of the soule of man; nor of spirits, but onely of bodies visible, that is, bodies that have light in themselves, or are by such enlightened.
so that there is nothing here of the incarnation of a word, but of the incarnation of god the son, therefore called the word, because his incarnation was the performance of the promise; in like manner as the holy ghost is called the promise.
it self not only to those things of which i am clearly ignorant , but generally to all those things which are not so very evidently known to me at the time when my will deliberates of them; for tho never so probable guesses incline me to one side, yet the
rules of human life into one, "it is to will, and not to will, always one and the same thing: i will not vouchsafe," says he, "to add, provided the will be just, for if it be not just, it is impossible it should be always one."
and cicero, cato and aristides, sylla and lysander, marcellus and pelopidas, pompey and agesilaus, holding that he has favoured the greeks in giving them so unequal companions.
and those in turn do the same; they demand of their prisoners no other ransom, than acknowledgment that they are overcome: but there is not one found in an age, who will not rather choose to die than make such a confession, or either by word or look
precipices of death, whereinto we have seen so many other men fall, we should acknowledge that so extraordinary a fortune as that which has hitherto rescued us from those eminent perils, and kept us alive beyond the ordinary term of living, is not like to
much longer, i was let out through the rear avenues, and so escaped to the woods again.
"let them talk," said he; "i will live so as to make them change their note."
thus do i love only my children's land, the undiscovered in the remotest sea: for it do i bid my sails search and search.
for it seeketh by all means to be the most important creature on earth, the state; and people think it so."
"'licet quot vis vivendo vincere secla, mors aeterna tamen nihilominus illa manebit.'
for as i had from that time begun to hold my own opinions for nought because i wished to subject them all to examination, i was convinced that i could not do better than follow in the meantime the opinions of the most judicious; and although there are
but observing that the knowledge of such is dependent on principles borrowed from philosophy, in which i found nothing certain, i thought it necessary first of all to endeavor to establish its principles.
lvi.), and that men may be differently affected by one and the same object (three.
thou snow-bearded, silent, winter-sky, thou round-eyed whitehead above me! oh, thou heavenly simile of my soul and its wantonness!
being blind and poor, living before the sciences were reduced into rule and certain observation, he was so well acquainted with them, that all those who have since taken upon them to establish governments, to carry on wars, and to write either of religion
for the circumscription of a thing, is nothing else but the determination, or defining of its place; and so both the terms of the distinction are the same.
"for with most eagerness they spurn the law, by which they were before most kept in awe;"
ver.four, five, six.) the processe against idolatry is exactly set down: for god there speaketh to the people, as judge, and commandeth them, when a man is accused of idolatry, to enquire diligently of the fact, and finding it true, then to stone him; but
loathsome and dreadful, still greater discoverers in effect, in display, in the art of the show-shop; all of them talented far beyond their genius, out and out virtuosi, with mysterious accesses to all that seduces, allures, constrains, and upsets; born
accordingly, the analytic of principles will be merely a canon for the faculty of judgement, for the instruction of this faculty in its application to phenomena of the pure conceptions of the understanding, which contain the necessary condition for the
and power to his son, when he found himself failing in vigour, and steadiness for the conduct of his affairs suitable with the glory he had therein acquired:
which tend to natures preservation. and again, he that shall observe the same lawes towards him, observes them not himselfe, seeketh not peace, but war; consequently the destruction of his nature by violence.
since, then, the chief care of mortal man is to preserve his life, how happy art thou, couldst thou but recognise thy blessings, who possessest even now what no one doubts to be dearer than life! wherefore, now dry thy tears.
higher inclination--whoever first perceived and "experienced" this, however his tongue may have stammered as it attempted to express such a delicate matter, let him for all time be holy and respected, as the man who has so far flown highest and gone
these are the lawes of nature, dictating peace, for a means of the conservation of men in multitudes; and which onely concern the doctrine of civill society.
if thou succeedest in showing that any one of these things is the true property of mortal man, i freely grant those things to be thine which thou claimest.
and once again shall ye have become friends unto me, and children of one hope: then will i be with you for the third time, to celebrate the great noontide with you.
for they say that anciently fires were not made in the houses, but on the outside, and at the foot of them, whence the heat was conveyed to the whole fabric by pipes contrived in the wall, which were drawn twining about the rooms that were to be warmed:
the surrounding hills rise abruptly from the water to the height of forty to eighty feet, though on the south-east and east they attain to about one hundred and one hundred and fifty feet respectively, within a quarter and a third of a mile.
for there is not always that difference of strength or prudence between the man and the woman, as that the right can be determined without war.
walden is melting apace. there is a canal two rods wide along the northerly and westerly sides, and wider still at the east end. a great field of ice has cracked off from the main body.
at sieges and elsewhere, where occasion draws us near to the enemy, we willingly suffer our men to brave, rate, and affront him with all sorts of injurious language; and not without some colour of reason: for it is of no little consequence to take from
authority. the following circumstances are drawn from authentic papers, inserted in the above-mentioned book.
that whatever i clearly perceive and know implys any perfection , as also perhaps other innumerable perfections , which i am ignorant of, are in god either formally or eminently .
who ever enhanced the price of merchandise at such a rate?
lastly, our saviour himselfe acknowledges, that men ought to pay such taxes as are by kings imposed, where he sayes, "give to caesar that which is caesars;" and payed such taxes himselfe.
extraordinary fortuitousness which has hitherto played its game in respect to the future of mankind--a game in which neither the hand, nor even a "finger of god" has participated!--he who divines the fate that is hidden under the idiotic unwariness and
wherefore, a thing which is the cause both of the essence and of the existence of a given effect, must differ from such effect both in respect to its essence, and also in respect to its existence.
before experience had shown, or knowledge of the human heart enabled men to foresee, the unavoidable abuses of such a constitution, it must have appeared so much the more excellent, as those who were charged with the care of its preservation had
upon some thing so very ill chosen, that instead of making us discern the excellence of the author; they make us very well see their own ignorance.
in a time of parley also; and while the citizens were relying upon their safety warrant, the city of casilinum was taken by surprise, and that even in the age of the justest captains and the most perfect roman military discipline; for it is not said that
some way behind came an old hound and her three pups in full pursuit, hunting on their own account, and disappeared again in the woods.
which we can no doubt indulge in shaping fancies.
perhaps we are still discovering the domain of our invention just here, the domain where even we can still be original, probably as parodists of the world's history and as god's merry-andrews,--perhaps, though nothing else of the present have a future,
"the clauses of the contract ... are everywhere the same and everywhere tacitly admitted and recognised....
i hold it more easy to carry a suit of armour all the days of one's life than a maidenhead; and the vow of virginity of all others is the most noble, as being the hardest to keep:
our courts of justice often send back condemned criminals to be executed upon the place where the crime was committed; but, carry them to fine houses by the way, prepare for them the best entertainment you can--
having shewn what is worship, and what an image; i will now put them together, and examine what that idolatry is, which is forbidden in the second commandement, and other places of the scripture.
this epicycle issued from the limit to which philosophy had been finally brought by kant, where i myself took it up again later to carry it further.
with regard to phenomena in general, we cannot think away time from them, and represent them to ourselves as out of and unconnected with time, but we can quite well represent to ourselves time void of phenomena. time is therefore given a priori.
as for the weapons, it hardly falleth under rule and observation: yet we see even they, have returns and vicissitudes.
-one who will make you laugh once more, a good jovial buffoon, a dancer, a wind, a wild romp, some old fool:-what think ye?
such as have sensuality to encounter, freely make use of this argument, to shew that it is altogether "vicious and unreasonable; that when it is at the height, it masters us to that degree that a man's reason can have no access," and instance our own
oh, ye only is it, ye dark, nightly ones, that extract warmth from the shining ones! oh, ye only drink milk and refreshment from the light's udders!
two hundred thirty. perhaps what i have said here about a "fundamental will of the spirit" may not be understood without further details; i may be allowed a word of explanation.--that imperious something which is popularly called "the spirit," wishes to
that the soul expends its passions upon false objects, where the true are
declaration of a man's consent, to make him subject to the laws of any government. there is a common distinction of an express and a tacit consent, which will concern our present case.
for their prelates; when they are proud and great, there is also danger from them; as it was in the times of anselmus, and thomas becket, archbishops of canterbury; who, with their croziers, did almost try it with the king's sword; and yet they had to
it is also very worthy of remark, that, though there are many animals which manifest more industry than we in certain of their actions, the same animals are yet observed to show none at all in many others: so that the circumstance that they do better than
a man may govern himself well who cannot govern others so a man should diffuse joy, but, as much as he can, smother grief a well-bred man is a compound man all over-nice solicitude about riches smells of avarice always complaining is the way never to be
in this case, there would exist a kind of logic, in which we should not make abstraction of all content of cognition; for or logic which should comprise merely the laws of pure thought (of an object), would of course exclude all those cognitions which
and although both the swiss and spanish infantry are deemed terrible, none the less they each have their defects, so that a third order might not only oppose them, but be confident of overcoming them.
to promote or elevate life have been seriously undermined.
time, as the formal condition of the manifold of the internal sense, consequently of the conjunction of all representations, contains a priori a manifold in the pure intuition.
sometimes, when i pushed off my boat in the morning, i disturbed a great mud-turtle which had secreted himself under the boat in the night.
and should ye celebrate it again, this ass-festival, do it from love to yourselves, do it also from love to me! and in remembrance of me!"
neither to effect this is it necessary, that they all should be run over particularly (which would be an endles trouble) but because the foundation being once undermin'd, whatever is built thereon will of its own accord come to the ground, i shall
those in whom the faculty of reason is predominant, and who most skillfully dispose their thoughts with a view to render them clear and intelligible, are always the best able to persuade others of the truth of what they lay down, though they should speak
thereof, which would fain allure us into surmises concerning a deceptive principle in the "nature of things."
neither am i concern'd that his manner of joyning many things together may seem to some fitter for the discovery of truth, than mine, wherein i separate as much as possibly each particular. but let us omit words and speak of things.
verily, ye could wear no better masks, ye present-day men, than your own faces! who could-recognise you!
(where the same is again related;) for our saviour charged them, saying, "tell no man the vision untill the son of man be risen from the dead."
should have thence deduced not only his existence , but also the creation of the world.
for these words, "revolt from the lord your god," are in this place equivalent to "revolt from your king."
all those that dare question it: for what the protection of absolute monarchy is, what kind of fathers of their countries it makes princes to be and to what a degree of happiness and security it carries civil society, where this sort of government is
we have no means of following the campaigns in detail; but thus much is certain, that in the end the romans succeeded in crushing the barbarian tribes, and effecting a settlement which made the empire more secure.
they waited in silence while he skinned the fox, then followed the brush a while, and at length turned off into the woods again.
dignity. some there are who fix the chief good in supreme power; these either wish themselves to enjoy sovereignty, or try to attach themselves to those who have it.
but seeing that it is not yet time for strong remedies, and that the mind is manifestly so constituted that when it casts off true opinions it straightway puts on false, wherefrom arises a cloud of confusion that disturbs its true vision, i will now try
this is why they are so especially animated, and to a degree so far beyond justice and public reason:
"inter se mortales mutua vivunt et, quasi cursores, vitai lampada tradunt."
but, to proceed in my subject, this difficult complexion of mine renders me very nice in my conversation with men, whom i must cull and pick out for my purpose; and unfits me for common society.
antigonus, having taken one of his soldiers into a great degree of favour and esteem for his valour, gave his physicians strict charge to cure him of a long and inward disease under which he had a great while languished, and observing that, after his
i customarily do what i do thoroughly and make but one step on't; i have rarely any movement that hides itself and steals away from my reason, and that does not proceed in the matter by the consent of all my faculties, without division or intestine
these opportunities, therefore, gave these men their chance, and their own great qualities enabled them to profit by them, so as to ennoble their country and augment its fortunes.
the second, to divide each of the difficulties under examination into as many parts as possible, and as might be necessary for its adequate solution.
this formula shows us that the act of association comprises a mutual undertaking between the public and the individuals, and that each individual, in making a contract, as we may say, with himself, is bound in a double capacity; as a member of the
i hope that when i come to die i shall find it the same, and that, after all, it is not worth the pains i take, so much preparation and so much assistance as i call in, to undergo the stroke. but, at all events, we cannot give ourselves too much advantage.
corollary.--from the foregoing, and also from three. xxviii.
when the synthesis of the manifold of a phenomenon is interrupted, there results merely an aggregate of several phenomena, and not properly a phenomenon as a quantity, which is not produced by the mere continuation of the productive synthesis of a certain
easily be deduced. and this scripture is it, out of which i am to take the principles of my discourse, concerning the rights of those that are the supream govenors on earth, of christian common-wealths; and of the duty of christian subjects towards their
thus do i show them only the ice and winter of my peaks-and not that my mountain windeth all the solar girdles around it!
xxxiv.), whatsoever exists, expresses in a given conditioned manner god's power, which is the cause of all things, therefore an effect must (by prop. xvi.) necessarily follow. q.e.five hundred.
but that we should kill them, they cannot fear, nor have they the faculty to imagine and conclude such a thing as death; it is said, indeed, that we see them not only cheerfully undergo it, horses for the most part neighing and swans singing when they
bishopricke,) that it was worth their contention, in that the bishops of those times by the liberality of their flock, and especially of matrons, lived splendidly, were carryed in coaches, and sumptuous in their fare and apparell.
renown does not follow all good deeds, if novelty and difficulty be not conjoined; nay, so much as mere esteem, according to the stoics, is not due to every action that proceeds from virtue; nor will they allow him bare thanks who, out of temperance,
enemies; and, moreover, you cannot loose them from their hold, to reduce them again into order, when they are once engaged and grappled, by which means you remain at the mercy of their quarrel.
the egyptians were wont to do after this manner, who in the height of their feasting and mirth, caused a dried skeleton of a man to be brought into the room to serve for a memento to their guests:
in your pride you wish to dictate your morals and ideals to nature, to nature herself, and to incorporate them therein; you insist that it shall be nature "according to the stoa," and would like everything to be made after your own image, as a vast,
unlimited power to doe them good, or harme; and consequently, given occasion to the governours of the heathen common-wealths to regulate this their fear, by establishing that daemonology (in which the poets, as principal priests of the heathen religion,
i do not flatter myself; in the same circumstances i should do the same things. it is not a patch, but rather an universal tincture, with which i am stained.
for if the virtues of agathocles in braving and overcoming perils, and his greatness of soul in supporting and surmounting obstacles be considered, one sees no reason for holding him inferior to any of the most renowned captains.
further, by the attributes of god we must understand that which (by def. iv.) expresses the essence of the divine substance--in other words, that which appertains to substance: that, i say, should be involved in the attributes of substance.
several things exist, from the fact that one of these things exists, some consequence to the others follows, and reciprocally, and in this way a community of substances can be possible-are questions whose solution cannot be obtained from mere conceptions.
the edition of one thousand five hundred eighty eight adds: "judging by themselves, and those who are ruled by them."
how much or how little dangerousness to the community or to equality is contained in an opinion, a condition, an emotion, a disposition, or an endowment--that is now the moral perspective, here again fear is the mother of morals.
in addition, i had always a most earnest desire to know how to distinguish the true from the false, in order that i might be able clearly to discriminate the right path in life, and proceed in it with confidence.
prop. twenty seven. we know nothing to be certainly good or evil, save such things as really conduce to understanding, or such as are able to hinder us from understanding.
"heu! tantum attriti corporis ossa vides;"
i can easily conceive socrates in the place of alexander, but alexander in that of socrates, i cannot.
the virtue of the pillar shalt thou strive after: more beautiful doth it ever become, and more graceful-but internally harder and more sustaining-the higher it riseth.
mentioned, or at least have manifest footsteps of it.
for the secret, unformulated, nay, unconscious but innate moral of woman is: we are justified in deceiving those who, because they care a little for us ,-- that is to say for the individual ,-- imagine they have obtained rights over the species.
"come quel ch'or apre, or'chiude gli occhi, mezzo tra'l sonno e l'esser desto."
your gods. you seem not to remember, that all your reasonings on this subject can only be drawn from effects to causes; and that every argument, deducted from causes to effects, must of necessity be a gross sophism; since it is impossible for you to know
the germans, by the way, from force of habit read page after page of all kinds of such verbiage without getting any definite idea of what the author really means: they think it all very proper and do not discover that he is writing merely for the sake of
it requires a training such as the athletes underwent, the steady intention almost of the whole life to this object. books must be read as deliberately and reservedly as they were written.
four.eleven.) that he is the "father of the faithfull," that is, of those that are loyall, and doe not violate their allegiance sworn to god, then by circumcision, and afterwards in the new covenant by baptisme.
but this is a laborious intention, and a certain sloth reduces me to the usual course of life, and like a prisoner who in his sleep perhaps enjoy'd an imaginary liberty, and when he begins to suppose that he is asleep is afraid to waken, but is willing to
i should be glad, that the rich, and potent subjects of a kingdome, or those that are accounted the most learned, were no lesse incapable than they.
which is to say, comport thyself towards him with a dissembled, inimical, and distrustful reverence (a cry of war and defiance), is equally injurious and hard.
and the taking of this or that part, does not depend on the express consent of all the commoners.
certainly the sublimest sort of slave, but nothing in himself--presque rien!
'tis a counterpart of various and changeable accidents, and of irresolute imaginations, and, as it falls out, sometimes contrary: whether it be that i am then another self, or that i take subjects by other circumstances and considerations: so it is that i
he arrived, without completing his course, at the place to which his ambition aimed, with greater glory than he could either have hoped or desired, anticipating by his fall the name and power to which he aspired in perfecting his career.
hee seeth every high thing below him; and is king of all the children of pride."
infirmity of our nature, before we can determine what reason can do in restraining the emotions, and what is beyond her power. i have said, that in the present part one shall merely treat of human infirmity.
men say, practically, begin where you are and such as you are, without aiming mainly to become of more worth, and with kindness aforethought go about doing good. if i were to preach at all in this strain, i should say rather, set about being good.
all therefore that can be done between two men not subject to civill power, is to put one another to swear by the god he feareth: which swearing or oath, is a forme of speech, added to a promise; by which he that promiseth, signifieth, that unlesse he
shall i now add that the whole extant product of the plastic arts has herein its highest value, as history; as a stroke drawn in the portrait of that fate, perfect and beautiful, according to whose ordinations all beings advance to their beatitude?
too incredulous, we should observe the rule of 'ne quid nimis' enjoined by chilo.
would be an army of doctors and whining milksops), and that being still in all places the same, there should be, notwithstanding, much more assurance in peasants and the meaner sort of people, than in others of better quality.
it will be said, that we do not now put to death the introducers of new opinions: we are not like our fathers who slew the prophets, we even build sepulchres to them.
one.fourteen.) the word was made flesh;" that is to say, the word, or promise that christ should come into the world, "who in the beginning was with god;" that is to say, it was in the purpose of god the father, to send god the son into the world, to
with respect to wit, i learned that there was not much difference between the half and the whole.
"they have learned to speak from others, not from themselves." --cicero, tusc. quaes, v. thirty six.
talk, yet sometimes they employ the tongue more than the arm, and wit in place of valour.
associations formed elsewhere, springing from a feeling of humanity, or any other cause, have nothing whatever to do with it. they have never received any encouragement from me and they never will."
twenty five. but to convince us that all the laws of nature, and all the operations of bodies without exception, are known only by experience, the following reflections may, perhaps, suffice.
but, in truth, all i understand as to that particular is only this, that the greatest and most important difficulty of human science is the education of children.
seeing how miserably we are agitated (for what have we not done!)
"to live and to do well for myself." --lucretius, v. nine hundred fifty nine.
by philosophy is understood "the knowledge acquired by reasoning, from the manner of the generation of any thing, to the properties; or from the properties, to some possible way of generation of the same; to the end to bee able to produce, as far as
'tis for custom to give a form to a man's life, such as it pleases him; she is all in all in that: 'tis the potion of circe, that varies our nature as she best pleases.
the interpretation of the law dependeth on the soveraign power
whence it comes to pass that if i happen to do anything commendable, i attribute it more to my fortune than industry, forasmuch as i design everything by chance and in fear.
it is, perhaps, given to the city of geneva alone, to produce the edifying example of so perfect a union between its clergy and men of letters.
soon after, he was let out to work at haying in a neighboring field, whither he went every day, and would not be back till noon; so he bade me good-day, saying that he doubted if he should see me again.
one can do no greater wrong to the whole of this exuberant and eccentric movement (which was really youthfulness, notwithstanding that it disguised itself so boldly, in hoary and senile conceptions), than to take it seriously, or even treat it with moral
and when that is done, the thing they pretend to be a miracle, we must both see it done, and use all means possible to consider, whether it be really done; and not onely so, but whether it be such, as no man can do the like by his naturall power, but that
after the first alarm, therefore, was over, which arose from the new paradoxes and principles of the philosophers; these teachers seem ever after, during the ages of antiquity, to have lived in great harmony with the established superstition, and to have
small spirits and spacious souls had those shepherds: but, my brethren, what small domains have even the most spacious souls hitherto been!
and to this i say, that every man, that hath any possessions, or enjoyment, of any part of the dominions of any government, doth thereby give his tacit consent, and is as far forth obliged to obedience to the laws of that government, during such
justice of actions, is by writers divided into commutative, and distributive; and the former they say consisteth in proportion arithmeticall; the later in proportion geometricall.
nevertheless i am far from regarding myself as one of those privileged ones to whom the ved refers when it says, that "he who has true faith in the omnipresent supreme being may eat all that exists," that is, is not bound to inquire what is his food, or
"right and left a formidable enemy is to be feared, and threatens me on both sides with impending danger."--ovid, de ponto, i. three, fifty seven.
their own lively knowledge of the subject. he often leaves out the best things they have written, their most striking elucidations of the matter, their happiest remarks, because he does not recognise their value or feel how pregnant they are.
are conveyed, without being able to produce any immediate intercourse between the mind and the object.
i must confess, that there is something in the fate of opinions a little extraordinary. des cartes insinuated that doctrine of the universal and sole efficacy of the deity, without insisting on it.
and foolish. and this, as long as foresight is a human quality, it is to be presumed they will continue to do.
two hundred eighty four. to live in a vast and proud tranquility; always beyond...
the abilities required in a good interpreter of the law, that is to say, in a good judge, are not the same with those of an advocate; namely the study of the lawes.
socrates in xenophon, concerning this affair, says of anaxagoras, reputed by antiquity learned above all others in celestial and divine matters, "that he had cracked his brain, as all other men do who too immoderately search into knowledges which nothing
a thrill passes through all men at the reception of new truth, or at the performance of a great action, which comes out of the heart of nature.
as they could not reach me, they had resolved to punish my body; just as boys, if they cannot come at some person against whom they have a spite, will abuse his dog.
whoever boasts, in so sick a time as this, to employ a true and sincere virtue in the world's service, either knows not what it is, opinions growing corrupt with manners (and, in truth, to hear them describe it, to hear the most of them glorify themselves
should at last run myself into some disadvantage making their advantage of our folly, for most men do the same man may with less trouble adapt himself to entire abstinence man runs a very great hazard in their hands (of physicians) mark of singular good
the purest individualist, herbert spencer for example, would grant that a certain amount of state interference is necessary to secure liberty; but as soon as this idea of securing liberty is admitted in the smallest degree, the whole idea has undergone
behold there in the wood the fine madman!
prop. thirteen. emotion towards a thing contingent, which we know not to exist in the present, is, other conditions being equal, fainter than an emotion towards a thing past.
"speaking is not so necessary as governing."--seneca, ep., one hundred eight.
because the soul is progressive, it never quite repeats itself, but in every act attempts the production of a new and fairer whole.
iv.); therefore, in so far as the mind conceives things under the dictates of reason, it is affected in the same manner, whether the idea be of a thing future, past, or present. q.e.five hundred.
the schema of substance is the permanence of the real in time; that is, the representation of it as a substratum of the empirical determination of time; a substratum which therefore remains, whilst all else changes.
the farmer can work alone in the field or the woods all day, hoeing or chopping, and not feel lonesome, because he is employed; but when he comes home at night he cannot sit down in a room alone, at the mercy of his thoughts, but must be where he can "see
as, during these labours, i have advanced pretty far in years this month i reach my sixty-fourth year-it will be necessary for me to economize time, if i am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in
"confusum est, quidquid usque in pulverem sectum est."
take, for example, the categories of relation.
the same day a law was passed by which he was banished by name, and his property was plundered and destroyed, a temple to liberty being erected on the site of his house in the city. during his exile cicero's manliness to some extent deserted him.
"learning (doctrine) begets difficulty." --quintilian, insat. orat., x. three.
as for the two books of the kings, and the two books of the chronicles, besides the places which mention such monuments, as the writer saith, remained till his own days; such as are one kings nine.thirteen. nine.twenty one. ten. twelve. twelve.nineteen.
more. if i should set out one of my discourses with such rich spoils as these, it would but too evidently manifest the imperfection of my own writing.
and this is incident to none but those, that converse in questions of matters incomprehensible, as the schoole-men; or in questions of abstruse philosophy.
infinite force of innumerable atoms." here also montaigne puts a sense quite different from what the words bear in the original; but the application he makes of them is so happy that one would declare they were actually put together only to express his
and if a friend doeth thee wrong, then say: "i forgive thee what thou hast done unto me; that thou hast done it unto thyself, however-how could i forgive that!"
duration; for instance, the idea of god expressed in the attribute thought. now thought, in so far as it is supposed to be an attribute of god, is necessarily (by prop. xi.) in its nature infinite.
these amongst the most notable, of which here are two of their brisk verses:
we never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it.
this ceremony of the greeks, in the time that judaea was under the dominion of alexander, and the greeks his successors, may probably enough have crept into the religion of the jews.
my second argument is taken from the subject of the sermons of the apostles, both whilest our saviour lived on earth, and after his ascension. the apostles in our saviours time were sent, luke nine.two.
ergos to preach to us that 'tis a barbarous alliance to marry the divine with the earthly, the reasonable with the unreasonable, the severe with the indulgent, the honest with the dishonest.
for cause of the will, to doe any particular action, which is called volitio, they assign the faculty, that is to say, the capacity in generall, that men have, to will sometimes one thing, sometimes another, which is called voluntas; making the power the
two hundred twenty two. wherever sympathy (fellow-suffering) is preached nowadays--and, if i gather rightly, no other religion is any longer preached--let the psychologist have his ears open through all the vanity, through all the noise which is natural
if he enter into a flattering presumption of his personal valour, let him but recollect the lives of scipio, epaminondas; so many armies, so many nations, that leave him so far behind them.
says hooker, eccl. pol. lib. i. sec. seven.
we cannot say that the man suffers when the worms feed upon his members, and that the earth consumes them:--
but even if nature really affected, in the distribution of her gifts, that partiality which is imputed to her, what advantage would the greatest of her favourites derive from it, to the detriment of others, in a state that admits of hardly any kind of
but if they had any idea of power, as it is in itself, why could not they measure it in itself?
nor oblige him to any obedience contrary to the laws so enacted, or farther than they do allow; it being ridiculous to imagine one can be tied ultimately to obey any power in the society, which is not the supreme.
the reader, then, must be quite convinced of the absolute necessity of a transcendental deduction, before taking a single step in the field of pure reason; because otherwise he goes to work blindly, and after he has wondered about in all directions,
proof.--all the emotions which are attributable to the mind as active, or in other words to reason, are emotions of pleasure and desire (three. lix.); therefore, he who is led by fear, and does good in order to escape evil, is not led by reason.
thou hast nourished us with strong food for men, and powerful proverbs: do not let the weakly, womanly spirits attack us anew at dessert!
i call it pure apperception, in order to distinguish it from empirical; or primitive apperception, because it is self-consciousness which, whilst it gives birth to the representation "i think," must necessarily be capable of accompanying all our
for why do we derive the title of being from this instant, which is but a flash in the infinite course of an eternal night, and so short an interruption of our perpetual and natural condition, death possessing all the before and after this moment, and
vices, who alone was interested in this burning, lying on his stomach and looking over the cellar wall at the still smouldering cinders beneath, muttering to himself, as is his wont.
of all which forementioned things there is nothing that is not evident by the light of reason to any one that will diligently consider them.
minority, but because they are physically the strongest. but a government in which the majority rule in all cases can not be based on justice, even as far as men understand it.
such, at least, was the opinion of plato, who inferred from certain remedies prescribed, or approved, by podalirius and machaon at the siege of troy, that several sicknesses which these remedies gave rise to in his time, were not then known to mankind:
idea of god in the world of thought (objective).
there is also another distinction of laws, into fundamentall, and not fundamentall: but i could never see in any author, what a fundamentall law signifieth. neverthelesse one may very reasonably distinguish laws in that manner.
he smites and arouses me with his shrill tones, breaks up my whole chain of habits, and i open my eye on my own possibilities.
that what is false is false,-this is the mark and character of intelligence." in the book one read, the good thought returns to me, as every truth will, the image of the whole soul.
some one of our late writers tells us that he has been in countries in those parts where they ride upon oxen with pads, stirrups, and bridles, and very much at their ease.
it is good to set before us, the incommodities and commodities of usury, that the good, may be either weighed out or culled out; and warily to provide, that while we make forth to that which is better, we meet not with that which is worse.
together, though one part contributes more to the work than another, according to the diversity of operations; wherefore it is very likely that there was some petrifying quality in all the parts of this goat.
and is compared by our saviour, to fishing; that is, to winning men to obedience, not by coercion, and punishing; but by perswasion: and therefore he said not to his apostles, hee would make them so many nimrods, hunters of men; but fishers of men.
thing in god; and being things that depend on naturall causes, cannot be attributed to him.
explanation--these observations are easily grasped after what has been said in the explanation of the preceding definition (cf. also three. xiii. note).
mysterious and divine secret of our ecclesiastical polity; and yet we see some, who by the middle step, have arrived at that supreme degree with marvellous fruit and confirmation, as to the utmost limit of christian intelligence, and enjoy their victory
i do not find what sextus peduceus did, in faithfully restoring the treasure that one hundred.
court style--'tis to say a valiant man, after the roman way; for the general appellation of virtue with them takes etymology from vis, force.
that i am so framed by nature , as to be deceived in those things which i imagine my self to perceive most evidently , especially when i recollect, that heretofore i have often accounted many things true and certain , which afterward upon other reasons i
and as to the import of the dangerous formula, "beyond good and evil," with which we at least avoid confusion, we are something else than "libres-penseurs," "liben pensatori" "free-thinkers," and whatever these honest advocates of "modern ideas" like to
why? wherefore? whereby? whither? where? how? is it not folly still to live?-
all the functions of the understanding therefore can be discovered, when we can completely exhibit the functions of unity in judgements. and that this may be effected very easily, the following section will show.
order to render it more worthy of the cause.
competition and rivalry, or rather enmity, among men, occasions numberless failures, successes and disturbances of all kinds by making so many aspirants run the same course.
ensemble of all cognition, it seems to us not enough to propound what is true-we desire also to be told what we want to know.
there are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible.
i ask; who carried them into the celestial regions, who admitted them into the councils of the gods, who opened to them the book of fate, that they thus rashly affirm, that their deities have executed, or will execute, any purpose beyond what has actually
one quantity of judgements universal particular singular
the answer begins by clearing up a confusion. in the representations of the comic poets, and in the opinion of the multitude, he had been identified with the teachers of physical science and with the sophists. but this was an error.
not be, makes it very manifest that our natural judgment does not very clearly discern what it embraces; for my judgment cannot make my companions approve of what it approves; which is a sign that i seized it by some other means than by a natural power
the higher the style we demand of friendship, of course the less easy to establish it with flesh and blood. we walk alone in the world. friends such as we desire are dreams and fables.
reflected heat. also, as i have said, the bubbles themselves within the ice operate as burning-glasses to melt the ice beneath.
had all the patricians attended the comitia by virtue of the right they had as citizens, they would not, as mere private individuals, have had any considerable influence on a vote reckoned by counting heads, where the meanest proletarian was as good as
hours, when he was attacked by quinsy, depriving him of the power utterance.
for when the way of pleasuring, and displeasuring, lieth by the favorite, it is impossible any other should be overgreat. another means to curb them, is to balance them by others, as proud as they.
the same distinction between reason and experience is maintained in all our deliberations concerning the conduct of life; while the experienced statesman, general, physician, or merchant is trusted and followed; and the unpractised novice, with whatever
this proposition is, as already said, itself analytical, although it constitutes the synthetical unity, the condition of all thought; for it states nothing more than that all my representations in any given intuition must be subject to the condition which
'twas a sudden whimsey, mixed with a little curiosity, that made me do a thing so contrary to my nature; for i am an enemy to all subtle and counterfeit actions, and abominate all manner of trickery, though it be for sport, and to an advantage; for though
henry the sixth of england, said of henry the seventh, when he was a lad, and gave him water, this is the lad that shall enjoy the crown, for which we strive. when i was in france, i heard from one dr.
the greatest liberty of subjects, dependeth on the silence of the law
once was doubt evil, and the will to self. then the invalid became a heretic or sorcerer; as heretic or sorcerer he suffered, and sought to cause suffering.
sick, and they shall recover." this to doe, was it that philip could not give; but the apostles could, and (as appears by this place) effectually did to every man that truly beleeved, and was by a minister of christ himself baptized: which power either
the wisest man that ever was, being asked what he knew, made answer, "he knew this, that he knew nothing."
in later days this storm was said to have been sent in answer to the prayers of a legion which contained many christians, and the name thundering legion should be given to it on this account.
such a one was mine; and besides, he has at divers times brought to me several seamen and merchants who at the same time went the same voyage.
i never chanced to see its kind in any market; it would be the cynosure of all eyes there. easily, with a few convulsive quirks, they give up their watery ghosts, like a mortal translated before his time to the thin air of heaven.
"i hope, however, if the pious gods have any power, thou wilt feel thy punishment amid the rocks, and will call on the name of dido; i shall hear, and this report will come to me below."--aeneid, iv. three hundred eighty two, three hundred eighty seven.
him. and amongst so many admirable actions of scipio the grandfather, a person worthy to be reputed of a heavenly extraction, there is nothing that gives him a greater grace than to see him carelessly and childishly trifling at gathering and selecting
a, does not concern substance (for substance does not thus originate), but its condition or state. it is therefore only change, and not origin from nothing.
when thou reachest thy goal, when thou alightest from thy horse: precisely on thy height, thou higher man,-then wilt thou stumble!
for if he should have authority from his letters, to make the members pay what he borroweth, he should have by consequence the soveraignty of them; and therefore the grant were either voyd, as proceeding from errour, commonly incident to humane nature,
hic exsultat enim pavor ac metus; hc loca circum ltiti mulcent.
lash of the divine rod: vice it is not, for he has given up his own reason to a more universal and more powerful reason; but certainly 'tis a misfortune: so that if any one should ask me what remedy?
viii) involves a manifest contradiction.
it is easy to consider what a cruelty and abomination it must have appeared to men possessed and imbued with this snperstition to throw their fathers' remains to the corruption of the earth, and the nourishment of beasts and worms.
offences, which he has given up to the legislative in all cases, where he can appeal to the magistrate, he has given a right to the commonwealth to employ his force, for the execution of the judgments of the commonwealth, whenever he shall be called to
glory and curiosity are the scourges of the soul go out of ourselves, because we know not how there to reside good does not necessarily succeed evil; another evil may succeed good to be certain and finite, and evil, infinite and uncertain got up but an
either tranquil life, or happy death enslave our own contentment to the power of another?
lastly, when one of these associations is so great as to prevail over all the rest, the result is no longer a sum of small differences, but a single difference; in this case there is no longer a general will, and the opinion which prevails is purely
xxv. an exterior angle of a triangle is one that is formed by any side and the continuation of another side.
judge of their beauty; i see it, if not to the utmost, yet so far at least as 'tis possible for me to aspire. whatever i undertake, i owe a sacrifice to the graces, as plutarch says of some one, to conciliate their favour:
"i am too high-born to be propertied, to be a secondary at control, or useful serving-man and instrument to any sovereign state throughout the world."
three of these people, not foreseeing how dear their knowledge of the corruptions of this part of the world will one day cost their happiness and repose, and that the effect of this commerce will be their ruin, as i presuppose it is in a very fair way
any degree of men between. the women of great quality are called dames, inferior gentlewomen, demoiselles, and the meanest sort of women, dames, as the first.
therefore a priori, and how it, as a pure intuition, in which all objects must be determined, can contain principles of the relations of these objects prior to all experience.
them by a shorter course, and will lose themselves and continue to wander for life; in the second place, of those who, possessed of sufficient sense or modesty to determine that there are others who excel them in the power of discriminating between truth
and although one should not speak of moses, he having merely carried out what was ordered him by god, still he deserves admiration, if only for that grace which made him worthy to speak with god.
doubt. yet this argument at first sight appears not so evident , but looks rather like a sophism ; for seeing i am used in all other things to distinguish existence from essence , i can easily perswade my self that the existence of god may be
it is now many years that men have resorted to the forest for fuel and the materials of the arts; the new englander and the new hollander, the parisian and the celt, the farmer and robinhood, goody blake and harry gill, in most parts of the world the
several cities sold by him; and suetonius says, that he had once from king ptolemy three millions and six hundred thousand crowns, which was very like selling him his own kingdom:
avoided sufficiently covered by their virtue without any other robe suicide: a morsel that is to be swallowed without chewing superstitiously to seek out in the stars the ancient causes swell and puff up their souls, and their natural way of speaking swim
the more completely these natural resources are annihilated, the greater and the more lasting are those which he acquires, and the more stable and perfect the new institutions; so that if each citizen is nothing and can do nothing without the rest, and
these properties, of arts or policy, and dissimulation or closeness, are indeed habits and faculties several, and to be distinguished.
they propose to themselves god, an infinite object in goodness and power; the soul has there wherewithal, at full liberty, to satiate her desires: afflictions and sufferings turn to their advantage, being undergone for the acquisition of eternal health
it is in tracing this slow succession that he will find the solution of a number of problems of politics and morals, which philosophers cannot settle.
the synthetical unity of consciousness is, therefore, an objective condition of all cognition, which i do not merely require in order to cognize an object, but to which every intuition must necessarily be subject, in order to become an object for me;
-especially many of the rabble, who din your ears with noise about people and peoples.
expressely declared by the same prophet, chap. sixty six.twenty, twenty one.
good their injustice; such resistance many times makes the punishment dangerous, and frequently destructive, to those who attempt it.
when you get the better of your argument; 'tis truth that wins; when you get the advantage of form and method, 'tis then you who win.
if it be an old toothless trot, or a young dry consumptive thing, though it be not altogether to be believed, at least they say it with more similitude of truth.
were an opinion a personal possession of no value except to the owner; if to be obstructed in the enjoyment of it were simply a private injury, it would make some difference whether the injury was inflicted only on a few persons or on many.
malebranche and other cartesians made it the foundation of all their philosophy. it had, however, no authority in england.
walls and arches of the old churches, destroyed by the huguenots. again, he was apprehensive, seeing the space which this grave occupied, that the whole might not have been recovered, and that the burial itself had been buried.
thirty one. in reality, all arguments from experience are founded on the similarity which we discover among natural objects, and by which we are induced to expect effects similar to those which we have found to follow from such objects.
a lock-jaw that bends a man's head back to his heels; hydrophobia that makes him bark at his wife and babes; insanity that makes him eat grass; war, plague, cholera, famine, indicate a certain ferocity in nature, which, as it had its inlet by human crime,
the order and slowness of the forms they enjoin require a space of time which circumstances sometimes withhold.
hence, logic is properly only a propdeutic -forms, as it were, the vestibule of the sciences; and while it is necessary to enable us to form a correct judgement with regard to the various branches of knowledge, still the acquisition of real, substantive
a sacrament, is a separation of some visible thing from common use; and a consecration of it to gods service, for a sign, either of our admission into the kingdome of god, to be of the number of his peculiar people, or for a commemoration of the same.
in delegating the power necessary for the execution of its will, it is abandoning none of its supreme authority. it remains sovereign, and can at any moment recall the grants it has made.
-it is he, however, who createth man's goal, and giveth to the earth its meaning and its future: he only effecteth it that aught is good or bad.
provided with the implements necessary for raising it in any large quantity; not to mention how essential it is, for husbandry, to consent to immediate loss, in order to reap a future gain--a precaution very foreign to the turn of a savage's mind; for, as
"quem duplici panno patentia velat, mirabor, vitae via si conversa decebit, personamque feret non inconcinnus utramque."
secondly, they that have authority concerning the militia; to have the custody of armes, forts, ports; to levy, pay, or conduct souldiers; or to provide for any necessary thing for the use of war, either by land or sea, are publique ministers.
his vigilance was such, that he divided the night into three or four parts, of which the least was dedicated to sleep; the rest was spent either in visiting the state of his army and guards in person, or in study; for amongst other rare qualities, he was
women know that, the choicest of them: a little fatter a little leaner- oh, how much fate is in so little!
cras vel atra nube polum, pater, occupato, vel sole puro; non tamen irritum quodcumque retro est efficiet, neque diffinget infectumque reddet quod fugiens semel hora vexit.
would happen if we knew things by the power, and according to the law of their essence. now all knowledge is conveyed to us by the senses; they are our masters:--
dreams, and extravagant fancies, and madnesse, for testimonies of gods spirit; or out of ambition, pretend to such divine testimonies, falsely, and contrary to their own consciences,) it were impossible that any divine law should be acknowledged.
a little thing will turn and divert us abominate that incidental repentance which old age brings age imprints more wrinkles in the mind than it does on the face always be parading their pedantic science am as jealous of my repose as of my authority anger
why, but because they became his propriety by covenant.
but we, criticising them in the light of later events, are in a better position for estimating the position the social contract really took in their political system.
in this age the quiet surface of routine is as often ruffled by attempts to resuscitate past evils, as to introduce new benefits.
so that in these few words i have mention'd whatever i know , or at least whatever as yet i perceive my self to know .
there did i guard his coffins: full stood the musty vaults of those trophies of victory. out of glass coffins did vanquished life gaze upon me.
shall i covet my neighbour's maidservant? all that would ill accord with good sleep.
this animates our enemy to follow his blow: these articles which they select as things indifferent, are sometimes of very great importance.
"quia etiam bene proficientes animos tentare non cessat."
that the clergy, and regulars, in what country soever, shall be exempt from the jurisdiction of their king, in cases criminall?
we see, nevertheless, in our rougher performances, that we employ all our faculties, and apply the utmost power of our souls; why do we not conclude the same of them?
"let the wise man look to that," answered he, "but let not thou and i, who are not so, engage ourselves in so stirring and violent an affair, that enslaves us to others, and renders us contemptible to ourselves."
and hence it came to passe, when our saviour (mark three.twenty one.) was compassed about with the multitude, those of the house doubted he was mad, and went out to hold him: but the scribes said he had belzebub, and that was it, by which he cast out
which make the machine live, move and work; and no part of this machine can be damaged without the painful impression being at once conveyed to the brain, if the animal is in a state of health.
the means foolishly to make thereof our own profit. and those people abuse themselves who will pretend to dive into these mysteries by the strength of human reason. they never give one hit that they do not receive two for it; of which st.
a test of right and wrong must be the means, one would think, of ascertaining what is right or wrong, and not a consequence of having already ascertained it.
i doe not therefore blame the emperour frederick for holding the stirrop to our countryman pope adrian; for such was the disposition of his subjects then, as if hee had not doe it, hee was not likely to have succeeded in the empire: but i blame those,
as when for example, i imagine a triangle, tho perhaps such a figure exists no where out of my thoughts, nor ever will exist, yet the nature thereof is determinate, and its essence or form is immutable and eternal, which is neither made by me nor depends
besides this shock, i suffered others: i underwent the inconveniences that moderation brings along with it in such a disease: i was robbed on all hands; to the ghibelline i was a guelph, and to the guelph a ghibelline; one of my poets expresses this very
with his load; till his master, discovering the knavery, ordered that he should be laden with wood? wherein, finding himself mistaken, he ceased to practise that device.
by their smell, as well as the best dogs could have done; or that these barbarous peoples feel no pain in going naked, or that they use large quantities of piemento with their food, and drink the strongest european liquors like water.
whatever revolution time may bring in our religion, so long as the spirit of patriotism and liberty still lives among us, the memory of this great man will be for ever blessed.
what with the hands? we require, promise, call, dismiss, threaten, pray, supplicate, deny, refuse, interrogate, admire, number, confess, repent, fear, express confusion, doubt, instruct, command, incite, encourage, swear, testify, accuse, condemn,
this can never become popular and, indeed, has no occasion to be so; for finespun arguments in favour of useful truths make just as little impression on the public mind as the equally subtle objections brought against these truths.
they are and will remain of a purely material character. this preference for matter to form is the same as a man ignoring the shape and painting of a fine etruscan vase in order to make a chemical examination of the clay and colours of which it is made.
actions according to the principles it taught me, i never thought myself bound to publish anything respecting it.
brought up, and others to be abandoned or made away.
dionysius-- it was not dionysius, but diogenes the cynic. diogenes laertius, vi. twenty seven.
note. ii.); therefore (two. xl.) whatsoever we endeavour in obedience to reason is nothing else but to understand.
to have faith in, or trust to, or beleeve a man, signifie the same thing; namely, an opinion of the veracity of the man: but to beleeve what is said, signifieth onely an opinion of the truth of the saying.
one. that which agrees with the formal conditions (intuition and conception) of experience, is possible.
opinion, to the sect whether stoic or epicurean, with which they are prepossessed, enslaved, and fast bound, as to a thing they cannot forsake: ad quamcumque disciplinant, velut tempestate, delati, ad earn, tanquam ad saxum, adhorescunt; "every one
in vain was all our labour, poison hath our wine become, the evil eye hath singed yellow our fields and hearts.
sir, i pray god to grant you a very happy and a very long life. from montaigne, this th of april one thousand five hundred seventy.--your humble and obedient servant,
sedition; my judgment is to have all the blame or all the praise; and the blame it once has, it has always; for almost from my infancy it has ever been one: the same inclination, the same turn, the same force; and as to universal opinions, i fixed myself
many suns circle in desert space: to all that is dark do they speak with their light-but to me they are silent.
"thou praisest me," replied the conscientious one, "in that thou separatest me from thyself; very well! but, ye others, what do i see? ye still sit there, all of you, with lusting eyes-:
blown from the mountains by the september gales. the air is filled with the bleating of calves and sheep, and the hustling of oxen, as if a pastoral valley were going by.
dominion: they are free from any subjection to him, and if their former government be dissolved, they are at liberty to begin and erect another to themselves.
pathetic description of a man who, from a place of confinement, is compelled to behold a wild beast tear a child from the arms of its mother, grinding its tender limbs with its murderous teeth, and tearing its palpitating entrails with its claws.
legislative, or magistrates appointed by it. and where-ever there are any number of men, however associated, that have no such decisive power to appeal to, there they are still in the state of nature.
worship. to fall prostrate before a king, in him that thinks him but a man, is but civill worship: and he that but putteth off his hat in the church, for this cause, that he thinketh it the house of god, worshippeth with divine worship.
caesar says, that lucius vibullius rufus, being in great haste to carry intelligence to pompey, rode night and day, still taking fresh horses for the greater diligence and speed; and he himself, as suetonius reports, travelled a hundred miles a day in a
at night there was never a traveller passed my house, or knocked at my door, more than if i were the first or last man; unless it were in the spring, when at long intervals some came from the village to fish for pouts,-they plainly fished much more in the
the singular fact remains, however, that everything of the nature of freedom, elegance, boldness, dance, and masterly certainty, which exists or has existed, whether it be in thought itself, or in administration, or in speaking and persuading, in art just
but how know i that there is nothing distinct from all these things (which i have now reckon'd) of which i have no reason to doubt ? is there no god (or whatever other name i may call him) who has put these thoughts into me? yet why should i think this?
a man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. for he may exercise them by his friend.
but hee that hath not the power to hear, and determine causes between man and man, cannot be said to have any jurisdiction at all.
of smells, the simple and natural seem to me the most pleasing.
"they all share in the mischief; the tempest rages everywhere."--aeneid, ii.
refreshments of such things as coole of a time, till (if nature be strong enough) it break at last the contumacy of the parts obstructed, and dissipateth the venome into sweat; or (if nature be too weak) the patient dyeth.
as to the oppositions and arguments that worthy men have made to me, both there, and often in other places, i have met with none that have convinced me, and that have not admitted a more likely solution than their conclusions.
it may be said that the reason for expansion, being merely external and relative, ought to be subordinate to the reasons for contraction, which are internal and absolute.
the point of the social contract theory, as rousseau states it, is that legitimate society exists by the consent of the people, and acts by popular will.
absolute power over children had been called parental; and thereby have discovered, that it belonged to the mother too: for it will but very ill serve the turn of those men, who contend so much for the absolute power and authority of the fatherhood, as
that has caused me to meditate more on plato's secrecy and sphinx-like nature, than the happily preserved petit fait that under the pillow of his death-bed there was found no "bible," nor anything egyptian, pythagorean, or platonic--but a book of
john gives the date wrongly as the st january one thousand five hundred ninety.
and not only an apostle, but a presbyter had this power: for s. paul adviseth timothy (one tim. five.twenty two.) "lay hands suddenly on no man;" that is, designe no man rashly to the office of a pastor.
prince, and no one regards them with any special affection. examples of these two kinds of government in our own time are the turk and the king of france.
ii. p. three hundred two of the old edition).
but when one particular species of event has always, in all instances, been conjoined with another, we make no longer any scruple of foretelling one upon the appearance of the other, and of employing that reasoning, which can alone assure us of any matter
so far as i make a show to do. if i could hold them in play, i were a brave fellow; for i never attack them; but where they are most sinewy and strong.
twenty eight.) "fear not those that kill the body, but cannot kill the soule."
and the daily taking of nauseous potions, whereas i owe my better state purely to my good fortune; for some ordinary broths of eringo or burst-wort that i have twice or thrice taken to oblige the ladies, who, with greater kindness than my pain was sharp,
standards of the militia, which play such pranks in the eyes and imaginations of school-boys. i was to see and acquire i knew not what.
i say nothing of how, when orphaned and desolate, thou wast taken into the care of illustrious men; how thou wast chosen for alliance with the highest in the state--and even before thou wert bound to their house by marriage, wert already dear to their
mrs. taylor's assistance in the political economy is confined to certain definite points. the purely scientific part was, we are assured, not learnt from her.
another answered his confessor, who promised him he should that day sup with our lord, "do you go then," said he, "in my room place ; for i for my part keep fast to-day."
it is, however, the smallest thing unto me since i have been amongst men, to see one person lacking an eye, another an ear, and a third a leg, and that others have lost the tongue, or the nose, or the head.
on this account, i shall not reckon among my principles those of mathematics; though i shall include those upon the possibility and objective validity a priori, of principles of the mathematical science, which, consequently, are to be looked upon as the
in truth, sir, having been overtaken by his fate in the flower of his age, and in the full enjoyment of the most vigorous health, it had been his design to publish some day works which would have demonstrated to posterity what sort of a man he was; and,
prop. thirty four. the greater the emotion with which we conceive a loved object to be affected towards us, the greater will be our complacency.
and tho i understand him to be a skilful workman , yet i cannot think, that he ought to have put all those perfections in each work of his singly , with which he might have endowed some of them.
on the other hand, he engaged with him the king of france, because seeing him make this move and desiring his friendship in order to put down the venetians, that king judged that he could not refuse him his troops without manifest injury.
on the other hand, since both inevitably force themselves on every man who rises to the height of speculation, it becomes the manifest duty of the schools to enter upon a thorough investigation of the rights of speculative reason and, thus, to prevent the
plato would have the judgment of truth, and truth itself, derived from opinions and the senses, to belong to the wit and cogitation.
our friendships hurry to short and poor conclusions, because we have made them a texture of wine and dreams, instead of the tough fibre of the human heart. the laws of friendship are austere and eternal, of one web with the laws of nature and of morals.
doctrines brought to my soul. now, as the affection thou hast ever from thy infancy borne towards me and philosophy requires, take upon thee the protection of metrodorus' children."
soon after marcus had to face a more serious danger at home in the coalition of several powerful tribes on the northern frontier.
with favoring winds it is wafted past the site of the fabulous islands of atlantis and the hesperides, makes the periplus of hanno, and, floating by ternate and tidore and the mouth of the persian gulf, melts in the tropic gales of the indian seas, and is
"howling, roaring, groaning with a thousand noises, expressing his torment in a dismal voice." (or:) "wailing, complaining, groaning, murmuring much avail lugubrious sounds."--verses of attius, in his phaloctetes, quoted by cicero, de finib., ii.
but this, however it may be, i leave to thy judgment and to the verdict of the discerning. moreover, lest the course of events and the true facts should be hidden from posterity, i have myself committed to writing an account of the transaction.
but when the emperour constantine lived, who was the first that professed and authorized christian religion, it was consonant to his profession, to cause religion to be regulated (under his authority) by the bishop of rome: though it doe not appear they
having done good to himself. this sort of honour, then, is really empty, being nothing.
for between true science, and erroneous doctrines, ignorance is in the middle. naturall sense and imagination, are not subject to absurdity.
but there are many other circumstances which evince that what i have alleged is the true cause of the motion of the blood: thus, in the first place, the difference that is observed between the blood which flows from the veins, and that from the arteries,
'now,' said she, 'i know another cause of thy disease, one, too, of grave moment. thou hast ceased to know thy own nature. so, then, i have made full discovery both of the causes of thy sickness and the means of restoring thy health.
it was suggestive somewhat as a picture in outlines. i did not need to go outdoors to take the air, for the atmosphere within had lost none of its freshness. it was not so much within doors as behind a door where i sat, even in the rainiest weather.
a brute insidious, plundering, grovelling, that aye must lie, that wittingly, wilfully, aye must lie: for booty lusting, motley masked, self-hidden, shrouded, himself his booty- he-of truth the wooer? nay! mere fool! mere poet!
of communicating the methods of truth to those that have only the english tongue, may as well find fault with those english that propagate the christian religion among savage indians, and translate the scriptures into their language, because they have not
soveraignes, i doe not know. for the presbytery hath challenged the power to excommunicate their owne kings, and to bee the supreme moderators in religion, in the places where they have that form of church government, no lesse then the pope challengeth it
but before i enquire whether there be any such things really existent without me, i ought to consider the ideas of those things, as they are in my thoughts and try which of them are distinct , which confused .
but this relation has, moreover, i know not what of extraordinary in it; 'tis found to be in names, also, and a thousand other things; for they found nations there (that, for aught we know, never heard of us) where circumcision was in use; where there
but in what cases the commands of soveraigns are contrary to equity, and the law of nature, is to be considered hereafter in another place.
"'tis not lands, or a heap of brass and gold, that has removed fevers from the ailing body of the owner, or cares from his mind. the possessor must be healthy, if he thinks to make good use of his realised wealth.
and yet vitellius found himself deceived in this way of proceeding; for having to do with otho, weaker in the valour of his soldiers, long unaccustomed to war and effeminated with the delights of the city, he so nettled them at last with injurious
one, who in our climate, should expect better weather in any week of june than in one of december, would reason justly, and conformably to experience; but it is certain, that he may happen, in the event, to find himself mistaken.
sometimes, having had a surfeit of human society and gossip, and worn out all my village friends, i rambled still farther westward than i habitually dwell, into yet more unfrequented parts of the town, "to fresh woods and pastures new," or, while the sun
goes amiss with her, 'tis her own fault; she betrays, dismounts, and abandons herself.
because his soul is immortal--socrates courtesy and good manners is a very necessary study crafty humility that springs from presumption crates did worse, who threw himself into the liberty of poverty cruelty is the very extreme of all vices culling out
for baptisme is the sacrament of allegeance, of them that are to be received into the kingdome of god; that is to say, into eternall life; that is to say, to remission of sin: for as eternall life was lost by the committing, so it is recovered by the
in such a case even a monarchy is a republic. this will be made clearer in the following book.
it was formerly the custom in our village, when a poor debtor came out of jail, for his acquaintances to salute him, looking through their fingers, which were crossed to represent the grating of a jail window, "how do ye do?"
and generally all vain-glorious men, (unlesse they be withall timorous,) are subject to anger; as being more prone than others to interpret for contempt, the ordinary liberty of conversation: and there are few crimes that may not be produced by anger.
yet do i not mean to say that this counsel has discharged me of all difficulty, and that i have not often had enough to do to curb and restrain my passions; they are not always to be governed according to the measure of occasions, and often have their
those to whom it would be of service, than by those whom it must have harmed.
once to sweep them wholly away, that i might afterwards be in a position to admit either others more correct, or even perhaps the same when they had undergone the scrutiny of reason.
a man should addict himself to the best rules, but not enslave himself to them, except to such, if there be any such, where obligation and servitude are of profit.
at the same time religion gives inducement and opportunity to some of the subjects to qualify themselves for future ruling and commanding the slowly ascending ranks and classes, in which, through fortunate marriage customs, volitional power and delight in
this will, in good part, raise the price of land, because land purchased at sixteen years' purchase will yield six in the hundred, and somewhat more; whereas this rate of interest, yields but five.
and thus we must ascribe intensive quantity, that is, a degree of influence on sense to all objects of perception, in so far as this perception contains sensation.
upon easy and favourable conditions, to the licence of a victorious army, and to give the soldier free entrance into it in the heat of blood.
"the career of a horse without a bridle is ungraceful; the neck extended stiff, and the nose thrust out."--livy, xxxv. two.
persons with the government of it. he agrees that the people is naturally supreme, but regards it as alienating its sovereignty by the contract itself, and delegating its power, wholly and for ever, to the government.
no face which we can give to a matter will stead us so well at last as the truth. this alone wears well. for the most part, we are not where we are, but in a false position.
chosen the pope for the chief pastor under himselfe, of his christian subjects.
find it difficult enough to live--this very difficulty being necessary.
god must touch our hearts; our consciences must amend of themselves, by the aid of our reason, and not by the decay of our appetites; pleasure is, in itself, neither pale nor discoloured, to be discerned by dim and decayed eyes.
she tried mucius fire, fabricius by poverty, rutilius by exile, regulus by torture, socrates by poison, cato by death: it is ill fortune alone that discovers these glorious examples.
"silently meditating in the healthy groves, whatever is worthy of a wise and good man."--horace, ep., i. four, four.
"ye may, verily, all of you be higher men," continued zarathustra; "but for me-ye are neither high enough, nor strong enough.
but of this spirit became i weary; and i see the time coming when it will become weary of itself.
the mutual preservation of their lives, liberties and estates, which i call by the general name, property.
in order to guard against its effects. on the other hand, the mercenaries, whose merit we may judge of by the price at which they sold themselves, proud of their own meanness, and despising the laws that protected them, as well as their fellows whose
as the bishop of beauvais did, who being with philip augustus at the battle of bouvines, had a notable share in that action; but he did not think it fit for him to participate in the fruit and glory of that violent and bloody trade.
a man, suddenly struck with palsy in the leg or arm, or who had newly lost those members, frequently endeavours, at first to move them, and employ them in their usual offices.
what was this, but taking a tender and paternal leave of his children, in imitation of the valedictions and embraces, wherewith we part from ours, when we come to die, and an effect of that natural inclination, that suggests to our remembrance in this
custom also makes me hope better for the time to come; for, the conduct of this clearing out having so long continued, 'tis to be believed that nature will not alter her course, and that no other worse accident will happen than what i already feel.
xxxii. a circle is a plane figure formed by a curved line called the circumference, and is such that all right lines drawn from a certain point within the figure to the circumference are equal to one another. this point is called the centre.
"neque enim eaedem militares et imperatorix artes sunt,"
now it may be taken as a safe and useful warning, that general logic, considered as an organon, must always be a logic of illusion, that is, be dialectical, for, as it teaches us nothing whatever respecting the content of our cognitions, but merely the
existence justifies itself, no termination--and still less a commencement, an engendering, or primary cause, nothing hardy, powerful, self-centred, that wants to be master; but rather only a soft, inflated, delicate, movable potter's-form, that must wait
this is a very comfortable belief, however erroneous. every nation has many such examples of its own; but this subject would require a treatise by itself.
all the sides of this vast space filled and environed, from the bottom to the top, with three or four score rows of seats, all of marble also, and covered with cushions:
being, which should see to the execution of the laws that are made, and remain in force. and thus the legislative and executive power come often to be separated.
majesty's affairs; which he also took as it was intended, and made answer, "three times"; and withal told us the whole story of his debauches. i know some who, for want of this faculty, have found a great inconvenience in negotiating with that nation.
"nec vitiant artus aegrae contagia mentis."
this considered, what can be drawn from this text, to maintain purgatory, i cannot imagine.
for if a man pretend to me, that god hath spoken to him supernaturally, and immediately, and i make doubt of it, i cannot easily perceive what argument he can produce, to oblige me to beleeve it.
import duties deceive: rob derive: divert difficileness: moroseness discover: reveal donative: money gift doubt: fear equipollent: equally powerful espial: spy estate: state facility: of easy persuasion fair: rather fame: rumor favor: feature flashy:
how many trades and vocations have we admitted and countenanced amongst us, whose very essence is vicious?
note.--hence we understand how it may happen, that we love or hate a thing without any cause for our emotion being known to us; merely, as a phrase is, from sympathy or antipathy.
"even when there's peace, there is here still the dear of war when fortune troubles peace, this is ever the way by which war passes." --ovid, trist., iii. ten, sixty seven.
during formation must have followed. but directly this order is not strictly adhered to, imperfect and subsequently wrong ideas spring up; and finally there arises a perverted view of the world in keeping with the nature of the individual--a view such as
"ay, but he brought that great affair to a very good pass." this is, indeed, to say something, but not to say enough: for this sentence is justly received, "that we are not to judge of counsels by events."
from hence it followeth that when that man, or assembly, that hath the soveraign power, commandeth a man to do that which is contrary to a former law, the doing of it is totally excused: for he ought not to condemn it himselfe, because he is the author;
fayries, in the dark. now seeing it is manifest, that the civill power, and the power of the common-wealth is the same thing; and that supremacy, and the power of making canons, and granting faculties, implyeth a common-wealth; it followeth, that where
theory from those who best know the practice learn what it is right to wish learning improves fortunes enough, but not minds least end of a hair will serve to draw them into my discourse least touch or prick of a pencil in comparison of the whole leave
is no friend," may very fitly be applied.
i perceive that we inhabitants of new england live this mean life that we do because our vision does not penetrate the surface of things. we think that that is which appears to be.
but instead of seeking contrivances for this purpose, they have lost those they formerly had. the socratic dialectics, so magnificently exemplified in the dialogues of plato, were a contrivance of this description.
the senses are our first and proper judges, which perceive not things but by external accidents; and 'tis no wonder, if in all the parts of the service of our society, there is so perpetual and universal a mixture of ceremonies and superficial
what mischief do not those pictures of prodigious dimension do that the boys make upon the staircases and galleries of the royal houses? they give the ladies a cruel contempt of our natural furniture.
received by the declarer? and how can he be bound to obey them?
the life of man is a self-evolving circle, which, from a ring imperceptibly small, rushes on all sides outwards to new and larger circles, and that without end.
in germany, however (until quite recently when a kind of platform eloquence began shyly and awkwardly enough to flutter its young wings), there was properly speaking only one kind of public and approximately artistical discourse--that delivered from the
occasionally, too, the waking call comes too late--the chance which gives "permission" to take action--when their best youth, and strength for action have been used up in sitting still; and how many a one, just as he "sprang up," has found with horror
a better resistance could be made at a time of absolute disorganisation than at a moment of fermentation, when each is occupied with his own position and not with the danger.
"as if anything were so common as ignorance." --cicero, de divin., ii.
any nobleness begins at once to refine a man's features, any meanness or sensuality to imbrute them.
for this science is nothing more than the inventory of all that is given us by pure reason , systematically arranged.
they ought to mind home--and be well fed and clothed--but not mixed in society. well educated, too, in religion--but to read neither poetry nor politics--nothing but books of piety and cookery.
nay, retire men cannot when they would, neither will they, when it were reason; but are impatient of privateness, even in age and sickness, which require the shadow; like old townsmen, that will be still sitting at their street door, though thereby they
savage man, left by nature solely to the direction of instinct, or rather indemnified for what he may lack by faculties capable at first of supplying its place, and afterwards of raising him much above it, must accordingly begin with purely animal
there is likewise no virtue which does not rejoice a well-descended nature: there is a kind of, i know not what, congratulation in well-doing that gives us an inward satisfaction, and a generous boldness that accompanies a good conscience: a soul daringly
some diversity and novelty, leaves in us no apparent trace of nature.
state with the quartering of the army on it; which being an inconvenience felt, by all, every one becomes an enemy, and these are enemies which can do mischief, as, though beaten, they remain in their own homes.
"would that i were wiser! would that i were wise from the very heart, like my serpent!
such a dogmatist promises to extend human knowledge beyond the limits of possible experience; while i humbly confess that this is completely beyond my power.
evenus said that fire was the best condiment of life: i rather choose any other way of making myself warm.
he did the same, when he saw his time, by the second and the third, till by so diverting her, and making her lose so much ground, he won the race. when physicians cannot stop a catarrh, they divert and turn it into some other less dangerous part.
this is exactly as if any one were to say that it is impossible to guide our conduct by christianity, because there is not time, on every occasion on which anything has to be done, to read through the old and new testaments.
the second cause of absurd assertions, i ascribe to the giving of names of bodies, to accidents; or of accidents, to bodies; as they do, that say, faith is infused, or inspired; when nothing can be powred, or breathed into any thing, but body; and that,
this great author was of opinion that nature, for the most part in the corporal form she gave them, had only regard to the use of prognostics that were derived thence in his time.
this mode of thinking makes the justification of restraints on discussion not a question of the truth of doctrines, but of their usefulness; and flatters itself by that means to escape the responsibility of claiming to be an infallible judge of opinions.
so, then, you think maecenas a happier man, who when troubled by love, and weeping at the daily repulses of his ill-natured wife, sought for sleep by listening to distant strains of music?
"omnia vitia in aperto leviora sunt: et tunc perniciosissima, quum simulata sanitate subsident."
note.--all actions following from emotion, which are attributable to the mind in virtue of its understanding, i set down to strength of character (fortitudo), which i divide into courage (animositas) and highmindedness (generositas).
have to work to get them; again, as i did not work hard, i did not have to eat hard, and it cost me but a trifle for my food; but as he began with tea, and coffee, and butter, and milk, and beef, he had to work hard to pay for them, and when he had worked
the water of our river is black or a very dark brown to one looking directly down on it, and, like that of most ponds, imparts to the body of one bathing in it a yellowish tinge; but this water is of such crystalline purity that the body of the bather
in order to act aright, the first has only to consult his heart; the other becomes a traitor the moment he listens to his. even his own reason should be suspect to him, nor should he follow any rule other than the public reason, which is the law.
one open way of speaking introduces another open way of speaking, and draws out discoveries, like wine and love. philippides, in my opinion, answered king lysimachus very discreetly, who, asking him what of his estate he should bestow upon him?
the whole tree itself is but one leaf, and rivers are still vaster leaves whose pulp is intervening earth, and towns and cities are the ova of insects in their axils.
and therefore those, who by violence have at any time suppressed the power of their lawfull soveraign, before they could settle themselves in his place, have been alwayes put to the trouble of contriving their titles, to save the people from the shame of
he came to the empire. he was in his own so superstitious, that he was laughed at for it by those of his own time, of the same opinion, who jeeringly said, that had he got the victory over the parthians, he had destroyed the breed of oxen in the world to
my book is always the same, saving that upon every new edition (that the buyer may not go away quite empty) i take the liberty to add (as 'tis but an ill jointed marqueterie) some supernumerary emblem; it is but overweight, that does not disfigure the
"leisure ever creates varied thought."--lucan, iv. seven hundred four
proof.--if indeed the body were not the object of the human mind, the ideas of the modifications of the body would not be in god (two. ix.
let us then, for once, consider a man alone, without foreign assistance, armed only with his own proper arms, and unfurnished of the divine grace and wisdom, which is all his honour, strength, and the foundation of his being.
and lo! now is it all over with our cries of distress. now are our minds and hearts open and enraptured. little is lacking for our spirits to become wanton.
indeed, he is running away whilst he is there, and naturally makes haste to escape, as from a place where he cannot stand firm, and where he is afraid of sinking.
loss of their patrimony. then also pretexts for seizing property are never wanting, and one who begins to live by rapine will always find some reason for taking the goods of others, whereas causes for taking life are rarer and more quickly destroyed.
"good manners?" replied angrily and bitterly the other king: "what then do we run out of the way of? is it not 'good manners'? our 'good society'?
but if we do not thus make them objective forms of all things, there is no other way left than to make them subjective forms of our mode of intuition-external and internal; which is called sensuous, because it is not primitive, that is, is not such as
for they are only regulative principles, and clearly distinguishable from the mathematical, which are constitutive, not indeed in regard to the certainty which both possess a priori, but in the mode of evidence thereof, consequently also in the manner of
of that province who were dissatisfied with him might have some one else to appeal to; and where he might have left in that kingdom a king tributary to him, he dispossessed him in order to bring in another who was capable of driving him out.
--such as have lean and spare bodies stuff themselves out with clothes; so they who are defective in matter endeavour to make amends with words.
shrouded in thick melancholy, and eager for the little casualties that bring death: thus do they wait, and clench their teeth.
o my brethren, one consecrate you and point you to a new nobility: ye shall become procreators and cultivators and sowers of the future;-
weakness of their testimony. the heavens and the stars have been three thousand years in motion; all the world were of that belief till cleanthes the samian, or, according to theophrastus, nicetas of syracuse, took it into his head to maintain that it was
when i asked him if he could do without money, he showed the convenience of money in such a way as to suggest and coincide with the most philosophical accounts of the origin of this institution, and the very derivation of the word pecunia .
to enter a breach, conduct an embassy, govern a people, are actions of renown; to reprehend, laugh, sell, pay, love, hate, and gently and justly converse with a man's own family and with himself; not to relax, not to give a man's self the lie, is more
for a work to become immortal it must possess so many excellences that it will not be easy to find a man who understands and values them all ; so that there will be in all ages men who recognise and appreciate some of these excellences; by this means the
i have never been of that wicked humour, and common enough, to desire that troubles and disorders in this city should elevate and honour my government; i have ever heartily contributed all i could to their tranquillity and ease.
this, yea, this alone is revenge itself: the will's antipathy to time, and its "it was."
been a great deal too liberal in our concession, and that there never was a miraculous event established on so full an evidence.
"quae veritati operam dat oratio, incomposita sit et simplex."
tradesmen without hesitation multiply the second by the third, and divide the product by the first; either because they have not forgotten the rule which they received from a master without any proof, or because they have often made trial of it with
"quod crebro videt, non miratur, etiamsi, cur fiat, nescit. quod ante non vidit, id, si evenerit, ostentum esse censet."
not to cleave to any person, be it even the dearest--every person is a prison and also a recess. not to cleave to a fatherland, be it even the most suffering and necessitous--it is even less difficult to detach one's heart from a victorious fatherland.
but when mistake or flattery prevailed with weak princes to make use of this power for private ends of their own, and not for the public good, the people were fain by express laws to get prerogative determined in those points wherein they found
to worship god, in some peculiar place, or turning a mans face towards an image, or determinate place, is not to worship, or honor the place, or image; but to acknowledge it holy, that is to say, to acknowledge the image, or the place to be set apart from
but this seemed a great task, and i still expected that maturity of years, then which none could be more apt to receive learning; upon which account i waited so long, that at last i should deservedly be blamed had i spent that time in deliberation which
but this (three. iv.) is absurd. wherefore the endeavour wherewith a thing exists involves no definite time; but, contrariwise, since (three.
recal the original object, as often as we have occasion to contemplate it.
must have been developed with great difficulty; for every adjective is an abstract idea, and abstractions are painful and unnatural operations.
the same new conditions under which on an average a levelling and mediocrising of man will take place--a useful, industrious, variously serviceable, and clever gregarious man--are in the highest degree suitable to give rise to exceptional men of the most
not possess an intuition, indeed, not even the conception of a possible intuition, by means of which objects beyond the region of sensibility could be given us, and in reference to which the understanding might be employed assertorically.
but that coyne, which is not considerable for the matter, but for the stamp of the place, being unable to endure change of ayr, hath its effect at home only; where also it is subject to the change of laws, and thereby to have the value diminished, to the
disgorge what we eat in the same condition it was swallowed disguise, by their abridgments and at their own choice dissentient and tumultuary drugs diversity of medical arguments and opinions embraces all diverting the opinions and conjectures of the
authority was pulled down, caesar and pompey soon after brake.
oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself.
the expression of opinion, except when in doing so it makes itself the organ of the general intolerance of the public.
three angles thereof are not greater then two right ones , tho upon the first consideration this came not into my thought.
'tis folly to examine into a disease for which there is no physic that does not inflame and make it worse; of which the shame grows still greater and more public by jealousy, and of which the revenge more wounds our children than it heals us.
proof.--if the human body is in no way affected by a given external body, then (two.
and after all, truth is a woman; one must not use force with her.
not only the words, but the grimaces also of these people, are considered and put into the account; every one making it his business to give them some fine and solid interpretation.
every one of alexander's followers carried his head on one side, as he did; and the flatterers of dionysius ran against one another in his presence, and stumbled at and overturned whatever was under foot, to shew they were as purblind as he.
and action i dare not promise but that i may one day be so much a fool i see no people so soon sick as those who take physic indiscreet desire of a present cure, that so blind us intended to get a new husband than to lament the old let it alone a little
in the average understandings and the middle sort of capacities, the error of opinion is begotten; they follow the appearance of the first impression, and have some colour of reason on their side to impute our walking on in the old beaten path to
it appears, in fact, that if i am bound to do no injury to my fellow-creatures, this is less because they are rational than because they are sentient beings: and this quality, being common both to men and beasts, ought to entitle the latter at least to
hence, many people die of hunger, although corn remains cheap, and the husbandman bears the whole charge of a tax, for which he cannot indemnify himself by the price of his corn.
tell me, pray: how came gold to the highest value? because it is uncommon, and unprofiting, and beaming, and soft in lustre; it always bestoweth itself.
be on thy guard, also, against holy simplicity! all is unholy to it that is not simple; fain, likewise, would it play with the fire-of the fagot and stake.
you may suppose, with their fellow-citizens, and so made two or three journeys, by reason of the difficulty of capitulation.
sect. thirteen. to this strange doctrine, viz.
by which it is manifest, that the judgment concerning the truth of repentance, belonged not to any one man, but to the church, that is, to the assembly of the faithfull, or to them that have authority to bee their representant.
prop. thirty three. men can differ in nature, in so far as they are assailed by those emotions, which are passions, or passive states; and to this extent one and the same man is variable and inconstant.
socrates makes his soul move a natural and common motion: a peasant said this; a woman said that; he has never anybody in his mouth but carters, joiners, cobblers, and masons; his are inductions and similitudes drawn from the most common and known actions
from all this it is evident that, in the first place, i cannot reverse the order of succession, and make that which happens precede that upon which it follows; and that, in the second place, if the antecedent state be posited, a certain determinate event
establish religions and laws subdividing these subtilties we teach men to increase their doub such a recipe as they will not take themselves suffer my judgment to be made captive by prepossession suffer those inconveniences which are not possibly to be
and we read also (one kings eight.) that hee dedicated the temple; that he blessed the people; and that he himselfe in person made that excellent prayer, used in the consecrations of all churches, and houses of prayer; which is another great mark of
one should hold fast one's heart; for when one letteth it go, how quickly doth one's head run away!
corollary.--hence it follows that, if the human mind possessed only adequate ideas, it would form no conception of evil.
in july come gilliflowers of all varieties; musk-roses; the lime-tree in blossom; early pears and plums in fruit; jennetings, codlins.
besides, in any case, a people is always in a position to change its laws, however good; for, if it choose to do itself harm, who can have a right to stop it?
publication as a whole; they requested me to lend the church the support of my eloquence (this was their fair speech), and to make longer stay in the place, where i should be free from all further intrusion on their part.
those who broke the oxen, who digged and wrought the iron and stones, who felled and framed the timber employed about the plough, mill, oven, or any other utensils, which are a vast number, requisite to this corn, from its being feed to be sown to its
therefore the same attributes of god which explain his eternal essence, explain at the same time his eternal existence--in other words, that which constitutes god's essence constitutes at the same time his existence.
physicians hold that it helps women in delivery) in making loud outcries, or if this do but divert its torments, let it roar as it will. let us not command this voice to sally, but stop it not.
as for example, the name body is of larger signification than the word man, and conprehendeth it; and the names man and rationall, are of equall extent, comprehending mutually one another.
so drugs and sweet woods, where they are, cannot but yield great profit. soap-ashes likewise, and other things that may be thought of.
iii.), but, on the other hand (by hypothesis), we conceive certain things excluding its present existence.
sect. two hundred eleven. he that will with any clearness speak of the dissolution of government, ought in the first place to distinguish between the dissolution of the society and the dissolution of the government.
generated through the lesser degrees which are contained between the first and last. all change is therefore possible only through a continuous action of the causality, which, in so far as it is uniform, we call a momentum.
scatter-brained and "afternoon" men spoil much more than their own affair in spoiling the temper of those who deal with them.
actions, has allowed him a freedom of will, and liberty of acting, as properly belonging thereunto, within the bounds of that law he is under.
alas! there hath the tarantula bit me myself, mine old enemy! divinely steadfast and beautiful, it hath bit me on the finger!
i did not, to my knowledge, omit anything that my duty really required.
one hundred eight. there is no such thing as moral phenomena, but only a moral interpretation of phenomena.
there are some unhappy circumstances in which we can only keep our liberty at others' expense, and where the citizen can be perfectly free only when the slave is most a slave. such was the case with sparta.
it is not enough, for a man to labour for the maintenance of his life; but also to fight, (if need be,) for the securing of his labour.
background, and nothing else, cannot certainly boast of the sharpest ears.
the representation of them. consequently, if a deduction of these conceptions is necessary, it must always be transcendental.
we know well enough how offensive it sounds when any one plainly, and without metaphor, counts man among the animals, but it will be accounted to us almost a crime, that it is precisely in respect to men of "modern ideas" that we have constantly applied
with the persons to whom mankind are indebted for them.
vi.) that everyone endeavours to preserve his being. moreover, this proposition is plain from four. xxii.
when king solomon, (the civill soveraigne of israel) consecrated the temple hee had built, (two kings eight.) he stood before all the congregation of israel; and having blessed them, he gave thanks to god, for putting into the heart of his father, to
i myself, who make a great conscience of lying, and am not very solicitous of giving credit and authority to what i say, yet find that in the arguments i have in hand, being heated with the opposition of another, or by the proper warmth of my own
we may observe a like distinction to run through all the other perceptions of the mind. a man in a fit of anger, is actuated in a very different manner from one who only thinks of that emotion.
my mind was then not only free from trouble, but, moreover, full of joy and satisfaction, as it commonly is, half by its complexion, half by its design:
"trust often obliges fidelity."--livy, xxii. twenty two.
cold, hardnesse, softnesse, and such other qualities, as we discern by feeling. all which qualities called sensible, are in the object that causeth them, but so many several motions of the matter, by which it presseth our organs diversly.
post, bellator equus, positis insignibus, thon it lacrymans, guttisque humectat grandibus ora.
worne out, respice finem; that is to say, in all your actions, look often upon what you would have, as the thing that directs all your thoughts in the way to attain it.
felicity; a point wherein a lawful king doth directly differ from a tyrant: for i do acknowledge, that the special and greatest point of difference that is between a rightful king and an usurping tyrant, is this, that whereas the proud and ambitious
verily, in broad daylight did he fall asleep, the sluggard! had he perhaps chased butterflies too much?
and will any one say, he had no right to those acorns or apples, he thus appropriated, because he had not the consent of all mankind to make them his? was it a robbery thus to assume to himself what belonged to all in common?
-two letters of advice. one. for the susception of holy orders. two. for studies theological, especially such as are rational; at the end of the former is inserted a catalogue of the christian writers, and genuine works of the first three centuries.
but, as i have said, a new prince in a new dominion always has his subjects armed. history is full of such examples.
our children are still called by names that he invented above three thousand years ago; who does not know hector and achilles? not only some particular families, but most nations also seek their origin in his inventions.
"haec sunt solatia, haec fomenta summorum dolorum;"
perceives and moves , and this (whatever it be) without any idea we call a soul .
"there is often," he says, "a great deal of difference between the will of all and the general will ; the latter takes account only of the common interest, while the former takes private interest into account, and is no more than a sum of particular
i, for my part, am very little subject to these violent passions; i am naturally of a stubborn apprehension, which also, by reasoning, i every day harden and fortify.
reform keeps many scores of newspapers in its service, but not one man.
it is then, according to grotius, doubtful whether the human race belongs to a hundred men, or that hundred men to the human race: and, throughout his book, he seems to incline to the former alternative, which is also the view of hobbes.
a stoic or epicurean displays principles, which may not be durable, but which have an effect on conduct and behaviour.
nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.
whoever would look direct at a cure, and well consider of it before he began, would be very willing to withdraw his hands from meddling in it. pacuvius calavius corrected the vice of this proceeding by a notable example.
but this synthesis is cogitated only in the schema of the pure conception of the understanding, of whose unity, as that of a synthesis in general, the category contains the function unrestricted by any sensuous condition.
possession was a mark of perfection; and i was assured that no one which indicated any imperfection was in him, and that none of the rest was awanting.
by what words, and signes they shall be understood for valid. and for the matter, and distribution of the nourishment, to the severall members of the common-wealth, thus much (considering the modell of the whole worke) is sufficient.
i do less than be jealous of their honour and reputation?
having surrendered the place, contrary to the articles of their capitulation, sent orders to have them set at liberty, saying, that having other great enterprises in hand in those parts, the disloyalty, though it carried a show of present utility, would
those animals from hurting, or destroying one another, who labour and drudge only for his pleasure and advantage; and so are taken care of, not out of any love the master has for them, but love of himself, and the profit they bring him: for if it be
to behold this, merely, gladly would we ascend higher mountains than this. for as eager beholders have we come; we wanted to see what brighteneth dim eyes.
chapter three of the ground of the division of all objects into phenomena and noumena
instrumentall are those powers, which acquired by these, or by fortune, are means and instruments to acquire more: as riches, reputation, friends, and the secret working of god, which men call good luck.
"ye higher men,"-so blinketh the populace-"there are no higher men, we are all equal; man is man, before god-we are all equal!"
one hundred six. allowing, therefore, the gods to be the authors of the existence or order of the universe; it follows, that they possess that precise degree of power, intelligence, and benevolence, which appears in their workmanship; but nothing farther
only made a dry bed for my feet, but in the night their dark line was my guide. for human society i was obliged to conjure up the former occupants of these woods.
of external objects. all causes are not conjoined to their usual effects with like uniformity.
so we see, in languages, the tongue is more pliant to all expressions and sounds, the joints are more supple, to all feats of activity and motions, in youth than afterwards.
their intuition, but according to the laws of their conjunction or synthesis, and thus, as it were, of prescribing laws to nature and even of rendering nature possible.
common-wealth: and men were made dukes, counts, marquises, and barons of places, wherein they had neither possession, nor command: and other titles also, were devised to the same end.
abrahams seed had not this revelation, nor were yet in being; yet they are a party to the covenant, and bound to obey what abraham should declare to them for gods law; which they could not be, but in vertue of the obedience they owed to their parents; who
it is therefore sufficiently evident, that the five books of moses were written after his time, though how long after it be not so manifest.
these forms of speech, i say, are expressions, or voluntary significations of our passions: but certain signes they be not; because they may be used arbitrarily, whether they that use them, have such passions or not.
through experience and reflection thereon; consequently, does not concern itself with the right, but only with the fact of our obtaining conceptions in such and such a manner.
from their very first interview the two found themselves drawn irresistibly close to one another, and during six years this alliance was foremost in the heart of montaigne, as it was afterwards in his memory, when death had severed it.
but the deepest ponds are not so deep in proportion to their area as most suppose, and, if drained, would not leave very remarkable valleys.
--get you gone; let me see you no more; and, if you are wise, choose henceforward honester men for your counsellors in your designs."-- dampmartin, la fortune de la coup, liv. ii., p. one hundred thirty nine
other aid from fortune beyond the opportunity; for the siracusans being oppressed elected him as their captain, from which by merit he was made prince; while still in private life his virtues were such that it was written of him, that he lacked nothing to
the defect that hinders communication betwixt them and us, why may it not be in our part as well as theirs?
miracle, and therefore gave order to have a goat fed at home according to the recipe: for he must be taken in the hottest month of all summer, and must only have aperitive herbs given him to eat, and white wine to drink.
thus sang zarathustra. but when the dance was over and the maidens had departed, he became sad.
nevertheless, we prescribe him bounds, we keep his power besieged by our reasons (i call our ravings and dreams reason, with the dispensation of philosophy, which says, "that the wicked man, and even the fool, go mad by reason, but a particular form of
natural and indifferent accident each amongst you has made somebody cuckold eat your bread with the sauce of a more pleasing imagination education education ought to be carried on with a severe sweetness effect and performance are not at all in our power
"let him live in open air, and ever in movement about something." --horace, od. ii., three, five.
rich, where examples of virtue are rarely lodged obstinacy is the sister of constancy order a purge for your brain, it will there be much better ordinances it (medicine) foists upon us passion has a more absolute command over us than reason pay very
liberty to sue for his right, as if it were against a subject; and before such judges, as are appointed by the soveraign.
and first generally all passions may be expressed indicatively; as, i love, i feare, i joy, i deliberate, i will, i command: but some of them have particular expressions by themselves, which nevertheless are not affirmations, unless it be when they serve
neither can we say, that pain consists in the absence of a greater perfection.
been anciently fought, the passages of caesar and charlemagne:
eighteen the tedious doctrine of the four syllogistic figures concerns only categorical syllogisms; and although it is nothing more than an artifice by surreptitiously introducing immediate conclusions (consequentiae immediatae) among the premises of a
get some tinge of it. he will do like prudent archers, who when the place they wish to hit is too far off, knowing how far their bow will carry, aim at a spot much higher than the one they wish to hit, not in order to reach this height with their arrow,
it will honour my cave if kings want to sit and wait in it: but, to be sure, ye will have to wait long!
his judges for the unhoped-for mildness of their sentence; saying, that he had taken a resolution to despatch himself for fear of a more severe and insupportable death, having entertained an opinion, by the preparations he had seen in the place, that they
this method betrays itself along the whole history of our personal relations. the instinct of affection revives the hope of union with our mates, and the returning sense of insulation recalls us from the chase.
fifteen. to study physiology with a clear conscience, one must insist on the fact that the sense-organs are not phenomena in the sense of the idealistic philosophy; as such they certainly could not be causes!
authority went, believe in him; by which they meant to paint not so much the folly as the vainglory of the nation of which this tale was told.
practical jokes: tis unhandsome to fight in play presumptive knowledge by silence silent mien procured the credit of prudence and capacity spectators can claim no interest in the honour and pleasure study of books is a languishing and feeble motion the
subsequently, this provisional government remains in power, if this form is adopted, or else establishes in the name of the sovereign the government that is prescribed by law; and thus the whole proceeding is regular.
it is an infallible rule that a prince who is not wise himself cannot be well advised, unless by chance he left himself entirely in the hands of one man who ruled him in everything, and happened to be a very prudent man.
and secondly, if their acts of councell, were laws, they could not without sin be disobeyed.
bread, wine and cloth, are things of daily use, and great plenty; yet notwithstanding, acorns, water and leaves, or skins, must be our bread, drink and cloathing, did not labour furnish us with these more useful commodities: for whatever bread is more
will, with evils and offences. she makes her profit indifferently of all things; error, dreams, serve her to good use, as loyal matter to lodge us in safety and contentment.
quotation.-- diogenes laertius, lives of chyysippus, vii. one hundred eighty one, and epicurus, x. twenty six.
"after the germs of virtue have thus been prevented many times from developing themselves, then the beneficent breath of evening does not suffice to preserve them.
and, in truth, i often wonder that he who has produced, and, by his authority, given reputation in the world to so many deities, was not deified himself.
for there be some things honorable by nature; as the effects of courage, magnanimity, strength, wisdome, and other abilities of body and mind: others made honorable by the common-wealth; as badges, titles, offices, or any other singular marke of the
philosophy, when she has said all she can, refers us at last to the example of a gladiator, wrestler, or muleteer, in which sort of people we commonly observe much less apprehension of death, sense of pain, and other inconveniences, and more of endurance,
and though in some things, (as in numbers,) besides adding and substracting, men name other operations, as multiplying and dividing; yet they are the same; for multiplication, is but addition together of things equall; and division, but substracting of
arguing from scripture, but a wanton insulting over princes, that came in fashion after the time the popes were growne so secure of their greatnesse, as to contemne all christian kings; and treading on the necks of emperours, to mocke both them, and the
the power to coyn mony; to dispose of the estate and persons of infant heires; to have praeemption in markets; and all other statute praerogatives, may be transferred by the soveraign; and yet the power to protect his subject be retained.
sect. twenty eight. he that is nourished by the acorns he picked up under an oak, or the apples he gathered from the trees in the wood, has certainly appropriated them to himself. no body can deny but the nourishment is his.
declination of a monarchy, was a ticklish thing, and that he did not affect it: the other straight caught up those words, and discoursed with divers of his friends, that he had no reason to desire to be secretary, in the declination of a monarchy.
to the aggravation of his sin. therefore the apostles, and their successors, are to follow but the outward marks of repentance; which appearing, they have no authority to deny absolution; and if they appeare not, they have no authority to absolve.
it is required to find a form of association able to defend and protect with the whole common force the person and goods of every associate, and of such a nature, that each, uniting himself with all, may still obey only himself, and remain as free as
because thou once saidest, o zarathustra: 'spirit is life which itself cutteth into life';-that led and allured me to thy doctrine. and verily, with mine own blood have i increased mine own knowledge!"
ever relent so much as to insert a popular or explaining sentence, nor testify the least displeasure or petulance at the dulness of their amazed auditory.
the castle of milan built by francesco sforza has given and will give more trouble to the house of sforza than any other disorder in that state.
of power. but no reasoning can ever give us a new, original, simple idea; as this philosopher himself confesses. this, therefore, can never be the origin of that idea.
you will read in history, of many who have been in such apprehension, that the most part have taken the course to meet and anticipate conspiracies against them by punishment and revenge; but i find very few who have reaped any advantage by this
and i answered: "i lack the lion's voice for all commanding."
the vicissitude of mutations in the superior globe, are no fit matter for this present argument.
and when the sound died quite away, and the hum had ceased, and the most favorable breezes told no tale, one knew that they had got the last drone of them all safely into the middlesex hive, and that now their minds were bent on the honey with which it
for god spake onely to abraham; and it was he onely, that was able to know what god said, and to interpret the same to his family: and therefore also, they that have the place of abraham in a common-wealth, are the onely interpreters of what god hath
therefore to comprehend them all at once, i say, there is no text in that part of the old testament, which the church of england holdeth for canonicall, from which we can conclude, there is, or hath been created, any permanent thing (understood by the
for there is no such finis ultimus, (utmost ayme,) nor summum bonum, (greatest good,) as is spoken of in the books of the old morall philosophers.
there is nothing, in my opinion, more illustrious in the life of socrates, than that he had thirty whole days wherein to ruminate upon the sentence of his death, to have digested it all that time with a most assured hope, without care, and without
own hands: telling them that the enemy would have them in honour, and hannibal would be sensible how many faithful friends he had abandoned; inviting those who approved of his advice to come to a good supper he had ready at home, where after they had
her philters, finding that, in despite of his reason and philosophical rules, his unruly flesh began to mutiny, he caused those members of his to be burned that he found consenting to this rebellion.
so was it in the decay of the roman empire; and likewise in the empire of almaigne, after charles the great, every bird taking a feather; and were not unlike to befall to spain, if it should break.
but it would be equally unjust to him and false to truth, to deny, that no one plea which can be urged for punishing anti-christian teaching, was wanting to marcus aurelius for punishing, as he did, the propagation of christianity.
having undertaken that furious siege of alexia, where there were fourscore thousand men in garrison, all gaul being in arms to raise the siege and having set an army on foot of a hundred and nine thousand horse, and of two hundred and forty thousand foot,
should he have stood still, and if chance would have ordered it so, have seen him he was come thither to defend killed before his face? what he had hitherto done helped not the business; the quarrel was yet undecided.
it is the care of some, only to come off speedily for the time; or to contrive some false periods of business, because they may seem men of dispatch. but it is one thing, to abbreviate by contracting, another by cutting off.
be defined by human power together with the power of an external cause, whereas desire arising from pain must be defined by human power only. thus the former is the stronger of the two. q.e.five hundred.
turn her back; she seeks and requires evils, pains, and grief, as the things by which she is nourished and supported; the menaces of tyrants, racks, and tortures serve only to animate and rouse her:
yonder where the storms rush down into the sea, and the snout of the mountain drinketh water, shall each on a time have his day and night watches, for his testing and recognition.
but 'tis true withal that 'tis contrary to the nature of love if it be, not violent; and contrary to the nature of violence if it be constant.
ah, friends, do ye divine also my heart's double will?
"ita finitima sunt falsa veris, ut in praecipitem locum non debeat se sapiens committere."
this is true, that the wisdom of all these latter times, in princes' affairs, is rather fine deliveries, and shiftings of dangers and mischiefs, when they are near, than solid and grounded courses to keep them aloof.
marble may exalt your titles, as much as you please, for having repaired a rod of wall or cleansed a public sewer; but not men of sense.
most men's minds require foreign matter to exercise and enliven them; mine has rather need of it to sit still and repose itself,
when the legislative hath put the execution of the laws, they make, into other hands, they have a power still to resume it out of those hands, when they find cause, and to punish for any maladministration against the laws.
why wouldst thou wade through this mire? have pity upon thy foot! spit rather on the gate of the city, and-turn back!
you may perhaps have some pleasant, thrilling, glorious hours, even in a poor-house. the setting sun is reflected from the windows of the alms-house as brightly as from the rich man's abode; the snow melts before its door as early in the spring.
i. the essence of man does not involve necessary existence, that is, it may, in the order of nature, come to pass that this or that man does or does not exist.
least pretence to be the eldest house, and to have the right of inheritance:
vows and prayers to mercury to conduct her to some happy abode in the other world, she roundly swallowed the mortal poison.
pliny, amongst other things, twits them with this, that when they are at the end of their rope, they have a pretty device to save themselves, by recommending their patients, whom they have teased and tormented with their drugs and diets to no purpose,
his fift argument is this, "if bishops have their jurisdiction immediately from god, the pope could not take it from them, for he can doe nothing contrary to gods ordination;" and this consequence is good, and well proved.
-like a new strange mummery in which mine evil spirit, the melancholy devil, delighteth:-i love zarathustra, so doth it often seem to me, for the sake of mine evil spirit.-
the difference referred to applies to every style of writing as a whole, and it is also often met with in particular instances; for example, i read in a book that has just been published: i have not written to increase the number of existing books .
the same covenant was renewed with isaac; and afterwards with jacob; but afterwards no more, till the israelites were freed from the egyptians, and arrived at the foot of mount sinai: and then it was renewed by moses (as i have said before, chap.
the while quite at my ease, and so much the more obliged to the favour of god and better satisfied of the vanity of this art.
it may only, perhaps, be pretended that the mind can perceive, in the operations of matter, some farther connexion between the cause and effect; and connexion that has not place in voluntary actions of intelligent beings.
either for the being, or well being almost of every particular man; it is necessary, that men distribute that which they can spare, and transferre their propriety therein, mutually one to another, by exchange, and mutuall contract.
for though the celestial rapture falling out of heaven seizes only upon those of tender age, and although a beauty overpowering all analysis or comparison and putting us quite beside ourselves we can seldom see after thirty years, yet the remembrance of
catherine's mount,-- an eminence outside rouen overlooking the seine. five hundred.w.
there is a further difficulty that deserves attention. wise men, if they try to speak their language to the common herd instead of its own, cannot possibly make themselves understood.
fourthly, we bring into account, consider, and give names, to names themselves, and to speeches: for, generall, universall, speciall, oequivocall, are names of names.
they select the most striking observations and instances from common life; place opposite characters in a proper contrast; and alluring us into the paths of virtue by the views of glory and happiness, direct our steps in these paths by the soundest
of course, a stream running through, or an island in the pond, would make the problem much more complicated.
whilst we converse with what is above us, we do not grow old, but grow young. infancy, youth, receptive, aspiring, with religious eye looking upward, counts itself nothing and abandons itself to the instruction flowing from all sides.
law of nature, men being partial to themselves, passion and revenge is very apt to carry them too far, and with too much heat, in their own cases; as well as negligence, and unconcernedness, to make them too remiss in other men's.
known; but those which i recollect shall be related to you as exactly as lies in my power.
sect. one hundred thirteen. that all men being born under government, some or other, it is impossible any of them should ever be free, and at liberty to unite together, and begin a new one, or ever be able to erect a lawful government.
compliance too, more or less, as the father's care, cost, and kindness in his education, has been more or less. this ends not with minority, but holds in all parts and conditions of a man's life. the want of distinguishing these two powers, viz.
or "somebody had set open the casement," or "he had lain upon his left side," or "he had some disagreeable fancies in his head": in sum, a word, a dream, or a look, seems to them excuse sufficient wherewith to palliate their own errors: or, if they so
transcendental; in other words, whether the categories, as conditions of a possible experience, relate a priori solely to phenomena, or whether, as conditions of the possibility of things in general, their application can be extended to objects as things
he committed the act, without doubt, unwillingly and under pressure; there is no other passage of his life which is open to reproach.
and, which is most of all, you shall have of them, that will suffer for atheism, and not recant; whereas if they did truly think, that there were no such thing as god, why should they trouble themselves?
i beseech and direct that thou often call to mind the friendship which was betwixt us; but i do not wish thee to mourn for me too much--an injunction which, so far as it is in my power, i lay on all my friends, since it might seem that by doing so they
"as when a bull to usher in the fight, makes dreadful bellowings, and whets his horns against the trunk of a tree; with blows he beats the air, and rehearses the fight by scattering the sand." --aeneid, xii. one hundred three.
counselling it. thirdly, in hearing every man apart, one may examine (when there is need) the truth, or probability of his reasons, and of the grounds of the advise he gives, by frequent interruptions, and objections; which cannot be done in an assembly,
but there was some other thing which i affirm'd, and which (by reason of the common way of belief) i thought that i clearly perceived; which nevertheless, i did not really perceive; and that was, that there were certain things without me from whence these
again, the office of christs ministers in this world, is to make men beleeve, and have faith in christ: but faith hath no relation to, nor dependence at all upon compulsion, or commandement; but onely upon certainty, or probability of arguments drawn from
where nature is mighty, and therefore the victory hard, the degrees had need be, first to stay and arrest nature in time; like to him that would say over the four and twenty letters when he was angry; then to go less in quantity; as if one should, in
what have you presumed to do!"--i should say that christianity has hitherto been the most portentous of presumptions.
some who have lain flat on the ice for a long time, looking down through the illusive medium, perchance with watery eyes into the bargain, and driven to hasty conclusions by the fear of catching cold in their breasts, have seen vast holes "into which a
he is but a man at best, and if he be deformed or ill-qualified from his birth, the empire of the universe cannot set him to rights:
is this the library, the room which thou hadst chosen as thy constant resort in my home, the place where we so often sat together and held discourse of all things in heaven and earth?
to redeem what is past, and to transform every "it was" into "thus would i have it!"-that only do i call redemption!
ille repente accepit solitam flammam; notusque medullas intravit calor, et labefacta per ossa cucurrit non secus atque olim tonitru, cum rupta corusco ignea rima micans percurrit lumine nimbos. . . . . . .
we are not here to bring the love we bear to women, though it be an act of our own choice, into comparison, nor rank it with the others. the fire of this, i confess,
inde furor vulgi, quod numina vicinorum odit quisque locus, cum solos credat habendos esse deos, quos ipse colit.
quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). this latter remark, however, must be taken only as an illustration, and not as any proof of the truth of our sthetical theory.
nor is it sufficient to extinguish the family of the prince, for there remain those nobles who will make themselves the head of new changes, and being neither able to content them nor exterminate them, you will lose the state whenever an occasion arises.
and according to their custom, nothing is so unmanly and so base as to use saddles or pads, and they despise such as make use of those conveniences: insomuch that, being but a very few in number, they fear not to attack a great many."
if the people numbers a hundred thousand, the condition of the subject undergoes no change, and each equally is under the whole authority of the laws, while his vote, being reduced to one hundred thousandth part, has ten times less influence in drawing
it would do no harm to draw the proletariat's attention to the classes above him who work with their heads; for he has unbounded fear of any kind of head work.
this manner of treating the question attributes to god an omnipotence, in my opinion, far more perfect.
"et cuncta terrarum subacta, praeter atrocem animum catonis."
such and such a man than betwixt such a beast and such a man. the keeper of an elephant in a private house of syria robbed him every meal of the half of his allowance.
space and time are the pure forms thereof; sensation the matter. the former alone can we cognize a priori, that is, antecedent to all actual perception; and for this reason such cognition is called pure intuition.
that the books of samuel were also written after his own time, there are the like arguments, one sam. five.five. seven.thirteen,fifteen. twenty seven.six. thirty.twenty five.
in them, he envisaged only the faults of actual societies; now, he is concerned with the possibility of a rational society. his aim is to justify the change from "nature" to "society," although it has left men in chains.
"we have not yet time for zarathustra"-so they object; but what matter about a time that "hath no time" for zarathustra?
'tis enough for a christian to believe that all things come from god, to receive them with acknowledgment of his divine and inscrutable wisdom, and also thankfully to accept and receive them, with what face soever they may present themselves.
the legislator therefore should not go by what he sees, but by what he foresees; he should stop not so much at the state in which he actually finds the population, as at that to which it ought naturally to attain.
appropriated. this measure did confine every man's possession to a very moderate proportion, and such as he might appropriate to himself, without injury to any body, in the first ages of the world, when men were more in danger to be lost, by wandering
to conclude, i find in scripture that there be angels, and spirits, good and evill; but not that they are incorporeall, as are the apparitions men see in the dark, or in a dream, or vision; which the latines call spectra, and took for daemons.
the only thing we propose to ourselves, by the means of law, physic, pedantry, and even divinity itself, did not uphold and keep them in credit, you would, with doubt, see them in as pitiful a condition as ever.
as if good fortune were a thing inconsistent with good conscience, men never grow good but in evil fortune. good fortune is to me a singular spur to modesty and moderation: an entreaty wins, a threat checks me; favour makes me bend, fear stiffens me.
it though nobody should read me, have i wasted time threats of the day of judgment thucydides: which was the better wrestler thy own cowardice is the cause, if thou livest in pain tis all swine's flesh, varied by sauces tis an exact life that maintains
the manifold content given in a sensuous intuition comes necessarily under the original synthetical unity of apperception, because thereby alone is the unity of intuition possible ( thirteen).
and although those men were rare and marvellous, they were none the less men, and had each of them less occasion than the present, for their enterprise was not juster than this, nor easier, nor was god more their friend than he is yours.
"whither dost thou run wandering?"--aeneid, v. one hundred sixty six.
i understand my men even by their silence and smiles; and better discover them, perhaps, at table than in the council. hippomachus said, very well, "that he could know the good wrestlers by only seeing them walk in the street."
the soveraign, brings it against himselfe.
other in vigour. i am very much afraid that we have greatly precipitated its declension and ruin by our contagion; and that we have sold it opinions and our arts at a very dear rate.
what then does chrysippus teach us? the reply is, to know that these things are not false, from which happiness comes and tranquillity arises.
the person envied, do come forth most into the outward parts, and so meet the blow.
again, whatsoever we desire and do, whereof we are the cause in so far as we possess the idea of god, or know god, i set down to religion. the desire of well--doing, which is engendered by a life according to reason, i call piety.
by a tyrant's command, to open his own veins--that is, to escape a greater evil by incurring, a lesser; or, lastly, latent external causes may so disorder his imagination, and so affect his body, that it may assume a nature contrary to its former one, and
upon the first thoughts that possess it, it begins to bustle and make trial of its vigour in all directions, exercises its power of handling, now making trial of force, now fortifying, moderating, and ranging itself by the way of grace and order.
i reply that the kingdoms known to history have been governed in two ways: either by a prince and his servants, who, as ministers by his grace and permission, assist in governing the realm; or by a prince and by barons, who hold their positions not by
to speak of domestic and familiar things.
accordingly, they sometimes put down their thoughts in bits, in short, equivocal, and paradoxical sentences which appear to mean much more than they say (a splendid example of this kind of writing is furnished by schelling's treatises on natural
where everything maimed, ill-famed, lustful, untrustful, over-mellow, sickly-yellow and seditious, festereth pernicious:-
why so soft? o my brethren; thus do i ask you: are ye then not-my brethren?
'tis what every one may do in himself, but more easily they whom god has placed in a condition exempt from natural and urgent necessities.
all other knowledge is hurtful to him who has not the science of goodness.
-who would not hate thee, thou great bindress, inwindress, temptress, seekress, findress! who would not love thee, thou innocent, impatient, wind-swift, child-eyed sinner!
not any one peculiar to himself, would appropriate them all, and live upon most of those different foods, which other animals shared among themselves; and thus would find his subsistence much more easily than any of the rest.
but all is alike, nothing is worth while, no seeking is of service, there are no longer any happy isles!"-
treat of quantity and number. in reality, there is scarcely a proposition in euclid so simple, as not to consist of more parts, than are to be found in any moral reasoning which runs not into chimera and conceit.
may a republic, so wisely and happily constituted, last for ever, for an example to other nations, and for the felicity of its own citizens! this is the only prayer you have left to make, the only precaution that remains to be taken.
a parrot would say as much as that agesilaus, what he thought most proper for boys to learn?
plutarch would say of what he has delivered to us, that it is the work of others: that his examples are all and everywhere exactly true: that they are useful to posterity, and are presented with a lustre that will light us the way to virtue, is his own
this is the sole difference between one instance, from which we can never receive the idea of connexion, and a number of similar instances, by which it is suggested.
seest thou, then, how narrow, how confined, is the glory ye take pains to spread abroad and extend! can the fame of a single roman penetrate where the glory of the roman name fails to pass?
lift up your hearts, my brethren, high, higher! and do not forget your legs! lift up also your legs, ye good dancers, and better still, if ye stand upon your heads!
by going one step farther back in thought, discordant opinions are reconciled by being seen to be two extremes of one principle, and we can never go so far back as to preclude a still higher vision.
if there be no end to avarice and ambition, there is doubtless no more in desire; it still lives after satiety; and 'tis impossible to prescribe either constant satisfaction or end; it ever goes beyond its possession.
definition three. by idea, one mean the mental conception which is formed by the mind as a thinking thing.
the stone has this privilege, that it carries itself clean off: whereas the other maladies always leave behind them some impression and alteration that render the body subject to a new disease, and lend a hand to one another.
indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society.
let us now proceed to our task. that something happens, that is to say, that something or some state exists which before was not, cannot be empirically perceived, unless a phenomenon precedes, which does not contain in itself this state.
he should be prudent enough to avoid the disgrace of those vices which would lose him the state, and guard himself against those which will not lose it him, if possible, but if not able to, he can indulge them with less scruple.
this tribunal is nothing less than the critical investigation of pure reason .
thou hast found out how changeful is the face of the blind goddess. she who still veils herself from others hath fully discovered to thee her whole character. if thou likest her, take her as she is, and do not complain.
till you have rendered yourself one before whom you dare not trip, and till you have a bashfulness and respect for yourself,
jealousy, which is the more dangerous, as it puts on the mask of benevolence, to carry its point with greater security.
the investigations we may enter into, in treating this subject, must not be considered as historical truths, but only as mere conditional and hypothetical reasonings, rather calculated to explain the nature of things, than to ascertain their actual
"we admire after an interval (or at a distance) things that deceive."--seneca, ep., one hundred eighteen, two.
constancy in danger, if it must be so called, the contempt of death, and patience in misfortunes, may ofttimes be found in men for want of well judging of such accidents, and not apprehending them for such as they are.
pagan histories acknowledge dignity, order, justice, prodigies, and oracles, employed for their profit and instruction in their fabulous religions; god, through his mercy, vouchsafing, by these temporal benefits, to cherish the tender principles of a kind
presence and a majestic mien beget is wanting. one hundred. marius did not willingly enlist any soldiers who were not six feet high.
nevertheless, though such is the case, and though there be no further room for doubt, one can scarcely believe, until the fact is proved by experience, that men can be induced to consider the question calmly and fairly, so firmly are they convinced that
forty seven. the case is the same with the probability of causes, as with that of chance.
'tis not a change from the present state, which perhaps corruption or decay has introduced, that makes an inroad upon the government, but the tendency of it to injure or oppress the people, and to set up one part or party, with a distinction from, and an
but this customary connexion or transition of the imagination is the only circumstance in which they differ. in every other particular they are alike.
and for my part, one know no passion which one could with so much violence to myself attempt to cover and conceal; i would not set wisdom at so high a price; and do not so much consider what a man does, as how much it costs him to do no worse.
gained it: so the worshipping of the images of christ and his apostles, grow more and more idolatrous; save that somewhat after the time of constantine, divers emperors, and bishops, and generall councells observed, and opposed the unlawfulnesse thereof;
i am very capable of contracting and maintaining rare and exquisite friendships; for by reason that i so greedily seize upon such acquaintance as fit my liking, i throw myself with such violence upon them that i hardly fail to stick, and to make an
a prince should therefore have no other aim or thought, nor take up any other thing for his study, but war and its order and discipline, for that is the only art that is necessary to one who commands, and it is of such virtue that it not only maintains
are the descendants of, or claim under those who were forced to submit to the yoke of a government by constraint, have always a right to shake it off, and free themselves from the usurpation or tyranny which the sword hath brought in upon them, till their
thirdly, the exemption of these, and of all other priests, and of all monkes, and fryers, from the power of the civill laws.
twenty three --a birth suitable to its progress; i, for my part, should sooner regulate my affairs by the chance of a die than by such idle and vain dreams. and, indeed, in all republics, a good share of the government has ever been referred to chance.
if we abstract our internal intuition of ourselves and all external intuitions, possible only by virtue of this internal intuition and presented to us by our faculty of representation, and consequently take objects as they are in themselves, then time is
this is so evident, that barclay himself, that great assertor of the power and sacredness of kings, is forced to confess, that it is lawful for the people, in some cases, to resist their king; and that too in a chapter, wherein he pretends to shew, that
accordingly--my pedagogues would find themselves sorely gravelled, if they were to be judged by the affidavits of my experience.
one hundred forty two. the chastest utterance i ever heard: "dans le veritable amour c'est l'ame qui enveloppe le corps."
and however we may flatter ourselves that we are guided, in every step which we take, by a kind of verisimilitude and experience, we may be assured that this fancied experience has no authority when we thus apply it to subjects that lie entirely out of
i am none of those who think that good rhyme makes a good poem.
by avarice and selfishness, and a grovelling habit, from which none of us is free, of regarding the soil as property, or the means of acquiring property chiefly, the landscape is deformed, husbandry is degraded with us, and the farmer leads the meanest of
two right angles, but i did not on that account perceive anything which could assure me that any triangle existed: while, on the contrary, recurring to the examination of the idea of a perfect being, i found that the existence of the being was comprised
if this were not so, we should not believe them to be in error, any more than i thought that a man was in error, whom i lately heard exclaiming that his entrance hall had flown into a neighbour's hen, for his meaning seemed to me sufficiently clear.
if, as we who study ourselves have learned to do, every one who hears a good sentence, would immediately consider how it does in any way touch his own private concern, every one would find, that it was not so much a good saying, as a severe lash to the
there is therefore a purely civil profession of faith of which the sovereign should fix the articles, not exactly as religious dogmas, but as social sentiments without which a man cannot be a good citizen or a faithful subject.
be dispersed quite through his camp to warm his soldiers, and oil to be distributed amongst them, to the end that anointing themselves, they might render their nerves more supple and active, and fortify the pores against the violence of the air and
it is philosophy that isolates him, and bids him say, at sight of the misfortunes of others: "perish if you will, i am secure."
by the word synthesis, in its most general signification, i understand the process of joining different representations to each other and of comprehending their diversity in one cognition.
the virtue that is assigned to the affairs of the world is a virtue of many wavings, corners, and elbows, to join and adapt itself to human frailty, mixed and artificial, not straight, clear, constant, nor purely innocent.
he passed by padua, milan, mont cenis, and chambery; thence he went on to lyons, and lost no time in repairing to his chateau, after an absence of seventeen months and eight days.
but why talk i, when no one hath mine ears! and so will i shout it out unto all the winds:
those interests, i contend, authorise the subjection of individual spontaneity to external control, only in respect to those actions of each, which concern the interest of other people.
and our sympathy--do ye not understand what our reverse sympathy applies to, when it resists your sympathy as the worst of all pampering and enervation?--so it is sympathy against sympathy!--but to repeat it once more, there are higher problems than the
galen reports, that a man happened to be cured of a leprosy by drinking wine out of a vessel into which a viper had crept by chance.
thus the reality of the external sense is necessarily connected with that of the internal, in order to the possibility of experience in general; that is, i am just as certainly conscious that there are things external to me related to my sense as i am
heroes and honourable ones, it would fain set up around it, the new idol! gladly it basketh in the sunshine of good consciences,-the cold monster!
proof.--this proposition is evident from the last; it is understood more clearly from the preceding note.
thirty one persius, satirae, iii.eighty three-eighty four.
its greatest effort strike to the interest of their honour; and where reason importuned me, have armed them against myself; so that they ordered themselves more decorously and securely by my rules, when they frankly referred themselves to them, than they
even they whom fortune had in some sort tied to my direction, have more willingly suffered themselves to be governed by any other counsels than mine.
gods. this servility, though essentially selfish, is not hypocrisy; it gives rise to perfectly genuine sentiments of abhorrence; it made men burn magicians and heretics.
laugh, it is our wisdom which does folly and absurdity are not to be cured by bare admonition folly of gaping after future things folly satisfied with itself than any reason can reasonably be folly than to be moved and angry at the follies of the world
my chief aim in this work has been thoroughness; and i make bold to say that there is not a single metaphysical problem that does not find its solution, or at least the key to its solution, here.
earnestly maintain. the corollaries from the principle of utility, like the precepts of every practical art, admit of indefinite improvement, and, in a progressive state of the human mind, their improvement is perpetually going on.
"stetit aggere fulti cespitis, intrepidus vultu: meruitque timeri, nil metuens."
our apprehension of the manifold in a phenomenon is always successive, is consequently always changing.
these are really men of wit, and that make it appear they are so, both by that and other ways of writing; as for example, lipsius, in that learned and laborious contexture of his politics.
such as compare cato the censor with the younger cato, who killed himself, compare two beautiful natures, much resembling one another.
-my happiness itself do i throw out into all places far and wide 'twixt orient, noontide, and occident, to see if many human fish will not learn to hug and tug at my happiness;-
to be master of the sea, is an abridgment of a monarchy. cicero, writing to atticus of pompey his preparation against caesar, saith, consilium pompeii plane themistocleum est; putat enim, qui mari potitur, eum rerum potiri.
unity, in which, as in an organized body, every member exists for the sake of the others, and all for the sake of each, so that no principle can be viewed, with safety, in one relationship, unless it is, at the same time, viewed in relation to the total
"god laid not his hand upon them, they saw god and did eat and drink" (that is, did live), but did not carry any commandement from him to the people.
finally, the pages of the autobiography ring with the dithyrambic praise of his "almost infallible counsellor."
every one is well or ill at ease, according as he so finds himself; not he whom the world believes, but he who believes himself to be so, is content; and in this alone belief gives itself being and reality.
and to say the truth, either our reason mocks us, or it ought to have no other aim but our contentment only, nor to endeavour anything but, in sum, to make us live well, and, as the holy scripture says, at our ease.
they that have built false consequences on the true foundation, shall see their doctrines condemned; neverthelesse they themselves shall be saved, and passe unhurt through this universall fire, and live eternally, to call upon the name of the true and
proof.--the first part of this proposition is, one take it, self--evident. that bodies are not distinguished in respect of substance, is plain both from i. v. and i. viii. it is brought out still more clearly from i. xv, note.
besides this infinite diversity and division, through the trouble that our judgment gives ourselves, and the incertainty that every one is sensible of in himself, 'tis easy to perceive that its seat is very unstable and insecure.
on the other hand, malebranche and the writers of port royal were against him; some reprehended the licentiousness of his writings; others their impiety, materialism, epicureanism.
not so. for example, though these words, "i am the lord thy god, c." to the end of the ten commandements, were spoken by god to moses; yet the preface, "god spake these words and said," is to be understood for the words of him that wrote the holy history.
disturbance gives the soul elasticity; what makes the race truly prosperous is not so much peace as liberty.
one hundred eighty seven. apart from the value of such assertions as "there is a categorical imperative in us," one can always ask: what does such an assertion indicate about him who makes it?
and now do i stand here, as european, i can't be different, god's help to me! amen!
and as they say that in our bodies there is a congregation of divers humours, of which that is the sovereign which, according to the complexion we are of, is commonly most predominant in us: so, though the soul have in it divers motions to give it
conquered, it requires more time and a good opportunity for them to injure you, as they do not form a single body and have been engaged and paid by you, therefore a third party that you have made leader cannot at once acquire enough authority to be able
secondly, it follows that moral inequality authorised by positive right alone, clashes with natural right, whenever it is not proportionate to physical inequality; a distinction which sufficiently determines what we ought to think of that species of
wherefore i know that nothing that i can comprehend by my imagination , can belong to the notion i have of my self , and that i must carefully withdraw my mind from those things that it may more distinctly perceive its own nature .
could they do otherwise, then would they also will otherwise. the half-and-half spoil every whole. that leaves become withered,-what is there to lament about that!
secrets too bold? well, we are safe and strong, for now we sit beside a hearth where no dim shadows flit, where nothing cheers nor saddens, but a fire warms feet and hands-nor does to more aspire; by whose compact utilitarian heap the present may sit down
by the same rule i intend in this place to examine, who they may be, that have possessed the people so long in this part of christendome, with these doctrines, contrary to the peaceable societies of mankind.
when zarathustra had left the ugliest man, he was chilled and felt lonesome: for much coldness and lonesomeness came over his spirit, so that even his limbs became colder thereby.
but this having given occasion to men to mistake, and think, that by nature government was monarchical, and belonged to the father, it may not be amiss here to consider, why people in the beginning generally pitched upon this form, which though perhaps
go out unto the roses, the bees, and the flocks of doves! especially, however, unto the singing birds, to learn singing from them!
this is in the last instance a question of taste, if it has not really been a question of conscience.
the idea of revelation in the sense that something becomes suddenly visible and audible with indescribable certainty and accuracy, which profoundly convulses and upsets one-describes simply the matter of fact.
moral systems must be compelled first of all to bow before the gradations of rank; their presumption must be driven home to their conscience--until they thoroughly understand at last that it is immoral to say that 'what is right for one is proper for
soul. it was left to his disciples to sever duration from the moral elements, and to teach the immortality of the soul as a doctrine, and maintain it by evidences. the moment the doctrine of the immortality is separately taught, man is already fallen.
this it is to make choice of treasures that can secure themselves from plunder and violence, and to hide them in such a place into which no one can enter and that is not to be betrayed by any but ourselves.
a man must screw up his soul to a high pitch to make it sensible how it ebbs away.
is it reasonable, that the eldest brother, because he has the greatest part of his father's estate, should thereby have a right to take away any of his younger brothers portions?
"whom the marriage torch has joined with the desired light." --catullus, lxiv. seventy nine.
as to the functions of the soul, they advanced with the same pace and measure with those of the body. i saw myself all bloody, my doublet being stained all over with the blood i had vomited.
exists also. now we exist either in ourselves, or in something else which necessarily exists (see axiom. i. and prop. vii.). therefore a being absolutely infinite--in other words, god (def. vi.)--necessarily exists. q.e.five hundred.
power thus naturally comes into their hands.
is a trick which can only deceive the inexperienced. thirty eight
the rest of this story suits very well with what i was saying; for eudamidas, as a bounty and favour, bequeaths to his friends a legacy of employing themselves in his necessity; he leaves them heirs to this liberality of his, which consists in giving them
i think i have now answered the second argument; it is, in fact, founded on the same assumption as the first--namely, that matter, in so far as it is substance, is divisible, and composed of parts.
judgement therefore without fancy is wit, but fancy without judgement not.
they are often made by fools, still oftener by men who, out of hatred to equality, fail in equity, but always by men, vain and irresolute authors. there is nothing so much, nor so grossly, nor so ordinarily faulty, as the laws.
even in your own defense! it spoils all the innocence and fine neutrality of your conscience; it makes you headstrong against objections and red rags; it stupefies, animalizes, and brutalizes, when in the struggle with danger, slander, suspicion,
and vandals, and also the people who now possess greece, left their native country to go settle elsewhere, where they might have more room; and there are scarce two or three little corners in the world that have not felt the effect of such removals.
proved from the scope of the evangelists
have to say worth? whoever is ignorant of aristotle, according to their rule, is in some sort ignorant of himself; vulgar souls cannot discern the grace and force of a lofty and delicate style. now these two sorts of men take up the world.
men speak to your virtue and conscience, which are not things to be put under a mask; let us leave these pitiful ways and expedients to the jugglers of the law.
for the absence of a few, that would have the resolution once taken, continue firme, (which may happen by security, negligence, or private impediments,) or the diligent appearance of a few of the contrary opinion, undoes to day, all that was concluded
the condition of my loss would be scarcely worse.
but for the jewes to have such opinion, is somewhat strange.
"let not wrappers be wanting to tunny-fish, nor olives; and i shall supply loose coverings to mackerel." --martial, xiii. i, i.
there is no smallest degree of reality in a phenomenon, just as there is no smallest degree in the quantity of time; and so the new state of reality grows up out of the former state, through all the infinite degrees thereof, the differences of which one
they used much profanity, as the story goes, though this vice is one of which the indians were never guilty, and while they were thus engaged the hill shook and suddenly sank, and only one old squaw, named walden, escaped, and from her the pond was named.
in every threat and in every compliment there was a blunder; for they thought that my chief desire was to stand the other side of that stone wall.
and therefore the proof is best, when men keep their authority towards the children, but not their purse.
there is nothing evil in life for him who rightly comprehends that the privation of life is no evil: to know, how to die delivers us from all subjection and constraint.
for which both my humour and way of speaking are so totally improper and unfit.
and coroll.) that the mind always regards things as present to itself, even though they be not in existence, until some causes arise which exclude their existence and presence. further (two.
-a perfume and odour of eternity, a rosy-blessed, brown, gold-wine-odour of old happiness,
both, or, if they differ, that of the majority among them, must be admitted as final.
"zarathustra born on lake urmi; left his home in his thirtieth year, went into the province of aria, and, during ten years of solitude in the mountains, composed the zend-avesta."
suppose the state is composed of ten thousand citizens. the sovereign can only be considered collectively and as a body; but each member, as being a subject, is regarded as an individual: thus the sovereign is to the subject as ten thousand to one, i.e.
this has been sufficient to make me alter my purpose of publishing them; for although the reasons by which i had been induced to take this resolution were very strong, yet my inclination, which has always been hostile to writing books, enabled me
he would admit that, in any actual state, the apparent interest of the many might often conflict with that of the few; but he would contend that the real interest of state and individual alike, being subject to universal law could not be such as to
to leave it; and therefore the cautious man, when it is time to act suddenly, does not know how to do so and is consequently ruined; for if one could change one's nature with time and circumstances, fortune would never change. pope julius two.
from montaigne, this th of january one thousand five hundred ninety .
xxxix.). now the first thing of this sort which he conceives is the injury done to himself; he will, therefore, forthwith endeavour to repay it in kind. q.e.five hundred.
and consequently all appetite, desire, and love, is accompanied with some delight more or lesse; and all hatred, and aversion, with more or lesse displeasure and offence.
thus do all those present, the higher men. thou, however, hast perhaps understood but little of my song? in thee there is little of the magic spirit."
a huckleberry never reaches boston; they have not been known there since they grew on her three hills. the ambrosial and essential part of the fruit is lost with the bloom which is rubbed off in the market cart, and they become mere provender.
shoulders. we should paint deformity so.
even our very senses are brought into dispute, by a certain species of philosophers; and the maxims of common life are subjected to the same doubt as the most profound principles or conclusions of metaphysics and theology.
but if it were to be taken in the strict, and proper sense, one might argue from his making of all parts of mans body, that he had also the same use of them which we have; which would be many of them so uncomely, as it would be the greatest contumely in
i have been surprised to consider that the only obvious employment, except wood-chopping, ice-cutting, or the like business, which ever to my knowledge detained at walden pond for a whole half day any of my fellow-citizens, whether fathers or children of
and that such as have multitude of potent kindred; and popular men, that have gained reputation amongst the multitude, take courage to violate the lawes, from a hope of oppressing the power, to whom it belongeth to put them in execution.
every thing looks permanent until its secret is known. a rich estate appears to women a firm and lasting fact; to a merchant, one easily created out of any materials, and easily lost.
"non hoc amplius est liminis, aut aquae coelestis, patiens latus."
all laws, written, and unwritten, have need of interpretation.
occasions might be a greater pain to the excommunicant, than to the excommunicate.
in all souls a like number of frequently recurring experiences have gained the upper hand over those occurring more rarely: about these matters people understand one another rapidly and always more rapidly--the history of language is the history of a
their own particular concern. when they wore the busk of their doublets up as high as their breasts, they stiffly maintained that they were in their proper place; some years after it was slipped down betwixt their thighs, and then they could laugh at the
but the statue will look cold and false before that new activity which needs to roll through all things, and is impatient of counterfeits and things not alive. picture and sculpture are the celebrations and festivities of form.
him, or them that have the soveraign power. and as controversies are of two sorts, namely of fact, and of law; so are judgements, some of fact, some of law: and consequently in the same controversie, there may be two judges, one of fact, another of law.
"if natural law," he writes, "were written only on the tablets of human reason it would be incapable of guiding the greater part of our actions; but it is also graven on the heart of man in characters that cannot be effaced, and it is there it speaks to
for all subjects are bound to be in the company and presence of their own soveraign (when he requireth it) by the law of nature; nor can they lawfully either expell him from any place of his own dominion, whether profane or holy; nor go out of his
and rub the sleep and all the dimness and blindness out of thine eyes! hear me also with thine eyes: my voice is a medicine even for those born blind.
to form such a bond, there must be intermediate orders, and princes, personages and nobility to compose them. but no such things suit a small state, to which all class differences mean ruin.
crates and dicarchus were of opinion that there was no soul at all, but that the body thus stirs by a natural motion; plato, that it was a substance moving of itself; thales, a nature without repose; aedepiades, an exercising of the senses; hesiod and
friend?" "it is," answered he, "because only this last affliction was to be manifested by tears, the two first far exceeding all manner of expression."
neither do i reckon it an ill seat, only where the air is unwholesome; but likewise where the air is unequal; as you shall see many fine seats set upon a knap of ground, environed with higher hills round about it; whereby the heat of the sun is pent in,
the pure conceptions of the understanding apply to objects of intuition in general, through the understanding alone, whether the intuition be our own or some other, provided only it be sensuous, but are, for this very reason, mere forms of thought, by
itself, its backbone, as it were, breaks, consequently these very instincts will be most branded and defamed.
lemma seven. furthermore, the individual thus composed preserves its nature, whether it be, as a whole, in motion or at rest, whether it be moved in this or that direction; so long as each part retains its motion, and preserves its communication with
but moses, and after him the high priests were prophets of a more eminent place, and degree in gods favour; and god himself in express words declareth, that to other prophets hee spake in dreams and visions, but to his servant moses, in such manner as a
thus, for example, i am not obliged at any time to imagine a triangle , yet whenever i please to consider of a right-lined figure having only three angles , i am then necessitated to allow it all those requisites from which i may argue rightly, that the
i see that parents commonly, and with indiscretion enough, correct their children for little innocent faults, and torment them for wanton tricks, that have neither impression nor consequence; whereas, in my opinion, lying only, and, which is of something
mat. nineteen.twenty eight. "you that have followed me in the regeneration, when the son of man shall sit in the throne of his glory, you shall also sit upon twelve thrones;" and of st. paul (ephes.
the likings and dislikings of society, or of some powerful portion of it, are thus the main thing which has practically determined the rules laid down for general observance, under the penalties of law or opinion.
sailing in all security; but put him to the work itself, he knows not at which end to begin.
if any thing ail a man, so that he does not perform his functions, if he have a pain in his bowels even,-for that is the seat of sympathy,-he forthwith sets about reforming-the world.
gives him in a letter, which we print a little farther on; what he says as to the commotions of courts, where he passed a portion of his life; the instructions which he wrote under the dictation of catherine de medici for king charles nine., and his noble
what does africa,-what does the west stand for? is not our own interior white on the chart? black though it may prove, like the coast, when discovered.
it was told to aristotle that some one had spoken ill of him: "let him do more," said he; "let him whip me too, provided i am not there."
but being now better informed of their quality, he would begin to pay them the respect due to their birth and grandeur, and that it would ill become him to sit down among so many princes--ending this farce with a thousand reproaches: "let us, in god's
for in what regards manners, every one is so full of his own wisdom, that there might be found as many reformers as heads, if any were allowed to take upon themselves the task of mending them, except those whom god has constituted the supreme rulers of
in this distribution, the first law, is for division of the land it selfe: wherein the soveraign assigneth to every man a portion, according as he, and not according as any subject, or any number of them, shall judge agreeable to equity, and the common
and again there are those who sit in their swamp, and speak thus from among the bulrushes: "virtue-that is to sit quietly in the swamp.
prop. forty nine. over--esteem is apt to render its object proud.
"quis est enim iste amor amicitiae? cur neque deformem adolescentem quisquam amat, neque formosum senem?"
the first kind have had thoughts or experiences which seem to them worth communicating, while the second kind need money and consequently write for money.
"god gave the israelites a saviour, and so they were delivered from the hand of the assyrians," and the like, i need say nothing; there being neither difficulty, nor interest, to corrupt the interpretation of texts of that kind.
'tis rather her part to hatch and cherish them, there to present herself, and to invite them, the authority of ruling belonging to her; as it is also her part, in my opinion, in pleasures that are proper to her, to inspire and infuse into the body all the
others, as most legislators, politicians, lawyers, ministers, and office-holders, serve the state chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as god.
i. desire is the actual essence of man, in so far as it is conceived, as determined to a particular activity by some given modification of itself.
the pyrrhonian philosophers, i see, cannot express their general conception in any kind of speaking; for they would require a new language on purpose; ours is all formed of affirmative propositions, which are totally antarctic to them; insomuch that when
render himself imperfect. wherefore, in order to establish that god is perfect, we should be reduced to establishing at the same time, that he cannot bring to pass everything over which his power extends; this seems to be a hypothesis most absurd, and
knowledge of effects, and to instruct them, not by hearsay and rote, but by the experiment of action, in lively forming and moulding them; not only by words and precepts, but chiefly by works and examples; to the end it might not be a knowledge in the
consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation.
that it may be understood:--it is an honour to germans that such a pride did not miscalculate! what flavours and forces, what seasons and climes do we not find mingled in it!
let us see how he stands in this fine equipage. let him make me understand, by the force of his reason, upon what foundations he has built those great advantages he thinks he has over other creatures.
for seeing the soveraign is charged with the end, which is the common peace and defence; he is understood to have power to use such means, as he shall think most fit for his discharge.
discharges us of all our obligations death has us every moment by the throat death is a part of you death is terrible to cicero, coveted by cato death of old age the most rare and very seldom seen deceit maintains and supplies most men's employment decree
the same is manifest by like arguments of the book of judges, chap. one. twenty one,twenty six six.twenty four ten.four fifteen.nineteen seventeen.six and ruth one. one. but especially judg. eighteen. thirty.
kings had need beware, how they side themselves, and make themselves as of a faction or party; for leagues within the state, are ever pernicious to monarchies: for they raise an obligation, paramount to obligation of sovereignty, and make the king tanquam
what are we but sedition and discrepancy?
"this has been my way; as for you, do as you find needful. --"terence, heaut., i. i., twenty eight.
intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation.
and like a wind will i one day blow amongst them, and with my spirit, take the breath from their spirit: thus willeth my future.
six. that the hour of parley is dangerous.
--ought to be carefully and continually meditated by men of understanding. who does not see that i have taken a road, in which, incessantly and without labour, i shall proceed so long as there shall be ink and paper in the world?
the relation between it and you first makes you, the value of you, apparent to me.
i term, therefore, an examination of the manner in which conceptions can apply a priori to objects, the transcendental deduction of conceptions, and i distinguish it from the empirical deduction, which indicates the mode in which conception is obtained
every extension of the social tie means its relaxation; and, generally speaking, a small state is stronger in proportion than a great one.
subject. the continuance of such an injustice could not but prove the undoing of the body politic.
"there is," says menon, "the virtue of a man and of a woman, of a magistrate and of a private person, of an old man and of a child." "very fine," cried socrates, "we were in quest of one virtue, and thou hast brought us a whole swarm."
this i am sure, whoever, either ruler or subject, by force goes about to invade the rights of either prince or people, and lays the foundation for overturning the constitution and frame of any just government, is highly guilty of the greatest crime, i
mohammed two. having resolved to rid himself of his brother, out of jealousy of state, according to the practice of the ottoman family, he employed one of his officers in the execution, who, pouring a quantity of water too fast into him, choked him.
sect. fifty five. children, i confess, are not born in this full state of equality, though they are born to it.
ruin, having neither money nor friends to defend their innocence. what could i have said to these people? 'tis certain that this office of humanity would have brought them into trouble.
and if my wisdom should some day forsake me:-alas! it loveth to fly away!-may my pride then fly with my folly!"
there ariseth also from the same, a third point; that as none but abraham in his family, so none but the soveraign in a christian common-wealth, can take notice what is, or what is not the word of god.
( another copy corrected by mr. locke, has it thus, noxious brute that is destructive to their being.)
"grant it to me, apollo, that i may enjoy what i have in good health; let me be sound in body and mind; let me live in honour when old, nor let music be wanting."
the tartars, its subjects or neighbours, will become its masters and ours, by a revolution which i regard as inevitable. indeed, all the kings of europe are working in concert to hasten its coming.
--who counselled his king to make the traffics and negotiations of his subjects, free, frank, and of profit to them, and their quarrels and disputes burdensome, and laden with heavy impositions and penalties; but, by a prodigious opinion, to make sale of
and accordingly we see the positive law of god every where joins them together, without distinction, when it commands the obedience of children, honour thy father and thy mother, exod. xx. twelve. whosoever curseth his father or his mother, lev. xx. nine.
so i have made a platform of a princely garden, partly by precept, partly by drawing, not a model, but some general lines of it; and in this i have spared for no cost.
thales advised him quite contrary, bidding him swear to shield the greater fault by the less;
and once more zarathustra shook his head and wondered. "what am i to think of it!" said he once more.
it is possible that the same result may be brought about by other causes; but i think it suffices for me here to have indicated one possible explanation, just as well as if i had pointed out the true cause.
jesus is the christ. the summe of st. matthews gospell is this, that jesus was of the stock of david; born of a virgin; which are the marks of the true christ: that the magi came to worship him as king of the jews: that herod for the same cause sought to
their power, the legislative is truly altered; for it is not names that constitute governments, but the use and exercise of those powers that were intended to accompany them; so that he, who takes away the freedom, or hinders the acting of the legislative
and when i lived with them, then did i live above them. therefore did they take a dislike to me.
but there be other places of the new testament, where an immortality seemeth to be directly attributed to the wicked. for it is evident, that they shall all rise to judgement.
the law of moses concerning him that enticeth to idolatry, (that is to say, in the kingdome of god to a renouncing of his allegiance) (deut.
he sort them so that what he wanteth in the one, he may find in the other.
experienced course of nature, establish any new principles of conduct and behaviour.
it is almost opportune and patriotic to doubt whether we did not formerly deceive ourselves with that commendation: in short, whether german depth is not at bottom something different and worse--and something from which, thank god, we are on the point of
thou hast been forsaken by one of whom no one can be sure that she will not forsake him. or dost thou indeed set value on a happiness that is certain to depart?
you suffer for others or others suffer for you; both of them inconveniences of importance enough, but the latter appears to me the greater.
ground: while unmeasured vituperation employed on the side of the prevailing opinion, really does deter people from professing contrary opinions, and from listening to those who profess them.
those who say, there is never any excess in virtue, forasmuch as it is not virtue when it once becomes excess, only play upon words:
'tis a gewgaw to hang in a cabinet or at the end of the tongue, as on the tip of the ear, for ornament only.
but my soul displeases me, in that it ordinarily produces its deepest and most airy conceits and which please me best, when i least expect or study for them, and which suddenly vanish, having at the instant, nothing to apply them to; on horseback, at
be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying, to bring in more. men leave their riches, either to their kindred, or to the public; and moderate portions, prosper best in both.
but, for want of the necessary distinctions, that great thinker was often inexact, and sometimes obscure, and did not see that, the sovereign authority being everywhere the same, the same principle should be found in every well-constituted state, in a
bishop of the capitall city of the empire, and seat of the emperour, claimed to be equal to him,) it followeth, that all other bishops have their jurisdiction from the soveraigns of the place wherein they exercise the same: and as for that cause they have
building. it is the system of all the principles of pure reason.
and their wounds joined mouth to mouth, affectionately sucking in the last blood and remainder of the lives of each other.
a book can never be anything more than the impression of its author's thoughts. the value of these thoughts lies either in the matter about which he has thought, or in the form in which he develops his matter--that is to say, what he has thought about it.
i grant, that the pride, ambition, and turbulency of private men have sometimes caused great disorders in commonwealths, and factions have been fatal to states and kingdoms.
pure understanding alone to judge synthetically, affirm, and determine respecting objects in general. in this case the exercise of the pure understanding becomes dialectical.
knowing that they are only conjectures , and not indubitable reasons , is enough to draw my assent to the contrary part.
thou seducest, thou false one, thou subtle one, to unknown desires and deserts. and alas, that such as thou should talk and make ado about the truth!
caesar only opposed the authority of his countenance and the haughty sharpness of his rebukes to his mutinous legions in arms against him:
quiet and free from disturbing thoughts; yet i suffer myself, withal, by fits to be surprised with the stings of those unpleasing imaginations that assault me, whilst i am arming myself to drive them away, or at least to wrestle with them.
unbind the fetters of thine ears: listen! for i wish to hear thee! up! up! there is thunder enough to make the very graves listen!
army that i see has nothing of barbarism in it."-- plutarch, life of pyrrhus, c. eight.
of affairs might be sometimes such as to need their present help: any delay of their convening might endanger the public; and sometimes too their business might be so great, that the limited time of their sitting might be too short for their work, and rob
in these communications the power to see is not separated from the will to do, but the insight proceeds from obedience, and the obedience proceeds from a joyful perception. every moment when the individual feels himself invaded by it is memorable.
no man therefore can conceive any thing, but he must conceive it in some place; and indued with some determinate magnitude; and which may be divided into parts; nor that any thing is all in this place, and all in another place at the same time; nor that
called upon to apply all its acuteness and penetration.
"come hither to us, o admirable ulysses, come hither, thou greatest ornament and pride of greece."--homer, odysseus, xii. one hundred eighty four.
the third i ascribe to the giving of the names of the accidents of bodies without us, to the accidents of our own bodies; as they do that say, the colour is in the body; the sound is in the ayre, c.
whether it be to the purpose or not, tis no great matter: 'tis a common proverb in italy, that he knows not venus in her perfect sweetness who has never lain with a lame mistress.
not the doctrine only, but the authors also might be extant.
they grew also behind my house, and one large tree, which almost overshadowed it, was, when in flower, a bouquet which scented the whole neighborhood, but the squirrels and the jays got most of its fruit; the last coming in flocks early in the morning and
our very religion itself has no surer human foundation than the contempt of life. not only the argument of reason invites us to it--for why should we fear to lose a thing, which being lost, cannot be lamented?
the third and greatest is, that it depriveth a man of one of the most principal instruments for action; which is trust and belief.
--whom they know better than i, who declares upon this subject, "that the most important science in practice amongst us, as that which is intrusted with our health and conservation, is, by ill luck, the most uncertain, the most perplexed, and agitated
a path which ascended daringly among boulders, an evil, lonesome path, which neither herb nor shrub any longer cheered, a mountain-path, crunched under the daring of my foot.
thirdly, that when the soveraign power ceaseth, crime also ceaseth: for where there is no such power, there is no protection to be had from the law; and therefore every one may protect himself by his own power: for no man in the institution of soveraign
never when controversy avoided the subjects which are large and important enough to kindle enthusiasm, was the mind of a people stirred up from its foundations, and the impulse given which raised even persons of the most ordinary intellect to something of
in what cases subjects absolved of their obedience to their soveraign
i should have been more diligent and more confident had i had a judicious and indulgent friend whom to address, than thus to expose myself to the various judgments of a whole people, and i am deceived if i had not succeeded better.
it was reasonable enough that montaigne should expect for his work a certain share of celebrity in gascony, and even, as time went on, throughout france; but it is scarcely probable that he foresaw how his renown was to become world-wide; how he was to
definition six. reality and perfection i use as synonymous terms.
himself in such a state; and that, if we give such credit to the writings of moses as every christian philosopher ought to give, we must deny that, even before the deluge, men were ever in the pure state of nature; unless, indeed, they fell back into it
for i do not venture to deny that a human body, while keeping the circulation of the blood and other properties, wherein the life of a body is thought to consist, may none the less be changed into another nature totally different from its own.
nature had so curiously imprinted in his face. to give my free opinion, i more admire than honour such actions: such excesses are enemies to my rules. the design was conscientious and good, but certainly a little defective in prudence.
still it is not to be supposed that it was as easy for this science to strike into, or rather to construct for itself, that royal road, as it was for logic, in which reason has only to deal with itself.
he who leadeth his sheep to the greenest pasture, shall always be for me the best shepherd: so doth it accord with good sleep.
it is a commerce that requires relation and correspondence: the other pleasures we receive may be acknowledged by recompenses of another nature, but this is not to be paid but with the same kind of coin.
at his first coming, which god was pleased to require, for the salvation at his second coming, of such as in the mean time should repent, and beleeve in him.
and that all government but popular, is tyranny
when i said, that is a mind , a soul , an understanding , reason , c.
fall into an opinion that he thought himself obliged to fortune for having put his virtue upon so brave a trial, and for having favoured that theif-- caesar --in treading underfoot the ancient liberty of his country.
that things do not lodge in us in their form and essence, and do not there make their entry by their own force and authority, we sufficiently see; because, if it were so, we should receive them after the same manner; wine would have the same relish with
to which, if we add, that monarchy being simple, and most obvious to men, whom neither experience had instructed in forms of government, nor the ambition or insolence of empire had taught to beware of the encroachments of prerogative, or the
such dispositions, are the very errors of human nature; and yet they are the fittest timber, to make great politics of; like to knee timber, that is good for ships, that are ordained to be tossed; but not for building houses, that shall stand firm.
'tis hard to keep measure in so immeasurable a power; yet so it is that it is, even to those who are not of the best nature, a singular incitement to virtue to be seated in a place where you cannot do the least good that shall not be put upon record, and
and that it is true that his other virtues would not have sufficed may be seen from the case of scipio (very rare not only in his own times, but in all times of which memory remains), whose armies rebelled against him in spain, which arose from nothing
"the truth is, that nothing is more confident than a bad poet." --martial, xii. sixty three, thirteen.
in warm evenings i frequently sat in the boat playing the flute, and saw the perch, which i seemed to have charmed, hovering around me, and the moon travelling over the ribbed bottom, which was strewed with the wrecks of the forest.
of a truth, or comparison; and i think them in the right: upon what occasion soever we call upon god to accompany and assist us, it ought always to be done with the greatest reverence and devotion.
for a, boy of quality then, who pretends to letters not upon the account of profit (for so mean an object is unworthy of the grace and favour of the muses, and moreover, in it a man directs his service to and depends upon others), nor so much for outward
other transactions of state between them; which none can doe, but such as the representative shall think fit. by which we may see, that they who are not called to counsell, can have no good counsell in such cases to obtrude.
these celestial lives have images enough that i embrace more by esteem than affection; and they have some also so elevated and extraordinary that i cannot embrace them so much as by esteem, forasmuch as i cannot conceive them.
it is manifest, that by the foundation-stone of the church, was meant the fundamentall article of the churches faith. but why then (will some object) doth our saviour interpose these words, "thou art peter"?
"imperiti enim judicant, et qui frequenter in hoc ipsum fallendi sunt, ne errent."
was created, that he had thought of everything which might happen on the death of his father, and provided against everything, except that he had never thought that at his father's death he would be dying himself.
same power in the formation of the city as in that of man, might obey freely, and bear with docility the yoke of the public happiness.
these great and tedious debates about the best form of society, and the most commodious rules to bind us, are debates only proper for the exercise of our wits; as in the arts there are several subjects which have their being in agitation and controversy,
one. the subjects cannot change the forme of government
we have been friends from the beginning: to us are grief, gruesomeness, and ground common; even the sun is common to us.
a table of excellencies hangeth over every people. lo! it is the table of their triumphs; lo! it is the voice of their will to power.
coin of gold and silver, which may make the metal work the better, but it embaseth it. for these winding, and crooked courses, are the goings of the serpent; which goeth basely upon the belly, and not upon the feet.
when i travel i have nothing to care for but myself, and the laying out my money; which is disposed of by one single precept; too many things are required to the raking it together; in that i understand nothing; in spending, i understand a little, and how
always most careful to leave solely to its members; but this important subject would need a treatise to itself, and it is impossible to say everything in a single work.
when they had arrived, he caused mass to be celebrated in apartment; and just as the priest was elevating the host, montaigne fell forward with his arms extended in front of him, on the bed, and so expired. he was in his sixtieth year.
how many things are there which a man cannot, with any face or comeliness, say or do himself? a man can scarce allege his own merits with modesty, much less extol them; a man cannot sometimes brook to supplicate or beg; and a number of the like.
but the justice of actions denominates men, not just, but guiltlesse; and the injustice of the same, (which is also called injury,) gives them but the name of guilty.
whether men will or not, they must be subject alwayes to the divine power. by denying the existence, or providence of god, men may shake off their ease, but not their yoke.
we might, over and above all this, add, to what man acquires in the civil state, moral liberty, which alone makes him truly master of himself; for the mere impulse of appetite is slavery, while obedience to a law which we prescribe to ourselves is
ah yes; swift, ere i knew it, by these sorrows on me pressed age hath come; lo, grief hath bid me wear the garb that fits her best.
but they who still move and breathe, talk at that ridiculous rate to their own prejudice, by reason that inconsiderate excuses are a kind of self-accusation; like a gentleman, a neighbour of mine, suspected to be insufficient:
by means of the third, the senate held in check the proud and restive people, and meetly restrained the ardour of seditious tribunes, who, however, found more than one way of escaping this hindrance.
do speak unto me of my gardens, of my happy isles, of my new beautiful race-why do ye not speak unto me thereof?
and once more began zarathustra to speak. "o my new friends," said he,- "ye strange ones, ye higher men, how well do ye now please me,-
and that whereby they signifie the opinion they have of a man's felicity is by the greeks called makarismos, for which we have no name in our tongue. and thus much is sufficient for the present purpose to have been said of the passions.
possessions? if, for instance, i am driven from one tree, i can go to the next; if i am disturbed in one place, what hinders me from going to another?
from him the world is peopled with his descendants, who are all born infants, weak and helpless, without knowledge or understanding: but to supply the defects of this imperfect state, till the improvement of growth and age hath removed them, adam and eve,
proposition is synthetical, it is nevertheless only a singular proposition.
it is sufficient, i repeat, to understand the general properties of the emotions and the mind, to enable us to determine the quality and extent of the mind's power in moderating and checking the emotions.
"how great a change a little motion brings! so great this kingdom is that governs kings:"
"multa dies, variusque labor mutabilis nevi rettulit in melius; multos alterna revisens lusit, et in solido rursus fortuna locavit."
out! out! my fishing-hook! in and down, thou bait of my happiness! drip thy sweetest dew, thou honey of my heart! bite, my fishing-hook, into the belly of all black affliction!
your more familiar but more useful occupations. but so far as in me lies, i will prevent this abuse. we shall not here dispute concerning the origin and government of worlds. we shall only enquire how far such questions concern the public interest.
"space has three dimensions"-"between two points there can be only one straight line," etc.
others have been encouraged to speak of themselves, because they found the subject worthy and rich; i, on the contrary, am the bolder, by reason the subject is so poor and sterile that i cannot be suspected of ostentation.
proof.--thought is an attribute of god (two. i.); therefore (two. iii.) there must necessarily be in god the idea both of thought itself and of all its modifications, consequently also of the human mind (two. xi.).
that we may know what worship of god is taught us by the light of nature, i will begin with his attributes.
and the same may be said of the images of angels, and of men dead; unlesse as monuments of friends, or of men worthy remembrance: for such use of an image, is not worship of the image; but a civill honoring of the person, not that is, but that was: but
all that we reckoned settled shakes and rattles; and literatures, cities, climates, religions, leave their foundations and dance before our eyes. and yet here again see the swift circumspection! good as is discourse, silence is better, and shames it.
as he is displayed through the nature of the human mind, or in so far as he constitutes the essence of the human mind; and when we say that god has this or that idea, not only in so far as he constitutes the essence of the human mind, but also in so far
experience teaches us no less clearly than reason, that men believe themselves to be free, simply because they are conscious of their actions, and unconscious of the causes whereby those actions are determined; and, further, it is plain that the dictates
in an ordinary and quiet time, a man prepares himself for moderate and common accidents; but in the confusion wherein we have been for these thirty years, every frenchman, whether personal or in general, sees himself every hour upon the point of the total
knowest," is the same with "thou appointest," or "hast appointed to be such." for we are told before (exod.
"fructus enim ingenii et virtutis, omnisque praestantiae, tum maximus capitur, quum in proximum quemque confertur:"
means of reason as things in themselves, that is, without reference to the constitution of our sensibility.
and where others are carried away, either by the custom of their country, or by the instruction of parents, or by accident, as by a tempest, without judgment and without choice, nay, and for the most part before the age of discretion, to such and such an
even if scattered individuals were successively enslaved by one man, however numerous they might be, i still see no more than a master and his slaves, and certainly not a people and its ruler; i see what may be termed an aggregation, but not an
charge them in the front; but he was well beaten and well wounded for his pains, and constrained at last to disengage himself, and to take the course he had at first neglected; opening his battalion to give way to this torrent of boeotians, and they being
the wise control and triumph over ill, the others know it not: these last are, as a man may say, on this side of accidents, the others are beyond them, who after having well weighed and considered their qualities, measured and judged them what they are,
yea, ye also, my friends, will be alarmed by my wild wisdom; and perhaps ye will flee therefrom, along with mine enemies.
and again, accompanying the dauphin in his expedition beyond the alps, and taking the castle of villano by assault, and all within it being put to the sword by the fury of the soldiers, the governor and his ensign only excepted, he caused them both to be
ye seem to me lukewarm ones: but coldly floweth all deep knowledge. ice-cold are the innermost wells of the spirit: a refreshment to hot hands and handlers.
three. no man can without injustice protest against the institution of the soveraigne declared by the major part.
they darted their spears with so great force, as ofttimes to transfix two targets and two armed men at once, and pin them together. neither was the effect of their slings less certain of execution or of shorter carriage:
governments by civill warre, ever to be taken away, till soveraigns be philosophers.
sect. one hundred thirty six. secondly, the legislative, or supreme authority, cannot assume to its self a power to rule by extemporary arbitrary decrees, but is bound to dispense justice, and decide the rights of the subject by promulgated standing laws,
but, as a critique, in order to guard against the mistakes of the faculty of judgement (lapsus judicii) in the employment of the few pure conceptions of the understanding which we possess, although its use is in this case purely negative, philosophy is
out of your wild cats must tigers have evolved, and out of your poison-toads, crocodiles: for the good hunter shall have a good hunt!
fur grew thick and flatted out along her sides, forming stripes ten or twelve inches long by two and a half wide, and under her chin like a muff, the upper side loose, the under matted like felt, and in the spring these appendages dropped off.
one need only watch the way they behave at a concert, the opera, or the play; the childish simplicity, for instance, with which they keep on chattering during the finest passages in the greatest masterpieces.
in other words, pleasure or pain arising from the image of something concerning which we have hoped or feared. again, joy is pleasure arising from the image of something past whereof we have doubted the issue. disappointment is the pain opposed to joy.
care and fear attack him even in the centre of his battalions:
o afternoon of my life! what did i not surrender that i might have one thing: this living plantation of my thoughts, and this dawn of my highest hope!
one conclude, therefore, that, as the first duty of the legislator is to make the laws conformable to the general will, the first rule of public economy is that the administration of justice should be conformable to the laws.
that turn there are never wanting, some persons of violent and undertaking natures, who, so they may have power and business, will take it at any cost.
"when at length my lost senses again returned." --ovid, trist., i. three, fourteen.
but how could the german language, even in the prose of lessing, imitate the tempo of machiavelli, who in his "principe" makes us breathe the dry, fine air of florence, and cannot help presenting the most serious events in a boisterous allegrissimo,
one person will bear with dissent in matters of church government, but not of dogma; another can tolerate everybody, short of a papist or a unitarian; another, every one who believes in revealed religion; a few extend their charity a little further, but
if any one shall tell me that it is to undervalue the muses to make use of them only for sport and to pass away the time, i shall tell him, that he does not know so well as i the value of the sport, the pleasure, and the pastime; i can hardly forbear to
"tantum ex publicis malis sentimus, quantum ad privatas res pertinet;"
lasting, than of male and female amongst other creatures; that so their industry might be encouraged, and their interest better united, to make provision and lay up goods for their common issue, which uncertain mixture, or easy and frequent solutions of
greatness is condemned. but to be forsaken is something very different from deliberately choosing blessed loneliness.
vicar, an attorney, a deputy, a procurator, an actor, and the like.
scipio aemilianus alone, could one attribute to him as brave and magnificent an end, and as profound and universal a knowledge, might be put into the other scale of the balance.
that labour put a distinction between them and common: that added something to them more than nature, the common mother of all, had done; and so they became his private right.
i dance after thee, i follow even faint traces lonely. where art thou? give me thy hand! or thy finger only!
men in great place are thrice servants: servants of the sovereign or state; servants of fame; and servants of business. so as they have no freedom; neither in their persons, nor in their actions, nor in their times.
and it will not do to say that the heretic may be allowed to maintain the utility or harmlessness of his opinion, though forbidden to maintain its truth. the truth of an opinion is part of its utility.
which we cannot distinguish from the original element given by sense, till long practice has made us attentive to, and skilful in separating it.
the streets, even to the woods, foreign as arabia to our concord life. they possess a quite dazzling and transcendent beauty which separates them by a wide interval from the cadaverous cod and haddock whose fame is trumpeted in our streets.
two hundred sixty one. vanity is one of the things which are perhaps most difficult for a noble man to understand: he will be tempted to deny it, where another kind of man thinks he sees it self-evidently.
round this point centres the whole dispute about the methods proper to political theory. there are, broadly speaking, two schools of political theorists, if we set aside the psychologists.
the solitude that i love myself and recommend to others, is chiefly no other than to withdraw my thoughts and affections into myself; to restrain and check, not my steps, but my own cares and desires, resigning all foreign solicitude, and mortally
imagined, that the religious worship now in use, was brought into the church, by misunderstanding of the scripture.
my brother writes as follows about the origin of the first part of "zarathustra":-"in the winter of one thousand eight hundred eighty two-eighty three, i was living on the charming little gulf of rapallo, not far from genoa, and between chiavari and cape
and the divines, and such others as make shew of learning, derive their knowledge from the universities, and from the schooles of law, or from the books, which by men eminent in those schooles, and universities have been published.
what can they not do, what do they fear to do (for beauty) what can they suffer who do not fear to die? what did i say? that i have? no, chremes, one had what he did by nature and accident, he cannot do by design what is more accidental than reputation?
what a disgrace is it to me to take note how many pairs of silk stockings thou hast, namely, these and those that were the peach-colored ones; or to bear the inventory of thy shirts, as one for superfluity, and one other for use!"
"quid fas optare: quid asper utile nummus habet: patrix carisque propinquis quantum elargiri deceat: quern te deus esse jussit, et humana qua parte locatus es in re; quid sumus, et quidnam victuri gignimur."
the hares ( lepus americanus ) were very familiar.
i see where the breeze dashes across it by the streaks or flakes of light. it is remarkable that we can look down on its surface. we shall, perhaps, look down thus on the surface of air at length, and mark where a still subtler spirit sweeps over it.
to impoverish the expression of a thought, or to obscure or spoil the meaning of a period for the sake of using fewer words shows a lamentable want of judgment.
the solitary hired man on a farm in the outskirts of concord, who has had his second birth and peculiar religious experience, and is driven as he believes into the silent gravity and exclusiveness by his faith, may think it is not true; but zoroaster,
there was such a rush, as i hear, the other day at one of the offices to learn the foreign news by the last arrival, that several large squares of plate glass belonging to the establishment were broken by the pressure,-news which i seriously think a ready
"leave the rest to the gods."--horace, od., i. nine, nine.
whatever we see in those bodies astonishes us: qu molitio, qua ferramenta, qui vectes, qu machina, qui ministri tanti operis fuerunt? "what contrivance, what tools, what materials, what engines, were employed about so stupendous a work?"
proof.--he, who affects pleasurably or painfully the object of our love, affects us also pleasurably or painfully--that is, if we conceive the loved object as affected with the said pleasure or pain (three. xxi.).
have you known how to regulate your conduct, you have done a great deal more than he who has composed books. have you known how to take repose, you have done more than he who has taken empires and cities.
if we would sometimes bestow a little consideration upon ourselves, and employ the time we spend in prying into other men's actions, and discovering things without us, in examining our own abilities we should soon perceive of how infirm and decaying
"we seek to perceive them, and we do not see them; we seek to hear them, and we do not hear them; identified with the substance of things, they cannot be separated from them."
one if it took the backward course from the few to the many, it could be said that it was relaxed; by this inverse sequence is impossible.
qui? moi, que je serve fulvie! sufflt-il quelle en ait envie? a ce compte, on verrait se retirer von moi mille epouses mal satisfaites. aime-moi, me dit elle, ou combattons. mais quoi? elle est bien laide! allons, sonnes trompettes.
nay, i frankly give my very enemies their due testimony of honour; my affection alters, my judgment does not, and i never confound my animosity with other circumstances that are foreign to it; and i am so jealous of the liberty of my judgment that i can
this sharp vivacity of soul, and the supple and restless volubility attending it, disturb our negotiations.
dare hardly tell the vanity and weakness i find in myself my foot is so unstable and unsteady, i find myself so apt to totter and reel, and my sight so disordered, that, fasting, i am quite another man than when full; if health and a fair day smile upon
another is conspicuous for his nobility, but through the embarrassments of poverty would prefer to be obscure. a third, richly endowed with both, laments the loneliness of an unwedded life.
could it be imagined that socrates should have administered occasion of laughter, at the expense of his own reputation, to the athenians for: having never been able to sum up the votes of his tribe, to deliver it to the council?
had there been any such court, any superior jurisdiction on earth, to determine the right between jephtha and the ammonites, they had never come to a state of war: but we see he was forced to appeal to heaven.
but in a larger use of the word image, is contained also, any representation of one thing by another. so an earthly soveraign may be called the image of god: and an inferiour magistrate the image of an earthly soveraign.
remained of my opinions. and, inasmuch as i hoped to be better able successfully to accomplish this work by holding intercourse with mankind, than by remaining longer shut up in the retirement where these thoughts had occurred to me, i betook me again to
three. when long use obtaineth the authority of a law, it is not the length of time that maketh the authority, but the will of the soveraign signified by his silence, (for silence is sometimes an argument of consent;) and it is no longer law, then the
i evidently perceive that we do not willingly afford devotion any other offices but those that least suit with our own passions.
two hundred fifty two. they are not a philosophical race--the english: bacon represents an attack on the philosophical spirit generally, hobbes, hume, and locke, an abasement, and a depreciation of the idea of a "philosopher" for more than a century.
the public encouragement twenty eight of pensions and salaries was afforded equally, by the wisest of all the roman emperors twenty nine , to the professors of every sect of philosophy.
made an opportunity for heroism. moreover, what is there that one man can do to another which he himself may not have to undergo in his turn? we are told that busiris, who used to kill his guests, was himself slain by his guest, hercules.
accordingly, it would be a very desirable thing if this number two of the human race in europe were assigned her natural position, and the lady-grievance got rid of, which is not only ridiculed by the whole of asia, but would have been equally ridiculed
whatever the spite and indiscretion of some may make them say in the excess of their discontent, virtue and truth will in time recover all the advantage.
is it reason that even the arts themselves should make an advantage of our natural stupidity and weakness?
such as are of a soft and dull apprehension, and of a tender will and affection, not readily to be subdued or employed, whereof i am one, both by natural condition and by reflection, will sooner incline to this advice than active and busy souls, which
indeed any where circumscriptive, but definitive: which terms being meer words, and in this occasion insignificant, passe onely in latine, that the vanity of them may bee concealed.
wherewith to express himself, and he must have them more than ordinary, because his conception is so.
that which i myself adore in kings is the crowd of their adorers; all reverence and submission are due to them, except that of the understanding: my reason is not obliged to bow and bend; my knees are.
voyd. it is true, that a soveraign monarch, or the greater part of a soveraign assembly, may ordain the doing of many things in pursuit of their passions, contrary to their own consciences, which is a breach of trust, and of the law of nature; but this is
but we can see often enough something that is even still worse. i mean a carter walking alone, and without any horses, through the streets incessantly cracking his whip.
the most frequent praetext of sedition, and civill warre, in christian common-wealths hath a long time proceeded from a difficulty, not yet sufficiently resolved, of obeying at once, both god, and man, then when their commandements are one contrary to the
invulnerable am i only in my heel. ever livest thou there, and art like thyself, thou most patient one! ever hast thou burst all shackles of the tomb!
more dangerous have i found it among men than among animals; in dangerous paths goeth zarathustra. let mine animals lead me!"
beyond thyself shalt thou build. but first of all must thou be built thyself, rectangular in body and soul.
the wise lend a very academic faith to every report which favours the passion of the reporter; whether it magnifies his country, his family, or himself, or in any other way strikes in with his natural inclinations and propensities.
'well, then, does sovereignty and the intimacy of kings prove able to confer power? why, surely does not the happiness of kings endure for ever? and yet antiquity is full of examples, and these days also, of kings whose happiness has turned into calamity.
a mind like his, full of grand classical reflections, could not fail to be profoundly impressed in the presence of the ruins at rome, and he has enshrined in a magnificent passage of the journal the feelings of the moment: "he said," writes his secretary,
all cognition, by means of which i am enabled to cognize and determine a priori what belongs to empirical cognition, may be called an anticipation; and without doubt this is the sense in which epicurus employed his expression prholepsis.
"magis magnos clericos non sunt magis magnos sapientes."
explanation--cowardice is, therefore, nothing else but the fear of some evil, which most men are wont not to fear; hence i do not reckon it among the emotions springing from desire.
our force is so far from being able to comprehend the divine height, that, of the works of our creator, those best bear his mark, and are with better title his, which we the least understand.
the social contract renders law necessary, and at the same time makes it quite clear that laws can proceed only from the body of citizens who have constituted the state.
why concern ourselves so much about our beans for seed, and not be concerned at all about a new generation of men?
and although my own satisfaction with my work has led me to present here a draft of it, i do not by any means therefore recommend to every one else to make a similar attempt.
and if i, or any body else, shall claim freedom, as derived from them, it will be very hard to prove the contrary: and it is plain, the law, that has made no distinction between the one and the other, intends not there should be any difference in their
we must therefore look still higher for this unity (as qualitative, eight), in that, namely, which contains the ground of the unity of diverse conceptions in judgements, the ground, consequently, of the possibility of the existence of the understanding,
the controversial letters, or the grand controversie, concerning the pretended authority of popes and true soveraign of kings, in sixteen letters. quarto.
if i have swum playfully in profound luminous distances, and if my freedom's avian wisdom hath come to me:-
if all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no
manifest, 'tis hard , 'tis cold , 'tis easily felt , and if you will knock it with your finger, 'twill make a noise : in fine, it hath all things requisite to the most perfect notion of a body .
among many grand sayings of our demetrius is this, which i have but just heard, and which still rings and thrills in my ears: "no one," said he, "seems to me more unhappy than the man whom no misfortune has ever befallen."
so that to him that could see the connexion of those causes, the necessity of all mens voluntary actions, would appeare manifest.
which we have of his productions, in the usual course of nature.
i alone do not only exist , but that some other thing, which is cause of that idea , does exist also .
it hath been a great endangering to the health of some plantations, that they have built along the sea and rivers, in marish and unwholesome grounds.
there are many philosophers who, after an exact scrutiny of all the phenomena of nature, conclude, that the whole, considered as one system, is, in every period of its existence, ordered with perfect benevolence; and that the utmost possible happiness
definition seven. by particular things, i mean things which are finite and have a conditioned existence; but if several individual things concur in one action, so as to be all simultaneously the effect of one cause, i consider them all, so far, as one
the soul is struck with the ardour of a fever, overwhelmed with an epilepsy, and displaced by a sharp megrim, and, in short, astounded by all the diseases that hurt the whole mass and the most noble parts; this never meddles with the soul; if anything
the social contract finally appeared, along with emile , in one thousand seven hundred sixty two. this year, therefore, represents in every respect the culmination of rousseau's career.
these impressions are all strong and sensible. they admit not of ambiguity. they are not only placed in a full light themselves, but may throw light on their correspondent ideas, which lie in obscurity.
and this dominion is then acquired to the victor, when the vanquished, to avoyd the present stroke of death, covenanteth either in expresse words, or by other sufficient signes of the will, that so long as his life, and the liberty of his body is allowed
though in our lonely hours we draw a new strength out of their memory, yet, pressed on our attention, as they are by the thoughtless and customary, they fatigue and invade.
she, at first, made her husband a cuckold in private, as is the common use; but, bringing her business about with too much ease, by reason of her husband's stupidity, she soon scorned that way, and presently fell to making open love, to own her lovers,
no roman till pliny's time had ever vouchsafed to practise physic; that office was only performed by greeks and foreigners, as 'tis now amongst us french, by those who sputter latin; for, as a very great physician says, we do not easily accept the
cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a
followes not; or that which he thought likely to have preceded it, hath not preceded it, this is called error; to which even the most prudent men are subject.
in the first case, when it is the rulers who determine the conception "good," it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank.
the body is inspired: let us waive the question of the 'soul.' i might often have been seen dancing in those days. without a suggestion of fatigue i could then walk for seven or eight hours on end among the hills.
to be able to allow oneself this veritable luxury of taste and morality, one must not live among intellectual imbeciles, but rather among men whose misunderstandings and mistakes amuse by their refinement--or one will have to pay dearly for it!--"he
but, however widely extended, however accurate and thoroughgoing this consciousness may be, these representations are still nothing more than representations, that is, internal determinations of the mind in this or that relation of time.
being once in a place where it is looked upon as barbarous discourtesy not to pledge those who drink to you, though i had there all liberty allowed me, i tried to play the good fellow, out of respect to the ladies who were there, according to the custom
now runneth she foolishly in the arid wilderness, and seeketh and seeketh the soft sward-mine old, wild wisdom!
theatre, when it does not please us"--cicero, de finib. i. fifteen.
than ever did goffe or whalley; and though he is thought to be dead, none can show where he is buried.
and the design of killing caesar was as safely communicated to cimber, though he would often be drunk, as to cassius, who drank nothing but water.
section one. of the principles of a transcendental deduction in general nine
thinner, and rarefies more readily, and in a higher degree, than the blood which proceeds immediately from the hollow vein?
i know very well, that when i hear any one dwell upon the language of my essays, i had rather a great deal he would say nothing: 'tis not so much to elevate the style as to depress the sense, and so much the more offensively as they do it obliquely; and
and to do all this sincerely from the heart
it appeareth in nothing more, that atheism is rather in the lip, than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by the
not only the blow, but the wind of the blow strikes us: or, like phrenetic people--for certainly it is a phrensy--to go immediately and whip yourself, because it may so fall out that fortune may one day make you undergo it; and to put on your furred gown
for this, indeed, i hold myself responsible; if i get in my own way; if there be any vanity and defect in my writings which i do not of myself perceive nor can discern, when pointed out to me by another; for many faults escape our eye, but the infirmity
if the rich did not become less extravagant, the exchequer would have such resources in the product of taxes on their expenditure as would provide for the needs of the state.
if thou abhorrest her perfidy, turn from her in disdain, renounce her, for baneful are her delusions. the very thing which is now the cause of thy great grief ought to have brought thee tranquillity.
how much more natural that our understanding should be carried from its place by the volubility of our disordered minds, than that one of us should be carried by a strange spirit upon a broomstaff, flesh and bones as we are, up the shaft of a chimney?
if therefore the executive, who has the power of convoking the legislative, observing rather the true proportion, than fashion of representation, regulates, not by old custom, but true reason, the number of members, in all places that have a right to be
iii.), as the said man clearly and distinctly contemplates her (two. xl. xliii.); therefore self--approval arises from reason.
for the thought of the warre, introduced the thought of the delivering up the king to his enemies; the thought of that, brought in the thought of the delivering up of christ; and that again the thought of the thirty pence, which was the price of that
-- coste translates this: "on the part of philosophy and theology," observing that but few wives would think themselves obliged to montaigne for any such lesson to their husbands. --
one day when i went out to my wood-pile, or rather my pile of stumps, i observed two large ants, the one red, the other much larger, nearly half an inch long, and black, fiercely contending with one another.
this applies even to the state; "for, in relation to what is outside it, the state becomes a simple being, an individual" ( social contract , book one. chap. vii).
what is the great dragon which the spirit is no longer inclined to call lord and god? "thou shalt," is the great dragon called. but the spirit of the lion saith, "i will."
instead of sparing fire (which the counsels of the major part tended to) they should entreat the captains to command the soldiers to give round and full volleys in honour of the spectators, and not to spare their powder.
-when the kings thus discoursed and talked eagerly of the happiness of their fathers, there came upon zarathustra no little desire to mock at their eagerness: for evidently they were very peaceable kings whom he saw before him, kings with old and refined
i entreated to be excused, but i was told by my friends that i had committed an error in so doing, and the greater because the king had, moreover, interposed his command in that affair.
the interpreter therefore of the scripture, to whose interpretation the jews of thessalonica were bound to stand, could be none: every one might beleeve, or not beleeve, according as the allegations seemed to himselfe to be agreeable, or not agreeable to
in this universality, i suffer myself to be ignorantly and negligently led by the general law of the world: i shall know it well enough when i feel it; my learning cannot make it alter its course; it will not change itself for me; 'tis folly to hope it,
to his own benefit, and but accidentarily to the good of him that is counselled, or not at all.
and although one cannot pronounce a definite judgment as to these things without going into the particulars of the state to which such a deliberation is to be applied, still i will speak in such a broad way as the matter will permit of.
however that may be, i was struck by the peculiar toughness of the steel which bore so many violent blows without being worn out.
if we are only to trust to their will, what a case are we in, then? do but imagine what crowding there would be amongst men in pursuance of the privilege to run full speed, without tongue or eyes, into every woman's arms who would accept them.
nay, even the very choice of most of their drugs is in some sort mysterious and divine; the left foot of a tortoise, the urine of a lizard, the dung of an elephant, the liver of a mole, blood drawn from under the right wing of a white pigeon; and for us
it was easy to see that they could not long be companions or cooperate, since one would not operate at all. they would part at the first interesting crisis in their adventures.
and pious men now are in the religious and moral sentiments they profess; and most of those who now shudder at his conduct, if they had lived in his time, and been born jews, would have acted precisely as he did.
but the sturdiest offender of your peace and of the neighborhood, if you rip up his claims, is as thin and timid as any, and the peace of society is often kept, because, as children say, one is afraid, and the other dares not.
you will allow me to prove to you this also, that some misfortunes are for the good of those to whom they happen, just as much, by hercules, as some things which are praised and sought after are harmful to those who enjoy them like indigestions and
--that having taken thee prisoner in the enemy's camp, and thou an enemy, not only so become, but born so, i gave thee thy life, restored to thee all thy goods, and, finally, put thee in so good a posture, by my bounty, of living well and at thy ease,
anything "arbitrarily," and everything of necessity, their feeling of freedom, of subtlety, of power, of creatively fixing, disposing, and shaping, reaches its climax--in short, that necessity and "freedom of will" are then the same thing with them.
or why should a woman liken herself to any historical woman, and think, because sappho, or sevigne, or de stael, or the cloistered souls who have had genius and cultivation do not satisfy the imagination and the serene themis, none can,-certainly not she?
the french gardiner instructing how to cultivate all sorts of fruit trees and herbs for the garden, together with instructions to dry and conserve them, written in french, and englished by jo. evelin , esq; in octavo .
it was necessary that cyrus should find the persians discontented with the empire of the medes, and the medes weak and effeminate through long peace. theseus could not have showed his abilities if he had not found the athenians dispersed.
also robbery, and depeculation of the publique treasure, or revenues, is a greater crime, than the robbing, or defrauding of a private man; because to robbe the publique, is to robbe many at once.
fame is not prostituted at so cheap a rate: rare and exemplary actions, to which it is due, would not endure the company of this prodigious crowd of petty daily performances.
them; and where they were not received, to shake off the dust of their feet against them; but not to call for fire from heaven to destroy them, nor to compell them to obedience by the sword. in all which there is nothing of power, but of perswasion.
health is a precious thing, and the only one, in truth, meriting that a man should lay out, not only his time, sweat, labour, and goods, but also his life itself to obtain it; forasmuch as, without it, life is wearisome and injurious to us: pleasure,
if physicians, i the rather incline to credit what they report of the temperature of the air, of the health and complexions of princes, of wounds and diseases; if lawyers, we are from them to take notice of the controversies of rights and wrongs, the
"qui, velut summum bonum, laudat animac naturam, et, tanquam malum, naturam carnis accusat, profectd et animam carnatiter appetit, et carnem carnaliter fugit; quoniam id vanitate sentit humans, non veritate divina."
my own description. custom has made all speaking of a man's self vicious, and positively interdicts it, in hatred to the boasting that seems inseparable from the testimony men give of themselves:
secondly, some texts whereby we are commanded to worship certain creatures for their relation to god; as to worship his footstool: and lastly, some other texts, by which is authorized, a religious honoring of holy things.
'tis a municipal law that thou allegest, thou knowest not what is universal tie thyself to that to which thou art subject, but not him; he is not of thy brotherhood, thy fellow-citizen, or companion.
deformities, has wisely thrust the action of seeing outward. we go forward with the current, but to turn back towards ourselves is a painful motion; so is the sea moved and troubled when the waves rush against one another.
shall be no more.-- rousseau, emile, livre ii.
and generally through the whole history of the kings, as well of judah, as of israel, there were prophets that alwaies controlled the kings, for transgressing the religion; and sometimes also for errours of state; (two chro. nineteen.
nineteen. and was therefore a vision, though a more cleer vision than was given to other prophets. and conformable hereunto, where god saith (deut. thirteen.
now, however, that the way he had chosen grew ever more perilous and steep, he found nobody who could follow him: he therefore created a perfect friend for himself in the ideal form of a majestic philosopher, and made this creation the preacher of his
chiron refused to be immortal, when he was acquainted with the conditions under which he was to enjoy it, by the god of time itself and its duration, his father saturn.
monsieur d'anguien, at the battle of serisolles, twice attempted to run himself through, despairing of the fortune of the day, which went indeed very untowardly on that side of the field where he was engaged, and by that precipitation was very near
it is an operation of the soul, when we are so situated, as unavoidable as to feel the passion of love, when we receive benefits; or hatred, when we meet with injuries.
when the fire-dog heard this, he could no longer endure to listen to me. abashed did he draw in his tail, said "bow-wow!" in a cowed voice, and crept down into his cave.-
the idealism of berkeley is only a crude statement of the idealism of jesus, and that again is a crude statement of the fact that all nature is the rapid efflux of goodness executing and organizing itself.
if ever my scorn hath scattered mouldered words to the winds, and if i have come like a besom to cross-spiders, and as a cleansing wind to old charnel-houses:
zarathustra thereupon laid hold of the tree beside which the youth sat, and spake thus:
they are proof-sheets which need no correction.
"he quitted life rejoicing that a reason for dying had arisen." --cicero, tusc. quaes., i. thirty.
a man is an ill husband of his honor, that entereth into any action, the failing wherein may disgrace him, more than the carrying of it through, can honor him.
such a horror, that falling into a violent vomiting and fever, there was no possible means to save her.
present themselves with emulation, burnt and interred with the dead husband or master; a law by which the eldest succeeds to all the estate, no part being left for the younger but obedience; the custom that, upon promotion to a certain office of great
skillet, and a frying-pan, a dipper, a wash-bowl, two knives and forks, three plates, one cup, one spoon, a jug for oil, a jug for molasses, and a japanned lamp. none is so poor that he need sit on a pumpkin. that is shiftlessness.
with one another and are seldom at peace--such a man of late culture and broken lights, will, on an average, be a weak man.
march; in 'fifty four, about the th of april.
a great favour to a criminal to be so execrable that justice thinks it unjust to touch and see him; free, and safe by the benefit of the severity of his condemnation.
had mine been faithful to me, i had ere this deafened all my friends with my babble, the subjects themselves arousing and stirring up the little faculty i have of handling and employing them, heating and distending my discourse, which were a pity: as i
no one have one yet found who more thoroughly despised himself: even that is elevation. alas, was this perhaps the higher man whose cry i heard?
occupy an almost unique position as a man of letters and a moralist; how the essays would be read, in all the principal languages of europe, by millions of intelligent human beings, who never heard of perigord or the league, and who are in doubt, if they
miracle destroys the credit of testimony, but the testimony destroys itself.
failing this latter, it has no sense, and utterly void of content, although it may contain the logical function for constructing a conception from certain data.
much unlike aesop's dogs, that seeing something like a dead body floating in the sea, and not being able to approach it, set to work to drink the water and lay the passage dry, and so choked themselves.
and its small profits might suffice,-for my greatest skill has been to want but little,-so little capital it required, so little distraction from my wonted moods, i foolishly thought.
'tis night: now do all songs of loving ones awake. and my soul also is the song of a loving one.-
and most necessary concerns of our life; as, how we are to live and die, manage our property, love and bring up our children, maintain justice: a singular testimony of human infirmity; and that this reason we so handle at our pleasure, finding evermore
austere and inaccessible; whereas, much more aptly than in voluptuousness, they ennoble, sharpen, and heighten the perfect and divine pleasure they procure us.
perhaps there will be many who will be unable to see the force of this proof, inasmuch as they are accustomed only to consider those things which flow from external causes.
society, require an empty and docile soul, and little presuming upon itself.
it is true that particular societies being always subordinate to the general society in preference to others, the duty of a citizen takes precedence of that of a senator, and a man's duty of that of a citizen: but unhappily personal interest is always
flight or patience, though both of them very hard. he was, methinks, an understanding fellow who said, 'twas a happy marriage betwixt a blind wife and a deaf husband.
verified only in the change of the name; for that the king's style, is now no more of england but of britain. there was also another prophecy, before the year of 'eighty eight, which i do not well understand.
iii.), which is engendered in us in so far as we act, is the actual essence or nature of man, in so far as it is conceived as determined to such activities as are adequately conceived through man's essence only (three. def. ii.).
i have done this, in order that they might be more easily deduced from what went before; but i do not deny that vacillation of the disposition generally arises from an object, which is the efficient cause of both emotions. the human body is composed (two.
but why doth zarathustra speak otherwise unto his pupils-than unto himself?"-
the beauty of the superman came unto me as a shadow. ah, my brethren! of what account now are-the gods to me!-
parsimony as of one servant with a lantern, i see this humour commended, and the appointment of marcus. emilius lepidus, who forbade his heirs to bestow upon his hearse even the common ceremonies in use upon such occasions.
for raising and appeasing anger in another; it is done chiefly by choosing of times, when men are frowardest and worst disposed, to incense them. again, by gathering (as was touched before) all that you can find out, to aggravate the contempt.
de lansac is at bourg, and has two war vessels, which remain in attendance on him. his functions are naval.
or they learn to shudder with a learned semi-madcap, who waiteth in darkened rooms for spirits to come to him-and the spirit runneth away entirely!
i shall ask only what right those who were not afraid thus to debase themselves could have to subject their posterity to the same ignominy, and to renounce for them those blessings which they do not owe to the liberality of their progenitors, and without
the love we bear to our wives is very lawful, and yet theology thinks fit to curb and restrain it. as i remember, i have read in one place of st. thomas aquinas,-- secunda secundx, quaest. one hundred fifty four, art. nine.
he put me in mind of a story i had heard of another gentleman, so perfect and accomplished in this fine trade in his youth, that, after he came to his estate and resolved to give it over, he could not hold his hands, nevertheless, if he passed by a shop
its condemnation may be allowed to rest on this common argument, not the worse for being common.
a strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high, above those other noble parts, of invention, elocution, and the rest; nay, almost alone, as if it were all in all.
proof.--whatsoever the mind conceives under the guidance of reason, it conceives under the form of eternity or necessity (two. xliv. coroll. ii.), and is therefore affected with the same certitude (two. xliii. and note).
in the same way as i require, for the sake of the cognition of an object distinct from myself, not only the thought of an object in general (in the category), but also an intuition by which to determine that general conception, in the same way do i
whatever any one required to be instructed in, by him, he would ever, in the first place, demand an account of the conditions of his life present and past, which he examined and judged, esteeming all other learning subsequent to that and supernumerary:
here we have been attending only to his political theory; in the volume which is to follow, containing the letters on the mount and other works, some attempt will be made to draw the various threads together and estimate his work as a whole.
thoughts come into our minds by avenues which we never left open, and thoughts go out of our minds through avenues which we never voluntarily opened. character teaches over our head.
known but those that had witnesses."--ariosto, orlando furioso, xi. eighty one.
there was, methinks, something in the virtue of this man too sprightly and fresh to stop there; i believe that, without doubt, he felt a pleasure and delight in so noble an action, and was more pleased in it than in any other of his life:
these testimonies of a good conscience please, and this natural rejoicing is very beneficial to us, and the only reward that we can never fail of.
what assurance then can we take of a thing so mobile and unstable, subject by its condition to the dominion of trouble, and never going other than a forced and borrowed pace?
the greatest sorrows and joys or great exhibition of strength are not assigned to her; her life should flow more quietly, more gently, and less obtrusively than man's, without her being essentially happier or unhappier.
title to do ill "by the gods," said he, "if i was not angry, i would execute you" by the misery of this life, aiming at bliss in another caesar: he would be thought an excellent engineer to boot caesar's choice of death: "the shortest" can neither keep
before the invention of signs to represent riches, wealth could hardly consist in anything but lands and cattle, the only real possessions men can have.
if he be inferior, if he be to be commended, you much more; if he be superior, if he be not to be commended, you much less. glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vaunts.
-the zarathustra word of the great noontide, and whatever else i have hung up over men like purple evening-afterglows.
as to their king, since he was fain to beg, he must be necessitous and poor; and he who had made him this gift, must be a man who loved dissension, to give that to another which was none of his own, to bring it into dispute against the ancient possessors.
alone am i again, and like to be so, alone with the pure heaven, and the open sea; and again is the afternoon around me.
fourthly, the giving to their priests (which is no more in the new testament but presbyters, that is, elders) the name of sacerdotes, that is, sacrificers, which was the title of the civill soveraign, and his publique ministers, amongst the jews, whilest
he said, amongst other things at his death, that he was obliged to the gods, and thanked them, in that they would not cut him off by surprise, having long before advertised him of the place and hour of his death, nor by a mean and unmanly death, more
that is infinitely painful: we have no need of consultations and doctoral interpretations; the senses well enough inform us both what it is and where it is.
the siege and brought the carthaginians to great extremities, so that they were obliged to come to terms with him, and remain contented with the possession of africa, leaving sicily to agathocles.
a man may by custom fortify himself against pain, shame, necessity, and such-like accidents, but as to death, we can experiment it but once, and are all apprentices when we come to it.
to renounce liberty is to renounce being a man, to surrender the rights of humanity and even its duties. for him who renounces everything no indemnity is possible.
for which purpose, the wiser sort of great persons, bring in ever upon the stage somebody upon whom to derive the envy, that would come upon themselves; sometimes upon ministers and servants; sometimes upon colleagues and associates; and the like; and for
that something happens, then, is a perception which belongs to a possible experience, which becomes real only because i look upon the phenomenon as determined in regard to its place in time, consequently as an object, which can always be found by means of
and with tears in his eyes shall he ask you for a dance; and i myself will sing a song to his dance:
the numidian men-at-arms had always a led horse in one hand, besides that they rode upon, to change in the heat of battle:
make it a just foundation for any such system of religion.
that which they, report of him, amongst other things, that in his extreme old age he put himself upon learning the greek tongue with so greedy an appetite, as if to quench a long thirst, does not seem to me to make much for his honour; it being properly
it must have been tolerably bad.--remark by the editor of a later edition.
this is most apparent in the law; we give the authority of law to infinite doctors, infinite decrees, and as many interpretations; yet do we find any end of the need of interpretating?
god, who is all fulness in himself and the height of all perfection, cannot augment or add anything to himself within; but his name may be augmented and increased by the blessing and praise we attribute to his exterior works: which praise, seeing we
even that to which philosophy consents in general, that last remedy which she applies to all sorts of necessities, to put an end to the life we are not able to endure. placet?--pare. non placet?--quacumque vis, exi. pungit dolor?--vel fodiat sane.
yea, thou sublime one, one day shalt thou also be beautiful, and hold up the mirror to thine own beauty.
proof.--whatsoever can destroy our body, cannot be postulated therein (three. v.). therefore neither can the idea of such a thing occur in god, in so far as he has the idea of our body (two. ix. coroll.); that is (two.
thus he may abridge his travel, with much profit.
and they lay their scorched lips on those of their husbands." --propertius, iii. thirteen, seventeen.
agreed in the doctrine of liberty as well as in that of necessity, and that the whole dispute, in this respect also, has been hitherto merely verbal. for what is meant by liberty, when applied to voluntary actions?
prosperity is not without many fears and distastes; and adversity is not without comforts and hopes.
now i am, indeed, for the most part at home; but one would be there better pleased than anywhere else:
and accompany our faith with all the reason we have, but always with this reservation, not to fancy that it is upon us that it depends, nor that our arguments and endeavours can arrive at so supernatural and divine a knowledge.
will have found perfect expression and constant form, such as would answer the purposes of public speaking, and produce their effect on society.
i have observed one rise and a part of two falls, and one expect that a dozen or fifteen years hence the water will again be as low as i have ever known it.
as the physician philotimus said to one who presented him his finger to dress, and who he perceived, both by his complexion and his breath, had an ulcer in his lungs: "friend, it is not now time to play with your nails."
and yet it has been hitherto with so good luck (for fortune has doubtless the best share in it), that few things have passed from hand to hand with less suspicion or more favour and privacy.
varro excuses himself after the same manner: "that if he were to begin to write of religion, he would say what he believed; but seeing it was already received, he would write rather according to use than nature."
on the other hand, all judgment of a general nature must at that time be suspended, and final explanations left alone.
because the grand question is what and how much can reason and understanding, apart from experience, cognize, and not, how is the faculty of thought itself possible?
nay, she entreats arms for a bastard of hers,
i have further, where occasion afforded, taken care to remove the prejudices, which might impede the comprehension of my demonstrations.
i know very well it may be otherwise, and that a man may sometimes, if he will, gain this point over himself to sway his soul, even in the critical moment, to think of something else; but then he must ply it to that bent.
his life, should not be neglected at present; and that i should regret it if, from want of proper counsel, he should leave anything unsettled, not only on account of the loss to his family, but also to his good name.
soveraigns. and to that end, i shall speak in the next chapter, or the books, writers, scope and authority of the bible.
means obvious) the more contemptible still must the ignorance of it be esteemed, in all pretenders to learning and philosophy.
was most beautiful and worthiest of preservation; and that the buildings of this bastard rome, raised upon the ancient productions, although they might excite the admiration of the present age, reminded him of the crows' and sparrows' nests built in the
live in the empire out of all authority and subjection, those of the ancient laws excepted, and might enjoy all liberty that was not prejudicial to these, being as impatient of commanding as of being commanded.
oh, come thou back, mine unfamiliar god! my pain! my final bliss!
whoever, also, should hereunto join the geometrical propositions that, by the certainty of their demonstrations, conclude the contained to be greater than the containing, the centre to be as great as its circumference, and that find out two lines
eleven. derision is pleasure arising from our conceiving the presence of a quality, which we despise, in an object which we hate.
accordingly, as this cannot change in existence, its quantity in nature can neither be increased nor diminished.
as yet unknown to me) which might frame those perceptions .
i have principally considered his judgment, and am not very well satisfied therewith throughout; as these words in the letter that tiberius, old and sick, sent to the senate.
down another snow-storm on my head at every step; or sometimes creeping and floundering thither on my hands and knees, when the hunters had gone into winter quarters.
when they are competent and faithful one can always consider him wise, as he has been able to recognise their ability and keep them faithful.
'besides, if there were any element of natural and proper good in rank and power, they would never come to the utterly bad, since opposites are not wont to be associated. nature brooks not the union of contraries.
men always knew that where force and injury was offered, they might be defenders of themselves; they knew that however men may seek their own commodity, yet if this were done with injury unto others, it was not to be suffered, but by all men, and all good
a dance-song and satire on the spirit of gravity my supremest, powerfulest devil, who is said to be "lord of the world."-
and for this reason, conversation with men is of very great use and travel into foreign countries; not to bring back (as most of our young monsieurs do) an account only of how many paces santa rotonda-- the pantheon of agrippa.
on we are masters of nothing but the will we are not to judge of counsels by events we ask most when we bring least we believe we do not believe we can never be despised according to our full desert we cannot be bound beyond what we are able to perform we
they say they will be like all the nations; that their king shall be their judge, and goe before them, and fight their battells; that is, he shall have the whole authority, both in peace and war.
they had been accustomed in their childhood to follow his direction, and to refer their little differences to him, and when they were men, who fitter to rule them?
man may put the tuition of his son in other hands; and he that has made his son an apprentice to another, has discharged him, during that time, of a great part of his obedience both to himself and to his mother.
the standing is slippery, and the regress is either a downfall, or at least an eclipse, which is a melancholy thing. cum non sis qui fueris, non esse cur velis vivere.
in their pity was their spirit drowned; and when they swelled and o'erswelled with pity, there always floated to the surface a great folly.
highest to lowest; or, more strictly, because the laws of his nature are so vast, as to suffice for the production of everything conceivable by an infinite intelligence, as i have shown in prop. xvi.
by wish and imagination, move one tittle, but that the great current of things will not reverse both the past and the future.
and that idle fancy of the public, that the sun bore on his face mourning for his death a whole year:
to understand this progress as necessary we must consider not so much the motives for the establishment of the body politic, as the forms it assumes in actuality, and the faults that necessarily attend it: for the flaws which make social institutions
but, they tell you, man is not born free, even if he is everywhere in chains. thus at the very outset we are faced with the great difficulty in appreciating rousseau.
by this it is manifest, that not onely actions that have their beginning from covetousness, ambition, lust, or other appetites to the thing propounded; but also those that have their beginning from aversion, or feare of those consequences that follow the
for, according to the laws of sensibility and the connected context of our perceptions, we should in an experience come also on an immediate empirical intuition of this matter, if our senses were more acute-but this obtuseness has no influence upon and
there was no more error perceived in our old use, than there is amendment found in the alteration; so great an uncertainty there is throughout; so gross, obscure, and obtuse is our perception.
interest; so as if the usurer either call in, or keep back, his money, there will ensue, presently, a great stand of trade.
temo aureus, aurea summ curvatura rot, radiorum argenteus ordo.
ordering and patronage particularly to the gods themselves, to apollo, minerva, and the muses.
did i, by good direction, know where to seek any one proper for my conversation, i should certainly go a great way to find him out: for the sweetness of suitable and agreeable company cannot; in my opinion, be bought too dear.
in order to judge of these various forms, it is enough to compare them. romulus, when he set up curi , had in view the checking of the senate by the people, and of the people by the senate, while maintaining his ascendancy over both alike.
the good and just themselves were not free to understand him; their spirit was imprisoned in their good conscience. the stupidity of the good is unfathomably wise.
from the want of which consideration, have proceeded the volumes of disputation about the nature of god, that tend not to his honour, but to the honour of our own wits, and learning; and are nothing else but inconsiderate, and vain abuses of his sacred
acquaintance, by reason men are then more ardent and eager, and also, at this first account a man gives of himself, he is much more timorous of miscarrying), having made an ill beginning, he enters into such fever and despite at the accident, as are apt
"every great example has in it some mixture of injustice, which recompenses the wrong done to particular men by the public utility." --annals, xiv. forty four.
other singers are there, to be sure, to whom only the full house maketh the voice soft, the hand eloquent, the eye expressive, the heart wakeful:-those do i not resemble.-
"an insensibility that is not to be purchased but at the price of inhumanity in the soul, and of stupidity of the body." evil appertains to man of course. neither is pain always to be avoided, nor pleasure always pursued.
to give a clear view of the moral standard set up by the theory, much more requires to be said; in particular, what things it includes in the ideas of pain and pleasure; and to what extent this is left an open question.
imperative mission (in the end, however, the greatness of their mission), in being the bad conscience of their age.
nam si tantopere est anirai mutata potestas, omnia ut actarum exciderit retinentia rerum, non, ut opinor, ea ab letho jam longior errat.
for as moses chose twelve princes of the tribes, to govern under him; so did our saviour choose twelve apostles, who shall sit on twelve thrones, and judge the twelve tribes of israel; and as moses authorized seventy elders, to receive the spirit of god,
the mind does not err in the mere act of imagining, but only in so far as it is regarded as being without the idea, which excludes the existence of such things as it imagines to be present to it.
in the th chapter one have said, that it is not declared in what manner god spake supernaturally to moses: not that he spake not to him sometimes by dreams and visions, and by a supernaturall voice, as to other prophets: for the manner how he spake unto
in the same way, since in action it frequently happens that no delay is permissible, it is very certain that, when it is not in our power to determine what is true, we ought to act according to what is most probable; and even although we should not remark
so that there resulted a chaos as disordered as the poets ever feigned, and after that did nothing more than lend his ordinary concurrence to nature, and allow her to act in accordance with the laws which he had established.
reasoning, which you have put into the mouth of epicurus.
let kings but lead the dance and begin to leave off this expense, and in a month the business will be done throughout the kingdom, without edict or ordinance; we shall all follow.
thirty four. of the signification, of spirit, angell, and inspiration in the books of holy scripture
and therefore it may, and doth often happen in common-wealths, that a subject may be put to death, by the command of the soveraign power; and yet neither doe the other wrong: as when jeptha caused his daughter to be sacrificed: in which, and the like
in other words, he will endeavour not to hate him (three. xli.), and not to affect him painfully; this endeavour (three. xxxvii.) will be greater or less in proportion to the emotion from which it arises.
"culling round stones from the beach for their slings; and with these practising over the waves, so as from a great distance to throw within a very small circuit, they became able not only to wound an enemy in the head, but hit any other part at
which many thoughts had time to take root and unfold themselves.
and as to other princes and states, because they are not parts of one and the same congregation, they need not any other sentence to keep them from keeping company with the state excommunicate: for the very institution, as it uniteth many men into one
"esteem it a great thing always to act as one and the same man."--seneca, ep., one hundred fifty.
threw me, and, above all, in making such reflection on the matter of my experience as to secure my improvement.
who will not say that glosses augment doubts and ignorance, since there's no book to be found, either human or divine, which the world busies itself about, whereof the difficulties are cleared by interpretation.
every religion, therefore, being attached solely to the laws of the state which prescribed it, there was no way of converting a people except by enslaving it, and there could be no missionaries save conquerors.
let us observe, as to the rest, that man is the sole animal whose nudities offend his own companions, and the only one who in his natural actions withdraws and hides himself from his own kind.
i have, at times, some consideration of not betraying the history of my life: this public declaration obliges me to keep my way, and not to give the lie to the image i have drawn of my qualities, commonly less deformed and contradictory than consists with
and so i went home to my bed, and left him to pick his way through the darkness and the mud to brighton,-or bright-town,-which place he would reach some time in the morning.
as we see some grounds that have long lain idle and untilled, when grown rich and fertile by rest, to abound with and spend their virtue in the product of innumerable sorts of weeds and wild herbs that are unprofitable, and that to make them perform their
'tis very probable, that visions, enchantments, and all extraordinary effects of that nature, derive their credit principally from the power of imagination, working and making its chiefest impression upon vulgar and more easy souls, whose belief is so
conformable hereunto we find the people of america, who (living out of the reach of the conquering swords, and spreading domination of the two great empires of peru and mexico) enjoyed their own natural freedom, though, caeteris paribus, they commonly
what contentment would it not be to me to hear any one thus relate to me the manners, faces, countenances, the ordinary words and fortunes of my ancestors? how attentively should i listen to it!
i that the general will is indestructible two voting three elections four the roman comitia five the tribunate six the dictatorship seven the censorship eight civil religion nine conclusion
united, as to that of their own will) they untie the knot, and expose the people a-new to the state of war, and if those, who by force take away the legislative, are rebels, the legislators themselves, as has been shewn, can be no less esteemed so; when
it is no grace to a judge, first to find that, which he might have heard in due time from the bar; or to show quickness of conceit, in cutting off evidence or counsel too short; or to prevent information by questions, though pertinent.
if war breaks out with another state, the citizens march readily out to battle; not one of them thinks of flight; they do their duty, but they have no passion for victory; they know better how to die than how to conquer.
works: one thousand seven hundred sixty four (six vols.); one thousand seven hundred sixty nine (eleven vols.); one thousand seven hundred seventy four (london, nine vols.); one thousand seven hundred eighty two, etc.
fortitude to support pain, labour, and dangers, as little appertains to him as the rest; these three things have no access to him.
it was a small cavity under ten feet of water; but i think that i can warrant the pond not to need soldering till they find a worse leak than that.
if you take their arguments, they will as readily maintain the contrary; 'tis all one to them, they have no choice.
saw it bom, and that, according as the body grew more capable, they saw it increase in vigour as the other did; that its feebleness in infancy was very manifest, and in time its better strength and maturity, and after that its declension and old age, and
at the beating of the waves; and, on the contrary, what is well built and has had the due finishing, the beating of the waves does so close and bind together that it is not to be broken or cracked by blows either of stone or iron without very much ado.
another, as the art of a sadler, to the art of a rider.
the fruit, or venison, which nourishes the wild indian, who knows no enclosure, and is still a tenant in common, must be his, and so his, i.e.
we have a comparatively decent system of common schools, schools for infants only; but excepting the half-starved lyceum in the winter, and latterly the puny beginning of a library suggested by the state, no school for ourselves.
your most humble and obedient servant and fellow-citizen.
why embracest thou an alien excellence as thine own? never will fortune make thine that which the nature of things has excluded from thy ownership. doubtless the fruits of the earth are given for the sustenance of living creatures.
intuitive knowledge, but on the degree of intensity of each.
then already is our first speaker not man, but only a first speaker. his only redress is forthwith to draw a circle outside of his antagonist. and so men do by themselves.
the first thing which must be given to us for the sake of the a priori cognition of all objects, is the diversity of the pure intuition; the synthesis of this diversity by means of the imagination is the second; but this gives, as yet, no cognition.
i wondered that it should have concluded at length that this was the best use it could put me to, and had never thought to avail itself of my services in some way.
then, when it was about midnight, zarathustra went his way over the ridge of the isle, that he might arrive early in the morning at the other coast; because there he meant to embark.
to doubt the science of cosmography, and the opinions that every one had received from it; it was heresy to admit the antipodes; and behold, in this age of ours, there is an infinite extent of terra firma discovered, not an island or single country, but a
for we are in danger to be accused for this dayes sedition, because, there is no cause by which any man can render any reason of this concourse of people."
when i say that the object of laws is always general, i mean that law considers subjects en masse and actions in the abstract, and never a particular person or action.
although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to
otanes, one of the seven who had right to pretend to the kingdom of persia, did as i should willingly have done, which was, that he gave up to his competitors his right of being promoted to it, either by election or by lot, provided that he and his might
little did the dusky children think that the puny slip with its two eyes only, which they stuck in the ground in the shadow of the house and daily watered, would root itself so, and outlive them, and house itself in the rear that shaded it, and grown
-the hour in which i frost and freeze, which asketh and asketh and asketh: "who hath sufficient courage for it?
while the latter employs all the richest colours of his art, and gives his figures the most graceful and engaging airs; he must still carry his attention to the inward structure of the human body, the position of the muscles, the fabric of the bones, and
this custom was good as long as honesty was triumphant among the citizens, and each man was ashamed to vote publicly in favour of an unjust proposal or an unworthy subject; but, when the people grew corrupt and votes were bought, it was fitting that
covetousnesse-- desire of riches, covetousnesse: a name used alwayes in signification of blame; because men contending for them, are displeased with one anothers attaining them; though the desire in it selfe, be to be blamed, or allowed, according to the
incense to it. besides, those examples are not put for our imitation, that we also should set up images, under pretence of worshipping god before them; because the words of the second commandement, "thou shalt not make to thy selfe any graven image, c."
in order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason-the moral use-in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against
design, and by his industry to have tied together this faggot of unknown provisions; the ink and paper, at least, are his.
a man may very well behave himself commodiously and loyally too amongst those of the adverse party; carry yourself, if not with the same equal affection (for that is capable of different measure), at least with an affection moderate, well tempered, and
depth of his tolerance and humanity which prompts him to avoid the delicate trouble which tolerance itself brings with it.--every age has its own divine type of naivete, for the discovery of which other ages may envy it: and how much naivete--adorable,
at length, as i leaned with my elbow on the bench one day, it ran up my clothes, and along my sleeve, and round and round the paper which held my dinner, while i kept the latter close, and dodged and played at bopeep with it; and when at last i held still
one it is clear that the word optimates meant, among the ancients, not the best, but the most powerful.
add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. heraclitus saith well in one of his enigmas, dry light is ever the best.
oh, that falsified light, that mustified air! where the soul-may not fly aloft to its height!
nature what it may, that he does not really possess. and this is why it is praise to an author to call him naive, for it signifies that he may show himself as he is. in general, naivete attracts, while anything that is unnatural everywhere repels.
noxious when the opinions are erroneous.
a pretty description of something very like an arquebuse-shot.
this miracle was vouched by all the canons of the church; and the whole company in town were appealed to for a confirmation of the fact; whom the cardinal found, by their zealous devotion, to be thorough believers of the miracle.
it was thus necessary that moses should find the people of israel slaves in egypt and oppressed by the egyptians, so that they were disposed to follow him in order to escape from their servitude.
one onely kind, and that is, proclamation, or promulgation by the voyce of man.
as in their form; and they but fool themselves, who think to lessen and stop our disputes by recalling us to the express words of the bible: forasmuch as our mind does not find the field less spacious wherein to controvert the sense of another than to
proof.--the beloved object feels reciprocal hatred towards him who hates it (three. xl.); therefore the lover, in conceiving that anyone hates the beloved object, conceives the beloved thing as affected by hatred, in other words (three.
over to the public. if governments think proper to interfere with the affairs of the learned, it would be more consistent with a wise regard for the interests of science, as well as for those of society, to favour a criticism of this kind, by which alone
now by the same consequence, the destinies are then for us; for us the world; it shines it thunders for us; creator and creatures, all are for us; 'tis the mark and point to which the universality of things aims.
to which menace the other returning no other answer, but only a fierce and disdainful look; "what," says alexander, observing his haughty and obstinate silence, "is he too stiff to bend a knee! is he too proud to utter one suppliant word!
very little execution, and hope we shall one day lay it aside.
when they began to distinguish subject and attribute, and noun and verb, which was itself no common effort of genius, substantives were at first only so many proper names; the present infinitive was the only tense of verbs; and the very idea of adjectives
should not be in a worse condition than he that has advanced but ten, is not to be believed; or that sacrilege is not worse than stealing a cabbage:
sensations of heat or pain: and so tho in some space there may be nothing that works on my senses , it does not from thence follow, that there is no body there; for one see that in these and many other things i am used to overturn the order of nature,
which they repute to be according to nature.
the trayn of regulated thoughts is of two kinds; one, when of an effect imagined, wee seek the causes, or means that produce it: and this is common to man and beast.
xvi.) from the necessity of the divine nature, in so far as it is regarded as affected by the idea of any given man, the whole order of nature as conceived under the attributes of extension and thought must be deducible. it would therefore follow (i.
the form of the oath in the rude school of gladiators was in these words: "we swear to suffer ourselves to be chained, burnt, wounded, and killed with the sword, and to endure all that true gladiators suffer from their master, religiously engaging both
whence it happened that several of the great captains of old, to justify those rash resolutions, have been fain to tell their soldiers that they were invited to such attempts by some inspiration, some sign and prognostic.
their activity and struggling with each other in such little space amuse us greatly. and it is the same in the little span of life--great and earnest activity produces a comic effect.
this whole music of romanticism, besides, was not noble enough, was not musical enough, to maintain its position anywhere but in the theatre and before the masses; from the beginning it was second-rate music, which was little thought of by genuine
frequent and ancient use. let the author but make himself master of that, to busy posterity about his predictions, which not only his own parts, but the accidental favour of the matter itself, may do for him; and, as to the rest, express himself, whether
i will never stick at the name nor the colour, if it be pleasant and grateful to the palate: pleasure is one of the chiefest kinds of profit.
in a word, i could prove that, if we have a few rich and powerful men on the pinnacle of fortune and grandeur, while the crowd grovels in want and obscurity, it is because the former prize what they enjoy only in so far as others are destitute of it; and
-a midnight-lyre, a bell-frog, which no one understandeth, but which must speak before deaf ones, ye higher men! for ye do not understand me!
what if they eat your bread with the sauce of a more pleasing imagination.
therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. as it is in particular persons, so it is in nations. never was there such a state for magnanimity as rome.
for "the words of the preacher, the son of david, king in jerusalem;" and, "the song of songs, which is solomon's," seem to have been made for distinctions sake, then, when the books of scripture were gathered into one body of the law; to the end, that
the one and the other of these two ways would with great facility work upon my nature; for i have a marvellous propensity to mercy and mildness, and to such a degree that i fancy of the two i should sooner surrender my anger to compassion than to esteem.
the part of epimetheus mought well become prometheus, in the case of discontentments: for there is not a better provision against them. epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept hope in the bottom of the vessel.
symp., i. i. --for to make orations and rhetorical disputes in a company met together to laugh and make good cheer, had been very unreasonable and improper, and as much might have been said of all the other sciences.
prop. forty two. he who has conferred a benefit on anyone from motives of love or honour will feel pain, if he sees that the benefit is received without gratitude.
of this vice. and yet those were still more to blame who of old gave leave that criminals, to what sort of death soever condemned, should be cut up alive by the physicians, that they might make a true discovery of our inward parts, and build their art
note); wherefore we see that everyone by nature desires (appetere), that the rest of mankind should live according to his own individual disposition: when such a desire is equally present in all, everyone stands in everyone else's way, and in wishing to
sect. one hundred fifty two. the executive power, placed any where but in a person that has also a share in the legislative, is visibly subordinate and accountable to it, and may be at pleasure changed and displaced; so that it is not the supreme
thy neighbours will always be poisonous flies; what is great in thee-that itself must make them more poisonous, and always more fly-like.
proof.--this proposition is evident from the third axiom.
alteration and conversion. i have formerly attempted to withstand and repel it; for i am so far from being one of those that invite vices, that i do not so much as follow them, if they do not haul me along; i perceived it to spring, grow, and increase, in
when zarathustra had spoken these words, he again looked at the people, and was silent. "there they stand," said he to his heart; "there they laugh: they understand me not; i am not the mouth for these ears.
art thou a slave? then thou canst not be a friend. art thou a tyrant? then thou canst not have friends.
did not history inform us of the fact, reason would suffice to tell us that, the greater a state grows, the heavier and more burdensome in proportion its expenses become: for every province has to furnish its share to the general expense of government,
suppose, at the same time, that speculative reason had proved that liberty was incapable of being thought at all.
"the lord knoweth the thoughts of the wise, that they are vain." --ps. xciii. two; or i cor. iii. twenty.
scripture, called signes, in the same sense, as they are called by the latines, ostenta, and portenta, from shewing, and fore-signifying that, which the almighty is about to bring to passe.
my intention here is by no means to combat the notion of empty space; for it may exist where our perceptions cannot exist, inasmuch as they cannot reach thereto, and where, therefore, no empirical perception of coexistence takes place.
whereas there be, that pretend divine inspiration, to be a supernaturall entring of the holy ghost into a man, and not an acquisition of gods grace, by doctrine, and study; i think they are in a very dangerous dilemma.
gone! gone! o youth! o noontide! o afternoon! now have come evening and night and midnight,-the dog howleth, the wind:
'tis to much purpose that we know these tresses were borrowed from a page or a lackey; that this rouge came from spain, and this pearl-powder from the ocean sea.
and lest the torments he endured might pierce his wife's heart, and also to free himself from the affliction of seeing her in so sad a condition, after having taken a very affectionate leave of her, he entreated she would suffer them to carry her into her
it is certain that the most ignorant and stupid peasants--nay infants, nay even brute beasts--improve by experience, and learn the qualities of natural objects, by observing the effects which result from them.
but if we still carry on our sifting humour, and ask, what is the foundation of all conclusions from experience? this implies a new question, which may be of more difficult solution and explication.
and what do we know but that plato, after other well-instituted republics, ordered that the men and women, old and young, should expose themselves naked to the view of one another, in his gymnastic exercises, upon that very account?
subjects; and if there needed authority in a case where reason is so plain, i could send my reader to bracton, fortescue, and the author of the mirrour, and others, writers that cannot be suspected to be ignorant of our government, or enemies to it.
infallible consequence of the other. the motion of our body follows upon the command of our will. of this we are every moment conscious.
"dost thou, then, old man, collect food for others' ears?" --persius, sat., i. twenty two.
in october i went a-graping to the river meadows, and loaded myself with clusters more precious for their beauty and fragrance than for food.
when we should naturally say "man ought to be free," or perhaps "man is born for freedom," he prefers to say "man is born free," by which he means exactly the same thing.
i have often considered whence this custom that we so religiously observe should spring, of being more highly offended with the reproach of a vice so familiar to us than with any other, and that it should be the highest insult that can in words be done us
advancing my pretensions above their true right.
and was unquestionably taken by them for their king; was notwithstanding never considered as their representative; that name without contradiction passing for the title of those men, which at his command were sent up by the people to carry their
prosperity and adversity; the perpetual contradiction of each particular man's opinions and sentiments; with many other topics of that kind. it is needless to insist farther on this head. these objections are but weak.
forty six. though there be no such thing as chance in the world; our ignorance of the real cause of any event has the same influence on the understanding, and begets a like species of belief or opinion.
for therein is the righteousnesse of god revealed from faith to faith;" from the faith of the jew, to the faith of the gentile. in the like sense the prophet joel describing the day of judgment, (chap.
but that this may be made more plain , i must first examine the difference between imagination , and pure intellection , or understanding .
thirty five. suppose a person, though endowed with the strongest faculties of reason and reflection, to be brought on a sudden into this world; he would, indeed, immediately observe a continual succession of objects, and one event following another; but
declamation. but i doubt whether any one can commend his prudence; for receiving unexpected letters, and especially from an emperor, it might have fallen out that the deferring to read them might have been of great prejudice.
it never so strong or fair they are fine weapons, but ill hafted: how many times have i seen the experience of this?
seneca says those only which for a long time are discomposing the functions of the soul. and some there have been who, to avoid a worse death, have chosen one to their own liking.
to those therefore whose power is irresistible, the dominion of all men adhaereth naturally by their excellence of power; and consequently it is from that power, that the kingdome over men, and the right of afflicting men at his pleasure, belongeth
had given the authority over them, and of balancing the power of government, by placing several parts of it in different hands.
several chyrurgical treatises by rich. wiseman , serjeant chyrurgion. folio.
civilised man, on the other hand, is always moving, sweating, toiling and racking his brains to find still more laborious occupations: he goes on in drudgery to his last moment, and even seeks death to put himself in a position to live, or renounces life
"thou hast business enough at home: look to that."
first, as in their own defence, as being exposed to scorn; but in process of time, by a general habit. also it stirreth in them industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay.
who has got understanding by his logic? where are all her fair promises?
for altho falshood formally and properly so called, consists only in the judgement (as before i have observed) yet there is an other sort of material falshood in ideas , when they represent a thing as really existent , tho it does not exist ; so, for
and we mistake if we think that these incommodities serve it for a spur and a seasoning to its sweetness (as in nature one contrary is quickened by another), or say, when we come to virtue, that like consequences and difficulties overwhelm and render it
pleasure little inferior to that of doing) priest shall on the wedding-day open the way to the bride prudent man, when i imagine him in this posture rage compelled to excuse itself by a pretence of good-will rather be a less while old than be old before i
as i went on my way alone to-day, at the hour when the sun declineth, there met me an old woman, and she spake thus unto my soul:
i know some who had rather lend that than their coach, and who only impart themselves that way.
my love served him long years, my will followed all his will. a good servant, however, knoweth everything, and many a thing even which a master hideth from himself.
prop. fourteen. if the mind has once been affected by two emotions at the same time, it will, whenever it is afterwards affected by one of these two, be also affected by the other.
something happens there as in the realm of stars. the light of the furthest stars is longest in reaching man; and before it has arrived man denies--that there are stars there.
the fact that at present people all talk of things of which they cannot have any experience, is true more especially and unfortunately as concerns the philosopher and philosophical matters:--the very few know them, are permitted to know them, and all
therefore we make an absolute endeavour for its existence, in other words (which by three. ix. note, come to the same thing) we desire and strive for it; this was our first point.
the description does not describe them to you, and to-morrow you arrive there and know them by inhabiting them. men ask concerning the immortality of the soul, the employments of heaven, the state of the sinner, and so forth.
but transcendental logic considers also the worth or content of this logical affirmation-an affirmation by means of a merely negative predicate, and inquires how much the sum total of our cognition gains by this affirmation.
by you. god will not do everything, in order not to deprive us of freewill and the portion of the glory that falls to our lot.
only in the permanent, then, are relations of time possible (for simultaneity and succession are the only relations in time); that is to say, the permanent is the substratum of our empirical representation of time itself, in which alone all determination
if i had unknown events in my possession, i should think with great ease to out-do those that are recorded, in all sorts of examples.
now this is just what the sceptic wants.
fifty four. what does all modern philosophy mainly do?
observer of to such a degree, even of superstition, if i may say so, that some being of opinion that it troubles and disturbs the brains of children suddenly to wake them in the morning, and to snatch them violently--and over-hastily from sleep (wherein
although the figure of zarathustra and a large number of the leading thoughts in this work had appeared much earlier in the dreams and writings of the author, "thus spake zarathustra" did not actually come into being until the month of august one thousand
methinks, no more than the being dissatisfied that i am not an angel or cato.
to which i would willingly, if i durst, join a pack of people that take upon them to interpret and control the designs of god himself, pretending to find out the cause of every accident, and to pry into the secrets of the divine will, there to discover
other rule but what is accidental? truth ought to have a like and universal visage; if man could know equity and justice that had a body and a true being, he would not fetter it to the conditions of this country or that; it would not be from the whimsies
to which, this custom, in another place, has some relation, where chastity, but in marriage, is of no esteem, for unmarried women may prostitute themselves to as many as they please, and being got with child, may lawfully take physic, in the sight of
however, since he has joined to the image of the thing other images, which exclude its existence, this determination to pain is forthwith checked, and the man rejoices afresh as often as the repetition takes place.
than the other. to attempt to combat natural necessity, is to represent the folly of ctesiphon, who undertook to kick with his mule.-- plutarch, how to restrain anger, c. eight.
false christs, are such as pretend to be the christ, but are not, and are called properly antichrists, in such sense, as when there happeneth a schisme in the church by the election of two popes, the one calleth the other antipapa, or the false pope.
seat, called them back, showed them his form,-- as of a squatting hare. --and voluntarily delivered himself up to their cruelty, by that means to free both himself and them from further trouble.
--which alexander much more vividly and more roundly manifested in effect, when, having notice by a letter from parmenio, that philip, his most beloved physician, was by darius' money corrupted to poison him, at the same time he gave the letter to philip
which, without entering into its neighbours' quarrels, can resist each of them single-handed, or get the help of one to repel another; one in which every member may be known by every other, and there is no need to lay on any man burdens too heavy for a
body, to give the head and the feet no other clothing than what nature has bestowed.
methinks one is pardonable in disbelieving a miracle, at least, at all events where one can elude its verification as such, by means not miraculous; and i am of st.
and goes round about, nourishing (as it passeth) every part thereof; in so much as this concoction, is as it were the sanguification of the common-wealth: for naturall bloud is in like manner made of the fruits of the earth; and circulating, nourisheth by
sciences mature, perfect, and accomplished at first.
government required: which ever of those it was that at first put the rule into the hands of a single person, certain it is no body was intrusted with it but for the public good and safety, and to those ends, in the infancies of commonwealths, those who
for fear-that is man's original and fundamental feeling; through fear everything is explained, original sin and original virtue. through fear there grew also my virtue, that is to say: science.
on the contrary, words are to serve, and to follow a man's purpose; and let gascon come in play where french will not do.
took care beforehand that the auditory should, either before or after, be satiated with some other ill musicians.
but what shall i conclude from hence? thus, that if the objective reallity of any of my ideas be such , that it cannot be in me either formally or eminently , and that therefore i cannot be the cause of that idea , from hence it necessarily follows, that
weak legs. but, above all, old men who retain the memory of things past, and forget how often they have told them, are dangerous company; and i have known stories from the mouth of a man of very great quality, otherwise very pleasant in themselves, become
not according to it, but according to herself. things in respect to themselves have, peradventure, their weight, measures, and conditions; but when we once take them into us, the soul forms them as she pleases.
i can remember when it was a foot or two lower, and also when it was at least five feet higher, than when i lived by it.
and these rooms and chambers-can men go out and in there? they seem to be made for silk dolls; or for dainty-eaters, who perhaps let others eat with them."
what have we in common with the rose-bud, which trembleth because a drop of dew hath formed upon it?
and they that give to a man the right of government in soveraignty, are understood to give him the right of levying mony to maintain souldiers; and of appointing magistrates for the administration of justice.
their thoughts from the consideration of death, as children are amused with some toy or other when the surgeon is going to give them a prick with his lancet.
i am to this hour--to the age of fifty-four--ignorant of the use of spectacles; and i can see as far as ever i did, or any other.
prop. seven. the order and connection of ideas is the same as the order and connection of things.
as in an accusation of murder, if the accuser be a private man, the plea is a private plea; if the accuser be the soveraign, the plea is a publique plea.
nero drove his friend and preceptor, seneca, to the choice of the manner of his death. antoninus exposed papinianus, who was long powerful at court, to the swords of the soldiery. yet each of these was willing to renounce his power.
penitents of the spirit have i seen appearing; they grew out of the poets.-
proof.--from the mere fact of conceiving that anyone loves anything we shall ourselves love that thing (three.
my friends, what think ye? will ye not, like me, say unto death: 'was that-life? for the sake of zarathustra, well! once more!'"-
tortuously do all good things come nigh to their goal. like cats they curve their backs, they purr inwardly with their approaching happiness,-all good things laugh.
for it ought to obey him by whom it is preserved; because preservation of life being the end, for which one man becomes subject to another, every man is supposed to promise obedience, to him, in whose power it is to save, or destroy him.
united into one fellowship and society; and having renounced the way of peace which that teaches, and made use of the force of war, to compass his unjust ends upon another, where he has no right; and so revolting from his own kind to that of beasts, by
but, as has been said, that is interpretation, not text; and somebody might come along, who, with opposite intentions and modes of interpretation, could read out of the same "nature," and with regard to the same phenomena, just the tyrannically
another; nay, even the folly and impertinence of others will contribute to his instruction. by observing the graces and manners of all he sees, he will create to himself an emulation of the good, and a contempt of the bad.
a person putting a glass to his eyes, could even recognise further a small envious countenance, and also that a bloated soullet dangled at the stalk. the people told me, however, that the big ear was not only a man, but a great man, a genius.
so long therefore as we regard only the thing itself, without taking into account external causes, we shall not be able to find in it anything which could destroy it. q.e.five hundred.
and, in fine, i could not have restrained my desires, nor remained satisfied had i not followed a path in which i thought myself certain of attaining all the knowledge to the acquisition of which i was competent, as well as the largest amount of what is
they contain no certainty with which one myself am satisfied. neither do i pretend to know the truth, or to attain to it. i rather open than discover things."
verily i say unto thee, thou shalt by no means come out thence, till thou has paid the uttermost farthing."
"victor, marce fabi, revertar ex acie: si fallo, jovem patrem, gradivumque martem aliosque iratos invoco deos."
but the endeavour of the mind, or the mind's power of thought, is equal to, and simultaneous with, the endeavour of the body, or the body's power of action. (this is clear from two. vii. coroll. and two. xi. coroll.).
they will wait, well disposed, for others to remedy the evil, that they may no longer have it to regret. at most, they give only a cheap vote, and a feeble countenance and godspeed, to the right, as it goes by them.
knowledge of many things whereof i am ignorant , which is only the accident of that substance .
i fear this vice is, in some sort, to be attributed to the fore-mentioned vice of the fathers.
but if there be no immateriall spirit, nor any possession of mens bodies by any spirit corporeall, it may again be asked, why our saviour and his apostles did not teach the people so; and in such cleer words, as they might no more doubt thereof.
and even to the worst people it is the sweetest thing imaginable, having once gained their end by a vicious action, to foist, in all security, into it some show of virtue and justice, as by way of compensation and conscientious correction; to which may be
good and evil, and joy and woe, and i and thou-coloured vapours did they seem to me before creative eyes. the creator wished to look away from himself,-thereupon he created the world.
samuel, eliah, elisha, isaiah, ezekiel, and the rest of the prophets; and often in the new testament, as to joseph, to st. peter, to st. paul, and to st. john the evangelist in the apocalypse.
commonwealths, where the good of the whole is so considered, as it ought, the legislative power is put into the hands of divers persons, who duly assembled, have by themselves, or jointly with others, a power to make laws, which when they have done, being
solve unto me the enigma that i then beheld, interpret unto me the vision of the lonesomest one!
the word body, in the most generall acceptation, signifieth that which filleth, or occupyeth some certain room, or imagined place; and dependeth not on the imagination, but is a reall part of that we call the universe.
what was the meaning of that south-sea exploring expedition, with all its parade and expense, but an indirect recognition of the fact, that there are continents and seas in the moral world to which every man is an isthmus or an inlet, yet unexplored by
rage? you shall see them come out with fire and fury sparkling in their eyes:
an able negotiator, who, though protected by the guises, and strongly supporting them, was yet very far from persecuting the reformists. he died one thousand five hundred seventy seven.
it is likewise true, that for the use of life and the service of public commerce, there may be some excesses in the purity and perspicacity of our minds; that penetrating light has in it too much of subtlety and curiosity: we must a little stupefy and
"yea," answered i, hesitatingly, "but thou knowest it also"-and i said something into her ear, in amongst her confused, yellow, foolish tresses.
and to consider the contrariety of mens opinions, and manners in generall, it is they say, impossible to entertain a constant civill amity with all those, with whom the businesse of the world constrains us to converse: which businesse consisteth almost in
they endeavour to preserve and keep alive whatever can be preserved; in fact, as the religions for sufferers, they take the part of these upon principle; they are always in favour of those who suffer from life as from a disease, and they would fain treat
the parties to appear again after a hundred years.
flint's pond! such is the poverty of our nomenclature. what right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it?
heavens, and how from the planets and comets it is reflected towards the earth.
nothing in itself, but both are mere modifications or fundamental dispositions of our sensuous intuition, whilst the transcendental object remains for us utterly unknown.
the extremest sort of injustice, according to plato, is where that which is unjust should be reputed for just.
i more unwillingly visit the sick in whom by love and duty i am interested, than those i care not for, to whom i less look. i take possession of the disease i am concerned at, and take it to myself.
for as to the first, by raising the value of the place, we raise the value and the desire of the conquest.
secondly, it may be objected that experience seems to teach us especially clearly, that we are able to suspend our judgment before assenting to things which we perceive; this is confirmed by the fact that no one is said to be deceived, in so far as he
ezekiel, daniel, aggeus, and zacharias, in the captivity.
how is this to be accounted for? but by asserting that actions render a person criminal merely as they are proofs of criminal principles in the mind; and when, by an alteration of these principles, they cease to be just proofs, they likewise cease to be
sect. fifty nine. this holds in all the laws a man is under, whether natural or civil. is a man under the law of nature? what made him free of that law?
from whence 'twill follow that we collect by reasoning nothing of or concerning the nature of things , but of the names of things , that is to say, we only discover whether or no we joyn the names of things according to the agreements which at pleasure we
and now he saw by the heap of shavings still fresh at his feet, that, for him and his work, the former lapse of time had been an illusion, and that no more time had elapsed than is required for a single scintillation from the brain of brahma to fall on
contrary, the greater the pleasure wherewith we are affected, the greater the perfection whereto we pass; in other words, the more must we necessarily partake of the divine nature.
therefore, if possible, the quintessence only! the chief matter only! nothing that the reader would think for himself.
a very few, as heroes, patriots, martyrs, reformers in the great sense, and men , serve the state with their consciences also, and so necessarily resist it for the most part; and they are commonly treated by it as enemies.
not place, vanity, excited by so strong a temptation, operates on him more powerfully than on the rest of mankind in any other circumstances; and self-interest with equal force.
deformed persons are commonly even with nature; for as nature hath done ill by them, so do they by nature; being for the most part (as the scripture saith) void of natural affection; and so they have their revenge of nature.
and the world, to each individual, means the part of it with which he comes in contact; his party, his sect, his church, his class of society: the man may be called, by comparison, almost liberal and large-minded to whom it means anything so comprehensive
foremost presupposes recognition and recognisability), the sunshine of a good name, the perpetual ratification of his value and usefulness, with which the inward distrust which lies at the bottom of the heart of all dependent men and gregarious animals,
was it not very well becoming two consuls of rome, sovereign magistrates of the republic that commanded the world, to spend their leisure in contriving quaint and elegant missives, thence to gain the reputation of being versed in their own mother-tongues?
in other words, how, from the nature of universal human reason, do those questions arise which pure reason proposes to itself, and which it is impelled by its own feeling of need to answer as well as it can?
how much more insupportable and painful an immortal life i have lived longer by this one day than i should have done i take hold of, as little glorious and exemplary as you will if nature do not help a little, it is very hard in this last scene of death,
be supposed to tell, in their favour. this is the real morality of public discussion; and if often violated, i am happy to think that there are many controversialists who to a great extent observe it, and a still greater number who conscientiously strive
"hos inter fremitus novosque lusus.... stat sexus rudis insciusque ferri, et pugnas capit improbus viriles;"
the other diseases have more universal obligations; rack our actions after another kind of manner, disturb our whole order, and to their consideration engage the whole state of life: this only pinches the skin; it leaves the understanding and the will
both place and time were changed, and i dwelt nearer to those parts of the universe and to those eras in history which had most attracted me. where i lived was as far off as many a region viewed nightly by astronomers.
because, at the worst, death can, whenever we please, cut short and put an end to all other inconveniences. but as to death, it is inevitable:--
and yet it happened quite otherwise since to that other, who, going to rome, to the same end, and there seeing the dissoluteness of the prelates and people of that time, settled himself so much the more firmly in our religion, considering how great the
a man discerns in the soul of these two great men and their imitators (for i very much doubt whether there were ever their equals) so perfect a habitude to virtue, that it was turned to a complexion.
own good, they found was made use of to hurt them.
to associate closely his son michel with the people, and attach him to those who stand in need of assistance, he caused him to be held at the font by persons of meanest position; subsequently he put him out to nurse with a poor villager, and then, at a
the wheels of custom. we see also the reign or tyranny of custom, what it is. the indians (i mean the sect of their wise men) lay themselves quietly upon a stock of wood, and so sacrifice themselves by fire.
only lodge it with them, but make them espouse it.
value and natural estimation), provided he carry himself in this coldness of affection with moderation and exact justice: proximity, with me, lessens not defects, but rather aggravates them.
shall whole nations be brought to acquiesce in the great mysteries of christian religion, which are above reason; and millions of men be made believe, that the same body may be in innumerable places, at one and the same time, which is against reason; and
'tis hard to resolve a man's judgment against the common opinions: the first persuasion, taken from the very subject itself, possesses the simple, and from them diffuses itself to the wise, under the authority of the number and antiquity of the witnesses.
nabis, prince of the spartans, sustained a siege by the whole of greece and a victorious roman army, and defended against them his country and maintained his own position.
'or perhaps it is a long train of servants that makes thee happy?
whom wee are obliged to govern; and then it is not to grieve, but to correct and amend.
socrates was a man, and would neither be, nor seem, any other thing.
the other, wounds and imprisonment crossing their design and compelling them to live against their will. there are diseases that overthrow even our desires, and our knowledge.
"why did the ghost cry: 'it is time! it is the highest time!'
healths sake"? and why are not also the precepts of good physitians, so many laws? but that it is not the imperative manner of speaking, but an absolute subjection to a person, that maketh his precept laws.
let us, in a word, instead of turning our forces against ourselves, collect them in a supreme power which may govern us by wise laws, protect and defend all the members of the association, repulse their common enemies, and maintain eternal harmony among
without offence. i find it equally in bad taste to encumber the fronts and inscriptions of the books we commit to the press with such.
this third body again by a fourth, and so on to infinity. q.e.five hundred.
graham, rousseau (foreign classics for english readers), one thousand eight hundred eighty two; t. davidson, rousseau and education according to nature (great educators), vol. ix., one thousand eight hundred ninety eight; j.
one hundred seventy nine. the consequences of our actions seize us by the forelock, very indifferent to the fact that we have meanwhile "reformed."
thus, the schemata of the pure conceptions of the understanding are the true and only conditions whereby our understanding receives an application to objects, and consequently significance.
and, in truth, a very prudent, diligent, and subtle inquisition is required in such searches, indifferent, and not prepossessed.
verily, not in satiety shall his longing cease and disappear, but in beauty! gracefulness belongeth to the munificence of the magnanimous.
be of good cheer; what doth it matter? how much is still possible! learn to laugh at yourselves, as ye ought to laugh!
as it is seen in augustus caesar, cosmus duke of florence, gaston de foix, and others. on the other side, heat and vivacity in age, is an excellent composition for business.
is he a promiser? or a fulfiller? a conqueror? or an inheritor? a harvest? or a ploughshare? a physician? or a healed one?
injured by this man's incroachment, though the race of men have now spread themselves to all the corners of the world, and do infinitely exceed the small number was at the beginning.
the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it.
their first grounds, know not which way to cleere themselves; but spend time in fluttering over their bookes; as birds that entring by the chimney, and finding themselves inclosed in a chamber, flitter at the false light of a glasse window, for want of
the violent gripings and contest betwixt the drug and the disease are ever to our loss, since the combat is fought within ourselves, and that the drug is an assistant not to be trusted, being in its own nature an enemy to our health, and by trouble having
wherefore, that, which gives knowledge of the eternal and infinite essence of god, is common to all, and is equally in the part and in the whole; therefore (two. xxxviii.) this knowledge will be adequate. q.e.five hundred.
one thousand five hundred sixty six. --a little to aid the weakness of my memory (so extreme that it has happened to me more than once, to take books again into my hand as new and unseen, that i had carefully read over a few years before, and scribbled
and whoever thinks that in high personages new benefits cause old offences to be forgotten, makes a great mistake. the duke, therefore, erred in this choice, and it was the cause of his ultimate ruin.
no small art is it to sleep: it is necessary for that purpose to keep awake all day.
even the wisest among you is only a disharmony and hybrid of plant and phantom. but do i bid you become phantoms or plants?
there revolve, to give bound and period to his being on all sides, the sun and moon, the great formalists in the sky: here lies stubborn matter, and will not swerve from its chemical routine.
his second argument is this, "every common-wealth, (because it is supposed to be perfect and sufficient in it self,) may command any other common-wealth, not subject to it, and force it to change the administration of the government, nay depose the
their sentences are to be taken by them that plead, for lawes in that particular case; but not to bind other judges, in like cases to give like judgements.
timon calls him, insultingly, "a monstrous forger of miracles." all superhuman sciences make use of the poetic style.
offering to their gods; and were reputed neither vigorous nor chaste, if by the force of that cruel pain they seemed to be at all dismayed.
after the israelites were come into the plains of moab over against jericho, and ready to enter into the land of promise, moses to the former laws added divers others; which therefore are called deuteronomy: that is, second laws.
hence, when one line stands on another, the two angles which it makes on the same side of that on which it stands are supplements of each other.
tenthly, hurt inflicted on the representative of the common-wealth, is not punishment, but an act of hostility: because it is of the nature of punishment, to be inflicted by publique authority, which is the authority only of the representative it self.
twenty six.) "whosoever liveth and beleeveth in mee, shall not die eternally," therefore to beleeve in christ, is faith sufficient to eternall life; and consequently no more faith than that is necessary, but to beleeve in jesus, and to beleeve that jesus
what a strange power do the poets attribute to the senses, that make narcissus so desperately in love with his own shadow,
but one day will i take them up, and put each by itself alone: that it may learn lonesomeness and defiance and prudence.
and though at some certain distance, the reall, and very object seem invested with the fancy it begets in us; yet still the object is one thing, the image or fancy is another.
it always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual will to power, the will to "creation of the world," the will to the causa prima.
between the two men in the desert island, mentioned by garcilasso de la vega, in his history of peru; or between a swiss and an indian, in the woods of america, are binding to them, though they are perfectly in a state of nature, in reference to one
one hundred oh, my judges, well do ye deserve that no one should hereafter be convicted of a fault like mine!
"obey your leaders, and submit your selves to them, for they watch for your souls, as they that must give account:" and here also is intended by obedience, a following of their counsell: for the reason of our obedience, is not drawn from the will and
thirteen.) "doe ye not know that they which minister about holy things, live of the things of the temple; and they which wait at the altar, partake with the altar;" that is to say, have part of that which is offered at the altar for their maintenance?
think that i am . wherefore i may lay this down as a principle, that whenever this sentence i am, i exist, is spoken or thought of by me, 'tis necessarily true .
does she not seem to be an artist here? constantine, son of helena, founded the empire of constantinople, and so many ages after, constantine, the son of helen, put an end to it.
but since we have said, it were good not to use men of ambitious natures, except it be upon necessity, it is fit we speak, in what cases they are of necessity.
in such a necessity, a gentle hand is required, accommodated to his sentiment, to scratch him just in the place where he itches, otherwise scratch him not at all. if we stand in need of a wise woman-- midwife, fr. 'sage femme'.
intercession; saying, that it was a gratification fit for such a one as she, but not for a captain. sophocles being joint praetor with pericles, seeing accidentally a fine boy pass by: "o what a charming boy is that!" said he.
especially if it be a living creature, which its motions render so credible that plato affirms it, and that many of our people do either confirm, or dare not deny it; no more than that ancient opinion that the heavens, the stars, and other members of the
the tyrant is he who thrusts himself in contrary to the laws to govern in accordance with the laws; the despot is he who sets himself above the laws themselves. thus the tyrant cannot be a despot, but the despot is always a tyrant.
the sick and perishing-it was they who despised the body and the earth, and invented the heavenly world, and the redeeming blood-drops; but even those sweet and sad poisons they borrowed from the body and the earth!
as i have heard tell of a certain spanish poet, who had been seized with sickness, and though he recovered therefrom yet remained so oblivious of his past life, that he would not believe the plays and tragedies he had written to be his own: indeed, he
either tranquil life, or happy death eloquence prejudices the subject it would advance emperor julian, surnamed the apostate endeavouring to be brief, i become obscure engaged in the avenues of old age, being already past forty enough to do to comfort
'tis not for the victory, though, that we shall weep: there is nothing altered in that but the soul looks upon things with another eye and represents them to itself with another kind of face; for everything has many faces and several aspects.
fearfully was i terrified thereby: it prostrated me. and i cried with horror as i ne'er cried before.
there is written on the turrets of the city of luca in great characters at this day, the word libertas; yet no man can thence inferre, that a particular man has more libertie, or immunitie from the service of the commonwealth there, than in
proclamation, declared that he had one holiday found her, having taken too much of the bottle, so fast asleep by the chimney and in so indecent a posture, that he could conveniently do his business without waking her; and they yet live together man and
and, to return to his justice, there is nothing in that whereof he can be accused, the severity excepted he practised in the beginning of his reign against those who had followed the party of constantius, his predecessor.
'tis true that i always find superfluity superfluous, and observe a kind of trouble even in abundance itself.
end? the controversies and disputes of the philosophical sects upon this point are merely verbal:
substance, is to say in effect, there is no angel nor spirit at all.
and he put before them as they went along all the cases that might happen to an army, heard their opinion, gave his own, fortifying it by argument; so that through these continued cogitations there could never happen any incident when leading his armies
but the worst enemy thou canst meet, wilt thou thyself always be; thou waylayest thyself in caverns and forests.
i find whole passages in my works wrongly quoted, and it is only in my appendix, which is absolutely lucid, that an exception is made.
among the noteworthy actions of hannibal is numbered this, that although he had an enormous army, composed of men of all nations and fighting in foreign countries, there never arose any dissension either among them or against the prince, either in good
we have raised this fever to a greater excess by the examples of some barbarous nations; the best disciplined have been touched with it, and 'tis reason, but not transported:
"so great a power of reminiscence resides in places; and that truly in this city infinite, for which way soever we go, we find the traces of some story."--cicero, de fin., v. i, two.
all on a sudden however, zarathustra's ear was frightened: for the cave which had hitherto been full of noise and laughter, became all at once still as death;-his nose, however, smelt a sweet-scented vapour and incense-odour, as if from burning pine-cones.
where god forbiddeth the jews, when they shall set a king over themselves, to choose a stranger; and from thence inferreth, that it is unlawfull for a christian, to choose a king, that is not a christian.
but the great atheists, indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end.
thus much only can we say: "the image is a product of the empirical faculty of the productive imagination-the schema of sensuous conceptions (of figures in space, for example) is a product, and, as it were, a monogram of the pure imagination a priori,
there is another book in three volumes (called recueil des miracles de l'abbe paris) giving an account of many of these miracles, and accompanied with prefatory discourses, which are very well written.
and in all places, where men have lived by small families, to robbe and spoyle one another, has been a trade, and so farre from being reputed against the law of nature, that the greater spoyles they gained, the greater was their honour; and men observed
proof.--particular thoughts, or this and that thought, are modes which, in a certain conditioned manner, express the nature of god (pt. i., prop. xxv., coroll.). god therefore possesses the attribute (pt. i., def.
fifty miles long, surrounded by mountains, observes, "if we could have seen it immediately after the diluvian crash, or whatever convulsion of nature occasioned it, before the waters gushed in, what a horrid chasm must it have appeared!
but happen it as it will, there is, as i have proved, no reason why it should be thought to extend to life and death, at any time, over their children, more than over any body else; neither can there be any pretence why this parental power should keep the
( i four i ). that if even that had been determined, yet the knowledge of which is the eldest line of adam's posterity, being so long since utterly lost, that in the races of mankind and families of the world, there remains not to one above another, the
"then learnedst thou," interrupted zarathustra, "how much harder it is to give properly than to take properly, and that bestowing well is an art-the last, subtlest master-art of kindness."
each of these modes of thinking derives its utility from the deficiencies of the other; but it is in a great measure the opposition of the other that keeps each within the limits of reason and sanity.
i therefore really go out of and beyond the conception of matter, in order to think on to it something a priori, which i did not think in it.
them all? it is no wonder that they made no distinction betwixt minority and full age; nor looked after one and twenty, or any other age that might make them the free disposers of themselves and fortunes, when they could have no desire to be out of their
towards himself man is the cruellest animal; and in all who call themselves "sinners" and "bearers of the cross" and "penitents," do not overlook the voluptuousness in their plaints and accusations!
names of vanity, and lyes, and nothing. also to worship god, not as inanimating, or present in the place, or image; but to the end to be put in mind of him, or of some works of his, in case the place, or image be dedicated, or set up by private authority,
secondly, if it be a law that obliges only some condition of men, or one particular man and be not written, nor published by word, then also it is a law of nature; and known by the same arguments, and signs, that distinguish those in such a condition,
so long as man shall believe he has any means and power of himself, he will never acknowledge what he owes to his maker; his eggs shall always be chickens, as the saying is; we must therefore strip him to his shirt.
the few failings which are attributed to him, were all on the side of indulgence: while his writings, the highest ethical product of the ancient mind, differ scarcely perceptibly, if they differ at all, from the most characteristic teachings of christ.
--the king, after he had taken order for the necessary preparations for his reception and entertainment, withdrew out of the town, and gave the pope two or three days' respite for his entry, and to repose and refresh himself, before he came to him.
how many unlikely things are there testified by people worthy of faith, which, if we cannot persuade ourselves absolutely to believe, we ought at least to leave them in suspense; for, to condemn them as impossible, is by a temerarious presumption to
for error is but a deception, in presuming that somewhat is past, or to come; of which, though it were not past, or not to come; yet there was no impossibility discoverable.
such a type of man is even proud of not being made for sympathy; the hero of the saga therefore adds warningly: "he who has not a hard heart when young, will never have one."
"light griefs can speak: deep sorrows are dumb." --seneca, hippolytus, act ii. scene three.
a man must, therefore, make more early provision for it; and this brutish negligence, could it possibly lodge in the brain of any man of sense (which i think utterly impossible), sells us its merchandise too dear.
i despise thy contempt; and when thou warnedst me-why didst thou not warn thyself?
in such extreme accidents, 'tis cruelty to require so exact a composedness.
sixteen. there are still harmless self-observers who believe that there are "immediate certainties"; for instance, "i think," or as the superstition of schopenhauer puts it, "i will"; as though cognition here got hold of its object purely and simply as
according as his judgement, and reason shall dictate to him.
we know nothing more than our mode of perceiving them, which is peculiar to us, and which, though not of necessity pertaining to every animated being, is so to the whole human race. with this alone we have to do.
herewith, after desiring you to accept my affectionate devotion to your service, i beseech god to vouchsafe you, sir, a fortunate and prolonged life. from montaigne, this st of september one thousand five hundred seventy.--your obedient servant,
in truth, this troubles me, when, as to everything else, i consider the greatness of this man, and the wonderful parts wherewith he was endued; learned to that degree in all sorts of knowledge that there is hardly any one science of which he has not
i find no quality so easy to counterfeit as devotion, if men do not conform their manners and life to the profession; its essence is abstruse and occult; the appearance easy and ostentatious.
horrible spectacle which meets them. we find, with pleasure, the author of the fable of the bees obliged to own that man is a compassionate and sensible being, and laying aside his cold subtlety of style, in the example he gives, to present us with the
modesty is a thing of weight; secrecy, reservation, and circumspection, are parts of esteem.
necessary and apodeictical-we may safely reckon these three functions of modality as so many momenta of thought.
this one chapter contains the gist of the kantian moral philosophy, and makes it quite clear that rousseau perceived its application to ethics as well as to politics.
the symptoms of their inclinations in that tender age are so obscure, and the promises so uncertain and fallacious, that it is very hard to establish any solid judgment or conjecture upon them.
cannot do by design what is more accidental than reputation? what, shall so much knowledge be lost wiser who only know what is needful for them to know
varro, the most subtle and most learned of all the latin authors, in his book of theology, writes, that the sexton of hercules's temple, throwing dice with one hand for himself, and with the other for hercules, played after that manner with him for a
noble title, leg that's fine, man as well: oh, were he mine!
with difficulty did i get out of the crowd of the pitiful,-that i might find the only one who at present teacheth that 'pity is obtrusive'- thyself, o zarathustra!
for the nature of power, is in this point, like to fame, increasing as it proceeds; or like the motion of heavy bodies, which the further they go, make still the more hast.
admitted also; so the controversie, that is, the cause of war, remains, against the law of nature.
the commonest author of the commonest philosophical programme, in which the dogmatist professes to demonstrate the simple nature of the soul, or the necessity of a primal being.
with child, they have at all other times in the mind. we commonly see them fond of the most weak, ricketty, and deformed children; or of those, if they have such, as are still hanging at the breast.
"optat ephippia bos piger, optat arare caballus."
and therefore he that maketh a covenant with the actor, or representer, not knowing the authority he hath, doth it at his own perill.
that in christian churches, have a calling to say publique prayers for the congregation. in the same sense, the prophets that came down from the high place (or hill of god) with a psaltery, and a tabret, and a pipe, and a harp (one sam.
banishment; to submit to whose governance and to obey whose ordinances is perfect freedom.
the sects that controvert the knowledge of man do it principally by the uncertainty and weakness of our senses; for since all knowledge is by their means and mediation conveyed unto us, if they fail in their report, if they corrupt or alter what they
and oft have i longed to pin them fast with the jagged gold-wires of lightning, that i might, like the thunder, beat the drum upon their kettle-bellies:-
sect. one hundred twelve. thus we may see how probable it is, that people that were naturally free, and by their own consent either submitted to the government of their father, or united together out of different families to make a government, should
dangerously ill) would preserve some one (especially a person other than oneself) from great and unmerited evil, and when the withholding can only be effected by denial.
errors from mistaking eternall life, and everlasting death
poorly furnished, but that, if a proper distribution of authority be used, it has persons sufficient for the discharge of all official duties; and when this is the case, nothing is wanting to make a state perfect in its constitution.
but they were told, that this was the resource of the jews of old.
last of a noble line, and the hope and cynosure of the world, instead of john field's poor starveling brat. there we sat together under that part of the roof which leaked the least, while it showered and thundered without.
seeing that man so much desired to equal himself to god, he had done better, says cicero, to have attracted those divine conditions to himself, and drawn them down hither below, than to send his corruption and misery up on high; but, to take it right, he
i could have desired much that the private gain of the soldiers of your army, and the necessity for satisfying them, had not deprived you, especially in this principal town, of the glorious credit of treating your mutinous subjects, in the midst of
supposing now that necessity has from all time drawn together only such men as could express similar requirements and similar experiences by similar symbols, it results on the whole that the easy communicability of need, which implies ultimately the
on the other hand, these very conditions (space and time) embarrass them greatly, when the understanding endeavours to pass the limits of that sphere.
what should we think of the shepherd's life if his flocks always wandered to higher pastures than his thoughts?
governments, to find my inquiries always furnish me with new reasons for loving that of my own country.
the severe punishment the people of rome inflicted upon those who fled from the battle of cannae, and those who ran away with aeneius fulvius at his defeat, did not extend to death.
and whoever should maintain this, siding with the peripatetics, would do us no great wrong, seeing it is very well known that the greatest and most noble actions of the soul proceed from, and stand in need of, this impulse of the passions.
he married, being well advanced in years, having spent his youth in good fellowship, a great talker and a great jeerer, calling to mind how much the subject of cuckoldry had given him occasion to talk and scoff at others.
"qui, quid sit pulcrum, quid turpe, quid utile, quid non, planius ac melius chrysippo et crantore dicit:"
was rough and savage amongst them, and that would have cherished and propagated the good seeds that nature had there produced; mixing not only with the culture of land and the ornament of cities, the arts of this part of the world, in what was necessary,
as i was desirous to recover the long lost bottom of walden pond, i surveyed it carefully, before the ice broke up, early in 'forty six, with compass and chain and sounding line.
in general, the most judicious distribution of our goods, when we come to die, is, in my opinion, to let them be distributed according to the custom of the country; the laws have considered the matter better than we know how to do, and 'tis wiser to let
delightful memory of our successes;" and this is true: memini etiam quo nolo; oblivisci non possum quo volo. "i do also remember what i would not; but i cannot forget what i would." and whose counsel is this?
perfumes, to be his cookes, and bakers. he shall take your fields, your vine-yards, and your olive-yards, and give them to his servants. he shall take the tyth of your corne and wine, and give it to the men of his chamber, and to his other servants.
"they suffered so much the more, by how much more they gave way to suffering."--st. augustin, de civit. dei, i. ten.
some also turned christians, upon whose faith, as also that of their posterity, even to this day, which is a hundred years since, few portuguese can yet rely; though custom and length of time are much more powerful counsellors in such changes than all
were it possible for the sovereign, as such, to possess the executive power, right and fact would be so confounded that no one could tell what was law and what was not; and the body politic, thus disfigured, would soon fall a prey to the violence it was
so hard indeed did it seem to shed blood for any crime whatsoever, that by the lex porcia, the penalty of death was commuted into that of banishment for all those who were willing to survive the loss of so great a country.
endeavours to establish; and even in that case there is a mutual destruction of arguments, and the superior only gives us an assurance suitable to that degree of force, which remains, after deducting the inferior.'
benefiting them. whoever acts otherwise, either through timidity or bad counsels, is always obliged to stand with knife in hand, and can never depend on his subjects, because they, through continually fresh injuries, are unable to depend upon him.
there is, in fine, a gradation of rank in psychical states, to which the gradation of rank in the problems corresponds; and the highest problems repel ruthlessly every one who ventures too near them, without being predestined for their solution by the
even when cleft or bored through it is not comprehended in its entireness.
my heart on which my summer burneth, my short, hot, melancholy, over-happy summer: how my summer heart longeth for thy coolness!
we are cheered when we observe the vulture feeding on the carrion which disgusts and disheartens us and deriving health and strength from the repast.
these he peddles still, prompting god and disgracing man, bearing for fruit his brain only, like the nut its kernel. i think that he must be the man of the most faith of any alive.
on the other hand, nature punishes any neglect of prudence. if you think the senses final, obey their law. if you believe in the soul, do not clutch at sensual sweetness before it is ripe on the slow tree of cause and effect.
sulpicius, lay concealed, was, according to the promise of sylla's proscription, manumitted for his pains; but according to the promise of the public justice, which was free from any such engagement, he was thrown headlong from the tarpeian rock.
is there no more in it, then, but only slily and with circumspection to do ill?
it impresses us in the same way as a drop of water, crowded with infusoria , seen through a microscope, or a little heap of cheese-mites that would otherwise be invisible.
and for the manner of gods worship, there was never doubt made, but that the high priest till the time of saul, had the supreme authority.
the proper problem of pure reason, then, is contained in the question: "how are synthetical judgements a priori possible?"
one,two,three,four,five ) "if a prophet rise amongst you, or a dreamer of dreams, and shall pretend the doing of a miracle, and the miracle come to passe; if he say, let us follow strange gods, which thou hast not known, thou shalt not hearken to him, c.
it is a form of theocracy, in which there can be no pontiff save the prince, and no priests save the magistrates.
how then can wee be obliged to doe any thing contrary to the command of the king, or other soveraign representant of the common-wealth, whereof we are members, and by whom we look to be protected?
length of life as any plato or aristotle could invent. and certainly, all these descriptions of polities, feigned by art, are found to be ridiculous and unfit to be put in practice.
mathematics in its pure use proves of the former, must necessarily hold good of the latter.
for men are much more taken by present than by past things, and when they find themselves well off in the present, they enjoy it and seek nothing more; on the contrary, they will do all they can to defend him, so long as the prince is not in other things
"doubtful ills plague us worst." --seneca, agamemnon, iii. one, twenty nine.
"omne adeo genus in terris, hominumque, ferarumque, et genus aequoreum, pecudes, pictaeque volucres, in furias ignemque ruunt."
thus spake zarathustra, and stopped suddenly in his discourse: for his longing came over him, and he closed his eyes and his mouth, because of the agitation of his heart.
everyday use (as an abbreviation of the means of expression)--thanks chiefly to the pole boscovich: he and the pole copernicus have hitherto been the greatest and most successful opponents of ocular evidence.
it is impossible to acquit rousseau in some of the passages in which he treats of the general will, of something worse than obscurity--positive contradiction.
to your interpretation and bad "philology." it is no matter of fact, no "text," but rather just a naively humanitarian adjustment and perversion of meaning, with which you make abundant concessions to the democratic instincts of the modern soul!
opposition, i know not whether the utility would not surmount the damage.
into no corporate unity with the rest. this restores to each term its right relation to the others, and provides a link or middle term between either prince and people, or prince and sovereign, or, if necessary, both at once.
neverthelesse, he promised by his prophets to restore this his government to them again, when the time he hath in his secret counsell appointed for it shall bee fully come, and when they shall turn unto him by repentance, and amendment of life; and not
"where thou wilt, they won't; where thou wilt not, they spontaneously agree; they are ashamed to go in the permitted path." --terence, eunuchus, act iv., sc. eight, v forty three
a public thief to supply this bounty and profusion, and made him utter this vile and unjust saying, "that if the most wicked and profligate persons in the world had been faithful in serving him towards his advancement, he would cherish and prefer them to
from his conscience, that all he has got by so long inquiry is only to have learned to know his own weakness. we have only by a long study confirmed and verified the natural ignorance we were in before.
plutarch says, moreover, that to appear so excellent in these less necessary qualities is to produce witness against a man's self, that he has spent his time and applied his study ill, which ought to have been employed in the acquisition of more necessary
image and conception having never been planted in her.
egit, lethaeo purgatos flumine, tandem rursus ad humanae revocat primordia formae:"
the reason was, because the religion of the heathen, consisted rather in rites and ceremonies, than in any constant belief. for you may imagine, what kind of faith theirs was, when the chief doctors, and fathers of their church, were the poets.
the principle of the connection of causality among phenomena is limited in our formula to the succession thereof, although in practice we find that the principle applies also when the phenomena exist together in the same time, and that cause and effect
for even these discourses left us by antiquity upon this subject, seem to me flat and poor, in comparison of the sense i have of it, and in this particular, the effects surpass even the precepts of philosophy.
what matter is it, you will say, which way it comes to pass, provided a man does not terrify himself with the expectation?
and some such apparitions may be reall, and substantiall; that is to say, subtile bodies, which god can form by the same power, by which he formed all things, and make use of, as of ministers, and messengers (that is to say, angels) to declare his will,
that the appearances which represent a body great to him that is near, and less to him that is more remote, are both true:--
that will make him love his duty; but the dogmas of that religion concern the state and its members only so far as they have reference to morality and to the duties which he who professes them is bound to do to others.
not long since i was present at the auction of a deacon's effects, for his life had not been ineffectual:-
"here is indeed the stone," said he, and stroked his beard, "on it sat i yester-morn; and here came the soothsayer unto me, and here heard i first the cry which i heard just now, the great cry of distress.
which significant names, satan, devill, abbadon, set not forth to us any individuall person, as proper names use to doe; but onely an office, or quality; and are therefore appellatives; which ought not to have been left untranslated, as they are, in the
truth is not freely and openly canvassed.
treasures of antiquity. what the roman and grecian multitude could not hear , after the lapse of ages a few scholars read , and a few scholars only are still reading it.
the streams, thou driest the fountain. neither is there only a habit of goodness, directed by right reason; but there is in some men, even in nature, a disposition towards it; as on the other side, there is a natural malignity.
presence; and for the third day, to make three hundred pair of gladiators fight it out to the last, as the emperor probus did.
actions are, by their very nature, temporary and perishing; and where they proceed not from some cause in the character and disposition of the person who performed them, they can neither redound to his honour, if good; nor infamy, if evil.
in this case, both opposites are perfectly consistent with each other.
and such as, soothing their thoughts with i know not what course of nature, promise to themselves some years beyond it, could they be privileged from the infinite number of accidents to which we are by a natural subjection exposed, they might have some
very fact of striving to avoid it. thus, in declining favours, we must look to the requirements of utility and courtesy.
etymologicon lingu anglican; seu explicatio vocum anglicarum etymologica ex propriis fontibus. omnia alphabetico ordine in quinque distinctas classes digesta. authore step. skinner, one thousand.five hundred. folio.
"of the fleeting years each steals something from me." --horace, ep., ii. two.
prop. thirty eight. if a man has begun to hate an object of his love, so that love is thoroughly destroyed, he will, causes being equal, regard it with more hatred than if he had never loved it, and his hatred will be in proportion to the strength of his
the happiness of man is, "i will." the happiness of woman is, "he will."
things. this way may, with reason, appear uncivil, and ill adapted to our way of conversation; but i have never met with any who judged it outrageous or malicious, or that took offence at my liberty, if he had it from my own mouth; words repeated have
which then is his soveraigns sentence; otherwise it is his own, and an unjust one.
with girls, nature has had in view what is called in a dramatic sense a "striking effect," for she endows them for a few years with a richness of beauty and a, fulness of charm at the expense of the rest of their lives; so that they may during these years
when there were several bands of musicians, it sounded as if all the village was a vast bellows, and all the buildings expanded and collapsed alternately with a din.
the arguments by which he would prove, that bishops receive their jurisdiction from the pope (seeing the pope in the dominions of other princes hath no jurisdiction himself,) are all in vain.
for these warlike movements, that so ravish us with their astounding noise and horror, this rattle of guns, drums, and cries,
and if this person ought absolutely to be rejected from our society (he who by the sincerity of his conscience merited from the divine favour to penetrate so far into the christian light, through the universal darkness wherein the world was involved in
when it begins to exist for others it ceases to live in us; just as a child frees itself from its mother when it comes into existence. the poet has also said:
these are to be a little more roughly handled, for they are more dangerous and malicious than the first men willingly wrest the sayings of others to favour their own prejudicate opinions.
i was a platonist in this point before i knew there had ever been such a man as plato in the world.
for in that course, a man doth but disavow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others, to envy him.
all parts very inconvenient, so as the thing which they had devised for a remedy, did indeed but increase the sore which it should have cured. they saw, that to live by one man's will, became the cause of all men's misery.
in locke, a distinction is already drawn between the legal and the actual sovereign, which locke calls "supreme power"; rousseau unites the absolute sovereignty of hobbes and the "popular consent" of locke into the philosophic doctrine of popular
the most beautiful is that of man; therefore god must be of that form. no one can be happy without virtue, nor virtue be without reason, and reason cannot inhabit anywhere but in a human shape; god is therefore clothed in a human figure.
the english translation before mentioned, following that of geneva, has, "a kingdome of priests;" which is either meant of the succession of one high priest after another, or else it accordeth not with st.
all feeling suffereth in me, and is in prison: but my willing ever cometh to me as mine emancipator and comforter.
the legislative power once well established, the next thing is to establish similarly the executive power; for this latter, which operates only by particular acts, not being of the essence of the former, is naturally separate from it.
pungit in cute vix sum ma violatum plagula corpus; quando valere nihil quemquam movet. hoc juvat unum, quod me non torquet latus, aut pes; ctera quisquam vix queat aut sanum sese, aut sentire valentem.
every service a citizen can render the state he ought to render as soon as the sovereign demands it; but the sovereign, for its part, cannot impose upon its subjects any fetters that are useless to the community, nor can it even wish to do so; for no more
their first and profoundest victims; for owing to the diabolical anglomania of "modern ideas," the ame francais has in the end become so thin and emaciated, that at present one recalls its sixteenth and seventeenth centuries, its profound, passionate
he has often been known to dismiss whole armies, after having overcome them, to his enemies, without ransom, or deigning so much as to bind them by oath, if not to favour him, at least no more to bear arms against him; he has three or four times taken
earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven." and comformable hereunto was the practise of st. paul (one cor.
god of jacob. for he is not a god of the dead, but of the living; for they all live to him."
love is the danger of the lonesomest one, love to anything, if it only live! laughable, verily, is my folly and my modesty in love!-
of incense and perfumes in churches, so ancient and so universally received in all nations and religions, was intended to cheer us, and to rouse and purify the senses, the better to fit us for contemplation.
nature hath made men so equall, in the faculties of body, and mind; as that though there bee found one man sometimes manifestly stronger in body, or of quicker mind then another; yet when all is reckoned together, the difference between man, and man, is
this ought also to be considered here, i think: no one doubts a man to be brave in whom he has observed a brave spirit residing. it is plain that one who is endowed with speed is swift-footed.
to return to my subject: it appears to me that women are very rarely born, to whom the prerogative over men, the maternal and natural excepted, is in any sort due, unless it be for the punishment of such, as in some amorous fever have voluntarily
grow whilst he sleeps; or the prudence which consists in husbanding little strokes of the tool, little portions of time, particles of stock and small gains. the eye of prudence may never shut.
barbaras his ego sum, qui non intelligor illis.--ovid. one
quippe videbis equos fortes, cum membra jacebunt in somnis, sudare tamen, spirareque spe, et quasi de palma summas contendere vires:
on the other side, to be deceived with too long shadows (as some have been, when the moon was low, and shone on their enemies' back), and so to shoot off before the time; or to teach dangers to come on, by over early buckling towards them; is another
there would not be means and matter enough of cruelty, did we not mix with them things that nature has exempted from all sense and suffering, as reputation and the products of the mind, and did we not communicate corporal punishments to the teachings and
the state. the bentivogli, in returning to bologna, used similar measures. therefore fortresses may or may not be useful according to the times; if they do good in one way, they do harm in another.
"as husks we find grasshoppers leave behind them in summer." --lucretius, v. eight hundred one.
and after such-like vain and vicious imaginations, would very learnedly, by this hoarding of money, provide against all inconveniences; and could, moreover, answer such as objected to me that the number of these was too infinite, that if i could not lay
that first, they ought to refer matters unto them, which is the first begetting, or impregnation; but when they are elaborate, moulded, and shaped in the womb of their counsel, and grow ripe, and ready to be brought forth, that then they suffer not their
true, it is somewhat excrementitious in its character, and there is no end to the heaps of liver lights and bowels, as if the globe were turned wrong side outward; but this suggests at least that nature has some bowels, and there again is mother of
analytical part of the critique; and from this the limitation of all possible speculative cognition to the mere objects of experience , follows as a necessary result.
one dimension; and we conclude from the properties of this line as to all the properties of time, with this single exception, that the parts of the line are coexistent, whilst those of time are successive.
sect. forty eight. and as different degrees of industry were apt to give men possessions in different proportions, so this invention of money gave them the opportunity to continue and enlarge them: for supposing an island, separate from all possible
laborious crafts; the sacrifice of agriculture to commerce; the necessitation of the tax-farmer by the mal-administration of the funds of the state; and in short, venality pushed to such an extreme that even public esteem is reckoned at a cash value, and
he is a new man, with new perceptions, new and keener purposes, and a religious solemnity of character and aims. he does not longer appertain to his family and society; he is somewhat; he is a person; he is a soul.
one hundred thirty one. it seems to me, that the only objects of the abstract science or of demonstration are quantity and number, and that all attempts to extend this more perfect species of knowledge beyond these bounds are mere sophistry and illusion.
i know not how to express my meaning more plainly or more personally than i have done already in one of the last chapters (aphorism three hundred eighty two) of the fifth book of the 'gaya scienza'."
of a dangerous and malignant nature. there are favourable physiognomies, so that in a crowd of victorious enemies, you shall presently choose, amongst men you never saw before, one rather than another to whom to surrender, and with whom to intrust your
proof.--envy is a species of hatred (three. xxiv. note) or (three. xiii. note) pain, that is (three. xi. note), a modification whereby a man's power of activity, or endeavour towards activity, is checked.
thou hast awakened me in time; my journey is yet long." "thy journey is short," said the adder sadly; "my poison is fatal." zarathustra smiled. "when did ever a dragon die of a serpent's poison?"-said he. "but take thy poison back!
the second part of this proof proceeds in the same manner. wherefore he who hates another, etc. q.e.five hundred.
lo, what fulness is around us! and out of the midst of superabundance, it is delightful to look out upon distant seas.
we may consider also a third kind of relation between the individual and the law, a relation of disobedience to its penalty.
"that doth not concern me," said the old man sullenly; "he that knocketh at my door must take what i offer him. eat, and fare ye well!"-
the noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself he despises them.
this fever defaces and corrupts all they have of beautiful and good besides; and there is no action of a jealous woman, let her be how chaste and how good a housewife soever, that does not relish of anger and wrangling; 'tis a furious agitation, that
himself into a state of war with me. he that, in the state of nature, would take away the freedom that belongs to any one in that state, must necessarily be supposed to have a design to take away every thing else, that freedom being the foundation of all
as it is necessary for all men that seek peace, to lay down certaine rights of nature; that is to say, not to have libertie to do all they list: so is it necessarie for mans life, to retaine some; as right to governe their owne bodies; enjoy aire, water,
if the impugners of the utilitarian morality represented it to their own minds in this its true character, i know not what recommendation possessed by any other morality they could possibly affirm to be wanting to it: what more beautiful or more exalted
this talk of ordering and distinguishing, which has no merit, when performed with regard to external bodies, the objects of our senses, rises in its value, when directed towards the operations of the mind, in proportion to the difficulty and labour, which
and in another place: "they had," says he, "strong and able horses, covered with thick tanned hides of leather, and were themselves armed 'cap-a-pie' with great plates of iron, so artificially ordered, that in all parts of the limbs, which required
him, that he has a right, when he prevails, to punish the offender, both for the breach of the peace, and all the evils that followed upon it.
whoever, therefore, deems it necessary in his new principality to secure himself against enemies, to gain friends, to conquer by force or fraud, to make himself beloved and feared by the people, followed and reverenced by the soldiers, to destroy those
and this is it, that latines call imagination, from the image made in seeing; and apply the same, though improperly, to all the other senses. but the greeks call it fancy; which signifies apparence, and is as proper to one sense, as to another.
so that if the conception merely agree with the formal conditions of experience, its object is called possible; if it is in connection with perception, and determined thereby, the object is real; if it is determined according to conceptions by means of
the proceeding upon somewhat conceived in writing, doth for the most part facilitate dispatch: for though it should be wholly rejected, yet that negative is more pregnant of direction, than an indefinite; as ashes are more generative than dust.
all his life employed in affairs of state. these are great and vigorous natures,
iii., lest the idea of pictures should suggest itself. for by ideas i do not mean images such as are formed at the back of the eye, or in the midst of the brain, but the conceptions of thought.
from the latter he can defend himself with good arms and good friends, and he will always have good friends if he has good arms; and internal matters will always remain quiet, if they are not perturbed by conspiracy; and even if external powers sought to
order to make commerce practicable, and serve as a substitute for natural compassion, which lost, when applied to societies, almost all the influence it had over individuals, and survived no longer except in some great cosmopolitan spirits, who, breaking
making laws belongs to the lord of the family; who by his owne discretion chooseth his chaplain, as also a schoolmaster to teach his children.
government; nor do we read, that any religion was there forbidden, but that of the jewes; who (being the peculiar kingdome of god) thought it unlawfull to acknowledge subjection to any mortall king or state whatsoever.
is there any who desires to be sick, that he may see his physician at work? and would not the physician deserve to be whipped who should wish the plague amongst us, that he might put his art in practice?
the hitherto little attempted dissection of the faculty of understanding itself, in order to investigate the possibility of conceptions a priori, by looking for them in the understanding alone, as their birthplace, and analysing the pure use of this
and that i may do the like by day, and imitate and copy its best, now will i put the three worst things on the scales, and weigh them humanly well.-
rarity, and dear purchase send us to the better air of some other country should first have mended their breeches smile upon us whilst we are alive so austere and very wise countenance and carriage (of physicians) so much are men enslaved to their
rays of light thrown upon it. noisy interruption prevents this concentration.
neverthelesse it is not prudence that distinguisheth man from beast. there be beasts, that at a year old observe more, and pursue that which is for their good, more prudently, than a child can do at ten.
the principal thing we must attend to, in the division of the parts of a science like this, is that no conceptions must enter it which contain aught empirical; in other words, that the knowledge a priori must be completely pure.
for there is no such thing as perpetual tranquillity of mind, while we live here; because life itself is but motion, and can never be without desire, nor without feare, no more than without sense.
law ought to decide in every particular case that could not be foreseen; the other is that the general will, the source and supplement of all laws, should be consulted wherever they fail.
the common element in these different interests is what forms the social tie; and, were there no point of agreement between them all, no society could exist. it is solely on the basis of this common interest that every society should be governed.
although many others have, through their cruelty, been unable to maintain their position in times of peace, not to speak of the uncertain times of war.
they draw him in, and engage him in all the new opinions the world receives; and make him, according to the different course of things, differ from himself; every one makes him disavow, according to his own sense, the manners and customs lawful in his
the subject of this essay is not the so-called liberty of the will, so unfortunately opposed to the misnamed doctrine of philosophical necessity; but civil, or social liberty: the nature and limits of the power which can be legitimately exercised by
he bragged that he had never worn a gown that cost above ten crowns, nor had ever sent above tenpence to the market for one day's provision; and that as to his country houses, he had not one that was rough-cast on the outside.
then it is all the same whether he has been happy or unhappy in a life which was made up of a merely ever-changing present and is now at an end.
there be monks in russia, for penance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. many examples may be put of the force of custom, both upon mind and body.
imposed; because every one of those in voting did engage himselfe for the payment: for he that is author of the borrowing, is obliged to the payment, even of the whole debt, though when payd by any one, he be discharged.
please, they even make use of our growing worse, and do their business in this way which can never fail them: which is by buzzing us in the ear, when the disease is more inflamed by their medicaments, that it had been much worse but for those remedies;
conception, drawn from the representations of apprehension, must harmonize.
i lend myself my patience somewhat too cheap, in accidents that do not privately assail me; and do not so much regard what they take from me, as what remains safe, both within and without.
all defence shows a face of war all i aim at is, to pass my time at my ease all i say is by way of discourse, and nothing by way of advice all judgments in gross are weak and imperfect all over-nice solicitude about riches smells of avarice all things
it was an affectation conformable with his beauty that made alexander carry his head on one side, and caused alcibiades to lisp; julius caesar scratched his head with one finger, which is the fashion of a man full of troublesome thoughts; and cicero, as i
they have not the courage to suffer themselves to be corrected they have yet touched nothing of that which is mine they juggle and trifle in all their discourses at our expense they must be very hard to please, if they are not contented they must become
this endeavour, when it is toward something which causes it, is called appetite, or desire; the later, being the generall name; and the other, oftentimes restrayned to signifie the desire of food, namely hunger and thirst.
the reputation that every one pretends to of vivacity and promptness of wit, i seek in regularity; the glory they pretend to from a striking and signal action, or some particular excellence, i claim from order, correspondence, and tranquillity of opinions
a troublous matter are the conditions of human bliss; either they are never realized in full, or never stay permanently. one has abundant riches, but is shamed by his ignoble birth.
and that duty which is comprehended in the word honour, requires less obedience, though the obligation be stronger on grown, than younger children: for who can think the command, children obey your parents, requires in a man, that has children of his own,
write to them that if the concern of making themselves known to future ages, and the thirst of glory, do yet detain them in the management of public affairs, and make them fear the solitude and retirement to which they would persuade them, let them never
servitude and obedience. jaropelk, duke of russia, tampered with a gentleman of hungary to betray boleslaus, king of poland, either by killing him, or by giving the russians opportunity to do him some notable mischief.
of cause and effect-is the condition of the objective validity of our empirical judgements in regard to the sequence of perceptions, consequently of their empirical truth, and therefore of experience.
cases, he that so dieth, had liberty to doe the action, for which he is neverthelesse, without injury put to death. and the same holdeth also in a soveraign prince, that putteth to death an innocent subject.
for whether things exist, or do not exist, whenever we contemplate their essence, we see that it involves neither existence nor duration; consequently, it cannot be the cause of either the one or the other.
i have heard of a judge who, coming upon a sharp conflict betwixt bartolus and aldus, and some point controverted with many contrarieties, writ in the margin of his book, "a question for a friend;" that is to say, that truth was there so controverted and
"what influence pisces have, or the sign of angry leo, or capricorn, washed by the hesperian wave."--propertius, iv. i, eighty nine.
the romans in the provinces they took, always followed this policy; they established colonies, flattered the less powerful without increasing their strength, put down the most powerful and did not allow foreign rulers to obtain influence in them.
man than there is betwixt such a man and such a beast:
but i have since learned that trade curses everything it handles; and though you trade in messages from heaven, the whole curse of trade attaches to the business.
love of evasion, so that they may seem what they are not; and this is why their writing is lacking in definiteness and clearness.
the long habit of grasping harpy-like;-so it is not named for me.
what have i been since thou hast appeared amongst us? it is mine envy of thee that hath destroyed me!"-thus spake the youth, and wept bitterly. zarathustra, however, put his arm about him, and led the youth away with him.
ch. i. philosophy reproves boethius for the foolishness of his complaints against fortune. her very nature is caprice.--ch. two.
the lukewarmness of patriotism, the activity of private interest, the vastness of states, conquest and the abuse of government suggested the method of having deputies or representatives of the people in the national assemblies.
o zarathustra, i seek a genuine one, a right one, a simple one, an unequivocal one, a man of perfect honesty, a vessel of wisdom, a saint of knowledge, a great man!
we should never cheat and insult and banish one another by our meanness, if there were present the kernel of worth and friendliness. we should not meet thus in haste.
we seek our friend not sacredly, but with an adulterate passion which would appropriate him to ourselves. in vain. we are armed all over with subtle antagonisms, which, as soon as we meet, begin to play, and translate all poetry into stale prose.
the future inhabitants of this region, wherever they may place their houses, may be sure that they have been anticipated.
thirty one chapters of exodus, and throughout leviticus: to aaron seldome. the calfe that aaron made, moses threw into the fire.
--but besides this, which i know to have been imitated by some in france, when i came from that famous assembly of the estates at blois, i had a little before seen a maid in picardy, who to manifest the ardour of her promises, as also her constancy, give
i, moreover, without wrinkling my forehead, hearken to the persuasions offered me, to draw me into the marketplace, and so gently refuse, as if i were half willing to be overcome.
that with a sickle he had yet in his hand, he totally cut off all those parts that she was jealous of and threw them in her face.
the mischief this man does me is a hundred, or possibly a thousand times more than the other perhaps intended me (whom i killed before he really did me any); and yet i might lawfully kill the one, and cannot so much as hurt the other lawfully.
dispense with the serious and not unscrupulous qualities which distinguish the critic from the skeptic i mean the certainty as to standards of worth, the conscious employment of a unity of method, the wary courage, the standing-alone, and the capacity for
it should be added that i am here speaking of the relative strength of the government, and not of its rectitude: for, on the other hand, the more numerous the magistracy, the nearer the corporate will comes to the general will; while, under a single
the union which is thus effected and which adds a new value to every atom in nature-for it transmutes every thread throughout the whole web of relation into a golden ray, and bathes the soul in a new and sweeter element-is yet a temporary state.
they wiped their fundaments (let the ladies, if they please, mince it smaller) with a sponge, which is the reason that 'spongia' is a smutty word in latin; which sponge was fastened to the end of a stick, as appears by the story of him who, as he was led
every offence, that can be committed in the state of nature, may in the state of nature be also punished equally, and as far forth as it may, in a commonwealth: for though it would be besides my present purpose, to enter here into the particulars of the
was thereto. but now i understand, not only, that i exist as i am a thing that thinks , but i also meet with a certain idea of a corporeal nature , and it so happens that i doubt , whether that thinking nature that is in me be different from that
neither in us that are pressed, are they anything els, but divers motions; (for motion, produceth nothing but motion.) but their apparence to us is fancy, the same waking, that dreaming.
'i pray that they still may hold. for while they still remain, however things may go, i shall ride out the storm. yet thou seest how much is shorn of the splendour of my fortunes.'
that missile weapon which the italians formerly made use of both with fire and by sling was much more terrible: they called a certain kind of javelin, armed at the point with an iron three feet long, that it might pierce through and through an armed man,
here, then, you see to what degree i find myself guilty of this first part, that one said was the vice of presumption.
them afterwards. the contrary is the case in kingdoms governed like that of france, because it is easy to enter them by winning over some baron of the kingdom, there being always some malcontents, and those desiring innovations.
for, as it happens to every one who from childhood onward has always been on his legs, and in foreign lands, i have also encountered on my path many strange and dangerous spirits; above all, however, and again and again, the one of whom i have just
reputation of an ambitious man, are drawn away from their obedience to the lawes, to follow a man, of whose vertues, and designes they have no knowledge.
prop. thirty five. whatsoever we conceive to be in the power of god, necessarily exists.
wisdome, learning, forme, and the like, becomes distraction, and giddinesse: the same, joyned with envy, rage: vehement opinion of the truth of any thing, contradicted by others, rage.
when once the people have taken arms against you, there will never be lacking foreigners to assist them.
"nimirum hac die una plus vixi mihi, quam vivendum fuit."
as for men, they will hardly fail one any where. i had more visitors while i lived in the woods than at any other period in my life; i mean that i had some. i met several there under more favorable circumstances than i could any where else.
perhaps everything on which the intellectual eye has exercised its acuteness and profundity has just been an occasion for its exercise, something of a game, something for children and childish minds.
calm is my soul, and clear, like the mountains in the morning. but they think me cold, and a mocker with terrible jests.
you may see from a boat, in calm weather, near the sandy eastern shore, where the water is eight or ten feet deep, and also in some other parts of the pond, some circular heaps half a dozen feet in diameter by a foot in height, consisting of small stones
on the other hand, the self-evident propositions as to the relation of numbers, are certainly synthetical but not universal, like those of geometry, and for this reason cannot be called axioms, but numerical formulae.
the individual has no chance, because he has no rights, against the social organism. society can punish him for acts or even opinions which are anti-social in character. his virtue lies in recognising the intimate communion with his fellows.
causes. there are other reasons (which i need not mention here) besides mathematics, which might have caused men's minds to be directed to these general prejudices, and have led them to the knowledge of the truth.
ordering of the solemnity, and in whose house it was kept, suspecting his rival would offer foul play by these sorceries. which fear she communicated to me.
what shall we now say sufficient to express our grief for the untimely decease of this worthy philosopher? but especially what shall we now do to recover our loss?
men are freed of their covenants two wayes; by performing; or by being forgiven. for performance, is the naturall end of obligation; and forgivenesse, the restitution of liberty; as being a retransferring of that right, in which the obligation consisted.
experience, and himself to transfer the ancient honour and order of his house into the hands of those who are to succeed him, and by that means to satisfy himself as to the hopes he may conceive of their future conduct.
i have my horizon bounded by woods all to myself; a distant view of the railroad where it touches the pond on the one hand, and of the fence which skirts the woodland road on the other.
this, however, is the third thing which i heard-namely, that commanding is more difficult than obeying. and not only because the commander beareth the burden of all obeyers, and because this burden readily crusheth him:-
which her attendants did without her knowledge, she being already half dead, and without all manner of sense.
our table of the categories suggests considerations of some importance, which may perhaps have significant results in regard to the scientific form of all rational cognitions.
--let us learn bravely to stand our ground, and fight him. and to begin to deprive him of the greatest advantage he has over us, let us take a way quite contrary to the common course.
the amount of regard for the public interest implied in this recognition, is no greater than is demanded by every system of morals; for they all enjoin to abstain from whatever is manifestly pernicious to society.
from this circumstance alone, that a controversy has been long kept on foot, and remains still undecided, we may presume that there is some ambiguity in the expression, and that the disputants affix different ideas to the terms employed in the
therefore, he that beleeveth jesus to be the christ, is free from all the dangers threatned to persons excommunicate. he that beleeveth it not, is no christian.
the full liberty of divorce, five hundred years and more passed away before any one made use on't.
therefore a being absolutely infinite, such as god, has from himself an absolutely infinite power of existence, and hence he does absolutely exist.
greece. this i have been an eyewitness of, that in public confusions, men astonished at their fortune, have abandoned their own reason, superstitiously to seek out in the stars the ancient causes and menaces of the present mishaps, and in my time have
for if the command of the civill soveraign bee such, as that it may be obeyed, without the forfeiture of life eternall; not to obey it is unjust; and the precept of the apostle takes place; "servants obey your masters in all things;" and, "children obey
one would rather choose to be certainly informed of the conference he had in his tent with some particular friends of his the night before a battle, than of the harangue he made the next day to his army; and of what he did in his closet and his chamber,
"utatur motu animi, qui uti ratione non potest."
forty two. a new order of philosophers is appearing; i shall venture to baptize them by a name not without danger.
which are freely granted; and vulcan speaks honourably of aeneas,
in one hundred forty marcus was raised to the consulship, and in one hundred forty five his betrothal was consummated by marriage.
i concluded that he laughed in derision of my efforts, confident of his own resources. though the sky was by this time overcast, the pond was so smooth that i could see where he broke the surface when i did not hear him.
while of those previously described writers it may be said, in the words of the same poet, et qui parlant beaucoup ne disent jamais rien .
the other testimony from antiquity, to which some would apply this discovery of the new world, is in aristotle; at least, if that little book of unheard of miracles be his-- one of the spurious publications brought out under his name--five hundred.w. .
the generality and more solid sort of men look upon abundance of children as a great blessing; i, and some others, think it as great a benefit to be without them.
the whole presbytery laid their hands on timothy, as we read one tim. four.fourteen. but this is to be understood, as that some did it by the appointment of the presbytery, and most likely their proestos, or prolocutor, which it may be was st.
of prognostications. twelve. of constancy.
ever can be, but respecting which, in experience, no inquiry is ever made.
recipes for their passions, their good and bad propensities, insofar as such have the will to power and would like to play the master; small and great expediencies and elaborations, permeated with the musty odour of old family medicines and old-wife
experience tells as much. as to the rest, we may at least conclude that they are qualities of no relation or correspondence; and in the education of the children of his government, plato interdicts the art of boxing, introduced by amycus and epeius, and
"think each day when past is thy last; the next day, as unexpected, will be the more welcome."--hor., ep., i. four, thirteen.
such stumbling at every little asperity of their own fortune, and every little eminence of that of other men? and such diversity of ways in running to the same mark, felicity, if it be not night amongst us, or at least a mist?
and as we must, to distinguish it from sensibility, entitle this faculty understanding; so all conjunction whether conscious or unconscious, be it of the manifold in intuition, sensuous or non-sensuous, or of several conceptions-is an act of the
would have done, it would never have taken place. for the king of france would have found a thousand excuses, and the others would have inspired him with a thousand fears.
for as infection spreadeth upon that which is sound, and tainteth it; so when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odor.
the gold, however, and the laughter-these doth he take out of the heart of the earth: for, that thou mayst know it,-the heart of the earth is of gold."
of gifts and offices in the publick worship of god, in three parts, endeavouring an impartial account, what was in the inspired age of the church, what succeeded in the more ordinary state; what reasonably may be allowed in prayer, singing, and preaching,
now i ask, whence can the understanding draw these synthetical propositions, when the conceptions contained therein do not relate to possible experience but to things in themselves (noumena)?
but they say again, that though the principles be right, yet common people are not of capacity enough to be made to understand them.
certainty. sometimes he suffered incision and cauteries with so great constancy as never to be seen so much as to wince.
other occasions where my will is running on with too warm an appetite.
after this general community, the sovereign, and most worthy part presiding and governing, and performing its proper offices, they say, that thence great utility was derived, both by private and public concerns; that it constituted the force and power of
but, by reading between the lines, an attentive student can detect in it a great deal of the positive doctrine afterwards incorporated in the social contract .
whoever supposes that this preference takes place at a sacrifice of happiness-that the superior being, in anything like equal circumstances, is not happier than the inferior-confounds the two very different ideas, of happiness, and content.
if i must be pitiful, i dislike to be called so; and if i be so, it is preferably at a distance.
and this properly concerns only such governments where the legislative is always in being, or at least where the people have not reserved any part of the legislative to deputies, to be from time to time chosen by themselves.
no man can know by discourse, that this, or that, is, has been, or will be; which is to know absolutely: but onely, that if this be, that is; if this has been, that has been; if this shall be, that shall be: which is to know conditionally; and that not
the facts of this remarkable intimacy can easily be stated. the deductions are more difficult. there is no question that mill's infatuation was the cause of considerable trouble to his acquaintances and friends.
again, utility is often summarily stigmatized as an immoral doctrine by giving it the name of expediency, and taking advantage of the popular use of that term to contrast it with principle.
a bad wrestler turned physician: "courage," says diogenes to him; "thou hast done well, for now thou will throw those who have formerly thrown thee."
"ora tument ira, nigrescunt sanguine venae, lumina gorgoneo saevius igne micant."
whether they are herein made the tools of cunninger workmen, to pull down their own fabric, they were best look.
cause to kill himself but the sole compassion of the miserable state of the roman republic.
and, at all events, it will be always an honour to me, to be able to do anything which shall be for the pleasure of you and yours, on account of the obligation under which i lie to serve you.
i used to admire the ripple marks on the sandy bottom, at the north end of this pond, made firm and hard to the feet of the wader by the pressure of the water, and the rushes which grew in indian file, in waving lines, corresponding to these marks, rank
i, however, am a blesser and a yea-sayer, if thou be but around me, thou pure, thou luminous heaven! thou abyss of light!-into all abysses do i then carry my beneficent yea-saying.
i do not hear of men being forced to live this way or that by masses of men. what sort of life were that to live? when i meet a government which says to me, "your money or your life," why should i be in haste to give it my money?
deal with stout and haughty kings, william rufus, henry the first, and henry the second.
have i not lived long enough? i am just upon thirty-three.
zarathustra was silent thereupon, confused and staggered; at last he asked, like one who hesitateth in himself: "and who is it that there calleth me?"
as 'tis said of epimenides, that he always prophesied backward.
the difficulty is to understand how there can be a governmental act before government exists, and how the people, which is only sovereign or subject, can, under certain circumstances, become a prince or magistrate.
then thou carriedst thine ashes into the mountains: wilt thou now carry thy fire into the valleys? fearest thou not the incendiary's doom?
but i have said, that i have only set forth the chief conflicting emotions, not all that might be given. for, by proceeding in the same way as above, we can easily show that love is united to repentance, scorn, shame, c.
anybody praised, because he lives "wisely," or "as a philosopher," it hardly means anything more than "prudently and apart."
they are deprived, relates to that of speaking, and that these hold together by a natural and inseparable tie, in such manner that what we speak we must first speak to ourselves within, and make it sound in our own ears, before we can utter it to others.
the feeling of liberty belong as necessarily to slave-morals and morality, as artifice and enthusiasm in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.--hence we can understand without further detail
but he, that plots to be the only figure amongst ciphers, is the decay of a whole age. honor hath three things in it: the vantage ground to do good; the approach to kings and principal persons; and the raising of a man's own fortunes.
far as regards their intuition or the real in their perception, can be generated according to the rules of a mathematical synthesis.
restrain us. but what if plutarch, besides several examples that he produces out of antiquity, tells us, he knows of certain knowledge, that in the time of domitian, the news of the battle lost by antony in germany was published at rome, many days'
consequently, it is soon recognised that they write for the sake of filling up the paper, and this is the case sometimes with the best authors; for example, in parts of lessing's dramaturgie , and even in many of jean paul's romances.
let us here return to our coaches. instead of these, and of all other sorts of carriages, they caused themselves to be carried upon men's shoulders.
we now intend to make a trial whether it be not possible safely to conduct reason between these two rocks, to assign her determinate limits, and yet leave open for her the entire sphere of her legitimate activity.
very early period, contemptuously likened; and modern holders of the doctrine are occasionally made the subject of equally polite comparisons by its german, french, and english assailants.
if any one were to say to them "a lofty spirituality is beyond all comparison with the honesty and respectability of a merely moral man"--it would make them furious, i shall take care not to say so.
they aim variously at ( a ) wealth, or ( b ) rank, or ( c ) sovereignty, or ( d ) glory, or ( e ) pleasure, because they think thereby to attain either ( a ) contentment, ( b ) reverence, ( c ) power, ( d ) renown, or ( e ) gladness of heart, in one or
remark i. the reader will observe, that in the foregoing proof the game which idealism plays is retorted upon itself, and with more justice.
cultivated men always feel and speak so, as if a great fortune, the achievement of a civil or social measure, great personal influence, a graceful and commanding address, had their value as proofs of the energy of the spirit.
beasts of prey, are they: in their "working"-there is even plundering, in their "earning"-there is even overreaching! therefore shall they have it hard!
so a judge, who condemns a criminal to death, not from hatred or anger but from love of the public well--being, is guided solely by reason.
i grudge nothing but care and trouble, and endeavour nothing so much, as to be careless and at ease.
all that is necessary to salvation, is contained in two vertues, faith in christ, and obedience to laws. the latter of these, if it were perfect, were enough to us.
some forbear it, not upon negligence alone, but doubting to bring themselves into melancholy, in respect they shall find it broken. but wounds cannot be cured without searching.
this was the name of him that in the ancient common-wealth of rome, had the supreme authority under the senate and people, of regulating all ceremonies, and doctrines concerning their religion: and when augustus caesar changed the state into a monarchy,
but in both these interpretations, there is so much of paradox, that i trust not to them; but propound them to those that are throughly versed in the scripture, to inquire if there be no clearer place that contradicts them.
incident to this point is, for a state to have those laws or customs, which may reach forth unto them just occasions (as may be pretended) of war.
this may be because differences of rank are much more precarious with women than with us, and consequently more quickly change their line of conduct and elevate them, or because while a hundred things must be weighed in our case, there is only one to be
but if my heart be not great enough, 'tis open enough to make amends, at any one's request, freely to lay open its weakness. should any one put me upon comparing the life of fifty.
no time, no favour of the prince, no office, or virtue, or riches, can ever prevail to make a plebeian become noble: to which this custom contributes, that marriages are interdicted betwixt different trades; the daughter of one of the cordwainers' gild is
how often do the involuntary motions of the countenance discover our inward thoughts, and betray our most private secrets to the bystanders.
the king came thus into italy with the aid of the venetians and the consent of alexander, and had hardly arrived at milan before the pope obtained troops from him for his enterprise in the romagna, which he carried out by means of the reputation of the
in the mud of your contempt lay the statue: but it is just its law, that out of contempt, its life and living beauty grow again!
for if an inward assent of the mind to all the doctrines concerning christian faith now taught, (whereof the greatest part are disputed,) were necessary to salvation, there would be nothing in the world so hard, as to be a christian.
selfe, as having no jurisdiction, nor authoritie elsewhere, but are left to the remedie, which the law of the place alloweth them.
conditions attaching to them, are set forth in their unalloyed purity.
sceptical as montaigne shows himself in his books, yet during his sojourn at rome he manifested a great regard for religion.
the body was ordeyned by the authority of the common-wealth,) is not his.
built cities; and then, by consent, they came in time, to set out the bounds of their distinct territories, and agree on limits between them and their neighbours; and by laws within themselves, settled the properties of those of the same society: for we
ere zarathustra had been an hour on his way in the mountains and forests, he saw all at once a strange procession.
i have observed yet another sort of indiscretion in fathers of my time, that, not contented with having deprived their children, during their own long lives, of the share they naturally ought to have had in their fortunes, they afterwards leave to their
-- distinguish betwixt an untruth and a lie, and say that to tell an untruth is to tell a thing that is false, but that we ourselves believe to be true; and that the definition of the word to lie in latin, from which our french is taken, is to tell a
our own navigations make manifest, and all men learned in humane sciences, now acknowledge there are antipodes: and every day it appeareth more and more, that years, and dayes are determined by motions of the earth.
sect. two hundred ten. but if all the world shall observe pretences of one kind, and actions of another; arts used to elude the law, and the trust of prerogative (which is an arbitrary power in some things left in the prince's hand to do good, not harm to
again, the word of the law, commandeth to judge according to the evidence: a man is accused falsly of a fact, which the judge saw himself done by another; and not by him that is accused.
corollary.--the free man is as courageous in timely retreat as in combat; or, a free man shows equal courage or presence of mind, whether he elect to give battle or to retreat.
let us but slip our flies after them, and they will have the force and courage to defeat them.
and thus spake zarathustra unto the people:
there are many horses trained to help their riders so as to run upon any one, that appears with a drawn sword, to fall both with mouth and heels upon any that front or oppose them: but it often happens that they do more harm to their friends than to their
by virtue of this commercium, phenomena, in so far as they are apart from, and nevertheless in connection with each other, constitute a compositum reale. such composita are possible in many different ways.
but it is easiest, as they who work on the highways know, to find the hollows by the puddles after a shower. the amount of it is, the imagination give it the least license, dives deeper and soars higher than nature goes.
being in egypt forced, to save himself, to go into a little boat, and so many people leaping in with him that it was in danger of sinking, he chose rather to commit himself to the sea, and swam to his fleet, which lay two hundred paces off, holding in his
ten times a day must thou overcome thyself: that causeth wholesome weariness, and is poppy to the soul.
his whole workmanlike laboriousness, to which he is compelled by his modern conscience) inclines him to a lofty and almost charitable serenity as regards religion, with which is occasionally mingled a slight disdain for the "uncleanliness" of spirit which
and because all places are by right, in the dominion of the common-wealth; as well hee that was excommunicated, as hee that never was baptized, might enter into them by commission from the civill magistrate; as paul before his conversion entred into their
knowledge. she learnt latin without a master; and when, the age of eighteen, she accidentally became possessor of a copy of the essays, she was transported with delight and admiration.
whence it comes to pass, that for not having chosen the right course, we often take very great pains, and consume a good part of our time in training up children to things, for which, by their natural constitution, they are totally unfit.
all these conditions are indeed rarely found united, and therefore few states have good constitutions.
one who does not understand the altogether peculiar nature of these cognitions.
in, nor desire that my knowledge should exceed or restrict what i have to say.
epicurus said that no hiding-hole could conceal the wicked, since they could never assure themselves of being hid whilst their conscience discovered them to themselves.
i have neither frequented nor known death, nor have ever seen any person that has tried its qualities, from whom to inform myself. such as fear it, presuppose they know it; as for my part, one neither know what it is, nor what they do in the other world.
this last effort totally overwhelmed the little life he had left; they again laid him upon his bed; but coming to himself, and starting as it were out of his swoon, all other faculties failing, to give his people notice that they were to conceal his death
and whereas one told the mamertini that statutes were of no efficacy against armed men; and another told the tribune of the people that the time of justice and of war were distinct things; and a third said that the noise of arms deafened the voice of
greater part of the value. one think it will be but a very modest computation to say, that of the products of the earth useful to the life of man nine tenths are the effects of labour: nay, if we will rightly estimate things as they come to our use, and
if we depart from the subjective condition, under which alone we can obtain external intuition, or, in other words, by means of which we are affected by objects, the representation of space has no meaning whatsoever.
as this great council is as numerous as our general council at geneva, its illustrious members have no more privileges than our plain citizens.
this also is incident to the nature of counsell; that whatsoever it be, he that asketh it, cannot in equity accuse, or punish it: for to ask counsell of another, is to permit him to give such counsell as he shall think best; and consequently, he that
twenty eight they can be perceived only as phenomena, and some part of them must always belong to the non-ego; whereas pure intuitions are entirely the products of the mind itself, and as such are cognized in themselves.-tr
that the beginning of politic society depends upon the consent of the individuals, to join into, and make one society; who, when they are thus incorporated, might set up what form of government they thought fit.
sometimes i saw him at his work in the woods, felling trees, and he would greet me with a laugh of inexpressible satisfaction, and a salutation in canadian french, though he spoke english as well.
proof.--everyone judges what is good according to his disposition (three. xxxix.
we opposite ones, however, who have opened our eye and conscience to the question how and where the plant "man" has hitherto grown most vigorously, believe that this has always taken place under the opposite conditions, that for this end the dangerousness
in the place of him who was condemned, to the end there might be no vacancy in the senate. they had no sooner heard the name of one senator but a great cry of universal dislike was raised up against him.
he alone, it is true, is judge of the right. but every man is judge for himself, as in all other cases, so in this, whether another hath put himself into a state of war with him, and whether he should appeal to the supreme judge, as jeptha did.
blindfolded, too, that put them on. the charge that cyrus left with his children, that neither they, nor any other, should either see or touch his body after the soul was departed from it,-- xenophon, cyropedia, viii. seven.
such as have neither wife nor son do not so easily fall into this misfortune; but withal more cruelly and unworthily.
from its contrary proposition, we should clearly gather (as i have just shown), that god is not supremely perfect, for if things had been brought into being in any other way, we should have to assign to god a nature different from that, which we are bound
a desire for conquest is one of the most evident and dangerous causes of this increase.
the same also, because bodies are subject to change, that is to say, to variety of apparence to the sense of living creatures, is called substance, that is to say, subject, to various accidents, as sometimes to be moved, sometimes to stand still; and to
"nor with less discrimination observes how we should carve a hare, and how a hen." or, ("nor with the least discrimination relates how we should carve hares, and how cut up a hen.)" --juvenal, sat., v. one hundred twenty three.
can do more than a greater, or that the effects of precept cannot arrive to as great a height as those of custom.
by taking an equivalent for his life, the victor has not done him a favour; instead of killing him without profit, he has killed him usefully.
wherever i sat, there i might live, and the landscape radiated from me accordingly. what is a house but a sedes , a seat?-better if a country seat.
make him understand, that to acknowledge the error he shall discover in his own argument, though only found out by himself, is an effect of judgment and sincerity, which are the principal things he is to seek after; that obstinacy and contention are
the latter is for the most part employed in the schools, as a propdeutic to the sciences, although, indeed, according to the course of human reason, it is the last thing we arrive at, when the science has been already matured, and needs only the finishing
we cannot surely mean that actions have so little connexion with motives, inclinations, and circumstances, that one does not follow with a certain degree of uniformity from the other, and that one affords no inference by which we can conclude the
a law may be conceived to be good, when it is for the benefit of the soveraign; though it be not necessary for the people; but it is not so. for the good of the soveraign and people, cannot be separated.
eighteen.) to the soveraign power civill, whether it be in one man, or in one assembly of men.
for he forced his eldest son to marry the daughter of plautianus; and would often maintain plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: i love the man so well, as i wish he may over-live me.
-already glowest thou and dreamest, already drinkest thou thirstily at all deep echoing wells of consolation, already reposeth thy melancholy in the bliss of future songs!-
it may be further objected, that many who begin with youthful enthusiasm for everything noble, as they advance in years sink into indolence and selfishness.
by which examples we are wont to conclude, and with some reason, that events, especially in war, for the most part depend upon fortune, who will not be governed by nor submit unto human reasons and prudence, according to the poet:
it was prettily devised of aesop, the fly sat upon the axle-tree of the chariot wheel, and said, what a dust do i raise!
they have a way of writing, doubtful in substance and design, rather inquiring than teaching, though they mix their style with some dogmatical periods. is not the same thing seen in seneca and plutarch?
philip having forcibly entered into peloponnesus, and some one saying to damidas that the lacedaemonians were likely very much to suffer if they did not in time reconcile themselves to his favour: "why, you pitiful fellow," replied he, "what can they
in those where the vulgar or the ignorant, or both together, have been all-powerful and able to give the law, as in those of athens, rhodes, and rome, and where the public affairs have been in a continual tempest of commotion, to such places have the
at the advent of each individual into this life, may we not suppose that such a bar has risen to the surface somewhere?
"fountain-heads and pathless groves, places which pale passion loves, moonlight walks, when all the fowls are safely housed, save bats and owls, a midnight bell, a passing groan,- these are the sounds we feed upon."
he enters into a labyrinth, he multiplies a thousandfold the dangers which life in itself already brings with it; not the least of which is that no one can see how and where he loses his way, becomes isolated, and is torn piecemeal by some minotaur of
to employ in counsell, or in actions of difficulty, is to honour; as a signe of opinion of his wisdome, or other power. to deny employment in the same cases, to those that seek it, is to dishonour.
that which is common to them both, whether it be the law of nature, or municipal law of their country; yet this freedom exempts not a son from that honour which he ought, by the law of god and nature, to pay his parents.
the chief of all natural actions is generation; we have a certain disposition of members which is the most proper for us to that end; nevertheless, we are ordered by lucretius to conform to the gesture and posture of the brutes as the most effectual:--
but because in sense, to one and the same thing perceived, sometimes one thing, sometimes another succeedeth, it comes to passe in time, that in the imagining of any thing, there is no certainty what we shall imagine next; onely this is certain, it shall
'tis not long since one of our princes, in whom the gout had spoiled an excellent nature and sprightly disposition, suffered himself to be so far persuaded with the report made to him of the marvellous operations of a certain priest who by words and
a second sort, is of those that have some natural dispositions which have better grace in youth, than in age; such as is a fluent and luxuriant speech; which becomes youth well, but not age: so tully saith of hortensius, idem manebat, neque idem decebat.
but a long time after, and the very next day that my memory began to return and to represent to me the state wherein i was, at the instant that i perceived this horse coming full drive upon me (for i had seen him at my heels, and gave myself for gone, but
"audit iter, numeratque dies, spatioque viarum metitur vitam; torquetur peste futura."
also was taken, one year after the parricide he had committed, and strangled, together with vitellozzo, who had been his teacher in ability and atrocity.
he reasoned, like a man of sense, from natural causes; but the opposite party told him, that the whole was a miracle, and that his evidence was the very best proof of it.
besides which, the enemy would naturally burn and ruin the country on first arriving and in the time when men's minds are still hot and eager to defend themselves, and therefore the prince has still less to fear, for after some days, when people have
finely said, but he who speaks them is not to be believed for his ears have never been used to the sound of the trumpet."
the tenth place is, luke ten.sixteen. "he that heareth you, heareth mee; and he that despiseth you, despiseth me." and there is no doubt, but he that despiseth the counsell of those that are sent by christ, despiseth the counsell of christ himself.
it by repeated blows with their bills. they were manifestly thieves, and i had not much respect for them; but the squirrels, though at first shy, went to work as if they were taking what was their own.
what they endure. is it not then, as we say, that the stolidity and want of apprehension in the vulgar give them that patience m present evils, and that profound carelessness of future sinister accidents?
hegesias said, that as the condition of life did, so the condition of death ought to depend upon our own choice.
have no biblical record of the revelation.
now do the waves rise and rise around thy mountain, o zarathustra. and however high be thy height, many of them must rise up to thee: thy boat shall not rest much longer on dry ground.
the vain person rejoices over every good opinion which he hears about himself (quite apart from the point of view of its usefulness, and equally regardless of its truth or falsehood), just as he suffers from every bad opinion: for he subjects himself to
smooth as glass, except where the skater insects, at equal intervals scattered over its whole extent, by their motions in the sun produce the finest imaginable sparkle on it, or, perchance, a duck plumes itself, or, as i have said, a swallow skims so low
in fine, my bodily qualities are very well suited to those of my soul; there is nothing sprightly, only a full and firm vigour: i am patient enough of labour and pains, but it is only when i go voluntary to work, and only so long as my own desire prompts
proof.--besides god, no substance is granted or can be conceived (by prop. xiv.), that is (by def. iii.) nothing which is in itself and is conceived through itself. but modes (by def.
time to play with your nails friend, the hook will not stick in such soft cheese friendships that the law and natural obligation impose upon us fruits of public commotion are seldom enjoyed gain to change an ill condition for one that is uncertain gave
two three quality relation affirmative categorical negative hypothetical infinite disjunctive
and redintegrating it to itself; would divert me from a thousand troublesome thoughts, a thousand melancholic humours that idleness and the ill posture of our health loads us withal at such an age; would warm again, in dreams at least, the blood that
do but consult the ancient considerations that gave the first motion to this famous torrent, so full of dignity, awe, and reverence, you will find them so light and weak that it is no wonder if these people, who weigh and reduce every thing to reason, and
lichen-covered apple trees, gnawed by rabbits, showing what kind of neighbors i should have; but above all, the recollection i had of it from my earliest voyages up the river, when the house was concealed behind a dense grove of red maples, through which
reprehension no greater authority than one choose; but i break with him, who carries himself so high, as i know of one who repents his advice, if not believed, and takes it for an affront if it be not immediately followed.
how surprised must the fishes be to see this ungainly visitor from another sphere speeding his way amid their schools! yet he appeared to know his course as surely under water as on the surface, and swam much faster there.
it is wise for a people to pose, and let itself be regarded, as profound, clumsy, good-natured, honest, and foolish: it might even be--profound to do so!
'and yet thou knowest whence all things have proceeded.'
observe, says every one, the motions of the heavens, of public affairs; observe the quarrel of such a person, take notice of such a one's pulse, of such another's last will and testament; in sum, be always looking high or low, on one side, before or
this is why such people do not take an objective interest in anything, and why they learn nothing from what they read: they remember nothing about it.
let the plate and dishes be pewter, wood, or earth; my meat be boiled or roasted; let them give me butter or oil, of nuts or olives, hot or cold, 'tis all one to me; and so indifferent, that growing old, i accuse this generous faculty, and would wish that
as, before putting up a large building, the architect surveys and sounds the site to see if it will bear the weight, the wise legislator does not begin by laying down laws good in themselves, but by investigating the fitness of the people, for which they
face the enemy with his own sling and knife. in short, the arms of others either fall away from you, or overburden you, or else impede you.
"nec tam aversa unquam videbitur ab opere suo providentia, ut debilitas inter optima inventa sit."
but the existence of external things is absolutely requisite for this purpose, so that it follows that internal experience is itself possible only mediately and through external experience.
hilary's wife, having understood from him how the death of their daughter was brought about by his desire and design, and how much happier she was to be removed out of this world than to have stayed in it, conceived so vivid an apprehension of the eternal
hee must have deprived him of the soveraignty, to which the right of teaching is inseparably annexed. and thus much in refutation of his first book, wherein hee would prove st.
aught which might justify the suspicion that i was a victim of such folly, i would by no means permit its publication. i have never contemplated anything higher than the reformation of my own opinions, and basing them on a foundation wholly my own.
for if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are
voluptuousness, passion for power, and selfishness: these three things have hitherto been best cursed, and have been in worst and falsest repute-these three things will i weigh humanly well.
i love him who laboureth and inventeth, that he may build the house for the superman, and prepare for him earth, animal, and plant: for thus seeketh he his own down-going.
as also, besides, a condition suitable to such a dignity.
there is nothing forced, nothing languishing, but everything keeps the same pace:
understanding. this synthesis is, therefore, not merely transcendental, but also purely intellectual.
there be some texts of scripture, that seem to attribute the power of working wonders (equall to some of those immediate miracles, wrought by god himself,) to certain arts of magick, and incantation.
thus spake zarathustra, and passed by the fool and the great city.
it is easy to see that their fears were without foundation, that the weakness of the capital secured it against the magistrates who were in its midst; that a dictator might, in certain cases, defend the public liberty, but could never endanger it; and
making laws and enacting penalties on his children; though by all this he has no dominion over the property or actions of his son: yet it is obvious to conceive how easy it was, in the first ages of the world, and in places still, where the thinness of
therefore it is that i believe, that as plants, trees, and animals, and all things that have life, are seen to be by nature sufficiently clothed and covered, to defend them from the injuries of weather:
hence the numberless bad books, those rank weeds of literature which extract nourishment from the corn and choke it.
if my particular opinion had carried the day i should have achieved the opposite of what was my will and it is in that case that i should not have been free.
for the last inconvenience, that men will counsel, with an eye to themselves; certainly, non inveniet fidem super terram is meant, of the nature of times, and not of all particular persons.
will be every whit as handsome. i have seen some people rude, by being overcivil and troublesome in their courtesy.
"curae leves loquuntur, ingentes stupent."
scandalizeth his brother, by seeming to approve idolatry. for his brother, arguing from the action of his teacher, or of him whose knowledge he esteemeth great, concludes it to bee lawfull in it selfe. and this scandall, is sin, and a scandall given.
to which end they are to be taught, that originally the father of every man was also his soveraign lord, with power over him of life and death; and that the fathers of families, when by instituting a common-wealth, they resigned that absolute power, yet
"nihil est his, qui placere volunt, turn adversarium, quam expectatio."
and whatever belongeth unto me in all seas, my in-and-for-me in all things-fish that out for me, bring that up to me: for that do i wait, the wickedest of all fish-catchers.
from my childhood, i have been familiar with letters; and as i was given to believe that by their help a clear and certain knowledge of all that is useful in life might be acquired, i was ardently desirous of instruction.
that which taketh away the reputation of love, is the being detected of private ends: as when the beliefe they require of others, conduceth or seemeth to conduce to the acquiring of dominion, riches, dignity, or secure pleasure, to themselves onely, or
know it shall be one of the tribe of judah, a jew, not a samaritan. and therefore also the woman not impertinently answered him again, "we know the messias shall come."
in the night, however, he went away alone and left his friends.
establishing a standard of our power, to know and judge the difficulty of things, is a great and extreme knowledge, of which they doubt whether man is capable:--
compassion must, in fact, be the stronger, the more the animal beholding any kind of distress identifies himself with the animal that suffers.
but, for the sake of my opponents, i will show further, that although it be granted that will pertains to the essence of god, it nevertheless follows from his perfection, that things could not have been by him created other than they are, or in a
therefore all kings that are not tyrants, or perjured, will be glad to bound themselves within the limits of their laws; and they that persuade them the contrary, are vipers, and pests both against them and the commonwealth.
as judgment knowledge of others, wherein the honour consists known evil was ever more supportable than one that was, new ladies are no sooner ours, than we are no more theirs language: obscure and unintelligible in wills and contracts lascivious poet:
we meet with in performing it. and if we can go no farther than this mental geography, or delineation of the distinct parts and powers of the mind, it is at least a satisfaction to go so far; and the more obvious this science may appear (and it is by no
--but i am astonished at the great liberty allowed by xenophon in such cases, and that both by precept and by the example of several exploits of his complete emperor; an author of very great authority, i confess, in those affairs, as being in his own
but if a man be thought secret, it inviteth discovery; as the more close air sucketh in the more open; and as in confession, the revealing is not for worldly use, but for the ease of a man's heart, so secret men come to the knowledge of many things in
prop. twenty eight. the ideas of the modifications of the human body, in so far as they have reference only to the human mind, are not clear and distinct, but confused.
but it shall be your curse, ye immaculate ones, ye pure discerners, that ye shall never bring forth, even though ye lie broad and teeming on the horizon!
how ill should i endure the condition wherein i see so many people, nailed to a corner of the kingdom, deprived of the right to enter the principal cities and courts, and the liberty of the public roads, for having quarrelled with our laws.
one i say "in the campus martius" because it was there that the comitia assembled by centuries; in its two other forms the people assembled in the forum or elsewhere; and then the capite censi had as much influence and authority as the foremost citizens.
acquisitions, for he knew that the king, who had lately discovered his error, would not give him any help.
there is simple obedience in those that are subject to paternall, or despoticall dominion. again, (math. twenty three. two,three) "the scribes and pharisees sit in moses chayre and therefore all that they shall bid you observe, that observe and do."
i believe that what so saddens the reformer is not his sympathy with his fellows in distress, but, though he be the holiest son of god, is his private ail.
and then prosecuting, and relying on his appeal, he leads out his army to battle: and therefore in such controversies, where the question is put, who shall be judge?
i do not suffer it to dally with my senses only; i associate my soul to it too: not there to engage itself, but therein to take delight; not there to lose itself, but to be present there; and i employ it, on its part, to view itself in this prosperous
i have ever been ready to imitate the negligent garb, which is yet observable amongst the young men of our time, to wear my cloak on one shoulder, my cap on one side, a stocking in disorder, which seems to express a kind of haughty disdain of these exotic
it is not the fault of any creed, but of the complicated nature of human affairs, that rules of conduct cannot be so framed as to require no exceptions, and that hardly any kind of action can safely be laid down as either always obligatory or always
they both agree that the morality of an individual action is not a question of direct perception, but of the application of a law to an individual case.
egoism, must have been the happiest and most stable of epochs.
what then do we write and paint, we mandarins with chinese brush, we immortalisers of things which lend themselves to writing, what are we alone capable of painting? alas, only that which is just about to fade and begins to lose its odour!
one hundred eleven. i observe (said i, finding he had finished his harangue) that you neglect not the artifice of the demagogues of old; and as you were pleased to make me stand for the people, you insinuate yourself into my favour by embracing those
they have no cause of their own to plead, but while they enlighten and sustain the reader his common sense will not refuse them.
the maxim, by which we commonly conduct ourselves in our reasonings, is, that the objects, of which we have no experience, resembles those, of which we have; that what we have found to be most usual is always most probable; and that where there is an
separately considered, not as determined by any decree from heaven, incapable of doubt or dispute; matter of opinion, not matter of faith; things which i discourse of according to my own notions, not as i believe, according to god; after a laical, not
petrus). our saviour therefore after the confession of that fundamentall article, alluding to his name, said (as if it were in english) thus, thou art "stone," and upon this stone i will build my church: which is as much as to say, this article, that "i
but if the question regard any subject of common life and experience, nothing, one would think, could preserve the dispute so long undecided but some ambiguous expressions, which keep the antagonists still at a distance, and hinder them from grappling
c consequences from the rest of the senses
i was so grown and accustomed to be always his double in all places and in all things, that methinks i am no more than half of myself:
christ answered the herodians according to their condition.
the number of people who perish annually at sea, by famine, the scurvy, pirates, fire and shipwrecks, affords matter for another shocking calculation.
one.three.) "he upholdeth all things by the word of his power;" that is, by the power of his word; that is, by his power; and (heb.
the principal object of the work of the whole house is to preserve and increase the patrimony of the father, in order that he may be able some day to distribute it among his children without impoverishing them; whereas the wealth of the exchequer is only
the early success of logic must be attributed exclusively to the narrowness of its field, in which abstraction may, or rather must, be made of all the objects of cognition with their characteristic distinctions, and in which the understanding has only to
of their properties, is applied to other ends, and made use of to impoverish, harass, or subdue them to the arbitrary and irregular commands of those that have it; there it presently becomes tyranny, whether those that thus use it are one or many.
for in the condition of meer nature, where there are no matrimoniall lawes, it cannot be known who is the father, unlesse it be declared by the mother: and therefore the right of dominion over the child dependeth on her will, and is consequently hers.
there is nothing in all this, nor in any other part of the bible, to countenance executions by private zeal; which being oftentimes but a conjunction of ignorance and passion, is against both the justice and peace of a common-wealth.
attitude against much that is knowable, a contentment with obscurity, with the shutting-in horizon, an acceptance and approval of ignorance: as that which is all necessary according to the degree of its appropriating power, its "digestive power," to speak
conscientiously to collect into a register, according to their divisions and classes, as many as are to be found, of the opinions of the ancient philosophers, about the subject of our being and manners, their controversies, the succession and reputation
the first romans only condemned criminals to this example: but they afterwards employed innocent slaves in the work, and even freemen too, who sold themselves to this purpose, nay, moreover, senators and knights of rome, and also women:
wound, they are content to palliate and benumb it i believe they will not deny this, that if they could add order and constancy in a state of life that could maintain itself in ease and pleasure by some debility of judgment, they would accept it:--
language of the gaules, that vir in latine; and thence to bero, and baro: so that such men were called berones, and after barones; and (in spanish) varones.
"they are not so much concerned about large gashes-the bigger and deeper the wound, the more glorious do they esteem the combat but when they find themselves tormented by some arrow-head or bullet lodged within, but presenting little outward show of
and tho serious consideration is required to perceive thus much, yet now , i am not only equally certain of it, as of what seems most certain , but i perceive also that the truth of other things so depends on it, that without it nothing can ever be
to encounter the resistance or want of conception he meets with in others.
fifteen.forty two, forty three.) to the question concerning what bodies men shall rise with again, saith, that "the body is sown in corruption, and is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weaknesse, it is
eleven.) "the prince of this world;" and in consequence hereunto, they who are under his dominion, in opposition to the faithfull (who are the children of the light) are called the children of darknesse.
though they had ointments proper for that purpose:
penal are those, which declare, what penalty shall be inflicted on those that violate the law; and speak to the ministers and officers ordained for execution.
i believe that the very imperfect notion ordinarily formed of its meaning, is the chief obstacle which impedes its reception; and that could it be cleared, even from only the grosser misconceptions, the question would be greatly simplified, and a large
and now, ye famous wise ones, i would have you finally throw off entirely the skin of the lion!
in him, whether in private or public employment, whether in peace or war; whether to live gloriously and grandly, and to die: i do not know any form or fortune of man that i so much honour and love.
of them, above measure, the one to the other: and sometimes he that deals between man and man, raiseth his own credit with both, by pretending greater interest than he hath in either.
i observed in germany that luther has left as many divisions and disputes about the doubt of his opinions, and more, than he himself raised upon the holy scriptures. our contest is verbal: i ask what nature is, what pleasure, circle, and substitution are?
the sentiment of present death sometimes, of itself, animates us with a prompt resolution not to avoid a thing that is utterly inevitable: many gladiators have been seen in the olden time, who, after having fought timorously and ill, have courageously
prop. twenty. he who conceives that the object of his hate is destroyed will also feel pleasure.
to be their representative;) every one, as well he that voted for it, as he that voted against it, shall authorise all the actions and judgements, of that man, or assembly of men, in the same manner, as if they were his own, to the end, to live peaceably
it is thus plain from what has been said, that in no case do we strive for, wish for, long for, or desire anything, because we deem it to be good, but on the other hand we deem a thing to be good, because we strive for it, wish for it, long for it, or
children are afraid even of those they are best acquainted with, when disguised in a visor; and so 'tis with us; the visor must be removed as well from things as from persons, that being taken away, we shall find nothing underneath but the very same death
the moment chosen is one of the surest means of distinguishing the work of the legislator from that of the tyrant.
the most excellent work may therefore be tedious subjectively to this or that person, just as, vice vers , the worst work may be subjectively diverting to this or that person: because he is interested in either the subject or the writer of the book.
"one thing can no more or less be comprehended than another, because the definition of comprehending all things is the same."
for a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love.
we have no festival, nor procession, nor ceremony, not excepting our cattle-shows and so called thanksgivings, by which the farmer expresses a sense of the sacredness of his calling, or is reminded of its sacred origin.
exercise of reason by dissentients afflicted with the malady of thought. a convenient plan for having peace in the intellectual world, and keeping all things going on therein very much as they do already.
but he was hardly in milan before he did exactly the opposite, by giving aid to pope alexander to occupy the romagna.
a good marriage, if there be any such, rejects the company and conditions of love, and tries to represent those of friendship.
there is yet in this place another accusation laid against plutarch which i cannot well digest, where bodin says that he has sincerely paralleled romans with romans, and greeks amongst themselves, but not romans with greeks; witness, says he, demosthenes
race by wantonly making a noise. i should like to know how many great and splendid thoughts these whips have cracked out of the world.
to the dictates of the law of reason which god had implanted in him.
some of them are (as it were) the images of things, and to these alone the name of an idea properly belongs, as when i think upon a man, a chimera or monster, heaven, an angel, or god .
internally affected by ourselves; in other words, as regards internal intuition, we cognize our own subject only as phenomenon, and not as it is in itself. twenty one
which signifieth an assister, or one called to for helpe, though it bee commonly translated a comforter. let us now consider the power it selfe, what it was, and over whom.
but north and south are fixed; and it hath seldom or never been seen that the far southern people have invaded the northern, but contrariwise.
his love is constrained, his hatred is artificial, and rather un tour de force, a slight ostentation and exaggeration. he is only genuine so far as he can be objective; only in his serene totality is he still "nature" and "natural."
a covenant to accuse ones selfe, without assurance of pardon, is likewise invalide.
"i was too ill to think of danger." (or the reverse:) "i was too frightened to be ill."--seneca, ep., fifty three. two
having surrendered it to the spaniard, he was for that condemned to be degraded from all nobility, and both himself and his posterity declared ignoble, taxable, and for ever incapable of bearing arms, which severe sentence was afterwards accordingly
body for that, which is some what, or some where) corporeall; but in every place, the sense will bear the interpretation of angel, for messenger; as john baptist is called an angel, and christ the angel of the covenant; and as (according to the same
as for the plenty of matter, it is a thing limited by nature, to those commodities, which from (the two breasts of our common mother) land, and sea, god usually either freely giveth, or for labour selleth to man-kind.
now there are only two conditions of the possibility of a cognition of objects; firstly, intuition, by means of which the object, though only as phenomenon, is given; secondly, conception, by means of which the object which corresponds to this intuition
an hasty fortune maketh an enterpriser and remover (the french hath it better, entreprenant, or remuant); but the exercised fortune maketh the able man. fortune is to be honored and respected, and it be but for her daughters, confidence and reputation.
thy fulness looketh forth over raging seas, and seeketh and waiteth: the longing of over-fulness looketh forth from the smiling heaven of thine eyes!
country; yet it is commonly in the father's power to bestow it with a more sparing or liberal hand, according as the behaviour of this or that child hath comported with his will and humour.
the cyrenaics held that nothing was perceptible from without, and that that only was perceptible that inwardly touched us, as pain and pleasure; acknowledging neither sound nor colour, but certain affections only that we receive from them; and that man's
contradictory, more unknown, more incalculable, more surprising, and even more terrifying than other peoples are to themselves:--they escape definition, and are thereby alone the despair of the french.
on the other hand, the gregarious european man nowadays assumes an air as if he were the only kind of man that is allowable, he glorifies his qualities, such as public spirit, kindness, deference, industry, temperance, modesty, indulgence, sympathy, by
how many things are now called the worst wickedness, which are only twelve feet broad and three months long! some day, however, will greater dragons come into the world.
( i one i ). that adam had not, either by natural right of fatherhood, or by positive donation from god, any such authority over his children, or dominion over the world, as is pretended:
proof.--for, in so far as he finds some circumstance to be missing, he conceives something which excludes its existence.
entered on the needful investigations, and before one could form the least conception of its utility, even though it were placed before our eyes.
as far as i understand them, as far as they allow themselves to be understood--for it is their nature to wish to remain something of a puzzle--these philosophers of the future might rightly, perhaps also wrongly, claim to be designated as "tempters."
yet the least defect of self-possession vitiates, in my judgment, the entire relation. there can never be deep peace between two spirits, never mutual respect, until in their dialogue each stands for the whole world.
note.--we thus comprehend, not only that the human mind is united to the body, but also the nature of the union between mind and body.
obliterates ten years' merit abhorrence of the patient are necessary circumstances abominate that incidental repentance which old age brings accept all things we are not able to refute accommodated my subject to my strength accursed be thou, as he that
consequence, and a very weak one. knowledge, strength, goodness, beauty, riches, and all other qualities, fall into communication and commerce, but this is consummated in itself, and of no use to the service of others.
absolve, abuse, despise, defy, provoke, flatter, applaud, bless, submit, mock, reconcile, recommend, exalt, entertain, congratulate, complain, grieve, despair, wonder, exclaim, and what not!
water. they, of course, are walden all over and all through; are themselves small waldens in the animal kingdom, waldenses.
particular man: so in states, and common-wealths not dependent on one another, every common-wealth, (not every man) has an absolute libertie, to doe what it shall judge (that is to say, what that man, or assemblie that representeth it, shall judge) most
heavy taxes should be laid on servants in livery, on equipages, rich furniture, fine clothes, on spacious courts and gardens, on public entertainments of all kinds, on useless professions, such as dancers, singers, players, and in a word, on all that
put in practise. for the fourth councell of lateran held under pope innocent the third, (in the third chap. de haereticis,) hath this canon.
our duty at present is to exhibit in systematic connection those judgements which the understanding really produces a priori. for this purpose, our table of the categories will certainly afford us the natural and safe guidance.
crookedness and irregularity of the streets, one is disposed to allege that chance rather than any human will guided by reason must have led to such an arrangement.
why, therefore, should you hesitate to do that cheerfully and with just confidence which you would all along have been bound to do by your true interest, your duty and reason itself?
for if it were meant they had the substantial spirit of god; that is, the divine nature, inspired into them, then they had it in no lesse manner than christ himself, in whom onely the spirit of god dwelt bodily.
girt and fast tied the ribbon that it could neither untie nor slip from its place, let him confidently return to his business, and withal not forget to spread my gown upon the bed, so that it might be sure to cover them both.
-- he whose imagination was fuller and wider, embraced the whole world for his country, and extended his society and friendship to all mankind; not as we do, who look no further than our feet.
and lastly, learned times, specially with peace and prosperity; for troubles and adversities do more bow men's minds to religion.
i knew a man who under a certain religious frenzy cast off this drapery, and omitting all compliment and commonplace, spoke to the conscience of every person he encountered, and that with great insight and beauty.
that these objects are mere illusory appearances.
soveraign power ought in all common-wealths to be absolute
-as composer, riddle-reader, and redeemer of chance, did i teach them to create the future, and all that hath been-to redeem by creating.
he whose soul longeth to experience the whole range of hitherto recognised values and desirabilities, and to circumnavigate all the coasts of this ideal 'mediterranean sea', who, from the adventures of his most personal experience, wants to know how it
things, i hate that foolish coupling of so healthful and sprightly a goddess with that little belching god, bloated with the fumes of his liquor-- montaigne did not approve of coupling bacchus with venus.
"est quaedam vox ad auditum accommodata, non magnitudine, sed proprietate."
this instinct may be compared to the threading of a string of pearls; one individual succeeding another as rapidly as the pearls on the thread.
but this apprehension is entirely needless, for the question in this case is only of phenomena in the sphere of experience, the unity of which never could be possible, if we admitted the possibility that new things (in respect of their substance) should
a representation of the state of christianity in england , and of its decay and danger from sectaries as well as papists.
possible only under the presupposition of a synthetical unity.
our ordinary practice is to follow the inclinations of our appetite, be it to the left or right, upwards or downwards, according as we are wafted by the breath of occasion.
the banishment of they knew not whom; and every citizen bringing his oystershell into the market place, written with the name of him he desired should be banished, without actuall accusing him, sometimes banished an aristides, for his reputation of
hence a right angle is equal to its supplement.
popilius came to him from the senate, and at their first meeting refused to take him by the hand, till he had first read his letters, which after the king had read, and told him he would consider of them, popilius made a circle about him with his cane,
amongst the scythians, where their diviners failed in the promised effect, they were laid, bound hand and foot, upon carts loaded with firs and bavins, and drawn by oxen, on which they were burned to death.-- herodotus, iv. sixty nine.
is nothing; and consequently no where. nor does it follow from hence, that spirits are nothing: for they have dimensions, and are therefore really bodies; though that name in common speech be given to such bodies onely, as are visible, or palpable; that
from nature consent, and complacency in giving a man's self up to melancholy consoles himself upon the utility and eternity of his writings content: more easily found in want than in abundance counterfeit condolings of pretenders courageous in death, not
the earth hath then become small, and on it there hoppeth the last man who maketh everything small. his species is ineradicable like that of the ground-flea; the last man liveth longest.
beside this i got a rare mess of golden and silver and bright cupreous fishes, which looked like a string of jewels. ah!
this influence, we may observe, is a fact, which, like all other natural events, can be known only by experience, and can never be foreseen from any apparent energy or power in the cause, which connects it with the effect, and renders the one an
the more laws are multiplied, the more they are despised, and all the new officials appointed to supervise them are only so many more people to break them, and either to share the plunder with their predecessors, or to plunder apart on their own.
most of the fables of aesop have diverse senses and meanings, of which the mythologists chose some one that quadrates well to the fable; but, for the most part, 'tis but the first face that presents itself and is superficial only; there yet remain others
the third sort into whose hands you fall, of souls that are regular and strong of themselves, is so rare, that it justly has neither name nor place amongst us; and 'tis so much time lost to aspire unto it, or to endeavour to please it.
plato, indeed, in his goygias, defines a tyrant to be one who in a city has licence to do whatever his own will leads him to do; and by reason of this impunity, the display and publication of their vices do ofttimes more mischief than the vice itself.
stronger hold of real nature than the shadow of a passing traveller on the rock. the inspiration which uttered itself in hamlet and lear could utter things as good from day to day for ever.
singularly frivolous and whimsical fellow;-and so he would get off with it to where he lived, perhaps carry it to the top of a pine tree forty or fifty rods distant, and i would afterwards find the cobs strewn about the woods in various directions.
a capacity of knowing that law; which is supposed by that law, at the age of one and twenty years, and in some cases sooner. if this made the father free, it shall make the son free too.
wherefore the actual being of ideas owns for cause god, in so far as he is a thinking thing. it may be differently proved as follows: the actual being of ideas is (obviously) a mode of thought, that is (part i., prop.
this quality stifles and consumes the other true and essential qualities: they are sunk in the royalty, and leave them nothing to recommend themselves with but actions that directly concern and serve the function of their place; 'tis so much to be a king,
and, besides, though i know not how, methinks he does briskly--and clearly enough trip over steps another would have stumbled at, yet nevertheless his style seems to be more his own where he does not encounter those difficulties, and rolls away at his own
and yet, augustus, committing the most inward secrets of his affairs to lucius piso, who conquered thrace, never found him faulty in the least, no more than tiberias did cossus, with whom he intrusted his whole counsels, though we know they were both so
the use and effect of excommunication, whilest it was not yet strengthened with the civill power, was no more, than that they, who were not excommunicate, were to avoid the company of them that were.
they are all advocates who do not wish to be regarded as such, generally astute defenders, also, of their prejudices, which they dub "truths,"--and very far from having the conscience which bravely admits this to itself, very far from having the good
neither can it bee said, that hee that does it, scandalizeth, or layeth any stumbling block before his brother; because how wise, or learned soever he be that worshippeth in that manner, another man cannot from thence argue, that he approveth it; but that
purpose, and to the reasons that properly help to form the knot i seek. for me, who only desire to become more wise, not more learned or eloquent, these logical and aristotelian dispositions of parts are of no use.
sect. one hundred nineteen. every man being, as has been shewed, naturally free, and nothing being able to put him into subjection to any earthly power, but only his own consent; it is to be considered, what shall be understood to be a sufficient
all day the sun has shone on the surface of some savage swamp, where the single spruce stands hung with usnea lichens, and small hawks circulate above, and the chickadee lisps amid the evergreens, and the partridge and rabbit skulk beneath; but now a more
it is in vain that we look for genius to reiterate its miracles in the old arts; it is its instinct to find beauty and holiness in new and necessary facts, in the field and road-side, in the shop and mill.
to give some show to my expense, which is indeed its principal use; but i rely too ambitiously upon it, which renders it unequal and difform, and, moreover, immoderate in both the one and the other aspect; if it makes a show, if it serve the turn, i
thither leadeth the way to my cave. and now will i run quickly away from thee again. already lieth as it were a shadow upon me.
"cujusque ex ore profusos omnis posteritas latices in carmina duxit, amnemque in tenues ausa est deducere rivos. unius foecunda bonis."
o'er my head untimely sprinkled these white hairs my woes proclaim, and the skin hangs loose and shrivelled on this sorrow-shrunken frame.
above all, those are most subject to envy, which carry the greatness of their fortunes, in an insolent and proud manner; being never well, but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition or
the enemy that they gave over the enterprise, not being able to stand their attacks and endure their stings; and so the citizens, by this new sort of relief, gained liberty and the victory with so wonderful a fortune, that at the return of their defenders
the elder cato come far short of the men with whom they are compared.
the proceeding of captain bayard is of a better composition, who finding himself wounded to death with an harquebuss shot, and being importuned to retire out of the fight, made answer that he would not begin at the last gasp to turn his back to the enemy,
conduct in the hands of nature than our own.
i firmly believed that in this way i should much better succeed in the conduct of my life, than if i built only upon old foundations, and leaned upon principles which, in my youth, i had taken upon trust.
all of them are persons who have been vanquished and brought back again under the dominion of science, who at one time or another claimed more from themselves, without having a right to the "more" and its responsibility--and who now, creditably,
with a constant and assured voice: "tyrant, thou losest thy labour, i am still at ease; where is the pain, where are the torments with which thou didst so threaten me? is this all thou canst do? my constancy torments thee more than thy cruelty does me.
for not onely christians, but all manner of men do so believe in god, as to hold all for truth they heare him say, whether they understand it, or not; which is all the faith and trust can possibly be had in any person whatsoever: but they do not all
for i did not live so out of the world as that boy who, as i hear, was put out to a farmer in the east part of the town, but ere long ran away and came home again, quite down at the heel and homesick.
communion and ex-communication are the social compact of the clergy, a compact which will always make them masters of peoples and kings. all priests who communicate together are fellow-citizens, even if they come from opposite ends of the earth.
over rough and covered with hair, whom her mother said to be so conceived by reason of a picture of st. john the baptist, that hung within the curtains of her bed.
auguste comte, is so familiar and possibly so damaging to the individual initiative, that it becomes necessary to advance and proclaim the truth which resides in an opposite theory.
in its passage the view has fallen into its place in a complete system of political philosophy.
that sage emperor marcus aurelius; so far as to make him trust the success of a military expedition to his delusive prophecies.
for a monarchical state to have a chance of being well governed, its population and extent must be proportionate to the abilities of its governor. if is easier to conquer than to rule.
for if the law declared, be not against the law of nature (which is undoubtedly gods law) and he undertake to obey it, he is bound by his own act; bound one say to obey it, but not bound to believe it: for mens beliefe, and interiour cogitations, are not
de thou, who calls him a frank man without constraint, tells us that, walking with him and pasquier in the court at the castle of blois, he heard him pronounce some very remarkable opinions on contemporary events, and he adds that montaigne had foreseen
-a sea full of many-hued fishes and crabs, for which even the gods might long, and might be tempted to become fishers in it, and casters of nets,-so rich is the world in wonderful things, great and small!
verily this is the very crown of my misfortunes, that men's opinions for the most part look not to real merit, but to the event; and only recognise foresight where fortune has crowned the issue with her approval.
can. yet being taken formally and precisely gods will seems no greater then mine.
i said not long since to some company in discourse, that i should hardly be drawn to betray my prince for a particular man, who should be much ashamed to betray any particular man for my prince; and i do not only hate deceiving myself, but that any one
but i have seen a man, that had another man growing out of his side, with an head, armes, breast, and stomach, of his own: if he had had another man growing out of his other side, the comparison might then have been exact.
affected dispatch is one of the most dangerous things to business that can be. it is like that, which the physicians call predigestion, or hasty digestion; which is sure to fill the body full of crudities, and secret seeds of diseases.
embraced him during his life, she would also have him die in her arms; but lest they should fail, and should quit their hold in the fall through fear, she tied herself fast to him by the waist, and so gave up her own life to procure her husband's repose.
into the wind, as the saying is, and commit myself to the mercy of fortune; a very light inclination and circumstance carries me along with it.
these boastful humours may counterfeit some content, for what will not fancy do? but as to wisdom, there is no touch of it. will they not seek the quadrature of the circle, even when on their wives?
yet what this soul of mine was, i did not fully conceive; or else supposed it a small thing like wind , or fire , or aire , infused through my stronger parts .
i, being of a soft and heavy complexion, have no great experience of these vehement agitations, the most of which surprise the soul on a sudden, without giving it leisure to recollect itself.
thirdly, whereas heretofore the roman people, governed the land of judea (for example) by a president; yet was not judea therefore a democracy; because they were not governed by any assembly, into which, any of them, had right to enter; nor by an
laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses.
this fundamental unity has been obscured only because critics have failed to put the social contract theory in its proper place in rousseau's system.
indeed, without exaggeration, he was so nearly a prodigy, that i am afraid of not being credited when i speak of him, even though i should keep much within the mark of my own actual knowledge.
the simplicity and solitude of man's life in this new condition, the paucity of his wants, and the implements he had invented to satisfy them, left him a great deal of leisure, which he employed to furnish himself with many conveniences unknown to his
"nor do the troubles of the body ever affect my mind." --ovid, trist., iii. eight, twenty five.
qualifications requisite for their new condition, still less to discharge the duties it entails. i proceed to the object of public finance.
men fear death, as children fear to go in the dark; and as that natural fear in children, is increased with tales, so is the other.
one i understand by this word, not merely an aristocracy or a democracy, but generally any government directed by the general will, which is the law. to be legitimate, the government must be, not one with the sovereign, but its minister.
the same is the case with the internal intuition, not only because, in the internal intuition, the representation of the external senses constitutes the material with which the mind is occupied; but because time, in which we place, and which itself
if, however, a person should regard even the emotions of hatred, envy, covetousness, and imperiousness as life-conditioning emotions, as factors which must be present, fundamentally and essentially, in the general economy of life (which must, therefore,
i am very unwilling to engage myself; as much as in me lies, i employ myself wholly on myself, and even in that subject should rather choose to curb and restrain my affection from plunging itself over head and ears into it, it being a subject that i
this injustice was altogether ill-conceived, and was alone enough to invalidate the decrees of a body to which all its members were not admitted.
and a cap of the same, yet attended withal by a royal train, litters, led horses of all sorts, gentlemen and officers, did yet herein represent a tender and unsteady authority: "the sick man has not to complain who has his cure in his sleeve."
come to discover who he was. their buildings are very long, and of capacity to hold two or three hundred people, made of the barks of tall trees, reared with one end upon the ground, and leaning to and supporting one another at the top, like some of our
two hundred forty eight. there are two kinds of geniuses: one which above all engenders and seeks to engender, and another which willingly lets itself be fructified and brings forth.
some engine of battery he had a design to make; the other, presuming upon his own science and sufficiency in those affairs, thought fit to do otherwise than directed, and to bring the less, which, according to the rules of art, was really more proper for
iv.), that is (three. xviii.), things which promote hope or fear: wherefore an emotion towards something possible is more vehement. q.e.five hundred.
i understand a fit head, to be one that hath greatness and reputation; that hath confidence with the discontented party, and upon whom they turn their eyes; and that is thought discontented, in his own particular: which kind of persons, are either to be
wherein he was still less excusable than the former, and less than he was afterwards when, having lost a battle under quintilius varus in germany, in rage and despair he went running his head against the wall, crying out, "o varus!
that whether a prince be born in lawfull marriage, or not, must be judged by authority from rome? that subjects may be freed from their alleageance, if by the court of rome, the king be judged an heretique?
in a certain country of the spanish indies men were not permitted to marry till after forty age, and yet the girls were allowed at ten.
thirty five. of the custom of wearing clothes.
sixteen, fifty nine.--(laverna was the goddess of thieves.)
if all the paper i have scribbled to the ladies at the time when my hand was really prompted by my passion, were now in being, there might, peradventure, be found a page worthy to be communicated to our young inamoratos, that are besotted with that fury.
but hulda the prophetesse had the supreme authority in matter of religion; which i thinke is not the opinion of any doctor.
the psalmes were written the most part by david, for the use of the quire. to these are added some songs of moses, and other holy men; and some of them after the return from the captivity; as the one hundred thirty seven. and the one hundred twenty six.
own judgment and understanding, madness; forasmuch as wisdom is a regular government of the soul, which is carried on with measure and proportion, and for which she is to herself responsible.
vain-glorious men, such as without being conscious to themselves of great sufficiency, delight in supposing themselves gallant men, are enclined onely to ostentation; but not to attempt: because when danger or difficulty appears, they look for nothing but
deus nobiscum. a narrative of a great deliverance at sea, by w. johnson , five hundred.five hundred. phdri augusti csaris liberti fabularum esopiarum libri five. in usum scholarum angl. octavo.
all we perform is no other than a cento, as a man may say, of several pieces, and we would acquire honour by a false title.
follow in learning to know them. they will respect the sacred bonds of their respective communities; they will love theft fellow-citizens, and serve them with all their might: they will scrupulously obey the laws, and all those who make or administer
yet it rarely happens that men live in obedience to reason, for things are so ordered among them, that they are generally envious and troublesome one to another.
the country, presently after published a book upon that subject, wherein, upon better thoughts, he confesses that the letting blood in that disease was the principal cause of so many mishaps.
three --the italians have more fitly baptized by this name-- la tristezza -- malignity; for 'tis a quality always hurtful, always idle and vain; and as being cowardly, mean, and base, it is by the stoics expressly and particularly forbidden to their sages.
this later, may be called a politicall common-wealth, or common-wealth by institution; and the former, a common-wealth by acquisition. and first, i shall speak of a common-wealth by institution.
thus did i speak, and always more softly: for i was afraid of mine own thoughts, and arrear-thoughts. then, suddenly did i hear a dog howl near me.
witness the present mexican war, the work of comparatively a few individuals using the standing government as their tool; for, in the outset, the people would not have consented to this measure.
premeditated words, swearing (that is, assuring one another of their promises,) by invoking them.
for otherwise i could not say of the object that it follows; because the mere succession in my apprehension, if it be not determined by a rule in relation to something preceding, does not authorize succession in the object.
moreover, upon what foundation of their justice can the gods take notice of or reward man after his death and virtuous actions, since it was themselves that put them in the way and mind to do them?
and the issue of these lords, is the great and antient gentry; which for the most part bear living creatures, noted for courage, and rapine; or castles, battlements, belts, weapons, bars, palisadoes, and other notes of war; nothing being then in honour,
i may here refer to what is said above ( five, three), where, for or sake of brevity, i have placed under the head of metaphysical exposition, that which is properly transcendental.
old aristo of chios had reason to say that philosophers did their auditors harm, forasmuch as most of the souls of those that heard them were not capable of deriving benefit from instruction, which, if not applied to good, would certainly be applied to
if any term be defined in geometry, the mind readily, of itself, substitutes, on all occasions, the definition for the term defined: or even when no definition is employed, the object itself may be presented to the senses, and by that means be steadily
a sixth law of nature is this, "that upon caution of the future time, a man ought to pardon the offences past of them that repenting, desire it."
xxxvii.); wherefore from seeing someone doing good to his fellow his own endeavour to do good is aided; in other words, he will feel pleasure (three. xi. note) accompanied by the idea of the benefactor. therefore he approves of him. q.e.five hundred.
behold the good and just! whom do they hate most? him who breaketh up their tables of values, the breaker, the law-breaker:-he, however, is the creator.
dogs and birds; insomuch, as busbechius reporteth, a christian boy, in constantinople, had like to have been stoned, for gagging in a waggishness a long-billed fowl. errors indeed in this virtue of goodness, or charity, may be committed.
is, not to have any general laws, which is absurd.
knowledge and truth may be in us without judgment, and judgment also without them; but the confession of ignorance is one of the finest and surest testimonies of judgment that i know.
the heaven, the ocean, the planets, the fire, the earth, the winds, were so many gods.
to make other inferences, besides that of the passion they proceed from.
here are the physicians, the philosophers, the lawyers, and divines, by the ears with our wives about the dispute, "for what term women carry their fruit?"
so that in the first place, i put for a generall inclination of all mankind, a perpetuall and restlesse desire of power after power, that ceaseth onely in death.
to deny the positive advantage of the service which this criticism renders us would be as absurd as to maintain that the system of police is productive of no positive benefit, since its main business is to prevent the violence which citizen has to
i am for discourses that give the first charge into the heart of the redoubt; his languish about the subject; they are proper for the schools, for the bar, and for the pulpit, where we have leisure to nod, and may awake, a quarter of an hour after, time
willing emancipateth: for willing is creating: so do i teach. and only for creating shall ye learn!
thus it is that we find our advantage in the misfortunes of our fellow-creatures, and that the loss of one man almost always constitutes the prosperity of another.
they fancy that to think of one's self is to be delighted with one's self; to frequent and converse with one's self, to be overindulgent; but this excess springs only in those who take but a superficial view of themselves, and dedicate their main
commonplaces upon which i have attempted to write (as i did but just now in plutarch's "discourse of the force of imagination"), to see myself so weak and so forlorn, so heavy and so flat, in comparison of those better writers, i at once pity or despise
that which i have written in this treatise, concerning the morall vertues, and of their necessity, for the procuring, and maintaining peace, though it bee evident truth, is not therefore presently law; but because in all common-wealths in the world, it is
hence just as a plebeian is recognised by a certain display in his dress and his tire a quatre epingles , so is an ordinary writer recognised by his style.
those which arise from thought and intelligence.
in processe of time these offices of honour, by occasion of trouble, and for reasons of good and peacable government, were turned into meer titles; serving for the most part, to distinguish the precedence, place, and order of subjects in the
river in his way, which rendered her so heavy and indisposed, that he was afterwards easily overtaken by those that pursued him.
the perplexity of so many worldly forms has gained this over me, that manners and opinions contrary to mine do not so much displease as instruct me; nor so much make me proud as they humble me, in comparing them.
are almost no weeds, there are frogs there,-who would fain keep up the hilarious rules of their old festal tables, though their voices have waxed hoarse and solemnly grave, mocking at mirth, and the wine has lost its flavor, and become only liquor to
themselves in some degree with this greater whole, to feel themselves members of their country, and to love it with that exquisite feeling which no isolated person has save for himself; to lift up their spirits perpetually to this great object, and thus
i make no question but that he himself believed what he wrote, being so conscientious that he would not so much as lie in jest: and i moreover know, that could it have been in his own choice, he had rather have been born at venice, than at sarlac; and
may not this be one of the reasons that moved the epicureans to discharge god from all care and solicitude of our affairs; because even the effects of his goodness could not be exercised in our behalf without disturbing its repose, by the means of
an ant is a wise creature for itself, but it is a shrewd thing, in an orchard or garden. and certainly, men that are great lovers of themselves, waste the public.
then, for the way by which they think these invisible agents wrought their effects; that is to say, what immediate causes they used, in bringing things to passe, men that know not what it is that we call causing, (that is, almost all men) have no other
one morning, not long after his return to his cave, zarathustra sprang up from his couch like a madman, crying with a frightful voice, and acting as if some one still lay on the couch who did not wish to rise.
man's invention, to have recourse to the general polity of the world, where there can be nothing counterfeit.
sect. seventy nine. for the end of conjunction, between male and female, being not barely procreation, but the continuation of the species; thisconjunction betwixt male and female ought to last, even after procreation, so long as is necessary to the
terrible is aloneness with the judge and avenger of one's own law. thus is a star projected into desert space, and into the icy breath of aloneness.
under which the emasculation of art nowadays seeks insidiously enough to create itself a good conscience.
reason to repent the meddling with the matter. the same has since happened to several others, even down to our own times: the french, my contemporaries, know it well enough. all great mutations shake and disorder a state.
in the deepest part there are several acres more level than almost any field which is exposed to the sun wind and plough.
there is an instinct for rhythmic relations which embraces wide areas of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension).
"i think 'twas slaughter of wild beasts that first stained the steel of man with blood."--ovid, met., xv. one hundred six.
from which another notable rule can be drawn, that princes should let the carrying out of unpopular duties devolve on others, and bestow favours themselves.
incentives of devotion are more effectual than those of avarice. q. maximus buried his son when he was a consul, and one thousand. cato his when praetor elect, and fifty.
this discourse has put me upon the consideration of the senses, in which lies the greatest foundation and prof of our ignorance.
it is very pleasant to see socrates, after his manner, rallying hippias, -- plato's dialogues: hippias major.
epicharis, having tired and glutted the cruelty of nero's satellites, and undergone their fire, their beating, their racks, a whole day together, without one syllable of confession of her conspiracy; being the next day brought again to the rack, with her
it in slight esteem as regards temporal power; whereas now it is dreaded by a king of france, whom it has been able to drive out of italy, and has also been able to ruin the venetians.
answered he, "why dost thou not die thyself?"
i cannot but feel compassion when i hear some trig, compact-looking man, seemingly free, all girded and ready, speak of his "furniture," as whether it is insured or not. "but what shall i do with my furniture?"
such a one, by seeking her maidenhead, has lost it; another by playing with it has destroyed it.
christianity as a religion is entirely spiritual, occupied solely with heavenly things; the country of the christian is not of this world. he does his duty, indeed, but does it with profound indifference to the good or ill success of his cares.
"thus 'tis the popular fury that creates that all their neighbours' gods each nation hates; each thinks its own the genuine; in a word, the only deities to be adored."
besides that i am very ignorant in my own affairs, i am struck by the assurance that every one has of himself: whereas there is scarcely anything that i am sure i know, or that i dare be responsible to myself that i can do: i have not my means of doing
"hoc salsum est, hoc adustum est, hoc lautum est, parum: illud recte: iterum sic memento: sedulo moneo, qux possum, pro mea sapientia. postremo, tanquam in speculum, in patinas, demea, inspicere jubeo, et moneo, quid facto usus sit."
'tis my comfort, that i shall be one of the last who shall be called in question; and whilst the greater offenders are being brought to account, i shall have leisure to amend: for it would, methinks, be against reason to punish little inconveniences,
but i live in mine own light, i drink again into myself the flames that break forth from me.
four. wonder is the conception (imaginatio) of anything, wherein the mind comes to a stand, because the particular concept in question has no connection with other concepts (cf. three. lii. and note).
the bosom of this happy country; to live at peace in the sweet society of my fellow-citizens, and practising towards them, from their own example, the duties of friendship, humanity, and every other virtue, to leave behind me the honourable memory of a
imprint all sorts of phantasms in human minds, that it were injustice not to feed them rather with profitable untruths than with untruths that are unprofitable and hurtful.
or a skunk to exercise my chivalry upon. these martial strains seemed as far away as palestine, and reminded me of a march of crusaders in the horizon, with a slight tantivy and tremulous motion of the elm-tree tops which overhang the village.
who carried his robe and a censer for sacrifices, and for the most part carried his trunk himself.
one am on the alert for the first signs of spring, to hear the chance note of some arriving bird, or the striped squirrel's chirp, for his stores must be now nearly exhausted, or see the woodchuck venture out of his winter quarters.
with the creators, the reapers, and the rejoicers will i associate: the rainbow will i show them, and all the stairs to the superman.
conscience. foolish and sordid guise! -- "no man is more free from this passion than i, for i neither love nor regard it: albeit the world hath undertaken, as it were upon covenant, to grace it with a particular favour.
between the title of the strongest and that of the first occupier, there arose perpetual conflicts, which never ended but in battles and bloodshed.
even among them there are heroes; many of them have suffered too much-: so they want to make others suffer.
the tenth part of the whole fruits; which division was therefore arbitrary.
its belly close to the ground. at the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be infinitely wild, unsurveyed and unfathomed by us because unfathomable.
in short, 'tis all swine's flesh, varied by sauces, as flaminius' host said. cupid is a roguish god, who makes it his sport to contend with devotion and justice: 'tis his glory that his power mates all powers, and that all other rules give place to his:
landed in ports of which alexander only heard the names.
"by heaven! you've killed me, friends, outright, and not preserved me; since my dear delight and pleasing error, by my better sense unhappily return'd, is banished hence;"
more than of courage. the motives of so powerful a persuasion may be diverse, for our fancy does what it will, both with itself and us. the execution that was done near orleans-- the murder of the duke of guise by poltrot.
this long lane backwards: it continueth for an eternity. and that long lane forward-that is another eternity.
i love him who justifieth the future ones, and redeemeth the past ones: for he is willing to succumb through the present ones.
thou outcast, who hast cast thyself out, thou wilt not live amongst men and men's pity? well then, do like me! thus wilt thou learn also from me; only the doer learneth.
and often with our love we want merely to overleap envy. and often we attack and make ourselves enemies, to conceal that we are vulnerable.
finding myself in this condition, i considered by how many light causes and objects imagination nourished in me the regret of life; of what atoms the weight and difficulty of this dislodging was composed in my soul; to how many idle and frivolous thoughts
your parents in all things;" and the precept of our saviour, "the scribes and pharisees sit in moses chaire, all therefore they shall say, that observe, and doe."
but to proceed. whence, too, can proceed that usurpation of sovereign authority you take upon you over the women, who favour you at their own expense,
"much hath zarathustra spoken also to us women, but never spake he unto us concerning woman."
prop. eighteen. god is the indwelling and not the transient cause of all things.
i have been told that in some public discourses of mine my reverence for the intellect has made me unjustly cold to the personal relations. but now i almost shrink at the remembrance of such disparaging words.
there do i laugh at my stern guest, and am still fond of him; because he cleareth my house of flies, and quieteth many little noises.
himselfe for an excuse before men: for an unlearned man, that is in the power of an idolatrous king, or state, if commanded on pain of death to worship before an idoll, hee detesteth the idoll in his heart, hee doth well; though if he had the fortitude to
many intra ones. this ducking was the very thing he needed. then i began to pity myself, and i saw that it would be a greater charity to bestow on me a flannel shirt than a whole slop-shop on him.
everything happens quite involuntarily, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity.
moreover, it is not rightly to go to work, to examine only the flank and the foss, to judge of the security of a place; we must observe which way approaches can be made to it, and in what condition the assailant is: few vessels sink with their own weight,
his disciples, however, sat around him in long night-watches, and waited anxiously to see if he would awake, and speak again, and recover from his affliction.
though this commission have no such exception in it; but they are the limitations of the law, which if any one transgress, the king's commission excuses him not: for the king's authority being given him only by the law, he cannot impower any one to act
and because we have all to pass through a state of infancy to manhood, and have been of necessity, for a length of time, governed by our desires and preceptors (whose dictates were frequently conflicting, while neither perhaps always counseled us for the
when zarathustra so spake, his disciple resented it, but was silent. and zarathustra also was silent; and his eye directed itself inwardly, as if it gazed into the far distance. at last he sighed and drew breath.-
he will cease from what is base and frivolous in his life and be content with all places and with any service he can render.
that the preparation was for him, and therefore entered into a resolution to kill himself, but could find no instrument to assist him in his design except an old rusty cart-nail that fortune presented to him; with this he first gave himself two great
come! come! come! let us now wander! it is the hour: let us wander into the night!
the landscape, the figures, boston, london, are facts as fugitive as any institution past, or any whiff of mist or smoke, and so is society, and so is the world. the soul looketh steadily forwards, creating a world before her, leaving worlds behind her.
for as it is what we have learnt well in our youth that lasts, we should take the greatest possible advantage of this precious gift.
phryne had lost her cause in the hands of an excellent advocate, if, opening her robe, she had not corrupted her judges by the lustre of her beauty.
that which seemeth a miracle to one man, may seem otherwise to another
but i cannot recite, even thus rudely, laws of the intellect, without remembering that lofty and sequestered class of men who have been its prophets and oracles, the high-priesthood of the pure reason, the trismegisti , the expounders of the principles of
it is highly probable that philosophers within the domain of the ural-altaic languages (where the conception of the subject is least developed) look otherwise "into the world," and will be found on paths of thought different from those of the indo-germans
delivers them to her, relies more willingly, and with greater assurance, upon them than upon herself.
we have constructed a fate, an atropos , that never turns aside.
weaker; and those great ones again breaking to pieces, dissolved into lesser dominions.
for, in truth, other gifts have not so great a dignity of usage, by reason they are laid out upon all sorts of occasions; with money a man pays the wages of a servant, the diligence of a courier, dancing, vaulting, speaking, and the meanest offices we
they were no sooner seated than soldiers rushed out of hiding-places and killed giovanni and all the others.
change, for fear of losing by the bargain; and, as i am not capable of choosing, i take other men's choice, and keep myself in the station wherein god has placed me; i could not otherwise keep myself from perpetual rolling.
for souldiers are never so generally unjust, as to side with their captain; though they love him, against their soveraign, when they love not onely his person, but also his cause.
we occupy our thoughts about the general, and about universal causes and conducts, which will very well carry on themselves without our care; and leave our own business at random, and michael much more our concern than man.
instead of three tribes he created four, each occupying and named after one of the hills of rome.
machiavelli's writings, for example, were solid enough for the subject, yet were they easy enough to be controverted; and they who have done so, have left as great a facility of controverting theirs; there was never wanting in that kind of argument
'tis no wonder if our natural and earthly parts cannot conceive that supernatural and heavenly knowledge: let us bring nothing of our own, but obedience and subjection; for, as it is written, "i will destroy the wisdom of the wise, and will bring to
"tot qui legionibus imperitivit et melior quam to multis fuit, improbe, rebus."
"wherefore that is enough, if that day alone is given us which she marks with a whiter stone."--catullus, lxviii. one hundred forty seven.
for gold and silver, being (as it happens) almost in all countries of the world highly valued, is a commodious measure for the value of all things else between nations; and mony (of what matter soever coyned by the soveraign of a common-wealth,) is a
and though afterwards it be said (verse nine.) "then went up moses, and aaron, nadab, and abihu, and seventy of the elders of israel, and they saw the god of israel, and there was under his feet, as it were a paved work of a saphire stone," c.
now hath that old magician given us of his worst for our good, and lo! the good, pious pope there hath tears in his eyes, and hath quite embarked again upon the sea of melancholy.
which suiteth with the nature of a vision.
neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity, should be a remedy of troubles.
"can anything be more foolish than to think that those you despise singly, can be anything else in general." --cicero, tusc. quaes., v. thirty six.
men of business, even farmers, thought only of solitude and employment, and of the great distance at which i dwelt from something or other; and though they said that they loved a ramble in the woods occasionally, it was obvious that they did not.
and if the propriety of subjects, exclude not the right of the soveraign representative to their goods; much lesse to their offices of judicature, or execution, in which they represent the soveraign himselfe.
minds, and be copied from any internal impression. it may be said, that we are every moment conscious of internal power; while we feel, that, by the simple command of our will, we can move the organs of our body, or direct the faculties of our mind.
nec solum nobis silvestria cernere monstra contigit; aequoreos ego cum certantibus ursis spectavi vitulos, et equorum nomine dignum, sen deforme pecus, quod in illo nascitur amni...."
in his presence, all submit to and bow to him, and give so much way to his vanity that nobody ever resists him; he has his fill of assents, of seeming fear, submission, and respect. does he turn away a servant?
my thought, a tumultuous and wavering thought. all i say is by way of discourse, and nothing by way of advice:
suddenly an unmistakable cat-owl from very near me, with the most harsh and tremendous voice i ever heard from any inhabitant of the woods, responded at regular intervals to the goose, as if determined to expose and disgrace this intruder from hudson's
what could we expect from him who had murdered his mother and his brother, but that he should put his tutor to death who had brought him up?"
without which he would have remained for ever in his primitive condition, i must now collect and consider the different accidents which may have improved the human understanding while depraving the species, and made man wicked while making him sociable;
what animals have not their faces above and not before, and do not look opposite, as we do; and that do not in their natural posture discover as much of heaven and earth as man?
it is credible that there are natural laws for us, as we see them in other creatures; but they are lost in us, this fine human reason everywhere so insinuating itself to govern and command, as to shuffle and confound the face of things, according to its
i then drew out a great splinter he had got there, and, growing a little more familiar with him, squeezing the wound thrust out the matter, dirt, and gravel which was got into it, and wiped and cleansed it the best i could.
every one thinks that the sovereign stamp of human nature is imprinted in him, and that from it all others must take their rule; and that all proceedings which are not like his are feigned and false.
and all the gods then laughed, and shook upon their thrones, and exclaimed: "is it not just divinity that there are gods, but no god?"
the former is that of every state, in which there reigns between the people and the rulers unity of interest and will: the latter will necessarily exist wherever the government and the people have different interests, and, consequently, opposing wills.
he is indeed, our sole and unique protector, and can do all things for us: but though he is pleased to honour us with this sweet paternal alliance, he is, notwithstanding, as just as he is good and mighty; and more often exercises his justice than his
unmarried men are best friends, best masters, best servants; but not always best subjects; for they are light to run away; and almost all fugitives, are of that condition.
i like a plantation in a pure soil; that is, where people are not displanted, to the end, to plant in others. for else it is rather an extirpation, than a plantation.
i hate to subject myself to any sort of obligation, but above all, to that which binds me by the duty of honour.
but the order of succession in imagination is not determined, and the series of successive representations may be taken retrogressively as well as progressively.
would have been offended with those who have attributed it to ambition. senseless people! he would rather have performed a noble, just, and generous action, and to have had ignominy for his reward, than for glory.
that is, without distinction as to the condition of the subject, and do not merely stand together in my perception, however frequently the perceptive act may be repeated.
it is, i suppose, out of tenderness and respect to the natural modesty of mankind that a great and religious author is of opinion that this act is so necessarily obliged to privacy and shame that he cannot persuade himself there could be any absolute
thrust home. whilst plautius silvanus was upon his trial, urgulania, his grandmother, sent him a poniard with which, not being able to kill himself, he made his servants cut his veins.
what shall i learn of beans or beans of me? i cherish them, i hoe them, early and late i have an eye to them; and this is my day's work. it is a fine broad leaf to look on.
this is particularly distinct to one standing on the middle of the pond in winter, just after a light snow has fallen, appearing as a clear undulating white line, unobscured by weeds and twigs, and very obvious a quarter of a mile off in many places where
inclinations. although, in this state, he deprives himself of some advantages which he got from nature, he gains in return others so great, his faculties are so stimulated and developed, his ideas so extended, his feelings so ennobled, and his whole soul
even the reception which the first part met with at the hands of friends and acquaintances was extremely disheartening: for almost all those to whom he presented copies of the work misunderstood it.
excellent at forgetting, that i no less forget my own writings and compositions than the rest. i am very often quoted to myself, and am not aware of it.
discover and know the wills and inward thoughts of those who are in our personal service.
opinion, would do well to tell us. this farther i desire may be taken notice of out of barclay, that he says, the mischief that is designed them, the people may prevent before it be done: whereby he allows resistance when tyranny is but in design.
secondly, to shew to others that knowledge which we have attained; which is, to counsell, and teach one another. thirdly, to make known to others our wills, and purposes, that we may have the mutuall help of one another.
now, to doe all that the faithfull did then, that is to say, as we read (mark sixteen.
indeed, there is hardly the professor in our colleges, who, if he has mastered the difficulties of the language, has proportionally mastered the difficulties of the wit and poetry of a greek poet, and has any sympathy to impart to the alert and heroic
i think i shall not buy greedily, but go round and round it as long as i live, and be buried in it first, that it may please me the more at last.
for example, this universal identity of the apperception of the manifold given in intuition contains a synthesis of representations and is possible only by means of the consciousness of this synthesis.
such a southerner, a southerner not by origin but by belief, if he should dream of the future of music, must also dream of it being freed from the influence of the north; and must have in his ears the prelude to a deeper, mightier, and perhaps more
arrive at certainty in regard to the question whether we know or do not know the things of which metaphysics treats.
in all the governments that there are, the public person consumes without producing. whence then does it get what it consumes? from the labour of its members. the necessities of the public are supplied out of the superfluities of individuals.
here; and another, golden-colored, and shaped like the last, but peppered on the sides with small dark brown or black spots, intermixed with a few faint blood-red ones, very much like a trout.
this would be still as great a liberty, as he himself had before his compact, or any one else in the state of nature hath, who may submit himself, and consent to any acts of it if he thinks fit.
be embroiled, i believe that it will be better for me to refrain from this exposition, and only mention in general what these truths are, that the more judicious may be able to determine whether a more special account of them would conduce to the public
age imprints more wrinkles in the mind than it does on the face; and souls are never, or very rarely seen, that, in growing old, do not smell sour and musty. man moves all together, both towards his perfection and decay.
so falling people extend their arms before them by a natural impulse, which prompts our limbs to offices and motions without any commission from our reason.
apprehension, can only be distinguished therefrom as the object of them, if it is subject to a rule which distinguishes it from every other apprehension, and which renders necessary a mode of connection of the manifold.
it is we alone who have devised cause, sequence, reciprocity, relativity, constraint, number, law, freedom, motive, and purpose; and when we interpret and intermix this symbol-world, as "being-in-itself," with things, we act once more as we have always
an ambitious man will restrain himself in nothing, so long as he thinks his indulgences are secret; and if he lives among drunkards and debauchees, he will, from the mere fact of being ambitious, be more prone to those vices.
others again, beginning by giving the strong authority over the weak, proceeded directly to the birth of government, without regard to the time that must have elapsed before the meaning of the words authority and government could have existed among men.
but to be more particular, for it is complained that mr. coleman has reported chiefly the expensive experiments of gentlemen farmers, my outgoes were,-
and yet, that it may be determined whether the foundations that i have laid are sufficiently secure, i find myself in a measure constrained to advert to them.
i do believe, that no so absurd or ridiculous fancy can enter into human imagination, that does not meet with some example of public practice, and that, consequently, our reason does not ground and back up.
curiosity. to me, there appear to be only three principles of connexion among ideas, namely, resemblance , contiguity in time or place, and cause or effect .
most divergent, the man beyond good and evil, the master of his virtues, and of super-abundance of will; precisely this shall be called greatness: as diversified as can be entire, as ample as can be full."
"excludat jurgia finis . . . . utor permisso; caudaeque pilos ut equinae paulatim vello, et demo unum, demo etiam unum dum cadat elusus ratione ruentis acervi:"
despisers of life are they, decaying ones and poisoned ones themselves, of whom the earth is weary: so away with them!
great measure from listening to reason. but after i had been occupied several years in thus studying the book of the world, and in essaying to gather some experience, i at length resolved to make myself an object of study, and to employ all the powers of
being, so to speak, in more or less robust health. finally, without departing directly from the end for which it was instituted, it may deviate more or less from it, according to the manner of its constitution.
proof.--as god is a being absolutely infinite, of whom no attribute that expresses the essence of substance can be denied (by def. vi.), and he necessarily exists (by prop.
it is a hard matter, from all antiquity, to pick out a dozen men who have formed their lives to one certain and constant course, which is the principal design of wisdom; for to comprise it all in one word, says one of the ancients, and to contract all the
thought of a plough, a field, c. thus every man will follow this or that train of thought, according as he has been in the habit of conjoining and associating the mental images of things in this or that manner.
a copernican or ptolemaic, who supports each his different system of astronomy, may hope to produce a conviction, which will remain constant and durable, with his audience.
thus spake the trodden one, and zarathustra rejoiced at his words and their refined reverential style. "who art thou?" asked he, and gave him his hand, "there is much to clear up and elucidate between us, but already methinketh pure clear day is dawning."
five; a square has no more sides than four c. neither seems it possible what such plain truths can be doubted off.
speak against them; and so pretend to know they are true, when they know at most but that they think so.
what happened, my brethren? i surpassed myself, the suffering one; i carried mine own ashes to the mountain; a brighter flame i contrived for myself. and lo! thereupon the phantom withdrew from me!
when that intriguing politician fled into spain, to avoid the persecution of his enemies, he passed through saragossa, the capital of arragon, where he was shewn, in the cathedral, a man, who had served seven years as a door-keeper, and was well known to
"the proudest animal under the sun, and the wisest animal under the sun,-they have come out to reconnoitre.
by which meanes, the people every where were obliged to a double tribute; one to the state, another to the clergy; whereof, that to the clergy, being the tenth of their revenue, is double to that which a king of athens (and esteemed a tyrant) exacted of
but there is one advantage in such transcendental inquiries which can be made comprehensible to the dullest and most reluctant learner-this, namely, that the understanding which is occupied merely with empirical exercise, and does not reflect on the
at the mouth of lake maeotis the frosts are so very sharp, that in the very same place where mithridates' lieutenant had fought the enemy dryfoot and given them a notable defeat, the summer following he obtained over them a naval victory.
this affirmation involves the conception or idea of a triangle, that is, without the idea of a triangle it cannot be conceived.
for the cognisance of judicature of good and evill, being forbidden by the name of the fruit of the tree of knowledge, as a triall of adams obedience; the divell to enflame the ambition of the woman, to whom that fruit already seemed beautifull, told her
many things seem greater by imagination than they are in effect; i have passed a good part of my life in a perfect and entire health; i say, not only entire, but, moreover, sprightly and wanton.
to be sure, they also learn in their way to stride on and stride forward: that, i call their hobbling.-thereby they become a hindrance to all who are in haste.
impression where i hit; as i have often made happy proof.
art should exhilarate, and throw down the walls of circumstance on every side, awakening in the beholder the same sense of universal relation and power which the work evinced in the artist, and its highest effect is to make new artists.
a dozen men must be called out of a whole nation to judge about an acre of land; and the judgment of our inclinations and actions, the most difficult and most important matter that is, we refer to the voice and determination of the rabble, the mother of
look, too, at the nature of that power which ye find so attractive and glorious! do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship?
these manifold tenacious qualities, this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only,-are words of god, and as fugitive as other words.
of his rule. these philosophers set a great price upon virtue, and renounce all other discipline but the moral; and yet, in all their actions, they attributed the sovereign authority to the election of their sage, and above the laws; and gave no other
one hundred seventy four. ye utilitarians--ye, too, love the utile only as a vehicle for your inclinations,--ye, too, really find the noise of its wheels insupportable!
rousseau sees clearly that it is impossible to place any limits upon the power of the state; when the people combine into a state, they must in the end submit to be guided in all things by the will of the effective majority.
i serve my prince more cheerfully because it is by the free election of my own judgment and reason, without any particular obligation; and that i am not reduced and constrained so to do for being rejected or disliked by the other party; and so of all the
extension of pure reason impossible. i must, therefore, abolish knowledge , to make room for belief .
"as a foreigner cannot be said to supply us the place of a man." --pliny, nat. hist. vii. i
experience as the intellectual conscience of pascal; and then he would still require that wide-spread heaven of clear, wicked spirituality, which, from above, would be able to oversee, arrange, and effectively formulize this mass of dangerous and painful
in the mahometan religion there are merlins enough found by the belief of the people; that is to say, children without fathers, spiritual, divinely conceived in the wombs of virgins, and carry names that signify so much in their language.
so narrow a strait and channel, that it none the more deserves the name of an island for that.
and there are grades and heights where pity itself is regarded by him as impurity, as filth.
in which there is not so much difference of men, as there is in their fancies and judgements; because the experience of men equall in age, is not much unequall, as to the quantity; but lyes in different occasions; every one having his private designes.
what has been exists no more; and exists just as little as that which has never been. but everything that exists has been in the next moment.
forget not this night and this ass-festival, ye higher men! that did ye devise when with me, that do i take as a good omen,-such things only the convalescents devise!
eats, and the vanquished seeks provision somewhere else, and all is at peace.
denique cur acris violentia triste leonum seminium sequitur? dolus vulpibus, et fuga, cervis a patribus datur, et patrius pavor incitat artus? si non certa suo quia semine seminioque vis animi pariter crescit cum corpore toto.
take both reputation and life in his hand, and, with perfect urbanity dare the gibbet and the mob by the absolute truth of his speech and the rectitude of his behavior.
my design is divisible throughout: it is not grounded upon any great hopes: every day concludes my expectation: and the journey of my life is carried on after the same manner.
such a tutor will make a pupil digest this new lesson, that the height and value of true virtue consists in the facility, utility, and pleasure of its exercise; so far from difficulty, that boys, as well as men, and the innocent as well as the subtle, may
reasons are not lacking why proficiency in oratory should be especially seldom attained by a german, or almost always too late.
one day, as he was at a general muster of his army, this dog, seeing his master's murderers, with great barking and extreme signs of anger flew upon them, and by this first accusation awakened the revenge of this murder, which was soon after perfected by
the censorial tribunal, so far from being the arbiter of the people's opinion, only declares it, and, as soon as the two part company, its decisions are null and void.
there is no so wretched and coarse a soul, wherein some particular faculty is not seen to shine; no soul so buried in sloth and ignorance, but it will sally at one end or another; and how it comes to pass that a man blind and asleep to everything else,
with a sword than of a harquebus shot; i should rather have chosen to poison myself with socrates, than stab myself with cato.
et conversus deus, ut aspiceret opera quae fecerunt manus suae, vidit quod omnia essent bona nimis; and then the sabbath. in the discharge of thy place, set before thee the best examples; for imitation is a globe of precepts.
every man is not so much a workman in the world as he is a suggestion of that he should be. men walk as prophecies of the next age.
i insinuate myself by imagination into their place, and love and honour them the more for being other than i am. i very much desire that we may be judged every man by himself, and would not be drawn into the consequence of common examples.
to conceal, wherein i suffer more constraint than i conceive is very well becoming a man, especially of my profession.
the folks," and recreate, and as he thinks remunerate himself for his day's solitude; and hence he wonders how the student can sit alone in the house all night and most of the day without ennui and "the blues;" but he does not realize that the student,
in the propositions themselves, and in the demonstrations by which they are supported, as well as in the form and the entire plan of the work, i have found nothing to alter; which must be attributed partly to the long examination to which i had subjected
the writers of the new testament lived all in lesse then an age after christs ascension, and had all of them seen our saviour, or been his disciples, except st. paul, and st.
not a fish can leap or an insect fall on the pond but it is thus reported in circling dimples, in lines of beauty, as it were the constant welling up of its fountain, the gentle pulsing of its life, the heaving of its breast.
it is through the hustle of commerce and the arts, through the greedy self-interest of profit, and through softness and love of amenities that personal services are replaced by money payments.
the difference between these three kindes of common-wealth, consisteth not in the difference of power; but in the difference of convenience, or aptitude to produce the peace, and security of the people; for which end they were instituted.
"when there is least fear, there is for the most part least danger."--livy, xxii. five.
is not contented with his share setting too great a value upon ourselves setting too little a value upon others she who only refuses, because 'tis forbidden, consents short of the foremost, but before the last souls that are regular and strong of
we may also say, that a man thinks too meanly of himself, when we see him from excessive fear of shame refusing to do things which others, his equals, venture.
the cause which leads men to consider themselves free has been set forth in the appendix to part one. but, before one proceed further, i would here remark that, by the will to affirm and decide, i mean the faculty, not the desire.
faith: such was the reverence and opinion they had of their teachers; as generally the reverence that the disciples bear to their first masters, in all manner of doctrine they receive from them, is not small. therefore there is no doubt, but when s.
considerations may be presented capable of determining the intellect either to give or withhold its assent to the doctrine; and this is equivalent to proof.
but much more of the meaning even of these would have been understood, and what was understood would have been far more deeply impressed on the mind, if the man had been accustomed to hear it argued pro and con by people who did understand it.
all the members of the society, to limit the power, and moderate the dominion, of every part and member of the society: for since it can never be supposed to be the will of the society, that the legislative should have a power to destroy that which every
head, so that i always vomit before the day can break. when the others go to breakfast, i go to sleep; and when i rise, i am as brisk and gay as before.
our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by
for the subjects did not give the soveraign that right; but onely in laying down theirs, strengthned him to use his own, as he should think fit, for the preservation of them all: so that it was not given, but left to him, and to him onely; and (excepting
lastly, good for extern accidents, because authority followeth old men, and favor and popularity, youth. but for the moral part, perhaps youth will have the pre-eminence, as age hath for the politic.
to forbear doing is often as generous as to do; but 'tis less in the light, and the little good i have in me is of this kind. in fine, occasions in this employment of mine have been confederate with my humour, and i heartily thank them for it.
things by precepts and decisions. the style at rome was that even that which a witness deposed to having seen with his own eyes, and what a judge determined with his most certain knowledge, was couched in this form of speaking: "it seems to me."
with, when communicated. be a philosopher; but, amidst all your philosophy, be still a man.
authority, to be a transgression of the law.
and i could heartily wish, that i only knew by reading, how often a man's belly, by the denial of one single puff, brings him to the very door of an exceeding painful death; and that the emperor,-- the emperor claudius, who, however, according to
i cannot choose but rely on my own poverty more than on your wealth. i cannot make your consciousness tantamount to mine. only the star dazzles; the planet has a faint, moon-like ray.
as i drew a still fresher soil about the rows with my hoe, i disturbed the ashes of unchronicled nations who in primeval years lived under these heavens, and their small implements of war and hunting were brought to the light of this modern day.
thus, it is a law of motion, discovered by experience, that the moment or force of any body in motion is in the compound ratio or proportion of its solid contents and its velocity; and consequently, that a small force may remove the greatest obstacle or
openeth the eyes, which the warinesse of their predecessours had before sealed up, and makes men by too much grasping let goe all, as peters net was broken, by the struggling of too great a multitude of fishes; whereas the impatience of those, that strive
world is wise." there are infinite like examples, not only of arguments that are false in themselves, but silly ones, that do not hold in themselves, and that accuse their authors not so much of ignorance as imprudence, in the reproaches the philosophers
hint would conduct to the deepest part of the ocean as well as of a pond or puddle? is not this the rule also for the height of mountains, regarded as the opposite of valleys? we know that a hill is not highest at its narrowest part.
things, with a curious and ingenious inquisition.
he who has no fruition but in fruition, who wins nothing unless he sweeps the stakes, who takes no pleasure in the chase but in the quarry, ought not to introduce himself in our school: the more steps and degrees there are, so much higher and more
in a word, it is the best and most natural arrangement that the wisest should govern the many, when it is assured that they will govern for its profit, and not for their own.
i do not find anything a gentleman can say so vicious in him as unsaying what he has said is infamous, when to unsay it is authoritatively extracted from him; forasmuch as obstinacy is more excusable in a man of honour than pusillanimity.
dyed before he came into it. likewise numbers twenty one. ver. fourteen. the writer citeth another more ancient book, entituled, the book of the warres of the lord, wherein were registred the acts of moses, at the red-sea, and at the brook of arnon.
and another judgment; the difficulties of retreat appeared great and invincible, and the same things had quite another taste and aspect than the heat of desire had presented them to me; which of the two most truly? pyrrho knows nothing about it.
beasts are), yet of the eye; which was given him for higher purposes.
the younger cicero, who resembled his father in nothing but in name, whilst commanding in asia, had several strangers one day at his table, and, amongst the rest, cestius seated at the lower end, as men often intrude to the open tables of the great.
that which we call decency, not to dare to do that in public which is decent enough to do in private, the stoics call foppery; and to mince it, and to be so modest as to conceal and disown what nature, custom, and our desires publish and proclaim of our
doctrine consonant to reason; the dictates whereof are laws, not made, but eternall.
he who is hungry uses meat; but he who will make use of chastisement should have neither hunger nor thirst to it.
sometimes it would come floating up to the shore; but when you went toward it, it would go back into deep water and disappear.
the sybels and treitschkes, and their closely bandaged heads), and whatever else these little obscurations of the german spirit and conscience may be called.
of the face; which was called metoposcopy; or by palmistry in the lines of the hand; in casuall words, called omina: sometimes in monsters, or unusuall accidents; as ecclipses, comets, rare meteors, earthquakes, inundations, uncouth births, and the like,
thus, as the most powerful or the most miserable considered their might or misery as a kind of right to the possessions of others, equivalent, in their opinion, to that of property, the destruction of equality was attended by the most terrible disorders.
what shameful methods are sometimes practised to prevent the birth of men, and cheat nature; either by brutal and depraved appetites which insult her most beautiful work--appetites unknown to savages or mere animals, which can spring only from the corrupt
lucullus answered pompey well; who, when he saw his stately galleries, and rooms so large and lightsome, in one of his houses, said, surely an excellent place for summer, but how do you in winter?
these are my three very true stories, which i find as entertaining and as tragic as any of those we make out of our own heads wherewith to amuse the common people; and i wonder that they who are addicted to such relations, do not rather cull out ten
and yet silence is to them, not only a countenance of respect and gravity, but very often of good advantage too: for megabyzus, going 'to see apelles in his painting-room, stood a great while without speaking a word, and at last began to talk of his
"dead are all the gods: now do we desire the superman to live."-let this be our final will at the great noontide!-
how often must they have let it out before they acquired the art of reproducing it? and how often may not such a secret have died with him who had discovered it?
but, by the hypothesis, he conceives something else, which excludes the existence of the said cause of honour: wherefore he will thereat feel pain (three. xix.). q.e.five hundred.
than when accompanied with riches. these flow more from good management than from revenue;
thus did she laugh, the unbelievable one; but never do i believe her and her laughter, when she speaketh evil of herself.
but i understand, that when he saith he hath it indirectly, he means, that such temporall jurisdiction belongeth to him of right, but that this right is but a consequence of his pastorall authority, the which he could not exercise, unlesse he have the
now this situation of their judgment upright and inflexible, receiving all objects without application or consent, leads them to their ataraxy, which is a peaceable condition of life, temperate, and exempt from the agitations we receive by the impression
timus, being to instruct socrates in what he knew of the gods, the world, and men, proposes to speak to him as a man to a man; and that it is sufficient, if his reasons are probable as those of another; for that exact reasons were neither in his nor any
and therefore, as when the authority is evident, the covenant obligeth the author, not the actor; so when the authority is feigned, it obligeth the actor onely; there being no author but himselfe.
reputation of power, is power; because it draweth with it the adhaerance of those that need protection.
boethius' complaint (song i.).--ch. i. philosophy appears to boethius, drives away the muses of poetry, and herself laments (song two.) the disordered condition of his mind.--ch. two. boethius is speechless with amazement.
corollary three.--we seek to free from misery, as far as we can, a thing which we pity.
imagination of any thing answering to them: and therefore, men that by their own meditation, arrive to the acknowledgement of one infinite, omnipotent, and eternall god, choose rather to confesse he is incomprehensible, and above their understanding; than
it is no longer a laborious virtue, nor the precepts of reason, to maintain which the soul is so racked, but the very essence of their soul, its natural and ordinary habit; they have rendered it such by a long practice of philosophical precepts having lit
marriage is a solemn and religious tie, and therefore the pleasure we extract from it should be a sober and serious delight, and mixed with a certain kind of gravity; it should be a sort of discreet and conscientious pleasure.
for reverence is that, wherewith princes are girt from god; who threateneth the dissolving thereof; solvam cingula regum.
let us take care, it may be said, not to make the same mistake: but governments and nations have made mistakes in other things, which are not denied to be fit subjects for the exercise of authority: they have laid on bad taxes, made unjust wars.
to speak, therefore, of the causes of new sects; and to give some counsel concerning them, as far as the weakness of human judgment can give stay, to so great revolutions.
men that have a strong opinion of their own wisdome in matter of government, are disposed to ambition. because without publique employment in counsell or magistracy, the honour of their wisdome is lost.
but all these things are graceful, in a friend's mouth, which are blushing in a man's own. so again, a man's person hath many proper relations, which he cannot put off.
for the latter purpose facts may be useful, but in themselves they can prove nothing. the question is not one of fact, but one of right.
by liberty, then, we can only mean a power of acting or not acting, according to the determinations of the will; that is, if we choose to remain at rest, we may; if we choose to move, we also may.
and this judgment they cannot part with, it being out of a man's power so to submit himself to another, as to give him a liberty to destroy him; god and nature never allowing a man so to abandon himself, as to neglect his own preservation: and since he
(seventeen vols.); one thousand seven hundred ninety (thirty three vols.); one thousand seven hundred ninety (thirty vols., or thirty five); one thousand seven hundred eighty eight-ninety three (thirty nine vols.); one thousand seven hundred ninety
aristotle one while says it is the spirit, and another the world; one while he gives the world another master, and another while makes god the heat of heaven.
"tuta et parvula laudo, quum res deficiunt, satis inter vilia fortis verum, ubi quid melius contingit et unctius, idem hos sapere et solos aio bene vivere, quorum conspicitur nitidis fundata pecunia villis."
"i know the charms of your country," said brasidas to a satrap, who was comparing the life at sparta with that at persepolis, "but you cannot know the pleasures of mine."
"from which, as from a perennial spring, the lips of the poets are moistened by pierian waters."--ovid, amoy., iii. nine, twenty five.
"hannibal conquered, but knew not how to make the best use of his victorious venture."--petrarch, son., eighty three.
i was not an hour about it: i have never looked at it since." well, then, say i, lay these aside, and give me a perfect one, such as you would be measured by. and then, what do you think is the best thing in your work? is it this part or that?
been utterly in vain. for mere conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. what other course was left for us to pursue?
for to think that an handful of people can, with the greatest courage and policy in the world, embrace too large extent of dominion, it may hold for a time, but it will fail suddenly.
who has not seen a salt fish, thoroughly cured for this world, so that nothing can spoil it, and putting the perseverance of the saints to the blush?
if there is any important news, i will despatch an express at once, and you may conclude that nothing is stirring if you do not hear from me: at the same time begging you to bear in mind that movements of this kind are wont to be so sudden and unexpected
if it be not that the princes of that art, applying themselves with a peculiar attention to cull out portentous words and to contrive artificial sentences, have so weighed every syllable, and so thoroughly sifted every sort of quirking connection that
against hannibal, that by the example of the people of rome in the city, the soldiers and captains refused their pay in the army, and in marcellus' camp those were branded with the name of mercenaries who would receive any.
more expedient to put them under pupilage.
'tis, not a story to tell, but a history to revere, fear, and adore. are not they then pleasant men who think they have rendered this fit for the people's handling by translating it into the vulgar tongue?
pleasure, especially if he be a public minister, that he will not interrupt his dinner or break his sleep is inexcusable.
for example, if a soveraign monarch, or a soveraign assembly, shall think fit to give command to the towns, and other severall parts of their territory, to send to him their deputies, to enforme him of the condition, and necessities of the subjects, or to
nor do philosophers stop at this conclusion. they sometimes extend the same inference to the mind itself, in its internal operations. our mental vision or conception of ideas is nothing but a revelation made to us by our maker.
it is manifest, therefore, that christian men doe not know, but onely beleeve the scripture to be the word of god; and that the means of making them beleeve which god is pleased to afford men ordinarily, is according to the way of nature, that is to say,
engaged in no, very deep discourse." to which one of them, heracleon the megarean, replied: "tis for such as are puzzled about inquiring whether the future tense of the verb is spelt with a double a, or that hunt after the derivation of the comparatives
instances sufficiently show that everyone judges of things according to the state of his brain, or rather mistakes for things the forms of his imagination.
"haud cuivis promptum est, murmurque, humilesque susurros tollere de templis, et aperto vivere voto"
"of this our ladies are full well aware, which make them, with such privacy and care, behind the scene all those defects remove, likely to check the flame of those they love,"
far from me also be the god who limpeth thither to bless what he hath not matched!
set up; or to the worldly riches, honour, and authority of those that sustain it.
man can in nothing fix himself to his actual necessity: of pleasure, wealth, and power, he grasps at more than he can hold; his greediness is incapable of moderation.
my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience-an experience which would not even be possible internally, if it were not also at the
in this case, even if the laws were capable of repressing such evils, it is the least that could be expected from them, that they should check a mischief which would not have arisen without them.
must the citizen ever for a moment, or in the least degree, resign his conscience to the legislator? why has every man a conscience, then? i think that we should be men first, and subjects afterward.
unless the will should at last deliver itself, and willing become non-willing-:" but ye know, my brethren, this fabulous song of madness!
yet there is a depth in those brief moments which constrains us to ascribe more reality to them than to all other experiences.
in all things, saving only in those that are evil, a change is to be feared; even the change of seasons, winds, viands, and humours.
acquainted with this author as any man whatever of his time. and what he has found in favour of our religion there, very many anciently have found in favour of theirs.
the happiness which they meant was not a life of rapture, but moments of such, in an existence made up of few and transitory pains, many and various pleasures, with a decided predominance of the active over the passive, and having as the foundation of the
for they are really monarchs of their own people; that is, of their own church (for the church is the same thing with a christian people;) whereas the power of the pope, though hee were s.
understand, and peradventure some, because they cannot express good french or latin.
this it is which has given reputation to many things of no worth at all; that has brought several writings in vogue, and given them the fame of containing all sorts of matter can be desired; one and the same thing receiving a thousand and a thousand
i meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. the pure walden water is mingled with the sacred water of the ganges.
when, on the other hand, it happens that the state is too small for its ruler, in these rare cases too it is ill governed, because the ruler, constantly pursuing his great designs, forgets the interests of the people, and makes it no less wretched by
the sovereign never has a right to lay more charges on one subject than on another, because, in that case, the question becomes particular, and ceases to be within its competency.
would my memory serve me, i should not think my time ill spent in setting down here the infinite variety that history presents us of the use of chariots in the service of war: various, according to the nations and according to the age; in my opinion, of
this is really to attack what in plutarch is most excellent and most to be commended; for in his parallels (which is the most admirable part of all his works, and with which, in my opinion, he is himself the most pleased) the fidelity and sincerity of his
this is confirmed by the spanish proverb: honra y provecho no caben en un saco (honour and money are not to be found in the same purse).
wherefore there only remains the idea of god; wherein i must consider whether there be not something included, which cannot possibly have its
but though this proposition is not likely to be contested in general terms, the practical question, where to place the limit--how to make the fitting adjustment between individual independence and social control--is a subject on which nearly everything
proof.--the idea of a particular thing actually existing necessarily involves both the existence and the essence of the said thing (two. viii.). now particular things cannot be conceived without god (i. xv.); but, inasmuch as (two.
and therefore the people, when the legislative is once constituted, having, in such a government as we have been speaking of, no power to act as long as the government stands; this inconvenience is thought incapable of a remedy.
glory vaine-glory-- joy, arising from imagination of a man's own power and ability, is that exultation of the mind which is called glorying: which, if grounded upon the experience of his own former actions, is the same with confidence: but if grounded on
eight these differences are of several kinds; but riches, nobility or rank, power and personal merit being the principal distinctions by which men form an estimate of each other in society, i could prove that the harmony or conflict of these different
for whoso dwells in this moral beatitude already anticipates those special powers which men prize so highly.
to maintain doctrines contrary to the religion established in the common-wealth, is a greater fault, in an authorised preacher, than in a private person: so also is it, to live prophanely, incontinently, or do any irreligious act whatsoever.
his exploits sufficiently prove him a great captain, and that he knew well enough; but he would be thought an excellent engineer to boot; a quality something different, and not necessary to be expected in him.
seven. also, unwritten customes, (which in their own nature are an imitation of law,) by the tacite consent of the emperour, in case they be not contrary to the law of nature, are very lawes.
"arripe dilatam tua, dux, in tempora famam, quodque patris superest, successor laudis habeto nullus in urbe cadat, cujus sit poena voluptas.... jam solis contenta feris, infamis arena nulla cruentatis homicidia ludat in armis."
she forms us for ourselves, not for others; to be, not to seem; let her be satisfied with governing our understanding, which she has taken upon her the care of instructing; that, in the fury of the colic, she maintain the soul in a condition to know
that which is now called an university, is a joyning together, and an incorporation under one government of many publique schools, in one and the same town or city.
you would think that you could walk dry under it to the opposite hills, and that the swallows which skim over might perch on it. indeed, they sometimes dive below this line, as it were by mistake, and are undeceived.
folly is a bad quality; but not to be able to endure it, to fret and vex at it, as i do, is another sort of disease little less troublesome than folly itself; and is the thing that i will now accuse in myself.
thing which would be very conducive to it, was to give me such occasion to be pleased with his company, that i might come often to see him, by which means, and by fixing his eyes upon the freshness of my complexion, and his imagination upon the
i paint them out to myself as existing at present, with the same qualities and relations, of which i formerly knew them possessed. these ideas take faster hold of my mind than ideas of an enchanted castle.
of appetites, and aversions, some are born with men; as appetite of food, appetite of excretion, and exoneration, (which may also and more properly be called aversions, from somewhat they feele in their bodies;) and some other appetites, not many.
elsewhere: they sometimes go to't by halves:
but why may not a man also argue, on the contrary, that it is the effect of a precipitous and insatiate spirit not to know how to bound and restrain its coveting; that it is to abuse the favours of god to exceed the measure he has prescribed them: and
expense under fortune's favour, to prepare myself for her disgrace vice of confining their belief to their own capacity we have lived enough for others we have more curiosity than capacity we still carry our fetters along with us when time begins to wear
yet, compared with the cheap professions of most reformers, and the still cheaper wisdom and eloquence of politicians in general, his are almost the only sensible and valuable words, and we thank heaven for him.
"in divitiis mopes, quod genus egestatis gravissimum est."
st; and in 'fifty, about the th of december; in 'fifty two, the th of january; in 'fifty three, the st of december. the snow had already covered the ground since the th of november, and surrounded me suddenly with the scenery of winter.
rousseau then conceives his object as being something very different from that of the spirit of the laws , and it is a wilful error to misconstrue his purpose.
ye creating ones, ye higher men! whoever hath to give birth is sick; whoever hath given birth, however, is unclean.
which was the character of adrian the emperor; that mortally envied poets, and painters, and artificers, in works wherein he had a vein to excel.
controversy with opponents. that, therefore, which when absent, it is so indispensable, but so difficult, to create, how worse than absurd is it to forego, when spontaneously offering itself!
there is no action of man in this life, that is not the beginning of so long a chayn of consequences, as no humane providence, is high enough, to give a man a prospect to the end.
after what has been proved in our deduction of the categories, no one, it is to be hoped, can hesitate as to the proper decision of the question, whether the employment of these pure conceptions of the understanding ought to be merely empirical or also
in all changes of phenomena, substance is permanent, and the quantum thereof in nature is neither increased nor diminished.
in this thing the lord pardon thy servant, that when my master goeth into the house of rimmon to worship there, and he leaneth on my hand, and i bow my selfe in the house of rimmon; when i bow my selfe in the house of rimmon, the lord pardon thy servant
of this the philosophers who have taught that happiness is the end of life were as fully aware as those who taunt them.
he owed his life not to himself, but to the example of the world; had it not been a public damage, that he should have concluded it after a lazy and obscure manner?
two hundred sixty two. a species originates, and a type becomes established and strong in the long struggle with essentially constant unfavourable conditions.
i know not, but i fear it not; for my relation to them is so pure, that we hold by simple affinity, and the genius of my life being thus social, the same affinity will exert its energy on whomsoever is as noble as these men and women, wherever i may be.
"every political society is composed of other smaller societies of various kinds, each of which has its interest and rules of conduct; but those societies which everybody perceives, because they have an external or authorised form, are not the only ones
but as this was excited only by a sort of instinct on urgent occasions, to implore assistance in case of danger, or relief in case of suffering, it could be of little use in the ordinary course of life, in which more moderate feelings prevail.
--metrodorus lived on twelve ounces a day, epicurus upon less; metrocles slept in winter abroad amongst sheep, in summer in the cloisters of churches:
it follows that everyone endeavours, as far as possible, to cause others to love what he himself loves, and to hate what he himself hates: as the poet says: "as lovers let us share every hope and every fear: ironhearted were he who should love what the
cicero and diodorus say that in their time the chaldees kept a register of four hundred thousand and odd years, aristotle, pliny, and others, that zoroaster flourished six thousand years before plato's time.
without reason, tendeth to the introduction of warre; which is against the law of nature; and is commonly stiled by the name of cruelty.
there are sterile knotty sciences, chiefly hammered out for the crowd; let such be left to them who are engaged in the world's service.
but against such affections as wholly carry me away from myself and fix me elsewhere, against those, i say, i oppose myself with my utmost power. 'tis my opinion that a man should lend himself to others, and only give himself to himself.
mentioned, nor are pertinent enough to this place.
the distribution of the materials of this nourishment, is the constitution of mine, and thine, and his, that is to say, in one word propriety; and belongeth in all kinds of common-wealth to the soveraign power.
can be imagined to make it. and though of so unlimited a power, men may fancy many evill consequences, yet the consequences of the want of it, which is perpetuall warre of every man against his neighbour, are much worse.
in point of fact, he seems to have written them merely to show that he was capable of dealing with all subjects: for otherwise, thousands of times, in the course of ordinary conversation, i have heard things drop from him infinitely more worthy of being
paul, by the necessity of preaching in divers and far distant places, baptized few: amongst all the corinthians he baptized only crispus, cajus, and stephanus; (one cor.one.fourteen,sixteen.) and the reason was, because his principall charge was to
for he, for example, that took before ten or nine in the hundred, will sooner descend to eight in the hundred than give over his trade of usury, and go from certain gains, to gains of hazard.
the first remedy or prevention is to remove, by all means possible, that material cause of sedition whereof we spake; which is, want and poverty in the estate.
if we respected only what is inevitable and has a right to be, music and poetry would resound along the streets.
reading maketh a full man; conference a ready man; and writing an exact man.
"the delay of death is more painful than death itself." --ovid, ep. ariadne to theseus, v. forty two.
no more elective but hereditary. but if he have no power to elect his successor, then there is some other man, or assembly known, which after his decease may elect a new, or else the common-wealth dieth, and dissolveth with him, and returneth to the
thus spake zarathustra and went his way, more thoughtfully and slowly even than before: for he asked himself many things, and hardly knew what to answer.
effecting those ideas . but this cannot be in my self, for it pre-supposes no understanding , and those ideas are produced in me, tho i help not, and often against my will .
the law verifyed by the subordinate judge
prop. sixteen. from the necessity of the divine nature must follow an infinite number of things in infinite ways--that is, all things which can fall within the sphere of infinite intellect.
hands, as any man can wish unto his own soul, how should i look to have any part of my desire herein satisfied, unless myself be careful to satisfy the like desire, which is undoubtedly in other men, being of one and the same nature?
for there are so many groundless pretensions to the enlargement of our knowledge by pure reason that we must take it as a general rule to be mistrustful of all such, and without a thoroughgoing and radical deduction, to believe nothing of the sort even on
through all the diseases he pretends to cure plato angry at excess of sleeping than at excess of drinking plato: lawyers and physicians are bad institutions of a country prolong your misery an hour or two put us into a way of extending and diversifying
i commend rather some diet for certain seasons, than frequent use of physic, except it be grown into a custom. for those diets alter the body more, and trouble it less. despise no new accident in your body, but ask opinion of it.
the holiest of men, it appears, cannot be admitted to posthumous honours, until all that the devil could say against him is known and weighed.
without their original applicability and relation to all possible experience, in which all objects of cognition present themselves, the relation of the categories to objects, of whatever nature, would be quite incomprehensible.
let us spend one day as deliberately as nature, and not be thrown off the track by every nutshell and mosquito's wing that falls on the rails.
the sun gets higher, the most fluid portion, in its effort to obey the law to which the most inert also yields, separates from the latter and forms for itself a meandering channel or artery within that, in which is seen a little silvery stream glancing
child, when grown to a man, in subjection to the will of his parents, any farther than having received life and education from his parents, obliges him to respect, honour, gratitude, assistance and support, all his life, to both father and mother.
that which god usually accepted in the old testament, was some sacrifice, or oblation. to forgive sin is not an act of injustice, though the punishment have been threatned.
when the prince is more closely related to the sovereign than the people to the prince, this lack of proportion must be cured by the division of the government; for all the parts have then no less authority over the subjects, while their division makes
"contextus totes virilis est; non sunt circa flosculos occupati."
this intelligence would have to be wholly unrelated to our nature, while knowing it through and through; its happiness would have to be independent of us, and yet ready to occupy itself with ours; and lastly, it would have, in the march of time, to look
this sublime reason, far above the range of the common herd, is that whose decisions the legislator puts into the mouth of the immortals, in order to constrain by divine authority those whom human prudence could not move.
and to shatter the strong, to spoil great hopes, to cast suspicion on the delight in beauty, to break down everything autonomous, manly, conquering, and imperious--all instincts which are natural to the highest and most successful type of "man"--into
such persons to be outlaws, excluded from the protection of the tribunals; who may not only be robbed or assaulted with impunity, if no one but themselves, or persons of similar opinions, be present, but any one else may be robbed or assaulted with
it was considered imperative to correct cotton's translation by a careful collation with the 'variorum' edition of the original, paris, one thousand eight hundred fifty four, four vols.
i heartily accept the motto,-"that government is best which governs least;" and i should like to see it acted up to more rapidly and systematically.
also accusations upon torture, are not to be reputed as testimonies.
but then there must be some middle counsellors, to keep things steady; for without that ballast, the ship will roll too much. at the least, a prince may animate and inure some meaner persons, to be as it were scourges, to ambitious men.
for the lawes of nature (as justice, equity, modesty, mercy, and (in summe) doing to others, as wee would be done to,) if themselves, without the terrour of some power, to cause them to be observed, are contrary to our naturall passions, that carry us to
i was not only nearer to some of those which commonly frequent the garden and the orchard, but to those wilder and more thrilling songsters of the forest which never, or rarely, serenade a villager,-the wood-thrush, the veery, the scarlet tanager, the
the universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us. let us spend our lives in conceiving then.
dismal and fitting day dawns, and a different race of creatures awakes to express the meaning of nature there.
use the memory of thy predecessor, fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone.
when it is necessary to march out to war, they pay troops and stay at home: when it is necessary to meet in council, they name deputies and stay at home.
and if i had had to represent him in his supreme station, i should have done it in the posture of tearing out his bloody bowels, rather than with his sword in his hand, as did the statuaries of his time, for this second murder was much more furious than
where he saw anything he liked, from catching it up, though it put him to the shame of sending afterwards to pay for it.
of speaking and treating of things, but supporting it with graces which never fail them.
to make this more evident, let us examine those miracles, related in scripture; and not to lose ourselves in too wide a field, let us confine ourselves to such as we find in the pentateuch , which we shall examine, according to the principles of these
"numquam adeo foedis, adeoque pudendis utimur exemplis, ut non pejora supersint."
in a nation of the indies, there is this commendable custom, that when anything befalls them amiss in any encounter or battle, they publicly ask pardon of the sun, who is their god, as having committed an unjust action, always imputing their good or evil
"if the goddess salus herself wish to save this family, she absolutely cannot"--terence, adelph., iv. seven, forty three.
which is, nevertheless, a mere bubble; and knowing, moreover, that my state of health brings me more within the danger of death, i have thought proper to settle my worldly affairs, having the benefit of your advice."
the savage and the civilised man differ so much in the bottom of their hearts and in their inclinations, that what constitutes the supreme happiness of one would reduce the other to despair.
"astonished at the strangeness of the ill, to be so rich, yet miserable still; he wishes now he could his wealth evade, and hates the thing for which before he prayed."
life is a material and corporal motion, an action imperfect and irregular of its own proper essence; i make it my business to serve it according to itself:
one cord will never hold me fast enough. you will say, there is vanity in this way of living. but where is there not? all these fine precepts are vanity, and all wisdom is vanity:
our faculties do not play us true, and both parties are relieved by solitude.
"dum in dubio est animus, paulo momento huc atque illuc impellitur."
yet there are many cases clear enough and grave enough to justify that exception.
neither is this disaster to be feared, but in adventures, where the soul is overextended with desire or respect, and, especially, where the opportunity is of an unforeseen and pressing nature; in those cases, there is no means for a man to defend himself
this is the whole history of "my prisons."
"war, war is threatened from this foreign ground (my father cried), where warlike steeds are found. yet, since reclaimed, to chariots they submit, and bend to stubborn yokes, and champ the bit, peace may succeed to war."
to the commonweal. and yet consider with me how poor and unsubstantial a thing this glory is!
sometimes the misquotation is due to impertinence on the part of some one who wants to improve upon my work; but a bad motive only too often prompts the misquotation--it is then horrid baseness and roguery, and, like a man who commits forgery, he loses
understanding. to this act we shall give the general appellation of synthesis, thereby to indicate, at the same time, that we cannot represent anything as conjoined in the object without having previously conjoined it ourselves.
it is observable, accordingly, that scarcely in a single instance has any one of their disciples surpassed them; and i am quite sure that the most devoted of the present followers of aristotle would think themselves happy if they had as much knowledge of
most private retreat. quit with other pleasures that which proceeds from the approbation of another man: and as to your knowledge and parts, never concern yourselves; they will not lose their effect if yourselves be the better for them.
the drover, the sailor, buffets it all day, and his health renews itself at as vigorous a pulse under the sleet as under the sun of june.
the first consideration i have upon the subject of the senses is that i make a doubt whether or no man be furnished with all natural senses.
"nunc, si depositum non inficiatur amicus, si reddat veterem cum tota aerugine follem, prodigiosa fides, et tuscis digna libellis, quaeque coronata lustrari debeat agna:"
but this endeavour or desire is assumed to be checked by the image of the loved object in conjunction with the image of him whom the loved object has joined to itself; therefore (three. xi.
i had a slow wit that would go no faster than it was led; a tardy understanding, a languishing invention, and above all, incredible defect of memory; so that, it is no wonder, if from all these nothing considerable could be extracted.
my design is to pass over easily, and not laboriously, the remainder of my life; there is nothing that i will cudgel my brains about; no, not even knowledge, of what value soever.
last during his, not one another's pleasure: and being furnished with like faculties, sharing all in one community of nature, there cannot be supposed any such subordination among us, that may authorize us to destroy one another, as if we were made for
for on the contrary, by how much the more strongly i am inclined to one side (whether it be that i evidently perceive therein good or evil, or whether it be that god has so disposed my inward thoughts ) by so much the more free am i in my choice .
has never had the satisfaction and the glory of having cudgelled them till they were weary, with the vigorous performance of one heroic night.
bones, muscles, nerves, arteries, veins, and other parts that are found in the body of each animal.
and magisterial fopperies--one while menacing me with great pains, and another with approaching death.
i have seen in my travels almost all the famous baths of christendom, and for some years past have begun to make use of them myself: for i look upon bathing as generally wholesome, and believe that we suffer no little inconveniences in our health by
in all their lamentations soundeth vengeance, in all their eulogies is maleficence; and being judge seemeth to them bliss.
wherefore, a false idea, inasmuch as it is false, does not involve certainty.
i do not doubt, that many will scout this idea as absurd, and will refuse to give their minds up to contemplating it, simply because they are accustomed to assign to god a freedom very different from that which we (def. vii.) have deduced.
is it not likely that there are sensitive faculties in nature that are fit to judge of and to discern those which we call the occult properties in several things, as for the loadstone to attract iron; and that the want of such faculties is the cause that
men come tamely home at night only from the next field or street, where their household echoes haunt, and their life pines because it breathes its own breath over again; their shadows morning and evening reach farther than their daily steps.
the germans drink almost indifferently of all wines with delight; their business is to pour down and not to taste; and it's so much the better for them: their pleasure is so much the more plentiful and nearer at hand.
without pains and without learning, having a thousand volumes about me in the place where i write, i can presently borrow, if i please, from a dozen such scrap-gatherers, people about whom i do not much trouble myself, wherewith to trick up this treatise
i do not wonder that these men go to see cromwell and christina and charles the second and james the first and the grand turk. for they are, in their own elevation, the fellows of kings, and must feel the servile tone of conversation in the world.
mixing in the affair. but have i not reason to hold that these precepts, which, indeed, in my opinion, are somewhat over strict, only concern a body in its best plight; and that in a body broken with age, as in a weak stomach, 'tis excusable to warm and
but base mony, may easily be enhanced, or abased.
when it is left him, he will enjoy it, he must certainly take it upon the conditions annexed to the possession of land in that country where it lies, whether it be france or england.
for which reason i cannot consent to what is said of pyrrho, by those who represent him heavy and immovable, leading a kind of savage and unsociable life, standing the jostle of carts, going upon the edge of precipices, and refusing to accommodate himself
'tis a miserable thing to be in a place where everything you see employs and concerns you; and i fancy that i more cheerfully enjoy the pleasures of another man's house, and with greater and a purer relish, than those of my own.
neither is there less controversy and debate about seating of it. hippocrates and hierophilus place it in the ventricle of the brain; democritus and aristotle throughout the whole body;--
messer annibale bentivogli, prince of bologna, ancestor of the present messer annibale, was killed by the canneschi, who conspired against him.
judge of it by her behaviour. such an one may grant more, who does not grant so much.
harken also to solomon, and beware of hasty gathering of riches; qui festinat ad divitias, non erit insons.
ambition, avarice, irresolution, fear, and inordinate desires, do not leave us because we forsake our native country:
solution. but considering it more strictly, 'tis manifest, that the existence of god can no more be seperated from his essence , then the equality of the three angles to two right ones can be seperated from the essence of a triangle , or then the idea of
for example, a man who is young cannot at the same time be old; but the same man can very well be at one time young, and at another not young, that is, old.
fanatic people who think to honour their nature by disnaturing themselves; who value themselves upon their contempt of themselves, and purport to grow better by being worse.
again we should discern whence the notions called secondary derived their origin, and consequently the axioms on which they are founded, and other points of interest connected with these questions.
fail of carrying on the offices of his life with great liberty and convenience. how many arts are there that profess to consist more in conjecture than knowledge; that decide not on true and false, and only follow that which seems so!
nature is unchanged, whether we have conceived it or not; i did not deny that the image becomes weaker, when we regard as present to us other things which exclude the present existence of the future object: i did not expressly call attention to the fact,
hence anyone who seeks for the true causes of miracles, and strives to understand natural phenomena as an intelligent being, and not to gaze at them like a fool, is set down and denounced as an impious heretic by those, whom the masses adore as the
order really to obtain immense profits in the future.
people of rome, and to enter the town, as into a confederate city, without any manner of hostility, of which he gave them all assurance; but having, for the greater pomp, brought his whole army in with him, it was no more in his power, with all the
must one first batter their ears, that they may learn to hear with their eyes? must one clatter like kettledrums and penitential preachers? or do they only believe the stammerer?
having wherewithal to arm and clothe us but by the spoil of others; whereas nature has covered all other creatures either with shells, husks, bark, hair, wool, prickles, leather, down, feathers, scales, or silk, according to the necessities of their
let me tell thee how wittily one did mock the shallowness of this sort of arrogance.
now every change has a cause, which evidences its causality in the whole time during which the charge takes place.
intuition and conceptions constitute, therefore, the elements of all our knowledge, so that neither conceptions without an intuition in some way corresponding to them, nor intuition without conceptions, can afford us a cognition.
the ark, and the brazen serpent. for we read not, that the priest, or any other did worship the cherubins; but contrarily wee read (two kings eighteen.four.) that hezekiah brake in pieces the brazen serpent which moses had set up, because the people burnt
if then we discard from the social compact what is not of its essence, we shall find that it reduces itself to the following terms--
whereas you have no other right but patience towards fortune:
he brings in every text wherein there is the word anger, or fire, or burning, or purging, or clensing, in case any of the fathers have but in a sermon rhetorically applied it to the doctrine of purgatory, already beleeved.
the example of god, teacheth the lesson truly: he sendeth his rain, and maketh his sun to shine, upon the just and unjust; but he doth not rain wealth, nor shine honor and virtues, upon men equally.
-for they themselves are on the way to thee, the last remnant of god among men-that is to say, all the men of great longing, of great loathing, of great satiety,
intuition (which cannot possibly be intellectual, nor given by the understanding), only as it appears to itself, and not as it would cognize itself, if its intuition were intellectual.
many a village bose, fit only to course a mud-turtle in a victualling cellar, sported his heavy quarters in the woods, without the knowledge of his master, and ineffectually smelled at old fox burrows and woodchucks' holes; led perchance by some slight
death immediately after his decease. and lately, in the tragedy that the duke of alva presented to us in the persons of the counts horn and egmont at brussels, -- decapitated th june one thousand five hundred sixty eight --there were very remarkable
that he enfranchised him for the good news.
all sound heard at the greatest possible distance produces one and the same effect, a vibration of the universal lyre, just as the intervening atmosphere makes a distant ridge of earth interesting to our eyes by the azure tint it imparts to it.
coarse, his sight, hearing and smell exceedingly fine and subtle. such in general is the animal condition, and such, according to the narratives of travellers, is that of most savage nations.
fame, wishing a larger number of witnesses to his admirable fortitude, i said to him, how much i was ashamed to think that i lacked courage to listen to what he, so great a sufferer, had the courage to deliver; that down to the present time i had scarcely
striving to produce great men-this and nothing else is its duty.") but the ideals he most revered in those days are no longer held to be the highest types of men.
uncapable of that charge. and so lunatics and ideots are never set free from the government of their parents;
sixteen. of persons, authors, and things personated
but how are they to regulate them? is it to be by common agreement, by a sudden inspiration? has the body politic an organ to declare its will? who can give it the foresight to formulate and announce its acts in advance?
they are different ends, he says, and yet in some sort compatible; marriage has utility, justice, honour, and constancy for its share; a flat, but more universal pleasure: love founds itself wholly upon pleasure, and, indeed, has it more full, lively, and
age, or that they saw themselves threatened by any disease, to cause a funeral pile to be erected for them, and on the top a stately bed, where, after having joyfully feasted their friends and acquaintance, they laid them down with so great resolution,
it is surprising, therefore, that this philosophy, which, in almost every instance, must be harmless and innocent, should be the subject of so much groundless reproach and obloquy.
fifteen "maltim praesens minus prae majori futuro." (van vloten). bruder reads: "malum praesens minus, quod causa est faturi alicujus mali." the last word of the latter is an obvious misprint, and is corrected by the dutch translator into "majoris boni."
one hundred) to know a spirit by: and seeing there is so much prophecying in the old testament; and so much preaching in the new testament against prophets; and so much greater a number ordinarily of false prophets, then of true; every one is to beware of
here paused zarathustra awhile, and looked lovingly on his disciples. then he continued to speak thus-and his voice had changed:
the romans, in their religious exercises, began with 'hoc age' as we in ours do with 'sursum corda'; these are so many words lost to me: i come already fully prepared from my chamber.
thirty four. thankfulness or gratitude is the desire or zeal springing from love, whereby we endeavour to benefit him, who with similar feelings of love has conferred a benefit on us. cf. three. xxxix. note and xl.
and, in the hands of some at least of its supporters, it turns out to be a weapon that cuts both ways. we shall be in a better position to judge of its usefulness when we have seen its chief varieties at work.
no more are the actions, that proceed from those passions, till they know a law that forbids them; which till lawes be made they cannot know: nor can any law be made, till they have agreed upon the person that shall make it.
what is meant by maturity of knowledge is that state of perfection to which any one individual is able to bring it, when an exact correspondence has been effected between the whole of his abstract ideas and his own personal observations: whereby each of
it indicates better than any water hereabouts the absolute progress of the season, being least affected by transient changes of temperature.
augustus has escaped them, for there was in him so apparent, sudden, and continual variety of actions all the whole course of his life, that he has slipped away clear and undecided from the most daring critics.
in any case, there can be no doubt that adam was sovereign of the world, as robinson crusoe was of his island, as long as he was its only inhabitant; and this empire had the advantage that the monarch, safe on his throne, had no rebellions, wars, or
it cannot be called a virtue to kill one's fellow-citizens, betray one's friends, be without faith, without pity, and without religion, by which methods one may indeed gain an empire, but not glory.
confusion, and civill war, what is meant in holy scripture, by life eternall, and torment eternall; and for what offences, against whom committed, men are to be eternally tormented; and for what actions, they are to obtain eternall life.
some sweet odors suddenly coming forth, without any drops falling, are, in such a company as there is steam and heat, things of great pleasure and refreshment. double masques, one of men, another of ladies, addeth state and variety.
time is therefore merely a subjective condition of our (human) intuition (which is always sensuous, that is, so far as we are affected by objects), and in itself, independently of the mind or subject, is nothing.
we have no other account of time but years; the world has for many ages made use of that only; and yet it is a measure that to this day we are not agreed upon, and one that we still doubt what form other nations have variously given to it, and what was
resolution and assurance of a well-ordered soul, ought never to be attributed to any man till he has first been seen to play the last, and, doubtless, the hardest act of his part.
'tis sufficient for a man to curb and moderate his inclinations, for totally to suppress them is not in him to do.
where there is no longer the administration of justice, for the securing of men's rights, nor any remaining power within the community to direct the force, or provide for the necessities of the public, there certainly is no government left.
morality in europe at present is herding-animal morality, and therefore, as we understand the matter, only one kind of human morality, beside which, before which, and after which many other moralities, and above all higher moralities, are or should be
and one day zarathustra made a sign to his disciples, and spake these words unto them:
but if by the letter, be meant the literall sense, then the letter, and the sentence or intention of the law, is all one.
quality and pith surcharged and sultry with a power that works its will on age and hour.
iv. a line which lies evenly between its extreme points is called a straight or right line, such as ab.
as to the frequent use of the words, force, power, energy, c., which every where occur in common conversation, as well as in philosophy; that is no proof, that we are acquainted, in any instance, with the connecting principle between cause and effect, or
liberty," and having so said, threw himself from the top of the house.
the conceptions which give unity to this pure synthesis, and which consist solely in the representation of this necessary synthetical unity, furnish the third requisite for the cognition of an object, and these conceptions are given by the understanding.
when i first paddled a boat on walden, it was completely surrounded by thick and lofty pine and oak woods, and in some of its coves grape vines had run over the trees next the water and formed bowers under which a boat could pass.
besides, this science cannot be of great and formidable prolixity, because it has not to do with objects of reason, the variety of which is inexhaustible, but merely with reason herself and her problems; problems which arise out of her own bosom, and are
if not mirth, at least a temperate countenance in the standers-by, is proper in the presence of a wise sick man: he does not quarrel with health, for, seeing himself in a contrary condition, he is pleased to contemplate it sound and entire in others, and
"semper enim quod postremum adjectum est, id rem totam videtur traxisse."
here indeed lies the justest and most plausible objection against a considerable part of metaphysics, that they are not properly a science; but arise either from the fruitless efforts of human vanity, which would penetrate into subjects utterly
when an unusuall number of men, assemble against a man whom they accuse; the assembly is an unlawfull tumult; because they may deliver their accusation to the magistrate by a few, or by one man. such was the case of st.
false, for i suppose my self asleep , but i know that i see , hear , and am heated , that cannot be false ; and this it is that in me is properly called sense , and this strictly taken is the same with thought .
when your heart overfloweth broad and full like the river, a blessing and a danger to the lowlanders: there is the origin of your virtue.
for this reason has built an altar, or a temple, or has dedicated a statue, or who worships god for this?
publique businesse. and therefore neither ushers, nor sergeants, nor other officers that waite on the assembly, for no other purpose, but for the commodity of the men assembled, in an aristocracy, or democracy; nor stewards, chamberlains, cofferers, or
hence all the fruitless industry to account for the ill appearances of nature, and save the honour of the gods; while we must acknowledge the reality of that evil and disorder, with which the world so much abounds.
i was myself once one of those; and if i heard talk of dead folks walking, of prophecies, enchantments, witchcrafts, or any other story i had no mind to believe:
methinks i promise it, if i but say it: and therefore am not apt to say much of that kind.
i have in my time seen wonders in the indiscreet and prodigious facility of people in suffering their hopes and belief to be led and governed, which way best pleased and served their leaders, despite a hundred mistakes one upon another, despite mere
due to that dignity, principally through the sufficiency of the persons acting, derive their beauty not so much from the conclusion, which with them is quotidian and common to every judge, as from the dispute and heat of divers and contrary arguments that
foreign treaty. sometimes they confuse all these sections, and sometimes they distinguish them; they turn the sovereign into a fantastic being composed of several connected pieces: it is as if they were making man of several bodies, one with eyes, one
twenty motion of an object in space does not belong to a pure science, consequently not to geometry; because, that a thing is movable cannot be known a priori, but only from experience.
content of a judgement), but concerns itself only with the value of the copula in relation to thought in general. problematical judgements are those in which the affirmation or negation is accepted as merely possible (ad libitum).
event follows necessarily, or in conformity with a rule.
and cleomenes, hearing an orator declaiming upon valour, burst out into laughter, at which the other being angry; "i should," said he to him, "do the same if it were a swallow that spoke of this subject; but if it were an eagle i should willingly hear
princes have done, that they would burn their shirts if they knew their true intentions, which was a saying of the ancient metellius of macedon; and that they who know not how to dissemble know not how to rule, is to give warning to all who have anything
and that his foundations were good is seen from the fact that the romagna waited for him more than a month; in rome, although half dead, he remained secure, and although the baglioni, vitelli, and orsini entered rome they found no followers against him.
explanation--i am aware that these terms are employed in senses somewhat different from those usually assigned. but my purpose is to explain, not the meaning of words, but the nature of things.
as the law is the declaration of the general will, the censorship is the declaration of the public judgment: public opinion is the form of law which the censor administers, and, like the prince, only applies to particular cases.
our justice presents to us but one hand, and that the left hand, too; let him be who he may, he shall be sure to come off with loss.
the hare, that a greyhound imagines in his sleep, after which we see him pant so whilst he sleeps, stretch out his tail, shake his legs, and perfectly represents all the motions of a course, is a hare without fur and without bones:--
vis morbi distracta per artus turbat agens animam, spumantes quore salso ventorum ut validis fervescunt viribus und.
like a storm do the suns pursue their courses: that is their travelling. their inexorable will do they follow: that is their coldness.
misconceptions among intelligent and impartial critics, whom i do not here mention with that praise which is their due, but who will find that their suggestions have been attended to in the work itself.
superiority he had amongst his own people (for he was a captain, and our mariners called him king), he told me, to march at the head of them to war.
-who is to be master of the world? who is going to say: thus shall ye flow, ye great and small streams!"
kingdome of fayries, and bugbears. they have also ascribed divinity, and built temples to meer accidents, and qualities; such as are time, night, day, peace, concord, love, contention, vertue, honour, health, rust, fever, and the like; which when they
thou couldst not endure him who beheld thee,-who ever beheld thee through and through, thou ugliest man. thou tookest revenge on this witness!"
this being done, and being now assured of what he sought for, he began to wag his tail, as dogs do when they flatter their masters, and to kiss and lick the hands and thighs of the poor wretch, who was beside himself, and almost dead with fear.
leave, to any one who will undertake it, the discussion of the difficult problem, which was most necessary, the existence of society to the invention of language, or the invention of language to the establishment of society.
thus when the term horse is pronounced, we immediately figure to ourselves the idea of a black or a white animal, of a particular size or figure: but as that term is also usually applied to animals of other colours, figures and sizes, these ideas, though
"so we praise the swift horse, for whose easy mastery many a hand glows in applause, and victory exults in the hoarse circus. --"juvenal, viii. fifty seven.
for external intuition contains in itself a priori formal external relations, as the conditions of the possibility of the real relations of action and reaction, and therefore of the possibility of community.
it is very easy to verify, that great authors, when they write of causes, not only make use of those they think to be the true causes, but also of those they believe not to be so, provided they have in them some beauty and invention: they speak true and
( i three i ). an assembly of representatives chosen, pro tempore, by the people. such a form of government supposed, it is evident,
if a man who has no property refuses but once to earn nine shillings for the state, he is put in prison for a period unlimited by any law that i know, and determined only by the discretion of those who placed him there; but if he should steal ninety times
the most extreme degree of courageously treating death, and the most natural, is to look upon it not only without astonishment but without care, continuing the wonted course of life even into it, as cato did, who entertained himself in study, and went to
they cannot be acknowledged for princes. for if the apostle had meant, we should be subject both to our own princes, and also to the pope, he had taught us a doctrine, which christ himself hath told us is impossible, namely, "to serve two masters."
what! hardly have i escaped from that magician, and must another necromancer again run across my path,-
all public actions are subject to uncertain and various interpretations; for too many heads judge of them.
or, to put the question differently: "why knowledge at all?" every one will ask us about this. and thus pressed, we, who have asked ourselves the question a hundred times, have not found and cannot find any better answer....
but of this we cannot speak at large, as it varies according to the subject; i will merely say that these men who at the beginning of a new government were enemies, if they are of a kind to need support to maintain their position, can be very easily
and therefore when the soveraign of a common-wealth appointeth a salary to any publique office, he that receiveth it, is bound in justice to performe his office; otherwise, he is bound onely in honour, to acknowledgement, and an endeavour of requitall.
if he bee a christian, he alloweth the beleefe of this article, that jesus is the christ; and of all the articles that are contained in, or are evident consequence deduced from it: which is all the faith necessary to salvation.
there would be scruples about driving out the usurper: public tranquillity would have to be disturbed, violence would have to be employed, and blood spilt; all this accords ill with christian meekness; and after all, in this vale of sorrows, what does it
sect. one hundred twenty three. if man in the state of nature be so free, as has been said; if he be absolute lord of his own person and possessions, equal to the greatest, and subject to no body, why will he part with his freedom?
maintained seem to be of use only in enabling the inhabitants to enjoy more securely the blessings of peace and where, in the midst of a great crowd actively engaged in business, and more careful of their own affairs than curious about those of others, i
the unwritten law of nature, though it be easy to such, as without partiality, and passion, make use of their naturall reason, and therefore leaves the violators thereof without excuse; yet considering there be very few, perhaps none, that in some cases
and it has often seemed to me strange to see them rail at and give one another the lie without any quarrel. their laws of duty steered some other course than ours. caesar is sometimes called thief, and sometimes drunkard, to his teeth.
sometimes, upon their tricks and evasions, discovered a little indiscreet anger and impatience; for i am naturally subject to rash emotions, which, though light and short, often spoil my market.
this constrained them to come unto laws, wherein all men might see their duty beforehand, and know the penalties of transgressing them. hooker's eccl. pol. l. i. sect. ten.)
thinketh fit. and these three opinions, pernicious to peace and government, have in this part of the world, proceeded chiefly from the tongues, and pens of unlearned divines; who joyning the words of holy scripture together, otherwise than is agreeable to
and, moreover, by living at home, the authority of this governor, which ought to be sovereign over the boy he has received into his charge, is often checked and hindered by the presence of parents; to which may also be added, that the respect the whole
neither is it to be imagined that all this machine has not some marks imprinted upon it by the hand of the mighty architect, and that there is not in the things of this world some image that in some measure resembles the workman who has built and formed
so that to obtain something we have desired is to find out that it is worthless; we are always living in expectation of better things, while, at the same time, we often repent and long for things that belong to the past.
and i, for my part, should think it reasonable, that the prince should sometimes gratify his people at his own expense, out of paternal goodness and affection; and that in populous cities there should be theatres erected for such entertainments, if but to
now jesus christ hath satisfied for the sins of all that beleeve in him; and therefore recovered to all beleevers, that eternall life, which was lost by the sin of adam. and in this sense it is, that the comparison of st. paul holdeth (rom.
in some measure, corrected by common sense and reflection.
where would be the foundation of morals, if particular characters had no certain or determinate power to produce particular sentiments, and if these sentiments had no constant operation on actions?
its rudest form is the contempt for safety and ease, which makes the attractiveness of war. it is a self-trust which slights the restraints of prudence, in the plenitude of its energy and power to repair the harms it may suffer.
an essay concerning the true original, extent and end of civil
the first notes relating to this part were written while he and i were staying together in zurich in september one thousand eight hundred eighty four.
jupiter omnipotens, rerum, regumque, deumque, progenitor, genitrixque.
but when the representative is an assembly, and the debt to a stranger; all they, and onely they are responsible for the debt, that gave their votes to the borrowing of it, or to the contract that made it due, or to the fact for which the mulct was
and he was a beautiful person in himself, of a fair complexion, tall, and sprightly, full faced, with quick hazel eyes, if we may believe suetonius; for the statues of him that we see at rome do not in all points answer this description.
reception being only reserved for this pretended lover, one may conclude him a fellow of very little address and less wit, if he does not in the end put himself into your place, and you into his; this is precisely to cut out and make up a shoe for another
this happened in my time: certain men were condemned to die for a murder committed; their sentence, if not pronounced, at least determined and concluded on.
spaces, but which nevertheless completely does away with the supposed necessity of the above-mentioned presupposition that we cannot explain the said difference otherwise than by the hypothesis of empty spaces.
and to any one who suggested: "but to a fiction belongs an originator?"--might it not be bluntly replied: why? may not this "belong" also belong to the fiction?
he enjoys not a moments relaxation; and what is yet stranger, the less natural and pressing his wants, the more headstrong are his passions, and, still worse, the more he has it in his power to gratify them; so that after a long course of prosperity,
wherein i, for my part, do not like images cut out in juniper or other garden stuff; they be for children. little low hedges, round, like welts, with some pretty pyramids, i like well; and in some places, fair columns upon frames of carpenter's work.
and then is my eye opened to the eternal picture which nature paints in the street, with moving men and children, beggars and fine ladies, draped in red and green and blue and gray; long-haired, grizzled, white-faced, black-faced, wrinkled, giant, dwarf,
whatsoever then he removes out of the state that nature hath provided, and left it in, he hath mixed his labour with, and joined to it something that is his own, and thereby makes it his property.
zarathustra's eye had perceived that a certain youth avoided him.
it was a lake of rainbow light, in which, for a short while, i lived like a dolphin. if it had lasted longer it might have tinged my employments and life.
remitting of mens sins. the end of baptisme is remission of sins: and therefore st.
that the people threw upon him, every one that met him saying, 'there goes the lion that entertained the man; there goes the man that cured the lion.'"
of this representation i can make nothing, inasmuch as it does not indicate to me what determinations the thing possesses which must thus be valid as premier subject.
i might have made it better elsewhere, but then the work would have been less my own; and its principal end and perfection is to be exactly mine.
-or was it a sermon of death that called holy what contradicted and dissuaded from life?-o my brethren, break up, break up for me the old tables!
when a man reasoneth, hee does nothing els but conceive a summe totall, from addition of parcels; or conceive a remainder, from substraction of one summe from another: which (if it be done by words,) is conceiving of the consequence of the names of all
and business so handled, at several sittings or meetings, goeth commonly backward and forward in an unsteady manner. i knew a wise man that had it for a byword, when he saw men hasten to a conclusion, stay a little, that we may make an end the sooner.
not actually present to the imagination, are easily recalled; and our reasoning and conclusion proceed in the same way, as if they were actually present.
corporall punishment is that, which is inflicted on the body directly, and according to the intention of him that inflicteth it: such as are stripes, or wounds, or deprivation of such pleasures of the body, as were before lawfully enjoyed.
this naturall witte, consisteth principally in two things; celerity of imagining, (that is, swift succession of one thought to another;) and steddy direction to some approved end.
the manifold is wanting, has no meaning at all.
too long did my soul sit hungry at their table: not like them have i got the knack of investigating, as the knack of nut-cracking.
arms and martial affairs, presuming by some light conjecture to understand the effects of an art he is totally a stranger to."
i therefore give the name 'republic' to every state that is governed by laws, no matter what the form of its administration may be: for only in such a case does the public interest govern, and the res publica rank as a reality .
"perspicuitas enim argumentatione elevatur;"
attack a man who has but the hilt of a broken sword in his hand, or, clear and untouched, a man who is desperately wounded: but if these be advantages you have got by fighting, you may make use of them without reproach.
for he that pretends to teach men the way of so great felicity, pretends to govern them; that is to say, to rule, and reign over them; which is a thing, that all men naturally desire, and is therefore worthy to be suspected of ambition and imposture; and
conjoined together, and that the mind is carried, by a customary transition, from the appearance of one to the belief of the other.
how can i tell with how great firmness you could bear up against disgrace, dishonour, and public hatred, if you grow old to the sound of applause, if popular favour cannot be alienated from you, and seems to flow to you by the natural bent of men's minds?
mine, and which even possessed within itself all the perfections of which i could form any idea; that is to say, in a single word, which was god.
num illis quod omni animantium generi est a natura tributum, denegari debet, ut sc. vim vi repellant, seseq; ab injuria, tueantur?
"let there be some shame, or we shall go to law: your vigour, bought by your wife with many thousands, is no longer yours: thou hast sold it.--"martial, xii. ninety.
which must be added their habits of self-consciousness and self-observation, are best furnished with the means of comparison.
they then raised me upon my feet, where i threw off a whole bucket of clots of blood, as this i did also several times by the way.
came to visit him at his last gasp, with a most earnest supplication that he would order his family to be there, and presenting before him several reasons and examples to prove that it was a respect due to a man of his condition; and seemed to die
"man to man is either a god or a wolf."--erasmus, adag.
for example, if a stone falls from a roof on to someone's head, and kills him, they will demonstrate by their new method, that the stone fell in order to kill the man; for, if it had not by god's will fallen with that object, how could so many
and to this i added that, since i knew some perfections which i did not possess, i was not the only being in existence (i will here, with your permission, freely use the terms of the schools); but, on the contrary, that there was of necessity some other
neverthelesse, men that have in their writings but supposed such doctrine, as an occasion to lay open the reasons for, and against it, have been punished for it by authority ecclesiasticall. but what reason is there for it?
but, as has been pointed out, this depends principally on the observation of each thing preceding the idea one forms of it; further, that narrow ideas precede broader; so that the whole of one's instruction is given in the order that the ideas themselves
and even then do not those that attack them upon this second consideration put them hardly to it? "if the atoms have by chance formed so many sorts of figures, why did it never fall out that they made a house or a shoe?
in which search i find that i distinctly imagine quantity , that which philosophers commonly call continued , that is to say, the extension of that quantity or thing continued into length , breadth , and thickness , i can count in it divers parts, to
as a moral being, namely, that his errors are corrigible. he is capable of rectifying his mistakes, by discussion and experience. not by experience alone. there must be discussion, to show how experience is to be interpreted.
note) he will for that reason be affected with pain, accompanied by the idea of the loved object as a cause in conjunction with the image of his rival; that is, he will be (three.
or, if he played at chess? what string of his soul was not touched by this idle and childish game?
for it is not enough to say, god can transubstantiate the bread into christs body: for the gentiles also held god to be omnipotent; and might upon that ground no lesse excuse their idolatry, by pretending, as well as others, as transubstantiation of their
it enters more into common life; moulds the heart and affections; and, by touching those principles which actuate men, reforms their conduct, and brings them nearer to that model of perfection which it describes.
even in natural philosophy, there is always some other explanation possible of the same facts; some geocentric theory instead of heliocentric, some phlogiston instead of oxygen; and it has to be shown why that other theory cannot be the true one: and
son, and holy ghost. for the book of genesis, deriveth the genealogy of gods people, from the creation of the world, to the going into egypt: the other four books of moses, contain the election of god for their king, and the laws which hee prescribed for
sect. forty nine. thus in the beginning all the world was america, and more so than that is now; for no such thing as money was any where known.
it was surprising to see how serenely he sailed off with unruffled breast when he came to the surface, doing all the work with his webbed feet beneath.
the violations of the laws of nature by our predecessors and our contemporaries are punished in us also.
does not he to whom you betray another, to whom you were as welcome as to himself, know that you will at another time do as much for him?
the marshal de matignon, from whom i flatter myself that you do not receive day by day accounts of such good and signal services without remembering my assurances and expectations.
introducing a power which the people hath not authorized, they actually introduce a state of war, which is that of force without authority: and thus, by removing the legislative established by the society, (in whose decisions the people acquiesced and
ah, where have gone all my goodness and all my shame and all my belief in the good! ah, where is the lying innocence which i once possessed, the innocence of the good and of their noble lies!
this does not mean that the commands of the rulers cannot pass for general wills, so long as the sovereign, being free to oppose them, offers no opposition. in such a case, universal silence is taken to imply the consent of the people.
my late father, a man that had no other advantages than experience and his own natural parts, was nevertheless of a very clear judgment, formerly told me that he once had thoughts of endeavouring to introduce this practice; that there might be in every
it is therefore manifest that there can only be a transcendental deduction of these conceptions and by no means an empirical one; also, that all attempts at an empirical deduction, in regard to pure a priori conceptions, are vain, and can only be made by
what right he has to do so? if it be said, they submit by their own consent, then this allows their own consent to be necessary to give the conqueror a title to rule over them.
having considered that in an imperfect work time is an ingredient, but into a perfect work time does not enter, he said to himself, it shall be perfect in all respects, though i should do nothing else in my life.
he must brew, bake, salt and preserve his food, and pile wood and coal.
proportion of which the stature of men amounted to twenty feet; the third by fire, which burned and consumed all; the fourth by an emotion of the air and wind, which came with such violence as to beat down even many mountains, wherein the men died not,
but his thirst doth not persuade him to become like those comfortable ones: for where there are oases, there are also idols.
and thrown away, even as far off as the railroad, half a mile distant, or by the lingering odor of a cigar or pipe. nay, i was frequently notified of the passage of a traveller along the highway sixty rods off by the scent of his pipe.
best), i farther concluded that it is almost impossible that our judgments can be so correct or solid as they would have been, had our reason been mature from the moment of our birth, and had we always been guided by it alone.
the country parsons advice to his parishioners in two parts. one. containing a plain and serious exhortation to a religious life. two. general directions how to live accordingly. in octavo .
admirably do forest and rock know how to be silent with thee. resemble again the tree which thou lovest, the broad-branched one-silently and attentively it o'erhangeth the sea.
the words, "this is my body," are aequivalent to these, "this signifies, or represents my body;" and it is an ordinary figure of speech: but to take it literally, is an abuse; nor though so taken, can it extend any further, than to the bread which christ
and this is intended should be done, not by care applyed to individualls, further than their protection from injuries, when they shall complain; but by a generall providence, contained in publique instruction, both of doctrine, and example; and in the
government undergoes contraction when it passes from the many to the few, that is, from democracy to aristocracy, and from aristocracy to royalty. to do so is its natural propensity.
"live triumphing over as many ages as you will, death still will remain eternal."--lucretius, iii. one thousand one hundred three
there is another observation i have made, from which i draw great advantage; which is, that in conferences and disputes, every word that seems to be good, is not immediately to be accepted.
subject must obey two masters, who bothe will have their commands be observed as law; which is impossible.
the booke of judges and ruth written long after the captivity
i am surprised when the herald blows his summons before some tremont or astor or middlesex house, to see come creeping out over the piazza for all inhabitants a ridiculous mouse, which soon again slinks into some hole in the pavement.
syrius, in the time of king tullus (though some attribute it to thales, and others to others), 'tis the part of human science that is treated of with the greatest doubt and
such a system of pure speculative reason i hope to be able to publish under the title of metaphysic of nature two .
is a democracy, such as we know it, the last improvement possible in government? is it not possible to take a step further towards recognizing and organizing the rights of man?
every single volition of every human creature. no contingency anywhere in the universe; no indifference; no liberty. while we act, we are, at the same time, acted upon.
women are evermore addicted to cross their husbands: they lay hold with both hands on all occasions to contradict and oppose them; the first excuse serves for a plenary justification.
its life here is but temporal, concludes that it has a singular knowledge of the affairs of heaven, of hell, of the world, through all which it has passed, repassed, and made stay in several voyages, are matters for her memory.
two hundred thirty one. learning alters us, it does what all nourishment does that does not merely "conserve"--as the physiologist knows.
if we had but one single grain of faith, we should remove mountains from their places, saith the sacred word; our actions, that would then be directed and accompanied by the divinity, would not be merely human, they would have in them something of
from the description of inanimate bodies and plants, i passed to animals, and particularly to man.
the decay of sense in men waking, is not the decay of the motion made in sense; but an obscuring of it, in such manner, as the light of the sun obscureth the light of the starres; which starrs do no less exercise their vertue by which they are visible, in
two justin. hist, ii, two. so much more does the ignorance of vice profit the one sort than the knowledge of virtue the other.
hitherto i have set forth the nature of man, (whose pride and other passions have compelled him to submit himselfe to government;) together with the great power of his governour, whom i compared to leviathan, taking that comparison out of the two last
false, and that it is by the same instruments that so often give themselves the lie and are so often deceived.
if in anything rarity give estimation, it ought especially in this: do not consider how little it is that is given, but how few have it to give; the value of money alters according to the coinage and stamp of the place.
this axiom is included in the following, which is a fuller statement:-
"a wise god covers with thick night the path of the future, and laughs at the man who alarms himself without reason." --hor., od., iii. twenty nine.
hence the empirical unity of consciousness by means of association of representations, itself relates to a phenomenal world and is wholly contingent.
"to whom to know the deities of heaven, or know he knows them not, alone 'tis given."
errour. and whereas for the temporall power of the pope, he alledgeth further, that st. paul (one cor. six.) appointed judges under the heathen princes of those times, such as were not ordained by those princes; it is not true. for st.
repetition is everywhere troublesome, though it were in homer; but 'tis ruinous in things that have only a superficial and transitory show.
the people have ye served and the people's superstition-not the truth!-all ye famous wise ones! and just on that account did they pay you reverence.
the pitch-pines and shrub-oaks about my house, which had so long drooped, suddenly resumed their several characters, looked brighter, greener, and more erect and alive, as if effectually cleansed and restored by the rain.
this is the only way in which reading can form writing, since it teaches us the use to which we can put our own natural gifts; and in order to do this it must be taken for granted that these qualities are in us.
corollary.--an emotion, in so far as it is referred to the mind, can only be controlled or destroyed through an idea of a modification of the body contrary to, and stronger than, that which we are undergoing.
power that in monarchy belongeth to the monarch, which is not a mixt, but an absolute soveraignty.
seventy four. a man of genius is unbearable, unless he possess at least two things besides: gratitude and purity.
but i came nigh unto you: then came to me the day,-and now cometh it to you,-at an end is the moon's love affair!
a certain wandering light appears, and is the distinction, the principle, we wanted. but the oracle comes because we had previously laid siege to the shrine.
by the grace of god, my days so far have known nothing but health and happiness; but in the ordinary course of our unstable human affairs, this could not have lasted much longer; it would have become time for me to enter on graver avocations, and i should
times, as are inconsistent with the duty of a subject.
this was a point on which he had already fallen foul of his father's essay on government . but mrs.
a judgment that appears to be ill grounded, forasmuch as no profit whatever can possibly be made but at the expense of another, and that by the same rule he should condemn all gain of what kind soever.
"virtus, repulsaa nescia sordidx intaminatis fulget honoribus nec sumit, aut ponit secures arbitrio popularis aura."
in all other governments, when there is a question of ensuring the greatest good of the state, nothing gets beyond projects and ideas, or at best bare possibilities.
-thus spake to each other the two old night-watchmen and light-scarers, and tooted thereupon sorrowfully on their horns: so did it happen yester-night at the garden-wall.
"life is only suffering": so say others, and lie not. then see to it that ye cease! see to it that the life ceaseth which is only suffering!
by which it is manifest, that speaking by the spirit, or inspiration, was not a particular manner of gods speaking, different from vision, when they that were said to speak by the spirit, were extraordinary prophets, such as for every new message, were to
the armies of the french are thus of a mixed kind, partly mercenary and partly her own; taken together they are much better than troops entirely composed of mercenaries or auxiliaries, but much inferior to national forces.
answer: "as to the exordium, i remember it not, nor consequently the middle of your speech; and for what concerns your conclusion, i will not do what you desire:"-- plutarch, apothegms of the lacedaemonians.
we are they who declare that there is so great a mixture of things false amongst all that are true, and they so resemble one another, that there can be in them no certain mark to direct us either to judge or assent."
him whom i love, i love better in winter than in summer; better do i now mock at mine enemies, and more heartily, when winter sitteth in my house.
and mind wherein he then finds himself, furnishes for his own share a particular grace and savour.
which no man ought to bring with him to the seat of justice, whatsoever precedent judgements, or examples he shall pretend to follow.
adding to the heap and increasing the stock from sum to sum, till at last they vilely deprive themselves of the enjoyment of their own proper goods, and throw all into reserve, without making any use of them at all.
be lord or judge over another, hooker's eccl. pol. l. i. sect. ten.)
nay more, there are some foolish rich covetous men, that take a pride, in having no children, because they may be thought so much the richer.
god owes his extraordinary assistance to faith and religion; not to our passions. men there are the conductors, and therein serve themselves with religion, whereas it ought to be quite contrary.
whether the treatment of that portion of our knowledge which lies within the province of pure reason advances with that undeviating certainty which characterizes the progress of science , we shall be at no loss to determine.
he had a vision like that of marcus brutus, that first threatened him in gaul, and afterward appeared to him in persia just before his death.
and yet this hinders not, but that our saviour gave them power to preach and baptize in all parts of the world, supposing they were not by their own lawfull soveraign forbidden: for to our own soveraigns christ himself, and his apostles have in sundry
am not so to myself, nor satisfied with them. whoever goes in quest of knowledge, let him fish for it where it is to be found; there is nothing i so little profess.
you shall have very useful and cheering discourse at several times with two several men, but let all three of you come together and you shall not have one new and hearty word.
planting his body in a rigid immovable posture, without suffering it to yield to the motion of his coach, not daring so much as to spit, blow his nose, or wipe his face before people.
the obstinacy of my stone to all remedies especially those in my bladder, has sometimes thrown me into so long suppressions of urine for three or four days together, and so near death, that it had been folly to have hoped to evade it, and it was much
the fashion now in use makes them absolutely condemn the other two with so great resolution and so universal consent, that a man would think there was a certain kind of madness crept in amongst them, that infatuates their understandings to this strange
unpainted wood cabin, on the corner of a new hampshire farm, or in the log-hut of the backwoods, or in the narrow lodging where he has endured the constraints and seeming of a city poverty, will serve as well as any other condition as the symbol of a
now, a well-educated child will judge the two first, in comparison of the others, a little flat and languid; the third more vigorous, but overthrown by the extravagance of his own force; he will then think that there will be room for one or two gradations
i was just now ruminating, as i often do, what a free and roving thing human reason is.
of the prophets, the most ancient, are sophoniah, jonas, amos, hosea, isaiah and michaiah, who lived in the time of amaziah, and azariah, otherwise ozias, kings of judah.
then climate is a great impediment to idle persons; we often resolve to give up the care of the weather, but still we regard the clouds and the rain.
factions; but they do not consider, that to purchase the glory of sallust, i would not give myself the trouble, sworn enemy as i am to obligation, assiduity, or perseverance: that there is nothing so contrary to my style, as a continued narrative, i so
possess a knowledge of objects, which rests solely upon the synthesis of representations.
ut bona spe valetudo cum dicitur esse corporis, et non est tamen hc pars ulla ralentis;
is it more difficult to conceive that motion may arise from impulse than that it may arise from volition? all we know is our profound ignorance in both cases fifteen .
the principle rests on the synthetical unity of all phenomena according to their relation in time.
mathematics and physics are the two theoretical sciences which have to determine their objects a priori . the former is purely a priori , the latter is partially so, but is also dependent on other sources of cognition.
if it were worth the while to settle in those parts near to the pleiades or the hyades, to aldebaran or altair, then i was really there, or at an equal remoteness from the life which i had left behind, dwindled and twinkling with as fine a ray to my
again, if he would give his nuts for a piece of metal, pleased with its colour; or exchange his sheep for shells, or wool for a sparkling pebble or a diamond, and keep those by him all his life he invaded not the right of others, he might heap up as much
recede from the entire grandeur of an invincible courage. there is not a man amongst them who had not rather be killed and eaten, than so much as to open his mouth to entreat he may not.
beside, there is something essentially unclean about this diet and all flesh, and i began to see where housework commences, and whence the endeavor, which costs so much, to wear a tidy and respectable appearance each day, to keep the house sweet and free
and consequently men had need to be very circumspect, and wary, in obeying the voice of man, that pretending himself to be a prophet, requires us to obey god in that way, which he in gods name telleth us to be the way to happinesse.
external things. in the representation "i," the consciousness of myself is not an intuition, but a merely intellectual representation produced by the spontaneous activity of a thinking subject.
when i consider my affairs at distance and in gross, i find, because perhaps my memory is none of the best, that they have gone on hitherto improving beyond my reason or expectation; my revenue seems greater than it is; its prosperity betrays me: but when
waiving, however, this possibility--assuming that the true opinion abides in the mind, but abides as a prejudice, a belief independent of, and proof against, argument--this is not the way in which truth ought to be held by a rational being.
as many of these sedan-men as were killed to make him fall (for they would take him alive), so many others (and they contended for it) took the place of those who were slain, so that they could never beat him down, what slaughter soever they made of these
i had long ago observed most of the opinions of the ancients to concur in this, that it is high time to die when there is more ill than good in living, and that to preserve life to our own torment and inconvenience is contrary to the very rules of nature,
his fright and discomposure. to him who is not a philosopher, a fright is the same thing in the first part of it, but quite another thing in the second; for the impression of passions does not remain superficially in him, but penetrates farther, even to
the illiterate may reflect on the disposition of the learned, who, amidst all the advantages of study and reflection, are commonly still diffident in their determinations: and if any of the learned be inclined, from their natural temper, to haughtiness
that do i take as the best sign: they become thankful. not long will it be ere they devise festivals, and put up memorials to their old joys.
description and degree of person and employment. yet, that your majesty should have deigned to consider my letter, and direct a reply to be made to it, i prefer to owe, less to your strong understanding, than to your kindness of heart.
i have a question for thee alone, my brother: like a sounding-lead, cast i this question into thy soul, that i may know its depth.
the lacedaemonians, having defeated the athenians in sicily, returning triumphant from the victory into the city of syracuse, amongst other insolences, caused all the horses they had taken to be shorn and led in triumph.
on the other hand, it is no less certain that the maintenance of the state and the government involves costs and out-goings; and as every one who agrees to the end must acquiesce in the means, it follows that the members of a society ought to contribute
internal economy of the philosopher, and felt himself aggrieved and belittled thereby.
proof.--this proposition is self--evident, for so long as the human body continues to be thus affected, so long will the human mind (two.
and first it manifest, that law in generall, is not counsell, but command; nor a command of any man to any man; but only of him, whose command is addressed to one formerly obliged to obey him.
this loss, and that at the same time we have had of monsieur de foix, are of so great importance to the crown, that i do not know whether there is another couple in france worthy to supply the places of these two gascons in sincerity and wisdom in the
epimenides, that he always prophesied backward tis then no longer correction, but revenge upon the precipice, 'tis no matter who gave you the push "when will this man be wise," said he, "if he is yet learning?"
"simplicity becomes warriors."--quintilian, instit. orat., xi. i.
and i think i have observed something like it, but with christian moderation, amongst our own people.
chapter of this discourse) there be many kinds, who gain in the opinion of the common sort of men, a greater reputation of prophecy, by one casuall event that may bee but wrested to their purpose, than can be lost again by never so many failings.
another boasted himself to me of the regularity and gentleness of his manners, which are to truth very singular; to whom i replied, that it was indeed something, especially m persons of so eminent a quality as himself, upon whom every one had their eyes,
suppose man looking round about him upon the infinite number of things, plants, animals, metals; i do not know where he would begin his trial; and though his first fancy should fix him upon an elk's horn, wherein there must be a very pliant and easy
better; who died indeed of sickness, but after that julianus had taken arms against him. the destruction of demetrius, son to philip the second of macedon, turned upon the father, who died of repentance.
"goddess, still thou alone governest nature, nor without thee anything comes into light; nothing is pleasant, nothing joyful." --lucretius, i. twenty two.
being before burgess of no city at all, one am glad to be created one of the most noble that ever was or ever shall be.
and xlvi.) it has an adequate knowledge of the eternal and infinite essence of god. q.e.five hundred.
particular events, comprehended in it, entirely equal.
is it not experience, which renders a dog apprehensive of pain, when you menace him, or lift up the whip to beat him?
history teems with instances of truth put down by persecution. if not suppressed for ever, it may be thrown back for centuries. to speak only of religious opinions: the reformation broke out at least twenty times before luther, and was put down.
of all this bundle of things having mixed up a potion, is it not a kind of madness to imagine or to hope that these differing virtues should separate themselves from one another in this mixture and confusion, to perform so many various errands?
politicians indulge in the same sophistry about the love of liberty as philosophers about the state of nature.
by which it is manifest, that though they were called by the holy ghost, their calling was declared unto them, and their mission authorized by the particular church of antioch.
"it is verily becoming too much for me; these mountains swarm; my kingdom is no longer of this world; one require new mountains.
the rising unto place is laborious; and by pains, men come to greater pains; and it is sometimes base; and by indignities, men come to dignities.
science", which in its mood may be regarded as a prelude to "zarathustra", but also "zarathustra" itself. just as he was beginning to recuperate his health, however, an unkind destiny brought him a number of most painful personal experiences.
of the mind are but another name for the appetites, and therefore vary according to the varying state of the body.
and this is an entirely different kind of connection from that which we find in the mere relation of the cause to the effect (the principle to the consequence), for in such a connection the consequence does not in its turn determine the principle, and
upon such a basis, it is clear that this conception must be merely empirical, and the rule which it furnishes us with-"everything that happens must have a cause"-would be just as contingent as experience itself.
and yet even those who wholly engage themselves in such a war may behave themselves with such temper and moderation, that the storm may fly over their heads without doing them any harm.
'tis a great deal for me to have my judgment regular and just, if the effects cannot be so, and to maintain this sovereign part, at least, free from corruption; 'tis something to have my will right and good where my legs fail me.
when made the object of reflexion and enquiry.
xxix.); wherefore the power of any given thing, or the endeavour whereby, either alone or with other things, it acts, or endeavours to act, that is (three.
it is not possible more fully to represent the horror, baseness, and irregularity of it; for what can a man imagine more hateful and contemptible than to be a coward towards men, and valiant against his maker?
tongue, unless our civilization itself may be regarded as such a transcript.
entire self-possession may make a battle very little more dangerous to life than a match at foils or at football.
that very means, he was withal very near running into the other mischief of losing the battle.
over which you have the honour to preside, is by its wisdom and its reason superior to the populace of other states.
and (jude one,six.) "and the angels that kept not their first estate, but left their owne habitation, hee hath reserved in everlasting chaines under darknesse unto the judgement of the last day;" though it prove the permanence of angelicall nature, it
and believe; though they are not able, by their most diligent enquiry, to satisfy themselves concerning the foundation of these operations, or to remove the objections, which may be raised against them.
need we look for examples of the protection which the state owes to its members, and the respect it owes to their persons?
secondly, i will point out its falsity; and, lastly, i will show how it has given rise to prejudices about good and bad, right and wrong, praise and blame, order and confusion, beauty and ugliness, and the like.
our people entered the place at unawares, and put them all to the sword. and of later memory, at yvoy, signor juliano romero having played that part of a novice to go out to parley with the constable, at his return found his place taken.
note.--this proposition can also be proved from the corollary to two. xvii.
only governments that have committed the education of children to the laws. who does not see that in a state all depends upon their nurture and bringing up?
instance, among present-day germans there is alternately the anti-french folly, the anti-semitic folly, the anti-polish folly, the christian-romantic folly, the wagnerian folly, the teutonic folly, the prussian folly (just look at those poor historians,
misfortunes press hardest on those who are unacquainted with them: the yoke feels heavy to the tender neck.
supposing that someone has often flown in his dreams, and that at last, as soon as he dreams, he is conscious of the power and art of flying as his privilege and his peculiarly enviable happiness; such a person, who believes that on the slightest impulse,
when such holes freeze, and a rain succeeds, and finally a new freezing forms a fresh smooth ice over all, it is beautifully mottled internally by dark figures, shaped somewhat like a spider's web, what you may call ice rosettes, produced by the channels
i love not to know what i have, that i may be less sensible of my loss; i entreat those who serve me, where affection and integrity are absent, to deceive me with something like a decent appearance.
and, accordingly, the judgment i deliver, is to show the measure of my own sight, and not of the things i make so bold to criticise.
this is not contradicted by the case of the athenian democracy; for athens was in fact not a democracy, but a very tyrannical aristocracy, governed by philosophers and orators.
so ancient and so long a custom challenges my adherence to it, so that i am constrained to be somewhat heretical on that point incapable of any, though corrective, innovation.
every man has a right to risk his own life in order to preserve it. has it ever, been said that a man who throws himself out of the window to escape from a fire is guilty of suicide?
without any consideration of their own danger.
after all this, why, amongst so many discourses that by so many arguments persuade men to despise death and to endure pain, can we not find out one that helps us?
no body can give more power than he has himself; and he that cannot take away his own life, cannot give another power over it.
and the greatest part of free persons surrender, for very trivial conveniences, their life and being into the power of another. the wives and concubines of the thracians contended who should be chosen to be slain upon their husband's tomb.
the grass their wholesome couch, their drink the stream, their roof the pine's tall shade; not theirs to cleave the deep, nor seek in strange far lands the spoils of trade.
where, after he had for the support of his cause laid open several plausible justifications of the fact, that his master had never looked upon this merveille for other than a private gentleman and his own subject, who was there only in order to his own
indeed, having by his fault forfeited his own life, by some act that deserves death; he, to whom he has forfeited it, may (when he has him in his power) delay to take it, and make use of him to his own service, and he does him no injury by it: for,
herons gobble up, and tortoises and toads run over in the road; and that sometimes it has rained flesh and blood! with the liability to accident, we must see how little account is to be made of it.
odi le spade orribilmente utarsi a mezzo il ferro; il pie d'orma non parte, sempre a il pie fermo, a la man sempre in moto; ne scende taglio in van, ne punta a voto."
prop. forty nine. love or hatred towards a thing, which we conceive to be free, must, other conditions being similar, be greater than if it were felt towards a thing acting by necessity.
i never heard of a philanthropic meeting in which it was sincerely proposed to do any good to me, or the like of me.
consequently time, in which all changes of phenomena must be cogitated, remains and changes not, because it is that in which succession and coexistence can be represented only as determinations thereof.
the fruit of much careful thought and impressive because of its antithesis and use of contrast. the same thing is more pathetically expressed by byron in sardanapalus , act i, sc. two:--
nay, the advocate, it is said, is to inspire the judges with indignation, to obtain justice.
"ay! ay! belief saveth him; belief in him. that is the way with old people! so it is with us also!"-
not that i wanted beans to eat, for i am by nature a pythagorean, so far as beans are concerned, whether they mean porridge or voting, and exchanged them for rice; but, perchance, as some must work in fields if only for the sake of tropes and expression,
the army of the persians, in the plains of arbela, was such a vast sea of people, as it did somewhat astonish the commanders in alexander's army; who came to him therefore, and wished him to set upon them by night; and he answered, he would not pilfer the
there is a certain fatal dislocation in our relation to nature, distorting our modes of living and making every law our enemy, which seems at last to have aroused all the wit and virtue in the world to ponder the question of reform.
the other method of baiting by the way, in haste and hurry to gobble up a dinner, is, especially in short days, very inconvenient. my horses perform the better; never any horse tired under me that was able to hold out the first day's journey.
this does enough good to counter-balance the evil. at any rate, it is a great evil to make a stir about it. but when the friction comes to have its machine, and oppression and robbery are organized, i say, let us not have such a machine any longer.
"grant it to me, apollo, that i may enjoy my possessions in good health; let me be sound in mind; let me not lead a dishonourable old age, nor want the cittern."--horace, od., i. thirty one, seventeen.
lines are equally crooked; which the stoicks not observing, held it as great a crime, to kill a hen, against the law, as to kill ones father.
and done me a most enormous injury. every member i have, as much one as another, is equally my own, and no other more properly makes me a man than this.
wherefore, lest any flatterer in your old age or in your sickness, or any passion of your own, should unseasonably prevail with you to make an unjust will, i shall take care to prevent that inconvenience; but, having respect both to the universal
but leagues of the subjects of one and the same common-wealth, where every one may obtain his right by means of the soveraign power, are unnecessary to the maintaining of peace and justice, and (in case the designe of them be evill, or unknown to the
instead of such a system, the natural system of education should be employed in educating children. no idea should be impregnated but what has come through the medium of observations, or at any rate been verified by them.
evenings. one of the last of the philosophers,-connecticut gave him to the world,-he peddled first her wares, afterwards, as he declares, his brains.
but it did not so happen with our prince, his moderation and mercy not so securing him, but that he afterwards fell into the toils of the like treason,-- the duc de guise was assassinated in one thousand five hundred sixty three by poltrot.
exist without them. but, it is said, supposing that god had made a different universe, or had ordained other decrees from all eternity concerning nature and her order, we could not therefore conclude any imperfection in god.
o my brethren, i heard a laughter which was no human laughter,-and now gnaweth a thirst at me, a longing that is never allayed.
on this account the people of one nation understand one another better than those belonging to different nations, even when they use the same language; or rather, when people have lived long together under similar conditions (of climate, soil, danger,
i beg of them to consider how much time must have been spent, and how much knowledge needed, to find out numbers, abstract terms, aorists and all the tenses of verbs, particles, syntax, the method of connecting propositions, the forms of reasoning, and
sect. sixteen. the state of war is a state of enmity and destruction: and therefore declaring by word or action, not a passionate and hasty, but a sedate settled design upon another man's life, puts him in a state of war with him against whom he has
states of activity and passivity in the mind. the same conclusion is evident from the manner in which we proved two. xii.
several times, when a visitor chanced to stay into evening, and it proved a dark night, i was obliged to conduct him to the cart-path in the rear of the house, and then point out to him the direction he was to pursue, and in keeping which he was to be
the comportment, the countenance; the voice, the robe, the place, will set off some things that of themselves would appear no better than prating.
at heart that his memory, at all events, to which i owe the good offices of a friend, should enjoy the recompense of his brave life; and that it should survive in the good report of men of honour and virtue.
more perfect being upon whom i was dependent, and from whom i had received all that i possessed; for if i had existed alone, and independently of every other being, so as to have had from myself all the perfection, however little, which i actually
voluptuous expression, or else leaning against a barn with their hands in their pockets, like caryatides, as if to prop it up. they, being commonly out of doors, heard whatever was in the wind.
secondly, it must be without retribution, or punishment; and the reason he gives is, because an inferior cannot punish a superior.
angry at the follies of the world give us history, more as they receive it than as they believe it i every day hear fools say things that are not foolish i hail and caress truth in what quarter soever i find it i hate all sorts of tyranny, both in word
prop. forty three. stimulation may be excessive and bad; on the other hand, grief may be good, in so far as stimulation or pleasure is bad.
"ipsa dies ideo nos grato perluit haustu, quod permutatis hora recurrit equis:"
most men are rich in borrowed sufficiency: a man may say a good thing, give a good answer, cite a good sentence, without at all seeing the force of either the one or the other.
the reader must naturally have a strong inducement to co-operate with the present author, if he has formed the intention of erecting a complete and solid edifice of metaphysical science, according to the plan now laid before him.
matter of diet, great persons, for their better convenience, and to the end they may be better served, have cooks for the different offices, this for soups and potages, that for roasting, instead of which if one cook should undertake the whole service, he
we need little doctrine to live at our ease; and socrates teaches us that this is in us, and the way how to find it, and the manner how to use it: all our sufficiency which exceeds the natural is well-nigh superfluous and vain: 'tis much if it does not
learning hath his infancy, when it is but beginning and almost childish; then his youth, when it is luxuriant and juvenile; then his strength of years, when it is solid and reduced; and lastly, his old age, when it waxeth dry and exhaust.
and ye wise and knowing ones, ye would flee from the solar-glow of the wisdom in which the superman joyfully batheth his nakedness!
he sees in it always the same order, the same successions: he has not understanding enough to wonder at the greatest miracles; nor is it in his mind that we can expect to find that philosophy man needs, if he is to know how to notice for once what he sees
all that it has once declared itself to will it wills always, unless it revokes its declaration.
i am at home responsible for whatever goes amiss.
without uttering a word, or turning away his eyes from the woeful object, stood fixedly contemplating the body of his son, till the vehemency of sorrow having overcome his vital spirits, made him sink down stone-dead to the ground.
have no other aim nor stop but principles; if this aim do not stop his career, he runs into an infinite irresolution. non potest aliud alio magis minusve comprehendi, quoniam omnium rerum una est dejinitio comprehendendi:
"we are slain, and with as many blows kill the enemy" (or), "it is a fight wherein we exhaust each other by mutual wounds." --horace, epist., ii. two, ninety seven.
all that a man knows and all that a man feels. to give women the same counsel against jealousy would be so much time lost; their very being is so made up of suspicion, vanity, and curiosity, that to cure them by any legitimate way is not to be hoped.
which instructs us to live philosophy looked upon as a vain and fantastic name phusicians cure by by misery and pain physic physician worse physicked physician: pass through all the diseases he pretends to cure physician's "help", which is very often an
"it is easy in adversity to despise death; but he acts more bravely, who can live wretched."--martial, xi. fifty six, fifteen.
sect. sixty four. but what reason can hence advance this care of the parents due to their off-spring into an absolute arbitrary dominion of the father, whose power reaches no farther, than by such a discipline, as he finds most effectual, to give such
iii.); therefore, what so ever follows from human nature in so far as it is defined by reason must (three. def. ii.) be understood solely through human nature as its proximate cause.
the end a man may have in what place soever, such nourishment as the place affordeth. and this is nothing else but gold, and silver, and mony.
accordingly, all prolixity and all binding together of unmeaning observations that are not worth reading should be avoided.
and if they sometimes lash out upon some rude and sensible impression, 'tis in truth without my advice.
there is another conjecture drawn from the ceremonies of the gentiles, in a certain case that rarely happens; and that is, when a man that was thought dead, chanced to recover, other men made scruple to converse with him, as they would doe to converse
as i did not teach for the good of my fellow-men, but simply for a livelihood, this was a failure. i have tried trade; but i found that it would take ten years to get under way in that, and that then i should probably be on my way to the devil.
moreover i find in my self some faculties endow'd with certain peculiar waies of thinking , such as the faculty of imagination , the faculty of perception or sense ; without which i can conceive my whole self clearly and distinctly , but (changing the
no old age can be so decrepid in a man who has passed his life in honour, but it must be venerable, especially to his children, whose soul he must have trained up to their duty by reason, not by necessity and the need they have of him, nor by harshness
one could wish that, instead of some other member of his succession, my father had resigned to me the passionate affection he had in his old age to his household affairs; he was happy in that he could accommodate his desires to his fortune, and satisfy
i was surprised to see how thirsty the bricks were which drank up all the moisture in my plaster before i had smoothed it, and how many pailfuls of water it takes to christen a new hearth.
spent the last hours of his life in an extraordinary solicitude about ordering the honour and ceremony of his funeral, pressing all the men of condition who came to see him to engage their word to attend him to his grave: importuning this very prince, who
n.b. the postulates are given after the conclusion of prop. xiii.
i put this fellow upon an account of his office: when he fell to discourse of this palate-science, with such a settled countenance and magisterial gravity, as if he had been handling some profound point of divinity.
yea, once more must zarathustra retire to his solitude: but unjoyously this time doth the bear go back to his cave!
ordinary are still unknown; and the circumstances upon which they depend are almost always so special and minute as to be highly difficult to detect.
for in that he might openly, (if it had been his will,) and in plain termes, have renounced, or transferred it, and did not; it is to be understood it was not his will; but that the grant proceeded from ignorance of the repugnancy between such a liberty
this notorious criminal of patrician rank had conspired with a number of others, many of them young men of high birth but dissipated character, to seize the chief offices of the state, and to extricate themselves from the pecuniary and other difficulties
the pope's homers would soon get properly distributed.-
'tis no great matter that we make a wry face, if the mind plays its part well: if the body find itself relieved by complaining let it complain: if agitation ease it, let it tumble and toss at pleasure; if it seem to find the disease evaporate (as some
exchange these for the most beautiful creatures of all greece; or that alexander or caesar ever wished to be deprived of the grandeur of their glorious exploits in war, for the convenience of children and heirs, how perfect and accomplished soever.
thou hast reason to thank me for the use of what was not thine own; thou hast no right to complain, as if thou hadst lost what was wholly thine. why, then, dost bemoan thyself? i have done thee no violence.
this proposition is, indeed, nothing but a more imperfect definition.
but if a long train of abuses, prevarications and artifices, all tending the same way, make the design visible to the people, and they cannot but feel what they lie under, and see whither they are going; it is not to be wondered, that they should then
while organic existence is only made possible by continual change of matter, to keep up a perpetual supply of which it must consequently have help from without.
and, making a digression at this stage on the subject of light, i expounded at considerable length what the nature of that light must be which is found in the sun and the stars, and how thence in an instant of time it traverses the immense spaces of the
it had travelled by my side; that which i fancied i had left in boston was here in the vatican, and again at milan and at paris, and made all travelling ridiculous as a treadmill.
exist for different purposes with exactly the same members. pure democracy, however, the government of the state by all the people in every detail, is not, as rousseau says, a possible human institution.
used. the former is naturall; the later arbitrary worship.
let parents choose betimes, the vocations and courses they mean their children should take; for then they are most flexible; and let them not too much apply themselves to the disposition of their children, as thinking they will take best to that, which
stiff-necked and artful, like the ass, have ye always been, as the advocates of the people.
whence it may be seen that hatred is gained as much by good works as by evil, and therefore, as i said before, a prince who wishes to maintain the state is often forced to do evil, for when that party, whether populace, soldiery, or nobles, whichever it
and that i may also maintain the right, hear the story of another fire-dog; he speaketh actually out of the heart of the earth.
and, above all, there is this difference between resisting this and a purely brute or natural force, that i can resist this with some effect; but i cannot expect, like orpheus, to change the nature of the rocks and trees and beasts.
'ask what thou wilt,' said i, 'for i will answer whatever questions thou choosest to put.'
affected by a third idea, and so on to infinity.
the idea of god), which is against our hypothesis.
for if they rise not with their service, they will take order, to make their service fall with them.
in the seventh book of cicero's familiar epistles (and let the grammarians put out that surname of familiar if they please, for in truth it is not very suitable; and they who, instead of familiar, have substituted "ad familiares," may gather something to
nine the marks of a good government ten the abuse of government and its tendency to degenerate eleven the death of the body politic twelve how the sovereign authority maintains itself thirteen how the sovereign authority maintains itself (continued )
how can man, who is born free, rightly come to be everywhere in chains?
awful poverty of thought under a babble of inexhaustible chatter that resembles a clacking mill and is just as stupefying: one may read for hours together without getting hold of a single clearly defined and definite idea.
the whole bank, which is from twenty to forty feet high, is sometimes overlaid with a mass of this kind of foliage, or sandy rupture, for a quarter of a mile on one or both sides, the produce of one spring day.
dominion is acquired two wayes; by generation, and by conquest. the right of dominion by generation, is that, which the parent hath over his children; and is called paternall.
as if one were to begin the day with long-suffering, and hire a man to hoe his potatoes; and in the afternoon go forth to practise christian meekness and charity with goodness aforethought!
these able politicians, adds the orator, banishing that unjust inequality which makes no distinction between good and bad men, adhered inviolably to that which rewards and punishes every man according to his deserts.
conversation and businesse; wherein, times, places, and persons are to be discerned, this vertue is called discretion.
among the occupations of men as men, there is any one really excellent and important, it is that which i have chosen.
he live in society, it is by the errours of other men, which he could not foresee, nor reckon upon; and consequently against the reason of his preservation; and so, as all men that contribute not to his destruction, forbear him onely out of ignorance of
but then did ye enemies steal my nights, and sold them to sleepless torture: ah, whither hath that joyous wisdom now fled?
liquid state and hardens others; how it can consume almost all bodies, or convert them into ashes and smoke; and finally, how from these ashes, by the mere intensity of its action, it forms glass: for as this transmutation of ashes into glass appeared to
as for the thoughts of many other objects external to me, as of the sky, the earth, light, heat, and a thousand more, i was less at a loss to know whence these came; for since i remarked in them nothing which seemed to render them superior to myself, i
children, should be wasted on her paramours. medium tenuere beati . the first love of a mother, as that of animals and men, is purely instinctive , and consequently ceases when the child is no longer physically helpless.
note i.--he who, guided by emotion only, endeavours to cause others to love what he loves himself, and to make the rest of the world live according to his own fancy, acts solely by impulse, and is, therefore, hateful, especially, to those who take delight
sentences with their truth absolutely inverted! it is so nice and such a distinction to have one's own antipodes!
they often think they have totally taken leave of all business, when they have only exchanged one employment for another: there is little less trouble in governing a private family than a whole kingdom.
but bodies politic, remaining thus in a state of nature among themselves, presently experienced the inconveniences which had obliged individuals to forsake it; for this state became still more fatal to these great bodies than it had been to the
o zarathustra, thou shalt go as a shadow of that which is to come: thus wilt thou command, and in commanding go foremost."-
et fugere ad puppim colies campique videntur, qnos agimns proter navim, velisque volamus.... ubi in medio nobis equus acer obhsit flamine, equi corpus transversum ferre videtur vis, et in adversum flumen contrudere raptim.
she has caused me to be descended of a race famous for integrity and of a very good father; i know not whether or no he has infused into me part of his humours, or whether domestic examples and the good education of my infancy have insensibly assisted in
rome, was a somewhat gloomy one for him. he writes about it as follows:-"i spent a melancholy spring in rome, where i only just managed to live,-and this was no easy matter.
it is not good for him who makes the laws to execute them, or for the body of the people to turn its attention away from a general standpoint and devote it to particular objects.
fighting in sicily, he called together one morning the people and senate of syracuse, as if he had to deliberate on matters of importance to the republic, and at a given signal had all the senators and the richest men of the people killed by his soldiers;
vii.) the sole free cause. q.e.five hundred.
this is the letter. and that which makes me interpret that the pleasure he says he had in his soul concerning his inventions, has some reference to the reputation he hoped for thence after his death, is the manner of his will, in which he gives order that
but there is between these two sorts of merit, this difference, that in contract, i merit by vertue of my own power, and the contractors need; but in this case of free gift, i am enabled to merit onely by the benignity of the giver; in contract, i merit
whenever the society is dissolved, it is certain the government of that society cannot remain.
the same conditions and faculties you have been pleased to frequent and receive with much more honour and courtesy than they deserve, i would put together (but without alteration or change) in one solid body, that may peradventure continue some years, or
aristo wisely defined rhetoric to be "a science to persuade the people;" socrates and plato "an art to flatter and deceive." and those who deny it in the general description, verify it throughout in their precepts.
we cannot touch a string or move a stop but the charming moral transfixes us. many an irksome noise, go a long way off, is heard as music, a proud sweet satire on the meanness of our lives.
probity and accuracy which are the natural result of a just philosophy.
the benefit is not so generously bestowed, where there is retrogradation and reflection.
so that justice justifies in that that sense, in which to justifie, is the same that to denominate a man just; and not in the signification of discharging the law; whereby the punishment of his sins should be unjust.
dependance on the potent, or scribbled over with the opinions of their doctors, are like clean paper, fit to receive whatsoever by publique authority shall be imprinted in them.
my intelligence (that is, i) can render that conjunction or synthesis perceptible only according to the relations of time, which are quite beyond the proper sphere of the conceptions of the understanding and consequently cognize itself in respect to an
god, being pleased to show us, that the good have something else to hope for and the wicked something else to fear, than the fortunes or misfortunes of this world, manages and applies these according to his own occult will and pleasure, and deprives us of
it was an high speech of seneca (after the manner of the stoics), that the good things, which belong to prosperity, are to be wished; but the good things, that belong to adversity, are to be admired. bona rerum secundarum optabilia; adversarum mirabilia.
in like manner by the spirit of god, that came upon saul, when hee was amongst the prophets that praised god in songs, and musick (one sam.nineteen.twenty.) is to be understood, not a ghost, but an unexpected and sudden zeal to join with them in their
dionysius the son did a very handsome act upon this subject; he was informed that one of the syracusans had hid a treasure in the earth, and thereupon sent to the man to bring it to him, which he accordingly did, privately reserving a small part of it
and as pressing, rubbing, or striking the eye, makes us fancy a light; and pressing the eare, produceth a dinne; so do the bodies also we see, or hear, produce the same by their strong, though unobserved action, for if those colours, and sounds, were in
not to meddle in our war, nothing is further from the truth; for if you do not meddle in it you will become, without any favour or any reputation, the prize of the victor."
which can no more be understood without a substance in which they are, then the foremention'd faculties , and consequently they can no more be understood to exist without that substance : but yet 'tis manifest, that this sort of faculties , to the end
a surface is space of two dimensions. it has no thickness, for if it had any, however small, it would be space of three dimensions.
"invitum qui servat, idem facit occidenti."
of the lawfulnesse of it, this also is an argument, that whatsoever inconvenience can arrive by giving a kingdome to a stranger, may arrive also by so marrying with strangers, as the right of succession may descend upon them: yet this by all men is
thus people, riches, trade, power, change their stations, flourishing mighty cities come to ruin, and prove in times neglected desolate corners, whilst other unfrequented places grow into populous countries, filled with wealth and inhabitants.
all-too-similar are they still to each other. verily even the greatest found i-all-too-human!"-
i may be either the drift-wood in the stream, or indra in the sky looking down on it. i may be affected by a theatrical exhibition; on the other hand, i may not be affected by an actual event which appears to concern me much more.
it matters not what the clocks say or the attitudes and labors of men. morning is when i am awake and there is a dawn in me. moral reform is the effort to throw off sleep.
"luxuria ipsis vinculis, sicut fera bestia, irritata, deinde emissa."
so that here is nothing brought that makes any thing against my demonstration .
but this animal, in several other effects, comes so near to human capacity that, should i particularly relate all that experience hath delivered to us, i should easily have what i usually maintain granted: namely, that there is more difference betwixt
i. things which are equal to the same, or to equals, are equal to each other.
for the understanding of power ecclesiasticall, what, and in whom it is, we are to distinguish the time from the ascension of our saviour, into two parts; one before the conversion of kings, and men endued with soveraign civill power; the other after
the edition of one thousand five hundred eighty, however, and the variorum edition of one thousand eight hundred seventy two-one thousand nine hundred, indicate no particular work; but the edition of one thousand five hundred eighty has it "this boy of
but the question is, not what we must join in thought to the given conception, but what we really think therein, though only obscurely, and then it becomes manifest that the predicate pertains to these conceptions, necessarily indeed, yet not as thought
"nec jam validis radicibus haerens, pondere tuta suo est."
all that i find fault with in considering it is, that he has represented her a little too passionate for a married venus; in this discreet kind of coupling, the appetite is not usually so wanton, but more grave and dull.
only the closing act of the corruption which had existed for centuries, by virtue of which that aristocracy had abdicated step by step its lordly prerogatives and lowered itself to a function of royalty (in the end even to its decoration and
case of resistance is reduced to a computation of the quantity of the danger and grievance on the one side, and of the probability and expense of redressing it on the other." of this, he says, every man shall judge for himself.
the authority of the will over its own faculties and ideas is not a whit more comprehensible: so that, upon the whole, there appears not, throughout all nature, any one instance of connexion which is conceivable by us.
fain would i also make amends to thy body for zarathustra treading upon thee with his feet: i think about that. just now, however, a cry of distress calleth me hastily away from thee."
the vessel, it had no longer the strength it had without.
i pass through this people and keep mine eyes open; they have become smaller, and ever become smaller:-the reason thereof is their doctrine of happiness and virtue.
capable of feeling, though beneficent nature had kindly placed them out of his way.
a bravery in some sort like that of the roman soldiers who, after the battle of cannae, were found with their heads thrust into holes in the earth, which they had made, and in suffocating themselves, with their own hands pulled the earth about their ears.
though there be nothing in it either nutritive or healthful.
between protection and obedience; of which the condition of humane nature, and the laws divine, (both naturall and positive) require an inviolable observation.
the little honesty that exists among authors is discernible in the unconscionable way they misquote from the writings of others.
if a man analyses his own character, he will find that it was not until he reached a very ripe age, and in some cases quite unexpectedly, that he was able to rightly and clearly understand many matters of a quite simple nature.
nor does it point to any relations of friendship or love known and described in society, but, as it seems to me, to a quite other and unattainable sphere, to relations of transcendent delicacy and sweetness, to what roses and violets hint and foreshow.
"magno veluti cum flamma sonore virgea suggeritur costis undantis ahem, exsultantque aatu latices, furit intus aquae vis. fumidus atque alte spumis exuberat amnis, nec jam se capit unda; volat vapor ater ad auras;"
instincts, a defeminising? certainly, there are enough of idiotic friends and corrupters of woman among the learned asses of the masculine sex, who advise woman to defeminize herself in this manner, and to imitate all the stupidities from which "man" in
it is uncertain; because the subject lies entirely beyond the reach of human experience.
obstacle physicians are not content to deal only with the sick physicians fear men should at any time escape their authority physicians were the only men who might lie at pleasure physicians: earth covers their failures pinch the secret strings of our
but if they do, they ought to expect their reward in heaven, and not complain of their lawfull soveraign; much lesse make warre upon him.
but now leave, i pray you, this nursery, mine own cave, where to-day all childishness is carried on. cool down, here outside, your hot child-wantonness and heart-tumult!
twenty six.), "the kingdome of satan," and, (mat. nine. thirty four.), "the principality of beelzebub over daemons," that is to say, over phantasmes that appear in the air: for which cause satan is also called (eph. two.
or if those publique lands, and services, were ordained as a sufficient maintenance of the common-wealth, it was contrary to the scope of the institution; being (as it appeared by those ensuing taxes) insufficient, and (as it appeares by the late revenue
appointed joshua for the generall of their army. for thus god saith expressely (numb.
xvi.), those which involve the nature both of the human body and of external bodies.
proof.--that by which things are said to be conditioned to act in a particular manner is necessarily something positive (this is obvious); therefore both of its essence and of its existence god by the necessity of his nature is the efficient cause (props.
tell them that i have properly selected it; for i am of another opinion, and hold it to be a discourse, in rank and simplicity, much below and behind common conceptions.
forty six. of darknesse from vaine philosophy, and fabulous traditions
then went his animals again thoughtfully around him, and placed themselves once more in front of him.
when combined with unnaturalness it is in works what affected gravity, grandness, and unnaturalness are in social intercourse; and it is just as intolerable.
it is often affirmed that utilitarianism renders men cold and unsympathizing; that it chills their moral feelings towards individuals; that it makes them regard only the dry and hard consideration of the consequences of actions, not taking into their
king james the first, in his speech to the parliament, one thousand six hundred three, tells them thus,
the person therefore, whom abraham, isaac, jacob, moses and the prophets beleeved, was god himself, that spake unto them supernaturally: and the person, whom the apostles and disciples that conversed with christ beleeved, was our saviour himself.
of this virtue of his, he has, in my idea, given as ample proof as alexander himself or caesar: for although his warlike exploits were neither so frequent nor so full, they were yet, if duly considered in all their circumstances, as important, as bravely
dreadful in arms and blood, he overran and subdued a nation invincible by all others but by him alone; and yet in the heat of an encounter, could turn aside from his friend and guest.
in the same condition, which i have since judged to be false?
over the arches let there be an entire hedge of some four foot high, framed also upon carpenter's work; and upon the upper hedge, over every arch, a little turret, with a belly, enough to receive a cage of birds: and over every space between the arches
rest of his forces, the ports on the other side being seized by pompey, and the whole sea being in his possession.
now doth it come to pass that solitude itself becometh fragile and breaketh open, like a grave that breaketh open and can no longer hold its dead. everywhere one seeth resurrected ones.
thirdly, if he appeale to the soveraign himself, and he by himself, or by delegates which the parties shall agree on, give sentence; that sentence is finall: for the defendant is judged by his own judges, that is to say, by himself.
lord, your husband, and yourself, are both of you descended, and monsieur de candale, your uncle, every day obliges the world with others, which will extend the knowledge of this quality in your family for so many succeeding ages), i will, upon this
but to return to human pursuits and aims: man's mind seeks to recover its proper good, in spite of the mistiness of its recollection, but, like a drunken man, knows not by what path to return home. think you they are wrong who strive to escape want?
riches." 'sunt haec, quoe hominibus vocantur bona'. as soon as the will was signed, the chamber being full, he asked me if it would hurt him to talk. i answered, that it would not, if he did not speak too loud.
and as the whole chain of appetites alternate, in the question of good or bad is called deliberation; so the whole chain of opinions alternate, in the question of true, or false is called doubt.
the hour when ye say: "what good is my pity! is not pity the cross on which he is nailed who loveth man? but my pity is not a crucifixion."
dare only to believe in yourselves-in yourselves and in your inward parts! he who doth not believe in himself always lieth.
for the most part, the flying from other inconveniences brings us to this; nay, endeavouring to evade death, we often run into its very mouth:
the bonds of this subjection are like the swaddling clothes they are wrapt up in, and supported by, in the weakness of their infancy: age and reason as they grow up, loosen them, till at length they drop quite off, and leave a man at his own free disposal.
unseasonably importunes me to play my fancy does not go by itself, as when my legs move it my humour is no friend to tumult my humour is unfit either to speak or write for beginners my innocence is a simple one; little vigour and no art my mind is easily
the meanest citizen would not have deigned to stoop to take up a purse of crowns.
governor must be one; or else there must needs follow faction, and civil war in the common-wealth, between the church and state; between spiritualists, and temporalists; between the sword of justice, and the shield of faith; and (which is more) in every
those who are injured, remaining poor and scattered, can never do any harm to him, and all the others are, on the one hand, not injured and therefore easily pacified; and, on the other, are fearful of offending lest they should be treated like those who
it was not so much for fear of the future, and for myself, that i was curious in this experiment, but because it falls out in mine, as it does in many other families, that the women store up such little trumperies for the service of the people, using the
there is the greatest difference between presuming an opinion to be true, because, with every opportunity for contesting it, it has not been refuted, and assuming its truth for the purpose of not permitting its refutation.
voluptuousness: to free hearts, a thing innocent and free, the garden-happiness of the earth, all the future's thanks-overflow to the present.
but the real-that which corresponds to sensation-in opposition to negation zero, only represents something the conception of which in itself contains a being (ein seyn), and signifies nothing but the synthesis in an empirical consciousness.
"custom," replied plato, "is no little thing." one find that our greatest vices derive their first propensity from our most tender infancy, and that our principal education depends upon the nurse.
without much curiosity or discomfort;--they live too much apart and outside to feel even the necessity for a for or against in such matters.
with a ghost, unlesse hee were received again into the number of men, by washing, as children new born were washed from the uncleannesse of their nativity, which was a kind of new birth.
his supernatural and celestial sacraments have signs of our earthly condition; his adoration is by sensible offices and words; for 'tis man that believes and prays.
confusion of language of good and evil; this sign i give unto you as the sign of the state. verily, the will to death, indicateth this sign! verily, it beckoneth unto the preachers of death!
among philosophers, david hume came the nearest of all to this problem; yet it never acquired in his mind sufficient precision, nor did he regard the question in its universality.
it derives its origin altogether from custom and experience. and as it first begins from an object, present to the senses, it renders the idea or conception of flame more strong and lively than any loose, floating reverie of the imagination.
let us, however, suppose this equality to exist: let us, if you will, regard england as on the same level as sicily, and poland as egypt--further south, we shall have africa and the indies; further north, nothing at all.
of modality, those of origination, extinction, change; and so with the rest.
if ever i have sat rejoicing where old gods lie buried, world-blessing, world-loving, beside the monuments of old world-maligners:-
sect. two hundred forty three. to conclude, the power that every individual gave the society, when he entered into it, can never revert to the individuals again, as long as the society lasts, but will always remain in the community; because without this
the best composition and temperature, is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.
this opinion has not failed to be the more universally followed, as those commonly are that are most suitable to our inclinations.
verily, i would that their madness were called truth, or fidelity, or justice: but they have their virtue in order to live long, and in wretched self-complacency.
society, as combersome thereunto. for seeing every man, not onely by right, but also by necessity of nature, is supposed to endeavour all he can, to obtain that which is necessary for his conservation; he that shall oppose himselfe against it, for things
thence it comes to pass, that nothing is so firmly believed, as what we least know; nor any people so confident, as those who entertain us with fables, such as your alchemists, judicial astrologers, fortune-tellers, and physicians,
the proper ground of this fact is that all change to be perceived as change presupposes something permanent in intuition, while in the internal sense no permanent intuition is to be found.
then was there a true government and a veritable democracy.
he ought to have taken leave of all sorts of labour, what advantage soever it may promise, and generally to have shaken off all those passions which disturb the tranquillity of body and soul, and then choose the way that best suits with his own humour:
in him who is intoxicated with this violent and tyrannical intention, we discover, of necessity, much imprudence and injustice; the impetuosity of his desire carries him away; these are rash motions, and, if fortune do not very much assist, of very little
the second evil effect arises from an apparent advantage, which aggravates the evil before it can be perceived.
naked. this the story sayes cured that madnesse.
desire of knowledge, and arts of peace, enclineth men to obey a common power: for such desire, containeth a desire of leasure; and consequently protection from some other power than their own.
'alas! where is there still a sea in which one could be drowned?' so soundeth our plaint-across shallow swamps.
after having made good cheer, to precipitate themselves into the sea from the top of a certain rock, assigned for that service. pain and the fear of a worse death seem to me the most excusable incitements.
what man loses by the social contract is his natural liberty and an unlimited right to everything he tries to get and succeeds in getting; what he gains is civil liberty ... which is limited by the general will....
the least to doubt of their truth , if after i have called up all my senses , memory , and understanding to their examination i find nothing in any of them, that clashes with other truths; for god not being a deceiver , it follows, that in such things i
either the object alone makes the representation possible, or the representation alone makes the object possible. in the former case, the relation between them is only empirical, and an a priori representation is impossible.
end; there are no conflicting movements to cancel one another, and no kind of constitution can be imagined in which a less amount of effort produces a more considerable amount of action.
and in philosophy, we can go no farther than assert, that belief is something felt by the mind, which distinguishes the ideas of the judgement from the fictions of the imagination.
i mean those, which i have in the precedent chapter specified: as that men shall judge of what is lawfull and unlawfull, not by the law it selfe, but by their own private judgements; that subjects sinne in obeying the commands of the common-wealth,
seeing then all prophecy supposeth vision, or dream, (which two, when they be naturall, are the same,) or some especiall gift of god, so rarely observed in mankind, as to be admired where observed; and seeing as well such gifts, as the most extraordinary
when the sentence, nevertheless, is not strong enough for my proportion, a civil person ought to reject it as spurious, and none of mine.
i love to have all meats, that will endure it, very little boiled or roasted, and prefer them very high, and even, as to several, quite gone.
to be sure, he who never liveth at the right time, how could he ever die at the right time? would that he might never be born!-thus do i advise the superfluous ones.
representing it to them, to give them a distaste for it.
"we are ever wrong in changing ancient ways."--livy, xxxiv. fifty four
it is indeed, in rousseau's own thought, only one of the three different ways in which the basis of political union is stated, according to the preoccupation of his mind.
as in all other instances, which have ever fallen under his observation.
"whose broken limbs, when they touched his mother earth, immediately new force acquired."--lucan, iv. five hundred ninety nine.
are those which proceed from malice to the government established; those that spring from contempt of justice; those that provoke indignation in the multitude; and those, which unpunished, seem authorised, as when they are committed by sonnes, servants,
clean swept house, and make the end thereof worse than the beginning? for it is not the romane clergy onely, that pretends the kingdome of god to be of this world, and thereby to have a power therein, distinct from that of the civill state.
moreover des-cartes says thus, i find (my errors) to depend on two concurring causes , viz. on my faculty of knowing, and on my faculty of choosing, or freedom of my will .
such as are not endued, through the divine bounty, with an extraordinary illumination from above), but, of other opinions, are there any so extravagant, that she has not planted and established for laws in those parts of the world upon which she has been
ye had not yet sought yourselves: then did ye find me. so do all believers; therefore all belief is of so little account.
i am obliged to fortune for having so often assaulted me with the same sort of weapons: she forms and fashions me by use, hardens and habituates me, so that i can know within a little for how much i shall be quit.
nothing can be more convincing and satisfactory than all the conclusions concerning the properties of circles and triangles; and yet, when these are once received, how can we deny, that the angle of contact between a circle and its tangent is infinitely
further, as things which are easily imagined are more pleasing to us, men prefer order to confusion--as though there were any order in nature, except in relation to our imagination--and say that god has created all things in order; thus, without knowing
if the mind be not better disposed, if the judgment be no better settled, one had much rather my scholar had spent his time at tennis, for, at least, his body would by that means be in better exercise and breath.
and here ended the first discourse of zarathustra, which is also called "the prologue": for at this point the shouting and mirth of the multitude interrupted him. "give us this last man, o zarathustra,"-they called out-"make us into these last men!
thus, the conception of a number (which belongs to the category of totality) is not always possible, where the conceptions of multitude and unity exist (for example, in the representation of the infinite).
twenty eight they contain, then, over and above the intuition, the materials for an object (through which is represented something existing in space or time), that is to say, they contain the real of sensation, as a representation merely subjective, which
i praise god, madam, that it has been so well employed; for the great hopes monsieur five hundred'estissac, your son, gives of himself, render sufficient assurance that when he comes of age you will reap from him all the obedience and gratitude of a very
and the same are the bonds, by which men are bound, and obliged: bonds, that have their strength, not from their own nature, (for nothing is more easily broken then a mans word,) but from feare of some evill consequence upon the rupture.
in a well-governed state, there are few punishments, not because there are many pardons, but because criminals are rare; it is when a state is in decay that the multitude of crimes is a guarantee of impunity.
do i not see that the wicked and the good king, he that is hated and he that is beloved, have the one as much reverence paid him as the other? my predecessor was, and my successor shall be, served with the same ceremony and state.
hold from nature as being men, their parents have no right whatever to deprive them of it. as then, to establish slavery, it was necessary to do violence to nature, so, in order to perpetuate such a right, nature would have to be changed.
whether he yet liveth, or again liveth, or is thoroughly dead-which of us both knoweth that best? i ask thee.
"indum sanguineo veluti violaverit ostro si quis ebur, vel mista rubent ubi lilia multa alba rosa."
therefore in what manner god spake to those soveraign prophets of the old testament, whose office it was to enquire of him, is not intelligible.
a crime arising from a sudden passion, is not so great, as when the same ariseth from long meditation: for in the former case there is a place for extenuation, in the common infirmity of humane nature: but he that doth it with praemeditation, has used
to maintain the authority of the counsels of kings, it needs not that profane persons should participate of them, or see further into them than the outmost barrier; he who will husband its reputation must be reverenced upon credit and taken altogether.
vii.) the order and connection of ideas is the same as the order and connection of causes; therefore this idea or knowledge of the mind is in god and is referred to god, in the same manner as the idea or knowledge of the body. q.e.five hundred.
for if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself.
either thro' infancy, absence, or choice, they have done nothing to forfeit them: nor has the conqueror any right to take them away, by the bare title of having subdued him that by force attempted his destruction; though perhaps he may have some right to
do we not gain something by running, on behalf of what gives us our security, only some of the risks we should have to run for ourselves, as soon as we lost it?
at the concurrence of so many odd circumstances, but should not have the least inclination to believe so miraculous an event.
to allure many from the herd-for that purpose have i come. the people and the herd must be angry with me: a robber shall zarathustra be called by the herdsmen.
we have seen that this strangeness is due to rousseau's historical position, to his use of the political concepts current in his own age, and to his natural tendency to build on the foundations laid by his predecessors.
there are few traces of man's hand to be seen. the water laves the shore as it did a thousand years ago.
good commanders in the wars must be taken, be they never so ambitious; for the use of their service, dispenseth with the rest; and to take a soldier without ambition, is to pull off his spurs.
newspaper and a sufficient number of his neighbors to pronounce his opinions incendiary.
s. s. cod. antiquis scriptoribus collect. fol.
desire to imitate. now it is evident, that one of the best reliques, which a devotee could procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is because they were once at his disposal,
a kind of disease that we should wrestle with. it may be i had naturally this propension; but i have supported and fortified it by arguments and reasons which have established in me the opinion i am of.
of the application of the categories to objects of the senses in general twenty
'tis known to be to this day cast in the dish of those two great men, octavius and cato, in the two civil wars of sylla and caesar, that they would rather suffer their country to undergo the last extremities, than relieve their fellow-citizens at the
they are afforded in abundance by all doctrines which recognise as a fact in morals the existence of conflicting considerations; which all doctrines do, that have been believed by sane persons.
content with sanctioning their laws, and deciding the most important public affairs in general assembly and on the motion of the rulers, had established honoured tribunals, carefully distinguished the several departments, and elected year by year some of
to come now to the particulars of the true liberty of a subject; that is to say, what are the things, which though commanded by the soveraign, he may neverthelesse, without injustice, refuse to do; we are to consider, what rights we passe away, when we
againe, men have no pleasure, (but on the contrary a great deale of griefe) in keeping company, where there is no power able to over-awe them all.
foolish is my happiness, and foolish things will it speak: it is still too young-so have patience with it!
as for the having of them obnoxious to ruin; if they be of fearful natures, it may do well; but if they be stout and daring, it may precipitate their designs, and prove dangerous.
tell us that the sensible idea thereof is false .
of the cognition of an object given in empirical intuition, and not from mere conceptions. that, however, the proposition: "everything that is contingent must have a cause," is evident to every one merely from conceptions, is not to be denied.
one hundred twenty two. to rejoice on account of praise is in many cases merely politeness of heart--and the very opposite of vanity of spirit.
formerly i had come to this pond adventurously, from time to time, in dark summer nights, with a companion, and making a fire close to the water's edge, which we thought attracted the fishes, we caught pouts with a bunch of worms strung on a thread; and
interpretation, or erroneous ratiocination.
feeling and conscience would be selfish and base, even though they should be persuaded that the fool, the dunce, or the rascal is better satisfied with his lot than they are with theirs.
reserve all their display of wealth for their interior and guarded retirements.
ye go! thou didst endure enough, oh, heart;-- strong was thy hope; unto new friends thy portals widely ope, let old ones be. bid memory depart! wast thou young then, now--better young thou art!
such a man is five hundred cubits above kingdoms and duchies; he is an absolute monarch in and to himself:
and putting both constitutions together, you will say that it was not the romans that spread upon the world, but it was the world that spread upon the romans; and that was the sure way of greatness.
-as those who say and feel in their hearts: "we already know what is good and just, we possess it also; woe to those who still seek thereafter!"
in vulgar usage, a tyrant is a king who governs violently and without regard for justice and law. in the exact sense, a tyrant is an individual who arrogates to himself the royal authority without having a right to it.
in that bloody battle betwixt agesilaus and the boeotians, which xenophon, who was present at it, reports to be the sharpest that he had ever seen, agesilaus waived the advantage that fortune presented him, to let the boeotian battalions pass by and then
here one traitor betrayed another, contrary to common custom: for they are full of mistrust, and 'tis hard to overreach them in their own art: witness the sad experience we have lately had.-- montaigne here probably refers to the feigned reconciliation
already spoken in the fourteenth and fifteenth chapters.
about fifteen years ago you could see the top of a pitch-pine, of the kind called yellow-pine hereabouts, though it is not a distinct species, projecting above the surface in deep water, many rods from the shore.
may interpret and apply it according to its own fancy.
every free action is produced by the concurrence of two causes; one moral, i.e. the will which determines the act; the other physical, i.e. the power which executes it.
'and he who lacks something is not in all points self-sufficing?'
even in return for injuries received. for, according to the axiom of the wise locke, there can be no injury, where there is no property .
it might well be built, like a festal bower or arch, to entertain him a single day. happier, if he know the solemnity of that relation and honor its law!
it is true that the mathematician occupies himself with objects and cognitions only in so far as they can be represented by means of intuition.
they have continual war with the nations that live further within the mainland, beyond their mountains, to which they go naked, and without other arms than their bows and wooden swords, fashioned at one end like the head of our javelins.
certainly he was fit to command in war who could so rein himself with the curb of good nature, in the height and heat of his fury, a fury inflamed and foaming with blood and slaughter.
but certainly some there are that know the resorts and falls of business, that cannot sink into the main of it; like a house that hath convenient stairs and entries, but never a fair room.
important. from a hill top near by, where the wood had been recently cut off, there was a pleasing vista southward across the pond, through a wide indentation in the hills which form the shore there, where their opposite sides sloping toward each other
if there be any suspicion that the course of nature may change, and that the past may be no rule for the future, all experience becomes useless, and can give rise to no inference or conclusion.
one night upon his shoulders; and, moreover, he was careful equally to divide and distribute the mischief he did, that the loss was of less importance to every particular man.
and difficulties, and death itself, rather than submit to the dominion of those by whom they had been so shamefully abused; and some of them choosing to die of hunger and fasting, being prisoners, rather than to accept of nourishment from the hands of
it is consequent also to the same condition, that there be no propriety, no dominion, no mine and thine distinct; but onely that to be every mans that he can get; and for so long, as he can keep it.
wherefore of things as they are in themselves god is really the cause, inasmuch as he consists of infinite attributes. i cannot for the present explain my meaning more clearly.
prop. sixteen. the idea of every mode, in which the human body is affected by external bodies, must involve the nature of the human body, and also the nature of the external body.
i. this table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition-pure as well as empirical; the second, to the existence of these
to my friend i write a letter and from him i receive a letter. that seems to you a little. it suffices me. it is a spiritual gift worthy of him to give and of me to receive. it profanes nobody.
i warn you, mothers, that my sympathies do not always make the usual phil- anthropic distinctions.
it is true, indeed, as regards the experiments which may conduce to this end, that one man is not equal to the task of making them all; but yet he can advantageously avail himself, in this work, of no hands besides his own, unless those of artisans, or
doctrine, and sincerity of conversation; and not by suppression of the naturall sciences, and of the morality of naturall reason; nor by obscure language; nor by arrogating to themselves more knowledge than they make appear; nor by pious frauds; nor by
"what am i to think of it!" said zarathustra. "am i indeed a ghost?
if he cannot do that, all his fame shall avail him nothing with me. i were a fool not to sacrifice a thousand schyluses to my intellectual integrity. especially take the same ground in regard to abstract truth, the science of the mind.
on the present occasion, i shall, without further discussion of the other theories, attempt to contribute something towards the understanding and appreciation of the utilitarian or happiness theory, and towards such proof as it is susceptible of.
the first was never to accept anything for true which i did not clearly know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgement than what was presented to my mind so clearly and
often interrupt and cut myself short in my writing for want of breath; i have neither composition nor explanation worth anything, and am ignorant, beyond a child, of the phrases and even the very words proper to express the most common things; and for
may it not also be that this reproach seems to imply cowardice and feebleness of heart? of which can there be a more manifest sign than to eat a man's own words--nay, to lie against a man's own knowledge?
follows, that not an idea of gods infinity but of my own bounds and limits presents it self at the word infinite .
our saviour therefore told them, that the kings of the nations had dominion over their subjects, and are called by a name (in hebrew) that signifies bountifull; but i cannot be so to you, you must endeavour to serve one another; i ordain you a kingdome,
therefore it is ill in counsel, good in execution; so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others.
i knew another that, when he came to have speech, he would pass over that, that he intended most; and go forth, and come back again, and speak of it as of a thing, that he had almost forgot.
"et errat longe mea quidem sententia qui imperium credat esse gravius, aut stabilius, vi quod fit, quam illud, quod amicitia adjungitur."
if the latter, then one infinite will be twice as large as another infinite, which is also absurd.
thus speaketh the red judge: "why did this criminal commit murder? he meant to rob." i tell you, however, that his soul wanted blood, not booty: he thirsted for the happiness of the knife!
the consequence of one thing to another; but of one name of a thing, to another name of the same thing.
him you shall have power to beare witnesse to all the world (by your preaching) of my resurrection, and the workes i have done, and the doctrine i have taught, that they may beleeve in me, and expect eternall life, at my comming againe: how does this
twelve. hope is an inconstant pleasure, arising from the idea of something past or future, whereof we to a certain extent doubt the issue.
xli.); it follows that men, in so far as they live in obedience to reason, necessarily do only such things as are necessarily good for human nature, and consequently for each individual man (four. xxxi.
on every simile dost thou here ride to every truth. here fly open unto thee all being's words and word-cabinets; here all being wanteth to become words, here all becoming wanteth to learn of thee how to talk.' this is my experience of inspiration.
unknown to one age, the age following has explained; and that arts and sciences are not cast in a mould, but are formed and perfected by degrees, by often handling and polishing, as bears leisurely lick their cubs into form; what my force cannot discover,
though i could make myself feared, i had yet much rather make myself beloved: there are so many sorts of defects in old age, so much imbecility, and it is so liable to contempt, that the best acquisition a man can make is the kindness and affection of his
-"ah, man returneth eternally! the small man returneth eternally!"
note.--mirth, which i have stated to be good, can be conceived more easily than it can be observed.
reason judge by the eye of reason, and not from common report judgment of duty principally lies in the will judgment of great things is many times formed from lesser thing justice als takes cognisance of those who glean after the reaper killing is good to
but the ordinary ignorance, stupidity, and superstition of mankind, to doe them; those texts that seem to countenance the power of magick, witchcraft, and enchantment, must needs have another sense, than at first sight they seem to bear.
and the conquering people are not, i hope, to be slaves by conquest, and wear their laurels only to shew they are sacrifices to their leaders triumph.
in that ye have despised, ye higher men, that maketh me hope. for the great despisers are the great reverers.
there is but little virtue in the action of masses of men. when the majority shall at length vote for the abolition of slavery, it will be because they are indifferent to slavery, or because there is but little slavery left to be abolished by their vote.
i have never observed other effects of whipping than to render boys more cowardly, or more wilfully obstinate.
socrates had a constant countenance, but serene and smiling, not sourly austere, like the elder crassus, whom no one ever saw laugh. virtue is a pleasant and gay quality.
and therefore they prove accomplished, but not of great spirit; and study rather behavior, than virtue.
grimace and turn of expression; for i myself have long ago learned to think and estimate differently with regard to deceiving and being deceived, and i keep at least a couple of pokes in the ribs ready for the blind rage with which philosophers struggle
transcendent conception of the unconditioned, to rise beyond the limits of all possible experience from a practical point of view, and thus to satisfy the great ends of metaphysics.
for such a purpose, i would have a man who is content with his own fortune:
for indeed, every sect of them, hath a diverse posture, or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things.
the pleasure we hold in esteem for the course of our lives ought to have a greater share of our time dedicated to it; we should, like shopboys and labourers, refuse no occasion nor omit any opportunity of drinking, and always have it in our minds.
though i always intend to speak well of good things, and rather to interpret such things as fall out in the best sense than otherwise, yet such is the strangeness of our condition, that we are often pushed on to do well even by vice itself, if well-doing
i must, therefore, in the present case, deduce the subjective sequence of apprehension from the objective sequence of phenomena, for otherwise the former is quite undetermined, and one phenomenon is not distinguishable from another.
but in republics there is greater life, greater hatred, and more desire for vengeance; they do not and cannot cast aside the memory of their ancient liberty, so that the surest way is either to destroy them or reside in them.
crime, but what their own designes require should be so. it happeneth also to the same men, to be prone to all such crimes, as consist in craft, and in deceiving of their neighbours; because they think their designes are too subtile to be perceived.
or of mind, wisdom or virtue are always found in particular individuals, in proportion to their power or wealth: a question fit perhaps to be discussed by slaves in the hearing of their masters, but highly unbecoming to reasonable and free men in search
the younger pliny can inform such as have not experimented it themselves, how important an impediment this is to those who devote themselves to this employment.
i teach you the friend in whom the world standeth complete, a capsule of the good,-the creating friend, who hath always a complete world to bestow.
must men alone be debarred the common privilege of opposing force with force, which nature allows so freely to all other creatures for their preservation from injury?
the state subsists by means not of the laws, but of the legislative power. yesterday's law is not binding to-day; but silence is taken for tacit consent, and the sovereign is held to confirm incessantly the laws it does not abrogate as it might.
this permission being obtained, and she having curiously examined the business, found it impossible he could ever be cured, and that all he had to hope for or expect was a great while to linger out a painful and miserable life, and therefore, as the most
"if such a condition of life should happen to a wise man, that in the greatest plenty of all conveniences he might, at the most undisturbed leisure, consider and contemplate all things worth the knowing, yet if his solitude be such that he must not see a
for, as to my own particular application, neither the pleasure of building, which they say is so bewitching, nor hunting, nor gardens, nor the other pleasures of a retired life, can much amuse me.
"quid moveant pisces, animosaque signa leonis, lotus et hesperia quid capricornus aqua,"
and because man was created in a condition immortall, not subject to corruption, and consequently to nothing that tendeth to the dissolution of his nature; and fell from that happinesse by the sin of adam; it followeth, that to be saved from sin, is to be
ye flee from me? ye are frightened? ye tremble at this word?
but the price paid for this sort of intellectual pacification, is the sacrifice of the entire moral courage of the human mind.
yet should he his care remit, all that now so close is knit in sweet love and holy peace, would no more from conflict cease, but with strife's rude shock and jar all the world's fair fabric mar.
provided he has nothing to reproach himself with, it matters little to him whether things go well or ill here on earth.
only the birds are still beyond him. and if man should yet learn to fly, alas! to what height-would his rapacity fly!
for he that taketh pains, and industriously layes himselfe to sleep, in case any uncouth and exorbitant fancy come unto him, cannot easily think it other than a dream.
it is easy to see how the establishment of one community made that of all the rest necessary, and how, in order to make head against united forces, the rest of mankind had to unite in turn.
to the side that stood most in need of her, and where she could best manifest her compassion.
what quality shall we attribute to our spittle? as it affects ourselves, or as it affects the serpent? by which of the two senses shall we prove the true essence that we seek for?
king, namely david, to take the succession from his heirs. rehoboam was no idolater; but when the people thought him an oppressor; that civil pretence carried from him ten tribes to jeroboam an idolater.
"debet enim, misere cui forti, aegreque futurum est, ipse quoque esse in eo turn tempore, cum male possit accidere."
now, however, a new table of valuations must be placed over mankind-namely, that of the strong, mighty, and magnificent man, overflowing with life and elevated to his zenith-the superman, who is now put before us with overpowering passion as the aim of
primitive form of the essays, but, by a little artful subtlety, gives a kind of particular value to every one of those that follow.
memory, and from a natural imperfection, make out a defect of conscience. "he has forgot," says one, "this request, or that promise; he no more remembers his friends; he has forgot to say or do, or conceal such and such a thing, for my sake."
only, of course, the belief in their truth is necessary, as plausible belief and ocular evidence belonging to the perspective view of life.
prop. forty six. if a man has been affected pleasurably or painfully by anyone, of a class or nation different from his own, and if the pleasure or pain has been accompanied by the idea of the said stranger as cause, under the general category of the
quoth he, "what though all be fallen into one man's power, though the land be guarded by his legions, the sea by his fleets, though caesar's soldiers beset the city gate?
when at home, i a little more frequent my library, whence i overlook at once all the concerns of my family. 'tis situated at the entrance into my house, and i thence see under me my garden, court, and base-court, and almost all parts of the building.
'tis usual to see good intentions, if carried on without moderation, push men on to very vicious effects.
that rule and order of the moving of the wing, whence they derived the consequences of future things, must of necessity be guided by some excellent means to so noble an operation: for to attribute this great effect to any natural disposition, without the
i approve of a man who is the less fond of his child for having a scald head, or for being crooked; and not only when he is ill-conditioned, but also when he is of unhappy disposition, and imperfect in his limbs (god himself has abated so much from his
a science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation
we should be dissatisfied with his conversation.
loves error, because, as living itself, it loves life!
cheese. give the ladies a cruel contempt of our natural furniture guess at our meaning under general and doubtful terms hate all sorts of obligation and restraint have ever had a great respect for her i loved have no other title left me to these things
so far then is he from acquiring over him any authority in addition to that of force, that the state of war continues to subsist between them: their mutual relation is the effect of it, and the usage of the right of war does not imply a treaty of peace.
made ready for them? or, on the contrary, if more animals should be born than die, the body, they say, would be but in an ill condition whilst waiting for a soul to be infused into it; and it would fall out that some bodies would die before they had been
victorious; and had their heads and beards shaved in token of this vow.
it, or be persuaded of it. for none deny, there is a god, but those, for whom it maketh that there were no god.
"men fresh from the gods."--seneca, ep., ninety.
rousseau said that aristocracy was the best of all governments, but he said also that it was the worst of all usurpers of sovereignty. nor must it be forgotten that he expressly specified elective aristocracy.
thou art so very weary? i carry thee thither; let just thine arm sink! and art thou thirsty-i should have something; but thy mouth would not like it to drink!-
then was there again spoken unto me without voice: "what matter about thyself? thou art not yet humble enough for me. humility hath the hardest skin."-
they who do not rightly know themselves, may feed themselves with false approbations; not i, who see myself, and who examine myself even to my very bowels, and who very well know what is my due.
but the awakened one, the knowing one, saith: "body am i entirely, and nothing more; and soul is only the name of something in the body."
sense of injury. in a word, each man, regarding his fellows almost as he regarded animals of different species, might seize the prey of a weaker or yield up his own to a stronger, and yet consider these acts of violence as mere natural occurrences,
there, we find in the journal, of his own accord the essayist lived in the strictest conformity with the regime, and henceforth we only hear of diet, the effect which the waters had by degrees upon system, of the manner in which he took them; in a word,
"for there the truth is, where the people are! woe, woe to the seeking ones!"-thus hath it echoed through all time.
the being rightfully possessed of great power and riches, exceedingly beyond the greatest part of the sons of adam, is so far from being an excuse, much less a reason, for rapine and oppression, which the endamaging another without authority is, that it
he that receiveth benefit by a fact, is presumed to be the author
administration of the kingdome: and in this sense the spirit of god is said (one sam. sixteen.
they whom fortune (call it good or ill) has made to, pass their lives in some eminent degree, may by their public actions manifest what they are; but they whom she has only employed in the crowd, and of whom nobody will say a word unless they speak
my sight is perfect, entire, and discovers at a very great distance, but is soon weary and heavy at work, which occasions that i cannot read long, but am forced to have one to read to me.
regard for either the certainty or the vitality of our convictions, to do with much greater labour for ourselves.
but as to cowardice, it is certain that the most usual way of chastising it is by ignominy and and it is supposed that this practice brought into use by the legislator charondas; and that, before his time, the laws of greece punished those with death who
life, to alleviate the sense of them. had i ruled the roast, i should have taken another and more natural course, which, to say the truth, is both commodious and holy, and should, peradventure, have been able to have limited it too; notwithstanding that
as to the other sciences, inasmuch as these borrow their principles from philosophy, i judged that no solid superstructures could be reared on foundations so infirm; and neither the honor nor the gain held out by them was sufficient to determine me to
humanity towards those he overcame; for his manners, in general, seem in truth incapable of any manner of reproach, although some particular and extraordinary actions of his may fall under censure.
but what shall we now say, if perhaps ratiocination be nothing else but a copulation or concatenation of names or appellations by this word is ?
a wise prince should follow similar methods and never remain idle in peaceful times, but by industry make such good use of the time as may serve him in adversity, so that when fortune changes she may find him prepared to resist her blows.
the ridiculous and simple look of another always warns and advises me; that which pricks, rouses and incites much better than that which tickles.
found therein, which does not abundantly testifie the power and goodness of god .
relation to it. i am only conscious, then, that my imagination places one state before and the other after; not that the one state antecedes the other in the object.
six. of coaches. seven. of the inconvenience of greatness. eight. of the art of conference.
this method, from the time i had begun to apply it, had been to me the source of satisfaction so intense as to lead me to, believe that more perfect or more innocent could not be enjoyed in this life; and as by its means i daily discovered truths that
but if from the presence, or more accurate contemplation of the said thing, we are compelled to deny concerning it all that can be the cause of wonder, love, fear, c., the mind then, by the presence of the thing, remains determined to think rather of
it is clear, from all this, that the schema of the category of quantity contains and represents the generation (synthesis) of time itself, in the successive apprehension of an object; the schema of quality the synthesis of sensation with the
first brought those words into that lustre.
note.--some assert that god, like a man, consists of body and mind, and is susceptible of passions. how far such persons have strayed from the truth is sufficiently evident from what has been said. but these i pass over.
ye ever become smaller, ye small people! ye crumble away, ye comfortable ones! ye will yet perish-
person represented by the apostles. as represented by the apostles, the holy spirit by which they spake, is god; as represented by his son (that was god and man), the son is that god; as represented by moses, and the high priests, the father, that is to
king. the duke having thus obtained the romagna and defeated the colonnas, was hindered in maintaining it and proceeding further by two things: the one, his forces, of which he doubted the fidelity; the other the will of france, that is to say, he feared
and, indeed, the violence and impression of an excessive grief must of necessity astonish the soul, and wholly deprive her of her ordinary functions: as it happens to every one of us, who, upon any sudden alarm of very ill news, find ourselves surprised,
and at last i answered, like one defiant: "yea, i know it, but i will not speak it!"
"not ignorant how much power the fresh glory of arms and sweetest honour possess in the first contest."--aeneid, xi. one hundred fifty four
as for the crimes and deceits of the informers, thou hast rightly deemed it fitting to pass them over lightly, because the popular voice hath better and more fully pronounced upon them. thou hast bitterly complained of the injustice of the senate.
but if persons of quality and judgment concur, then it is (as the scripture saith) nomen bonum instar unguenti fragrantis. it fireth all round about, and will not easily away. for the odors of ointments are more durable, than those of flowers.
nine) of which the writer saith thus, "they are there unto this day;" (josh five. nine) for "unto this day", is a phrase that signifieth a time past, beyond the memory of man.
without reflection, have been proposed for its attainment.
twelve.) where the prophet speaking of the jewes, saith, "they made their hearths hard as adamant, lest they should hear the law, and the words which the lord of hosts hath sent in his spirit by the former prophets."
under his dominion, as he is with the rest of mankind: for where-ever any two men are, who have no standing rule, and common judge to appeal to on earth, for the determination of controversies of right betwixt them, there they are still in the state of
when i converse with the freest of my neighbors, i perceive that, whatever they may say about the magnitude and seriousness of the question, and their regard for the public tranquillity, the long and the short of the matter is, that they cannot spare the
born in an age and country abounding in individual greatness, this man has been handed down to us by those who best knew both him and the age, as the most virtuous man in it; while we know him as the head and prototype of all subsequent teachers of
but the plexus of causes returneth in which i am intertwined,-it will again create me! i myself pertain to the causes of the eternal return.
and if he goes to sea, he follows that design, not knowing whether his voyage shall be successful or no; and only insists upon the tightness of the vessel, the experience of the pilot, and the convenience of the season, and such probable circumstances;
"if his strength be unequal to the pleasant task." --virgil, georg., iii. one hundred twenty seven.
believe that it marvellously distempers a sick person at a time when he has so much need of repose.
alone, provided they would deliver up to him a beautiful maid he had heard of in their city; they were forced to yield to it, and by a private injury to avert the public ruin.
explanation--from these definitions it follows, that there is no hope unmingled with fear, and no fear unmingled with hope.
a fit foundation for the scientific edifice. in the present work, i look for the patient hearing and the impartiality of a judge; in the other, for the good-will and assistance of a co-labourer .
for as for speculative heresies (such as were in ancient times the arians, and now the arminians), though they work mightily upon men's wits, yet they do not produce any great alterations in states; except it be by the help of civil occasions.
must not whatever can run its course of all things, have already run along that lane? must not whatever can happen of all things have already happened, resulted, and gone by?
sources of its own cognition, may exercise its functions very well and very successfully, but is quite unable to do one thing, and that of very great importance, to determine, namely, the bounds that limit its employment, and to know what lies within or
then addressing himself more particularly to his uncle, "good uncle," said he, "if i were to rehearse all the obligations under which i lie to you, i am sure that i never should make an end.
the first kind is most excellent, the second also excellent, but the third useless. it is therefore evident that if pandolfo was not of the first kind, he was at any rate of the second.
these rare forms, that are culled out by the consent of the wisest men of all ages, for the world's example, i should not stick to augment in honour, as far as my invention would permit, in all the circumstances of favourable interpretation; and we may
pertinently to dart my language where i think it will deepest wound, for i commonly make use of no other weapon than my tongue.
i could dine without a tablecloth, but without a clean napkin, after the german fashion, very incommodiously; i foul them more than the germans or italians do, and make but little use either of spoon or fork.
curiosity is vicious throughout; but 'tis pernicious here.
to set precise bounds to his power in all things) prerogative can be nothing but the people's permitting their rulers to do several things, of their own free choice, where the law was silent, and sometimes too against the direct letter of the law, for the
"qui nisi sunt veri, ratio quoque falsa sit omnis."
exactly parallel is the whole rule of intellectual duty to the rule of moral duty. a self-denial no less austere than the saint's is demanded of the scholar.
it is therefore manifest, that the instruction of the people, dependeth wholly, on the right teaching of youth in the universities. but are not (may some men say) the universities of england learned enough already to do that?
from whence it happens, that they which trust to books, do as they that cast up many little summs into a greater, without considering whether those little summes were rightly cast up or not; and at last finding the errour visible, and not mistrusting
the advice to every one, "to know themselves," should be of important effect, since that god of wisdom and light' caused it to be written on the front of his temple,-- at delphi --as comprehending all he had to advise us.
the remainder of the stock arguments against utilitarianism mostly consist in laying to its charge the common infirmities of human nature, and the general difficulties which embarrass conscientious persons in shaping their course through life.
up comes the cotton, down goes the woven cloth; up comes the silk, down goes the woollen; up come the books, but down goes the wit that writes them.
and therefore do i live blindly among men, as if i knew them not: that my hand may not entirely lose belief in firmness.
that fancy was singular in a man who thought the whole world his city; it is true that he disdained travel, and had hardly ever set his foot out of the attic territories.
people of england make good soldiers, which the peasants of france do not.
when he went to unbind prometheus (by whom human nature is represented), sailed the length of the great ocean, in an earthen pot or pitcher; lively describing christian resolution, that saileth in the frail bark of the flesh, through the waves of the
(c) time is the formal condition a priori of all phenomena whatsoever. space, as the pure form of external intuition, is limited as a condition a priori to external phenomena alone.
let us suppose that there is in god, in so far as he is displayed through the human mind, an adequate idea, a. the idea of this idea must also necessarily be in god, and be referred to him in the same way as the idea a (by two.
of faunus: who never, after her marriage, suffered herself to be seen by any man whatever; and the wife of hiero, who never perceived her husband's stinking breath, imagining that it was common to all men.
when zarathustra had said this, he remembered the words of the saint in the forest. then he sighed and spake thus to his heart:
"it is certain that memory contains not only philosophy, but all the arts and all that appertain to the use of life." --cicero, acad., ii. seven.
contents of volume one. book was different from all others which were at that date in the world. it diverted the ancient currents of thought into new channels.
as to rome, he cared less to go there, inasmuch as everybody went there; and he said that he never had a lacquey who could not tell him all about florence or ferrara.
if their skins are not covered with hair, they have no need of such covering in warm climates; and, in cold countries, they soon learn to appropriate the skins of the beasts they have overcome.
health, he would have survived every difficulty.
both we and they are capable of a thousand corruptions more prejudicial and unnatural than lust: but we weigh vices, not according to nature, but according to our interest; by which means they take so many unequal forms.
they both have vehement wishes; they frame themselves readily into imaginations and suggestions; and they come easily into the eye, especially upon the present of the objects; which are the points that conduce to fascination, if any such thing there be.
"quin etiam exhilarare viris convivia caede mos olim, et miscere epulis spectacula dira certantum ferro, saepe et super ipsa cadentum pocula, respersis non parco sanguine mensis."
but this dream of love, though beautiful, is only one scene in our play. in the procession of the soul from within outward, it enlarges its circles ever, like the pebble thrown into the pond, or the light proceeding from an orb.
--who has not seen peevish gamesters chew and swallow the cards, and swallow the dice, in revenge for the loss of their money?
this fellow may have knocked his nose against the ground a hundred times in a day, yet he will be at his ergo's as resolute and sturdy as before.
"not a drum was heard, not a funeral note, as his corpse to the ramparts we hurried; not a soldier discharged his farewell shot o'er the grave where our hero we buried."
for the field; he would bear a sickness in his bed as bravely as a wound in the field, and no more fear death in his own house than at an assault.
should not lay individuals under some constraint as to the disposition of their goods, and should not consequently restrict the right of property.
in a second important respect rousseau differentiates himself from hobbes. for hobbes, the sovereign is identical with the government.
the knowledge of the cause being derived solely from the effect, they must be exactly adjusted to each other; and the one can never refer to anything farther, or be the foundation of any new inference and conclusion.
owing to this mingling, the past of every form and mode of life, and of cultures which were formerly closely contiguous and superimposed on one another, flows forth into us "modern souls"; our instincts now run back in all directions, we ourselves are a
itself in sight of the french socialistic original.
"they have all of them become pious again, they pray, they are mad!"-said he, and was astonished beyond measure. and forsooth!
surely comineus mought have made the same judgment also, if it had pleased him, of his second master, lewis the eleventh, whose closeness was indeed his tormentor. the parable of pythagoras is dark, but true; cor ne edito; eat not the heart.
'why, of course, when every day the stronger wrests it from the weaker without his consent. else, whence come lawsuits, except in seeking to recover moneys which have been taken away against their owner's will by force or fraud?'
religion to descend, to the cruel and execrable actions of murthering princes, butchery of people, and subversion of states and governments?
"i ever thought that gods above there were, but do not think they care what men do here."
and those that are appointed to receive the petitions or other informations of the people, and are as it were the publique eare, are publique ministers, and represent their soveraign in that office.
the other is, when the matter of the point controverted, is great, but it is driven to an over-great subtilty, and obscurity; so that it becometh a thing rather ingenious, than substantial.
and are not the scriptures, in all places where they are law, made law by the authority of the common-wealth, and consequently, a part of the civill law?
and one thing more do i know: i stand now before my last summit, and before that which hath been longest reserved for me. ah, my hardest path must i ascend! ah, i have begun my lonesomest wandering!
for their wives; there are cruel examples of them.
one macchiavelli was a proper man and a good citizen; but, being attached to the court of the medici, he could not help veiling his love of liberty in the midst of his country's oppression.
further, this doctrine does away with the perfection of god: for, if god acts for an object, he necessarily desires something which he lacks.
members or parts of the society, derived from and subordinate to it.
liberty of subjects consisteth in liberty from covenants
ah, there is ice around me; my hand burneth with the iciness! ah, there is thirst in me; it panteth after your thirst!
of familiarity ; neither shall i ever cease to assent and trust in them, whilst i suppose them as in themselves they really are, that is to say, something doubtful (as now i have proved) yet notwithstanding highly probable , which it is much more
that governed the marches, or bounds of the empire. which titles of duke, count, and marquis, came into the empire, about the time of constantine the great, from the customes of the german militia.
it is not enough to say to the citizens, be good ; they must be taught to be so; and even example, which is in this respect the first lesson, is not the sole means to be employed; patriotism is the most efficacious: for, as i have said already, every man
often observe the absurdity of dreames, but never dream of the absurdities of my waking thoughts; i am well satisfied, that being awake, i know i dreame not; though when i dreame, i think my selfe awake.
gives encouragement to an invasion. the multitude sufficient to confide in for our security, is not determined by any certain number, but by comparison with the enemy we feare; and is then sufficient, when the odds of the enemy is not of so visible and
understanding and judgement accordingly possess in transcendental logic a canon of objectively valid, and therefore true exercise, and are comprehended in the analytical department of that logic.
now seeing the scripture maketh mention but of two worlds; this that is now, and shall remain to the day of judgment, (which is therefore also called, the last day;) and that which shall bee a new heaven, and a new earth; the kingdome of christ is not to
jesus," is another question. and it is probable, that those extraordinary gifts were given to the church, for no longer a time, than men trusted wholly to christ, and looked for their felicity onely in his kingdome to come; and consequently, that when
difference (the want of spontaneity), be called sensibility. if the faculty of self-consciousness is to apprehend what lies in the mind, it must all act that and can in this way alone produce an intuition of self.
i do not say that no man should accuse another, who is not clean himself,--for then no one would ever accuse,--clean from the same sort of spot; but i mean that our judgment, falling upon another who is then in question, should not, at the same time,
let him be as wise as he will, after all he is but a man; and than that what is there more frail, more miserable, or more nothing? wisdom does not force our natural dispositions,
erected by his own consent, and for his own defence; and that such liberty as is inconsistent with it, was granted through ignorance of the evill consequence thereof.
through an infirmity of our natures, we suppose a case, and put ourselves into it, and hence are in two cases at the same time, and it is doubly difficult to get out. in sane moments we regard only the facts, the case that is.
the crowds of men who merely spoke the greek and latin tongues in the middle ages were not entitled by the accident of birth to read the works of genius written in those languages; for these were not written in that greek or latin which they knew, but in
my consultation somewhat rough-hews the matter, and considers it lightly by the first face it presents: the stress and main of the business i have been wont to refer to heaven;
its influence increases in proportion as that of other resources is diminished; and it may justly be said that a government has reached the last stage of corruption, when it has ceased to have sinews other than money.
and thou, red judge, if thou would say audibly all thou hast done in thought, then would every one cry: "away with the nastiness and the virulent reptile!"
beleeved that god spake unto him. and therefore his authority (notwithstanding the covenant they made with god) depended yet merely upon the opinion they had of his sanctity, and of the reality of his conferences with god, and the verity of his miracles;
space and time themselves, pure as these conceptions are from all that is empirical, and certain as it is that they are represented fully a priori in the mind, would be completely without objective validity, and without sense and significance, if their
"that it may be manifest that there is in one place the work of rejoicing nature."--pliny, nat. hist., iii. five.
it is taken also sometimes for the men that have right to be of the congregation, though not actually assembled; that is to say, for the whole multitude of christian men, how far soever they be dispersed: as (act.
but, in political and philosophical theories, as well as in persons, success discloses faults and infirmities which failure might have concealed from observation.
ye, my old friends! look! ye turn pale, filled o'er with love and fear! go! yet not in wrath. ye could ne'er live here. here in the farthest realm of ice and scaur, a huntsman must one be, like chamois soar.
democraticall factions; one part of almost every common-wealth, desiring to imitate the lacedaemonians; the other, the athenians.
therefore, to bee a body, to walke, to bee speaking, to live, to see, and the like infinitives; also corporeity, walking, speaking, life, sight, and the like, that signifie just the same, are the names of nothing; as i have elsewhere more amply expressed.
in order then that the social compact may not be an empty formula, it tacitly includes the undertaking, which alone can give force to the rest, that whoever refuses to obey the general will shall be compelled to do so by the whole body.
service. neither has virtue, so simple as that which aristo, pyrrho, and also the stoics, made the end of life; nor the cyrenaic and aristippic pleasure, been without mixture useful to it.
again, because their reasoning faculty is weak, things clearly visible and real, and belonging to the present, exercise a power over them which is rarely counteracted by abstract thoughts, fixed maxims, or firm resolutions, in general, by regard for the
i should not have wondered by this time to find that they had their respective musical bands stationed on some eminent chip, and playing their national airs the while, to excite the slow and cheer the dying combatants.
this important change in the field of the sciences, this loss of its fancied possessions, to which speculative reason must submit, does not prove in any way detrimental to the general interests of humanity.
further, i grant that no one can be deceived, so far as actual perception extends--that is, i grant that the mind's imaginations, regarded in themselves, do not involve error (two. xvii.
should prefer any present advantage of fortune to the promises of eternal life and the menaces of eternal damnation.
as the account which he has left of his travels in germany and italy comprises some highly interesting particulars of his life and personal history, it seems worth while to furnish a sketch or analysis of it.
three. space is no discursive, or as we say, general conception of the relations of things, but a pure intuition.
same cause from which suetonius draws a quite opposite conclusion; for he says, on the contrary, that germanicus had made his legs bigger by the continuation of the same exercise.
from her father's head, to communicate herself to the world.
uncertainty, distress of conscience, and self-destruction; forsooth, to invert all love of the earthly and of supremacy over the earth, into hatred of the earth and earthly things--that is the task the church imposed on itself, and was obliged to impose,
i never stick at giving or taking place out of rule, to avoid the trouble of such ceremony; and never any man had a mind to go before me, but i permitted him to do it.
but now des-cartes proceeds from this position, that we have an idea of god in our mind , to prove this theoreme, that god (that if an almighty, wise, creatour of the world) exists , whereas he ought to have explain'd this idea of god better, and he
levationes gritudinum in avocatione a cogitanda molestia, et revocation ad contemplandas voluptates, ponit ; "he directs us to alleviate our grief and pains by rejecting unpleasant thoughts, and recalling agreeable ideas;" if it be not that where her
and therefore suffereth one little children to come unto one, to forbid them betimes to love themselves-so causeth the spirit of gravity.
i am solicited to write the affairs of my own time by some, who fancy i look upon them with an eye less blinded with passion than another, and have a clearer insight into them by reason of the free access fortune has given me to the heads of various
and why should they only that heard him, lay their hands upon him, and not rather a priest, levite, or other minister of justice, but that none else were able to design, and demonstrate to the eyes of the congregation, who it was that had blasphemed, and
therefore it is that at my own house, though the meals there are of the shortest, i usually sit down a little while after the rest, after the manner of augustus, but i do not imitate him in rising also before the rest; on the contrary, i love to sit still
to speak now of the reformation, and reiglement, of usury; how the discommodities of it may be best avoided, and the commodities retained. it appears, by the balance of commodities and discommodities of usury, two things are to be reconciled.
our nation has long been reproached with this vice; for salvianus of marseilles, who lived in the time of the emperor valentinian, says that lying and forswearing themselves is with the french not a vice, but a way of speaking.
these visions outlasts all other remembrances, and is a wreath of flowers on the oldest brows.
but this is the same as if they said, that god could bring it about, that it should follow from the nature of a triangle that its three interior angles should not be equal to two right angles; or that from a given cause no effect should follow, which is
'tis not much matter , whether this expression, great light , be argumentative or not, so it be explicative, as really it is, for all men know, that by light in the understanding is meant clearness of knowledge , which every one has not, that thinks he
several times, a hundred crowns." i hail and caress truth in what quarter soever i find it, and cheerfully surrender myself, and open my conquered arms as far off as i can discover it; and, provided it be not too imperiously, take a pleasure in being
how justice, which distributes to every one what appertains to him, a thing begot by the society and community of men, how is that in god? how temperance, which is the moderation of corporal pleasures, that have no place in the divinity?
i shall therefore call the former mathematical, and the latter dynamical principles.
from the same books, they that live under a monarch conceive an opinion, that the subjects in a popular common-wealth enjoy liberty; but that in a monarchy they are all slaves.
first been recognised and treated, become easy to recognise and difficult to cure. thus it happens in matters of state; for knowing afar off (which it is only given to a prudent man to do) the evils that are brewing, they are easily cured.
while a remedy is being found for one evil, another is beginning to make itself felt, and even the remedies themselves produce new difficulties: so that at length the nation is involved in debt and the people oppressed, while the government loses its
to attribute to him from the consideration of an absolutely perfect being.
the difficulties and obscurity are not discerned in any science but by those who are got into it; for a certain degree of intelligence is required to be able to know that a man knows not, and we must push against a door to know whether it be bolted
and thus the promise of our saviour was accomplished by way of vision: for it was a vision, as may probably bee inferred out of st. luke, that reciteth the same story (ch. nine. ve.
if the object of divine justice and the presence of his maker did, as he pretends, strike and chastise his soul, how short soever the repentance might be, the very fear of offending the infinite majesty would so often present itself to his imagination
still the experience of our times shows those princes to have done great things who have had little regard for good faith, and have been able by astuteness to confuse men's brains, and who have ultimately overcome those who have made loyalty their
they have not yet become men, those terrible ones: may they preach desistance from life, and pass away themselves!
one should leave the faculty of judgment alone, as it only comes with maturity and experience, and also take care that one does not anticipate it by inculcating prejudice, when it will be crippled for ever.
has several ways done both the one and the other, with like vanity of opinion.
thirty in general, it may, i think, be established as a maxim, that where any cause is known only by its particular effects, it must be impossible to infer any new effects from that cause; since the qualities, which are requisite to produce these new
with their principle of the "smallest possible effort," and the greatest possible blunder.
rind of my attention, it often falls out that in such poor and pitiful discourses, mere chatter, i either make drowsy, unmeaning answers, unbecoming a child, and ridiculous, or more foolishly and rudely still, maintain an obstinate silence.
after its own law and not by arithmetic is the rate of its progress to be computed.
"no one desires to injure himself, hence all evil is done unwittingly. the evil man inflicts injury on himself; he would not do so, however, if he knew that evil is evil.
"and now he thought it safe to play the kind father-in-law, shedding forced tears, and from a joyful breast discharging sighs and groans."--lucan, ix. one thousand thirty seven.
'tis true, that being upon the subject of curiosity and of that eager passion for news, which makes us with so much indiscretion and impatience leave all to entertain a newcomer, and without any manner of respect or outcry, tear open on a sudden, in what
for more than five years i maintained myself thus solely by the labor of my hands, and i found, that by working about six weeks in a year, i could meet all the expenses of living.
let us consider him in that little number of men, excellent and culled out from the rest, who, having been endowed with a remarkable and particular natural force, have moreover hardened and whetted it by care, study, and art, and raised it to the highest
and number too, with a little commonwealth, yet is very far from it, both in its constitution, power and end: or if it must be thought a monarchy, and the paterfamilias the absolute monarch in it, absolute monarchy will have but a very shattered and short
nineteen.) "when any one heareth the word of the kingdome;" that is, the doctrine of the kingdome taught by christ. again, the same word, is said (acts twelve.
merely to test it by them. notwithstanding, there lies so seductive a charm in the possession of a specious art like this-an art which gives to all our cognitions the form of the understanding, although with respect to the content thereof we may be sadly
profound modification. it can no longer be claimed that every interference on the part of the state lessens the liberty of the individual; the "liberty-fund" theory is as untenable as that of the "wages-fund": the members of a state may be more free when
the greeks acknowledged another kind of fear, differing from any we have spoken of yet, that surprises us without any visible cause, by an impulse from heaven, so that whole nations and whole armies have been struck with it.
it is further necessary that they should distinguish between idea and words, whereby we signify things.
the consequences, however, which i mean to deduce will not be barely conjectural; as, on the principles just laid down, it would be impossible to form any other theory that would not furnish the same results, and from which i could not draw the same
and criticisms which wait upon a great existing fact. it was now perceived that such phrases as "self-government," and "the power of the people over themselves," do not express the true state of the case.
were, draw the form of the house conformably to this synthetical unity of the manifold in space.
and he very well foresaw what would follow when he said so; for niger's arm so trembled that he had several blows at his head before he could cut it off. this man seems to have had his thoughts rightly fixed upon the subject.
time is but the stream i go a-fishing in. i drink at it; but while i drink i see the sandy bottom and detect how shallow it is. its thin current slides away, but eternity remains. i would drink deeper; fish in the sky, whose bottom is pebbly with stars.
monseigneur,--i am of the opinion that persons such as you, to whom fortune and reason have committed the charge of public affairs, are not more inquisitive in any point than in ascertaining the character of those in office under you; for no society is so
then had i almost answered indignantly and told the truth to the angry one; and one cannot answer more indignantly than when one "telleth the truth" to one's wisdom.
that is to say, hobbes in fact accepts the theory of popular supremacy in name only to destroy it in fact; rousseau asserts the theory in its only logical form, and is under no temptation to evade it by means of false historical assumptions.
't is a favour to me, that the desolation of this kingdom falls out in the desolation of my age: i better suffer that my ill be multiplied, than if my well had been disturbed.-- that, being ill, i should grow worse, than that, being well, i should grow
in the bible, sarah, with leah and rachel, the two wives of jacob, gave the most beautiful of their handmaids to their husbands; livia preferred the passions of augustus to her own interest; -- suetonius, life of augustus, c. seventy one.
that the troubles in france could not end without witnessing the death of either the king of navarre or of the duke of guise.
what is heavy? so asketh the load-bearing spirit; then kneeleth it down like the camel, and wanteth to be well laden.
pythagoras shadowed the truth a little more closely, judging that the knowledge of this first cause and being of beings ought to be indefinite, without limitation, without declaration; that it was nothing else than the extreme effort of our imagination
augustine described the nature of god as a circle whose centre was everywhere and its circumference nowhere. we are all our lifetime reading the copious sense of this first of forms.
trees i would have none in it, but some thickets made only of sweet-briar and honeysuckle, and some wild vine amongst; and the ground set with violets, strawberries, and primroses. for these are sweet, and prosper in the shade.
let any man try to conceive a triangle in general, which is neither isosceles nor scalenum , nor has any particular length or proportion of sides; and he will soon perceive the absurdity of all the scholastic notions with regard to abstraction and general
neither would i advise them to give this excuse for payment of their denial: for i presuppose that their intentions, their desire, and will, which are things wherein their honour is not at all concerned, forasmuch as nothing thereof appears without, are
tanta vis admonitionis est in locis; ut non sine causa ex his memoriae deducta sit disciplina.'
by degrees, this new demand for elective and temporary rulers became the prominent object of the exertions of the popular party, wherever any such party existed; and superseded, to a considerable extent, the previous efforts to limit the power of rulers.
gentlemen,--i have here received news of you from one thousand. le marechal.
but the state of the argument here proposed may, perhaps, serve to renew his attention; as it has more novelty, promises at least some decision of the controversy, and will not much disturb his ease by any intricate or obscure reasoning.
his health is ever good, his lungs are sound, his spirits never flag. even the sailor on the atlantic and pacific is awakened by his voice; but its shrill sound never roused me from my slumbers.
thirty five.) in such manner, as they became from that time forward the peculiar kingdome of god; whose lieutenant was moses, for his owne time; and the succession to that office was setled upon aaron, and his heirs after him, to bee to god a sacerdotall
among young people of opposite sexes, living in neighbouring huts, the transient commerce required by nature soon led, through mutual intercourse, to another kind not less agreeable, and more permanent.
communication with all sorts of people. i would have this office limited to only one person; for to allow the privilege of his liberty and privacy to many, would beget an inconvenient irreverence; and of that one, i would above all things require the
for there is that justice, imprinted in the nature of men, that they enter not upon wars (whereof so many calamities do ensue) but upon some, at the least specious, grounds and quarrels.
of vegetation are lost in the ripple marks on the bottom.
and the argument stands thus, "the civil soveraign, is subject to the spirituall; therefore the spirituall prince may command temporall princes." where the conclusion is the same, with the antecedent he should have proved.
truth, that carries a mighty report impotencies that so unseasonably surprise the lover let it be permitted to the timid to hope light griefs can speak: deep sorrows are dumb look, you who think the gods have no care of human things nature of judgment to
a crime o, the furious advantage of opportunity!
with, i had never so much as heard their names, no more than one yet know what they contain; so exact was the discipline wherein i was brought up.
souls seek repose in agitation there are defeats more triumphant than victories there are some upon whom their rich clothes weep there can be no pleasure to me without communication there is more trouble in keeping money than in getting it there is no
but if we consider this empirical datum generally, and inquire, without reference to its accordance with all our senses, whether there can be discovered in it aught which represents an object as a thing in itself (the raindrops of course are not such, for
alexander said, that he chiefly knew himself to be mortal by this act and sleeping; sleep suffocates and suppresses the faculties of the soul; the familiarity with women likewise dissipates and exhausts them: doubtless 'tis a mark, not only of our
he believes that he cannot escape from his good. the things that are really for thee gravitate to thee. you are running to seek your friend. let your feet run, but your mind need not.
suffers it whoever will be cured of ignorance must confess it whoever will call to mind the excess of his past anger whosoever despises his own life, is always master why do we not imitate the roman architecture?
proof.--for from this fact alone it arises (three. xiv.), that the mind afterwards conceiving the said thing is affected with the emotion of pleasure or pain, that is (three. xi.
"let us, my friend," said she, "follow these boys, and enjoy the same sepulchre they do"; and so, having embraced, they threw themselves headlong into the sea; so that the ship was carried--back without the owners into the harbour.
we shall, therefore, endeavour, in this section, to fix, if possible, the precise meaning of these terms, and thereby remove some part of that obscurity, which is so much complained of in this species of philosophy.
for those which for so many years have lain so heavy upon us, it is not wholly accountable; but one may say, with colour enough, that it has accidentally produced and begotten the mischiefs and ruin that have since happened, both without and against it;
"si quid socrates ant aristippus contra morem et consuetudinem fecerunt, idem sibi ne arbitretur licere: magnis enim illi et divinis bonis hanc licentiam assequebantur."
for chrysippus was of opinion that in the last conflagration of the world all the gods were to die but jupiter. man makes a thousand pretty societies betwixt god and him; is he not his countryman?
little is to be expected of that day, if it can be called a day, to which we are not awakened by our genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly-acquired force and aspirations from within, accompanied by the
misinterpretation, or to be suspected for either false or counterfeit, as this other seems to believe:
for the advice is addressed to the soveraign only, whose person cannot in his own presence, be represented to him, by another.
they surpass him in strength, learns to be no longer afraid of them.
considerations, are plausible modes of thought and naivetes, which every one conscious of creative powers and an artist's conscience will look down upon with scorn, though not without sympathy.
-"flatter not," answered zarathustra, still excited and frowning, "thou stage-player from the heart! thou art false: why speakest thou-of truth!
a philosopher being taken in the very act, and asked what he was doing, coldly replied, "i am planting man;" no more blushing to be so caught than if they had found him planting garlic.
eloquent passion of dandling and caressing infants scarcely born perfection: but i will not buy it so dear as it costs plato will have nobody marry before thirty prudent and just man may be intemperate and inconsistent puerile simplicities of our children
they thrust themselves in indifferently wherever there is work to do and obligation, and are without life when not in tumultuous bustle:
and one joh. five. one. "whosoever beleeveth that jesus is the christ, is born of god." and verse five. "who is hee that overcommeth the world, but he that beleeveth that jesus is the son of god?" fiftly, act. eight. ver. thirty six, thirty seven.
eleven.sixteen.) "gather to mee seventy of the elders of israel, whom thou knowest to be the elders of the people."
we also find that every true thinker endeavours to express his thoughts as purely, clearly, definitely, and concisely as ever possible. this is why simplicity has always been looked upon as a token, not only of truth, but also of genius.
it is a point of cunning, to wait upon him with whom you speak, with your eye; as the jesuits give it in precept: for there be many wise men, that have secret hearts, and transparent countenances.
when zarathustra had said this the dying one did not reply further; but he moved his hand as if he sought the hand of zarathustra in gratitude.
toiled perhaps in ignorance of the existence of other sculpture, created his work without other model save life, household life, and the sweet and smart of personal relations, of beating hearts, and meeting eyes; of poverty and necessity and hope and
and if thou wouldst now die, o zarathustra, behold, we know also how thou wouldst then speak to thyself:-but thine animals beseech thee not to die yet!
of death what did i say? that i have? no, chremes, one had who discern no riches but in pomp and show whoever will be cured of ignorance must confess it would have every one in his party blind or a blockhead wrong the just side when they go about to
"of hazard"-that is the oldest nobility in the world; that gave i back to all things; i emancipated them from bondage under purpose.
"how can one praise and glorify a nation as a whole?-even among the greeks, it was the individuals that counted."
i compare them with that lately drawn: how many times is it no longer me; how much more is my present image unlike the former, than unlike my dying one?
twenty one. matters of fact, which are the second objects of human reason, are not ascertained in the same manner; nor is our evidence of their truth, however great, of a like nature with the foregoing.
'tis indeed the only comfort i find in my old age, that it mortifies in me several cares and desires wherewith my life has been disturbed; the care how the world goes, the care of riches, of grandeur, of knowledge, of health, of myself.
solomon's son found the force of counsel, as his father saw the necessity of it.
generally, the weaker a writer's rational basis, the more he appealed to history--and invented it. it was, therefore, almost inevitable that rousseau should cast his theory into the contractual form.
pleasures, order in his domestic economy, indifference in palate, whether what he eats or drinks be flesh or fish, wine or water:
so that the greatest advantage i derived from the study consisted in this, that, observing many things which, however extravagant and ridiculous to our apprehension, are yet by common consent received and approved by other great nations, i learned to
six while it can compel no one to believe them, it can banish from the state whoever does not believe them--it can banish him, not for impiety, but as an anti-social being, incapable of truly loving the laws and justice, and of sacrificing, at need, his
well, i do not like it, that heaven of the superfluous! no, one do not like them, those animals tangled in the heavenly toils!
i know that aristotle in the first booke of his politiques, for a foundation of his doctrine, maketh men by nature, some more worthy to command, meaning the wiser sort (such as he thought himselfe to be for his philosophy;) others to serve, (meaning those
conduct, and not purely committing my affair into their hands. i wholly rely upon them; and hold myself assured they will do in this what shall be most fit both for you and for me: good men, whether living or dead, have no reason to fear the gods."
which place well considered, proveth no more, but that the church of christ hath for foundation one onely article; namely, that which peter in the name of all the apostles professing, gave occasion to our saviour to speak the words here cited; which that
also of the popes doctrine. for every christian prince, as i have formerly proved, is no lesse supreme pastor of his own subjects, than the pope of his.
for to kill ones parent, is a greater crime, than to kill another: for the parent ought to have the honour of a soveraign, (though he have surrendred his power to the civill law,) because he had it originally by nature.
and the god of our poet, when he surprised one of his companions with his wife, satisfied himself by putting them to shame only,
note.--it would be too long a task to enumerate here all the evil results of pride, inasmuch as the proud are a prey to all the emotions, though to none of them less than to love and pity.
eleven if we take away from it the special condition of our sensibility, the conception of time also vanishes; and it inheres not in the objects themselves, but solely in the subject (or mind) which intuites them.
and the book called 'the lover', of demetrius phalereus? and 'clinias', or the 'ravished lover', of heraclides; and that of antisthenes, 'of getting children', or, 'of weddings', and the other, 'of the master or the lover'?
second), and among artists, perhaps leonardo da vinci. they appear precisely in the same periods when that weaker type, with its longing for repose, comes to the front; the two types are complementary to each other, and spring from the same causes.
when by prophecy is meant praediction, or foretelling of future contingents; not only they were prophets, who were gods spokesmen, and foretold those things to others, which god had foretold to them; but also all those imposters, that pretend by the helpe
kind of cleverly devised, cleverly intercalated fast, such as is also frequently found in the ancient world (although, as is appropriate in southern nations, not precisely with respect to work).
verily, the crafty ego, the loveless one, that seeketh its advantage in the advantage of many-it is not the origin of the herd, but its ruin.
trade) that he cannot help but the sight of the excessive height will fright and astound him; for we have enough to do to assure ourselves in the galleries of our steeples, if they are made with open work, although they are of stone; and some there are
wherefore let us proceed and consider, whether i perceived more perfectly and evidently what the wax was, when i first look'd on't, and believed that i knew it by my outward senses , or at least by my common sense (as they call it) that is to say, by my
their empire; and amurath three., now reigning, following their example, begins to find the same.
it is indeed clear that they would do still less mischief than is the case in a state of society; especially in those countries in which, morals being still held in some repute, the jealousy of lovers and the vengeance of husbands are the daily cause of
ninety nine. the disappointed one speaks--"i listened for the echo and i heard only praise."
more and more inflame their love of it, and by this love extinguishing the base affection, as the sun puts out the fire by shining on the hearth, they become pure and hallowed.
not master of his own life? what condition can he perform? and if he be once allowed to be master of his own life, the despotical, arbitrary power of his master ceases.
unity, its common identity ( moi commun ), its life and its will" (book one, chap. vi). the same doctrine had been stated earlier, in the political economy , without the historical setting.
a place his master had given him to keep; wherefore, having defended the city to the last extremity, nothing being left to eat, he first threw all the gold and whatever else the enemy could make booty of into the river strymon, and then causing a great
'tis folly, then, to attempt to bridle in women a desire that is so powerful in them, and so natural to them. and when i hear them brag of having so maidenly and so temperate a will, i laugh at them: they retire too far back.
the sixth place is luke sixteen. nine. "make yee friends of the unrighteous mammon, that when yee faile, they may receive you into everlasting tabernacles." this he alledges to prove invocation of saints departed.
as i stand over the insect crawling amid the pine needles on the forest floor, and endeavoring to conceal itself from my sight, and ask myself why it will cherish those humble thoughts, and hide its head from me who might, perhaps, be its benefactor, and
nor was there any need of forcing my heavy and lazy disposition; for being born to such a fortune as i had reason to be contented with (a reason, nevertheless, that a thousand others of my acquaintance would have rather made use of for a plank upon which
this rise and fall of walden at long intervals serves this use at least; the water standing at this great height for a year or more, though it makes it difficult to walk round it, kills the shrubs and trees which have sprung up about its edge since the
the word person is latine: instead whereof the greeks have prosopon, which signifies the face, as persona in latine signifies the disguise, or outward appearance of a man, counterfeited on the stage; and somtimes more particularly that part of it, which
art has not yet come to its maturity if it do not put itself abreast with the most potent influences of the world, if it is not practical and moral, if it do not stand in connection with the conscience, if it do not make the poor and uncultivated feel
such means, for the preserving of his own property, as he thinks good, and nature allows him; and to punish the breach of the law of nature in others, so as (according to the best of his reason) may most conduce to the preservation of himself, and the
there are two general rules that may serve to regulate this relation. first, the more grave and important the questions discussed, the nearer should the opinion that is to prevail approach unanimity.
or "life eternal"; it is all the same to me-if only they pass away quickly!-
and 'tis in this abuse of free-will that that privation consists, which constitutes error ; i say there is a privation in the action as it proceeds from me, but not in the faculty which i have received from god ; nor in the action as it depends on him .
greedily draw in that diffuses itself so soon and that penetrates so deep as that of licence. our armies only subsist and are kept together by the cement of foreigners; for of frenchmen there is now no constant and regular army to be made.
but if the prince, or whoever they be in the administration, decline that way of determination, the appeal then lies no where but to heaven; force between either persons, who have no known superior on earth, or which permits no appeal to a judge on earth,
in militar commanders and soldiers, vain-glory is an essential point; for as iron sharpens iron, so by glory, one courage sharpeneth another.
what also he says, that vespasian, "by the favour of the god serapis, cured a blind woman at alexandria by anointing her eyes with his spittle, and i know not what other miracle," he says by the example and duty of all his good historians.
there is a species of scepticism, antecedent to all study and philosophy, which is much inculcated by des cartes and others, as a sovereign preservative against error and precipitate judgement.
cannot root it out; and this is, that i lessen the just value of things that i possess, and overvalue things, because they are foreign, absent, and none of mine; this humour spreads very far.
common interest rather to a monarchicall, then a popular form of government: which is also evident in those men that have great private estates; who when they are unwilling to take the paines of administring the businesse that belongs to them, choose
or why should he propose any counter-penalty when he does not know whether death, which anytus proposes, is a good or an evil? and he is certain that imprisonment is an evil, exile is an evil.
election. two by this means uprightness, understanding, experience and all other claims to pre-eminence and public esteem become so many further guarantees of wise government.
as if nature could support but one order of understandings, could not sustain birds as well as quadrupeds, flying as well as creeping things, and hush and who , which bright can understand, were the best english.
the soul, than that he intended a division and separation of it, as of a body, into several members.
"as a just balance, pressed with equal weight, neither dips nor rises on either side."--tibullus, iv. forty one.
pencil in comparison of the whole let him be satisfied with correcting himself let him examine every man's talent light prognostics they give of themselves in their tender years living well, which of all arts is the greatest lodge nothing in his fancy
lucullus answered, why, do you not think me as wise as some fowl are, that ever change their abode towards the winter?
and especially that i am hostile to the spirit of gravity, that is bird-nature:-verily, deadly hostile, supremely hostile, originally hostile! oh, whither hath my hostility not flown and misflown!
one hundred twenty. sensuality often forces the growth of love too much, so that its root remains weak, and is easily torn up.
direction and command that deserve honour are only such as are given upon the spot, and in the heat of the business. no pilot performs his office by standing still.
we not require the dull society of your necessitated temperance, or that unnatural stupidity that knows nor joy nor sorrow; nor your forc'd falsely exalted passive fortitude above the active.
it is commonly said: "so many men, so many minds; everyone is wise in his own way; brains differ as completely as palates."
if the mode of this intuition is unknown to us, the object is merely transcendental, and the conception of the understanding is employed only transcendentally, that is, to produce unity in the thought of a manifold in general.
we all live, at any rate for a time, and the majority of us always, in polygamy. consequently, as each man needs many women, nothing is more just than to let him, nay, make it incumbent upon him to provide for many women.
the contemplative atheist is rare: a diagoras, a bion, a lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists.
when, however, it is thus positively asserted to be impossible that human life should be happy, the assertion, if not something like a verbal quibble, is at least an exaggeration.
and just as all chronic invalids, all dyspeptics like what is convenient, so the german loves "frankness" and "honesty"; it is so convenient to be frank and honest!--this confidingness, this complaisance, this showing-the-cards of german honesty, is
androdus being by this kindness of the lion a little come to himself, and having taken so much heart as to consider and know him, it was a singular pleasure to see the joy and caresses that passed betwixt them.
that they were all physicians plato says, that the gods made man for their sport plato will have nobody marry before thirty plato: lawyers and physicians are bad institutions of a country plays of children are not performed in play pleasing all: a mark
proof.--if it be asked: what should a man's conduct be in a case where he could by breaking faith free himself from the danger of present death? would not his plan of self--preservation completely persuade him to deceive?
the first was to obey the laws and customs of my country, adhering firmly to the faith in which, by the grace of god, i had been educated from my childhood and regulating my conduct in every other matter according to the most moderate opinions, and the
possession; while as for friendship, the most sacred kind indeed is counted in the category of virtue, not of fortune; but other kinds are entered upon for the sake of power or of enjoyment.
destruction on the human race which it is really destined to preserve. what must become of men who are left to this brutal and boundless rage, without modesty, without shame, and daily upholding their amours at the price of their blood?
by the literall sense, here is no naturall immortality of the soule; nor yet any repugnancy with the life eternall, which the elect shall enjoy by grace. and (chap. four.
by this course a man shall never improve himself, nor arrive at any perfection in anything. he must, therefore, make it his business always to put the architect, the painter, the statuary, every mechanic artisan, upon discourse of their own capacities.
way. and therefore god almighty when he would express his gentle dealing with the israelites, he tells them, that though he chastened them, he chastened them as a man chastens his son, deut. viii. five. i.e.
pleasure is a quality of very little ambition; it thinks itself rich enough of itself without any addition of repute; and is best pleased where most retired.
proof.--the human mind is the very idea or knowledge of the human body (two. xiii.), which (two. ix.) is in god, in so far as he is regarded as affected by another idea of a particular thing actually existing: or, inasmuch as (post.
related to me,-the great hohenstaufen, the emperor frederick two. but fate lay behind it all: i had to return again to rome.
utility. malignant science, to interdict us the most pleasant hours of the day!
length, be pleased to recollect that the principal result of greatness and eminence is to lay one open to importunate appeals on behalf of the rest of the world.
punished under the name of purprestures , as tending ad terrorem ferarum-ad nocumentum forest , c.," to the frightening of the game and the detriment of the forest.
the latter, namely, empirical conceptions, together with the empirical intuition on which they are founded, cannot afford any synthetical proposition, except such as is itself also empirical, that is, a proposition of experience.
if they contract not, the dominion followeth the dominion of the place of his residence. for the soveraign of each country hath dominion over all that reside therein.
is the behaviour and conduct of the one sex very unlike that of the other? is it thence we become acquainted with the different characters which nature has impressed upon the sexes, and which she preserves with constancy and regularity?
habitable earth feel themselves assisted by it. fruition and possession principally appertain to the imagination; it more fervently and constantly embraces what it is in quest of, than what we hold in our arms.
and then, tho these ideas depend not on my will , it does not therefore follow that they necessarily proceed from things external .
every substance is negatively electric to that which stands above it in the chemical tables, positively to that which stands below it.
the first cruelties are exercised for themselves thence springs the fear of a just revenge, which afterwards produces a series of new cruelties, to obliterate one another.
began by assuming for the sake of experiment; we may look upon it as established that the unconditioned does not lie in things as we know them, or as they are given to us, but in things as they are in themselves, beyond the range of our cognition. five
i am towards the bottom of the barrel accusing all others of ignorance and imposition affection towards their husbands, (not) until they have lost them anything of value in him, let him make it appear in his conduct as if impatience were of itself a
"half-dead fingers grope about, and grasp again the sword." --aeneid, x. three hundred ninety six.
proof.--this proposition is evident from ax. i. (which see after lemma iii. prop. xiii., part two.). nevertheless, we will prove it from the nature of the three primary emotions.
"but we do not at all want to enter into the kingdom of heaven: we have become men,-so we want the kingdom of earth."
verily, too early did ye die for me, ye fugitives. yet did ye not flee from me, nor did i flee from you: innocent are we to each other in our faithlessness.
xix.) he who conceives, that the object of his love is affected painfully, will himself be affected painfully, in proportion as the said emotion is greater or less in the object of love. q.e.five hundred.
for if such accessories add any lustre, it is the accessories that get the praise, while that which they veil and cover remains in its pristine ugliness. and again i say, that is no good , which injures its possessor. is this untrue?
ye call in a witness when ye want to speak well of yourselves; and when ye have misled him to think well of you, ye also think well of yourselves.
i presently pitied the poor people that were abused by these follies.
"wholly made up of silver and gold."--tibullus, i. two, seventy.
same reason); and so on (for the same reason) to infinity. q.e.five hundred.
even the college-bred and so called liberally educated men here and elsewhere have really little or no acquaintance with the english classics; and as for the recorded wisdom of mankind, the ancient classics and bibles, which are accessible to all who will
because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by
such are commonly the thoughts of men, that are not onely without company, but also without care of any thing; though even then their thoughts are as busie as at other times, but without harmony; as the sound which a lute out of tune would yeeld to any
without a divine marshal. the scripture saith, the fool hath said in his heart, there is no god; it is not said, the fool hath thought in his heart; so as he rather saith it, by rote to himself, as that he would have, than that he can thoroughly believe
its mind would henceforth be accustomed to thoroughness and clearness; the child would rely on its own judgment, and be free from prejudices.
'sovereign ruler, lord of all! can it be that thou disdainest only man? 'gainst him, poor thrall, wanton fortune plays her vainest. guilt's deserved punishment falleth on the innocent; high uplifted, the profanest on the just their malice vent.
appreciate and act according to motives, according to a "why," that is to say, in conformity to purpose and utility--it is always the old moral problem that first appeared in the person of socrates, and had divided men's minds long before christianity.
'tis thought; and, at the worst, god has done other miracles."
"what ordinary gladiator ever groaned? which of them ever changed countenance? which of them not only stood or fell indecorously? which, when he had fallen and was commanded to receive the stroke of the sword, contracted his neck."--cicero, tusc.
perhaps more assured, as that we have a body, and that there exist stars and an earth, and such like, are less certain; for, although we have a moral assurance of these things, which is so strong that there is an appearance of extravagance in doubting of
man's ways, and wills that he receive entire chastisement or reward according to his demerits or merits.
he who hath always much-indulged himself, sickeneth at last by his much-indulgence. praises on what maketh hardy! i do not praise the land where butter and honey-flow!
thirty five), referred it to his conscience to alter what he should think in bad taste. this montaigne did not do, and this chapter supplied voltaire with the greater part of the praises he bestowed upon the emperor.--leclerc.
in a word, how could such a situation induce men to cultivate the earth, till it was regularly parcelled out among them; that is to say, till the state of nature had been abolished?
for that were to erect two soveraigns; and every man to have his person represented by two actors, that by opposing one another, must needs divide that power, which (if men will live in peace) is indivisible, and thereby reduce the multitude into the
and thus much for the model of the palace; save that you must have, before you come to the front, three courts.
and disperse these mists by mild and soothing application, that so the darkness of misleading passion may be scattered, and thou mayst come to discern the splendour of the true light.'
more, and more proper limbs to assist him. the money i gave him--for he gains his living by shewing these feats--he took in his foot, as we do in our hand.
or does not conform to their method of proceeding. from this results, as i have said, that two men, acting differently, attain the same effect, and of two others acting in the same way, one arrives at his good and not the other.
cannot accomplish in the sciences. whether or not i have succeeded in this it is not for me to say; and i do not wish to forestall the judgments of others by speaking myself of my writings; but it will gratify me if they be examined, and, to afford the
and it must be noted that i say of our reason, and not of our imagination or of our senses: thus, for example, although we very clearly see the sun, we ought not therefore to determine that it is only of the size which our sense of sight presents; and we
determination of the others (for example, in a body-the parts of which mutually attract and repel each other).
our faith is not of our own acquiring; 'tis purely the gift of another's bounty: 'tis not by meditation, or by virtue of our own understanding, that we have acquired our religion, but by foreign authority and command wherein the imbecility of our own
but, setting aside political considerations, let us come back to what is right, and settle our principles on this important point.
as to his justice, he took himself the pains to hear the parties, and although he would out of curiosity inquire what religion they were of, nevertheless, the antipathy he had to ours never gave any counterpoise to the balance.
one of boccaccio's novels; a child from nurse is much more capable of them, than of learning to read or to write. philosophy has discourses proper for childhood, as well as for the decrepit age of men.
"nee calidae citius decedunt corpore febres textilibus si in picturis, ostroque rubenti jactaris, quam si plebeia in veste cubandum est."
as to marcellus, sylla, and pompey, i very well discern that their exploits of war are greater and more full of pomp and glory than those of the greeks, whom plutarch compares with them; but the bravest and most virtuous actions any more in war than
it was in these circumstances that jesus came to set up on earth a spiritual kingdom, which, by separating the theological from the political system, made the state no longer one, and brought about the internal divisions which have never ceased to trouble
and then he concludeth, "even so hath the lord appointed, that they which preach the gospel should live of the gospel.
hath command over others. but yet if we consider the same theoremes, as delivered in the word of god, that by right commandeth all things; then are they properly called lawes.
after hoeing, or perhaps reading and writing, in the forenoon, i usually bathed again in the pond, swimming across one of its coves for a stint, and washed the dust of labor from my person, or smoothed out the last wrinkle which study had made, and for
my voice pains and tires me, for 'tis loud and forced; so that when i have gone to a whisper some great persons about affairs of consequence, they have often desired me to moderate my voice.
he that is master of himself, and his own life, has a right too to the means of preserving it; so that as soon as compact enters, slavery ceases, and he so far quits his absolute power, and puts an end to the state of war, who enters into conditions with
no; for one perceived none of those things clearly and distinctly , but being ignorant of this rule of truth , i took them up for reasons, which reasons i afterward found to be weak . what then can be said?
in short, the supernatural cure was so uncontestable, that it saved, for a time, that famous monastery from the ruin with which it was threatened by the jesuits.
follies do not make me laugh, it is our wisdom which does.
moreover, the waves, i suspect, do not so much construct as wear down a material which has already acquired consistency. they preserve their form when dry for an indefinite period.
-wild and strange even when they love thee: for above all they want to be treated indulgently!
the world and the bravest man then living, there might spring some great and wonderful issue for the time to come.
affectionately attached to the repose of his country, an enemy to changes and innovations, he would have preferred to employ what means he had towards their discouragement and suppression, than in promoting their success."
in proportion as the mouth of the cove was wider compared with its length, the water over the bar was deeper compared with that in the basin.
if, however, the object of wonder be a man's prudence, industry, or anything of that sort, inasmuch as the said man, is thereby regarded as far surpassing ourselves, wonder is called veneration; otherwise, if a man's anger, envy, c., be what we wonder at,
the generall use of speech, is to transferre our mentall discourse, into verbal; or the trayne of our thoughts, into a trayne of words; and that for two commodities; whereof one is, the registring of the consequences of our thoughts; which being apt to
a man may be said to have attained so far forth the use of reason, as sufficeth to make him capable of those laws whereby he is then bound to guide his actions: this is a great deal more easy for sense to discern, than for any one by skill and learning to
there are "scientific minds" who make use of science, because it gives a gay appearance, and because scientificness leads to the conclusion that a person is superficial--they wish to mislead to a false conclusion.
bravery, constancy, and resolution, however quite contrary means, have sometimes served to produce the same effect.-- florio's version begins thus: "the most vsuall waie to appease those minds wee have offended, when revenge lies in their hands, and that
prop. thirty three. things could not have been brought into being by god in any manner or in any order different from that which has in fact obtained.
i have noticed that a portion of walden which in the state of water was green will often, when frozen, appear from the same point of view blue.
most powerful of the elements which have entered into the formation of moral feeling, having almost always been governed either by the ambition of a hierarchy, seeking control over every department of human conduct, or by the spirit of puritanism.
hush-" (and here zarathustra stretched himself, and felt that he was asleep.)
for use is one thing, and understanding is another; god had need of irrational animals to make use of appearances, but of us to understand the use of appearances.
to nature. take care then not to die without having been spectators of these things.
and to get opinion, mustering this ridiculous knowledge of theirs, that floats on the superficies of the brain, are perpetually perplexing, and entangling themselves in their own nonsense.
that were not wholly perfect, their existence depended on his power in such a way that they could not subsist without him for a single moment.
in a small mountain resort (recoaro) near vicenza, where i spent the spring of one thousand eight hundred eighty one, i and my friend and maestro, peter gast-also one who had been born again-discovered that the phoenix music that hovered over us, wore
which side he took, excepting where no uncertainty could fall out, as to promise excessive heats at christmas, or extremity of cold at midsummer.
still grows the vivacious lilac a generation after the door and lintel and the sill are gone, unfolding its sweet-scented flowers each spring, to be plucked by the musing traveller; planted and tended once by children's hands, in front-yard plots,-now
further, between appetite and desire there is no difference, except that the term desire is generally applied to men, in so far as they are conscious of their appetite, and may accordingly be thus defined: desire is appetite with consciousness thereof.
who fain would sow the fallow field, and see the growing corn, must first remove the useless weeds, the bramble and the thorn.
that art of darkness, whose blackness is its only mystery.
proof.--love is pleasure, accompanied by the idea of an external cause (def. of emotions, vi.); therefore stimulation, accompanied by the idea of an external cause is love (three. xi. note); hence love maybe excessive.
the propositions we have advanced hitherto have been entirely general, applying not more to men than to other individual things, all of which, though in different degrees, are animated.
fourthly, that they who attributing (as they think) ease to god, take from him the care of mankind; take from him his honour: for it takes away mens love, and fear of him; which is the root of honour.
and, in short, of all the authors and witnesses, grecian, chinese, and roman catholic, who have related any miracle in their particular religion; i say, we are to regard their testimony in the same light as if they had mentioned that mahometan miracle,
if we are to avoid mistake in weighing one against the other, we must clearly distinguish natural liberty, which is bounded only by the strength of the individual, from civil liberty, which is limited by the general will; and possession, which is merely
so that wheresoever you break off the chayn of a mans discourse, you leave him in a praesumption of it will be, or, it will not be; or it has been, or, has not been. all which is opinion.
to purify himself, is still necessary for the freedman of the spirit. much of the prison and the mould still remaineth in him: pure hath his eye still to become.
the objectors to utilitarianism cannot always be charged with representing it in a discreditable light.
proof.--emotions of hope and fear cannot exist without pain. for fear is pain (def. of the emotions, xiii.), and hope (def. of the emotions, explanation xii. and xiii.) cannot exist without fear; therefore (four.
by which is to bee understood, that where it is said, "there was no king," is meant, "there was no soveraign power" in israel. and so it was, if we consider the act, and exercise of such power.
unto my children will i make amends for being the child of my fathers: and unto all the future-for this present-day!-
secondly, they do not take notice that this certitude upon which they so much rely is not much less uncertain and hazardous than hazard itself.
wisdom and goodness. upon this is founded that saying, that the reigns of good princes have been always most dangerous to the liberties of their people: for when their successors, managing the government with different thoughts, would draw the actions of
subsequently, fifteen more were created, and the roman people finally found itself divided into thirty-five tribes, as it remained down to the end of the republic.
a tyrant thought to drive a man of free birth to reveal his accomplices in a conspiracy, but the prisoner bit off his tongue and threw it into the furious tyrant's face; thus, the tortures which the tyrant thought the instrument of his cruelty the sage
for it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a
archimedes required but a point which was firm , and immoveable that he might move the whole earth , so in the perfect undertaking great things may be expected, if i can discover but the least thing that is true and indisputable .
argument from the points of their commission
greatly to the fall of sparta. may it not be that the influence of women in france, which has been increasing since louis thirteen.'s time, was to blame for that gradual corruption of the court and government which led to the first revolution, of which
neglect not also the examples, of those that have carried themselves ill, in the same place; not to set off thyself, by taxing their memory, but to direct thyself, what to avoid.
the goods which belong to you gravitate to you and need not be pursued with pains and cost? yet is that statement approximate also, and not final. omnipresence is a higher fact.
security, and without the trouble of convoy; that he should find his subjects by so much the more affectionate to him, by how much their danger was more near and pressing; that having so many cities and barriers to secure him, it would be in his power to
fellows to whom neither courage nor honourable conduct ought to be denied, only, they are not free, and are ludicrously superficial, especially in their innate partiality for seeing the cause of almost all human misery and failure in the old forms in
it argues more wisdom to contrive at first the fabric of the world with such perfect foresight that, of itself, and by its proper operation, it may serve all the purposes of providence, than if the great creator were obliged every moment to adjust its
twelve; at a dozen rods from the shore, in shallow water, under ice a foot thick, at thirty six.
parlor, both fair. and under these rooms, a fair and large cellar, sunk under ground; and likewise some privy kitchens, with butteries and pantries, and the like.
consequently the knowledge of good and evil cannot, by virtue of being true, restrain any emotion. but, in so far as such knowledge is an emotion (four.
this i understand of those various modes of thought there mention'd, and not of substance ; and when i subjoyn, which of them is it that can be separated from me ?
like a boil is the evil deed: it itcheth and irritateth and breaketh forth-it speaketh honourably.
adhaerence to private men, from ignorance of the causes of peace ignorance of remote causes, disposeth men to attribute all events, to the causes immediate, and instrumentall: for these are all the causes they perceive.
cause and foundation of a friendship, which we afterwards improved and maintained, so long as god was pleased to continue us together, so perfect, inviolate, and entire, that certainly the like is hardly to be found in story, and amongst the men of this
zarathustra was the first to see in the struggle between good and evil the essential wheel in the working of things. the translation of morality into the metaphysical, as force, cause, end in itself, was his work.
the elder cato, returning consul from spain, sold his warhorse to save the money it would have cost in bringing it back by sea into italy; and being governor of sardinia, he made all his visits on foot, without other train than one officer of the republic
pleasure in being judged and known, that it is almost indifferent to me in which of the two forms i am so: my imagination so often contradicts and condemns itself, that 'tis all one to me if another do it, especially considering that i give his
to agree with in opinion, is to honour; as being a signe of approving his judgement, and wisdome. to dissent, is dishonour; and an upbraiding of errour; and (if the dissent be in many things) of folly.
but to this a man may easily answer, and say, that though their bodies were not to ascend till the generall day of judgment, yet their souls were in heaven as soon as they were departed from their bodies; which also seemeth to be confirmed by the words of
that your virtue is your self, and not an outward thing, a skin, or a cloak: that is the truth from the basis of your souls, ye virtuous ones!-
o, what truths profound and executable only in ages and orbs, are supposed in the announcement of every truth! in common hours, society sits cold and statuesque.
in respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it.
holy place going to or returning from his pious exercise, but he always kneeled down to pray.
first: the opinion which it is attempted to suppress by authority may possibly be true. those who desire to suppress it, of course deny its truth; but they are not infallible.
muley hassam, king of tunis, he whom the emperor charles five. restored to his kingdom, reproached the memory of his father mahomet with the frequentation of women, styling him loose, effeminate, and a getter of children.-- of whom he had thirty-four.
seventy two. it is not the strength, but the duration of great sentiments that makes great men.
posited, all the rest are excluded; and conversely).
but it is not enough that our education does not spoil us conscience, which we pretend to be derived from nature culling out of several books the sentences that best please me "custom," replied plato, "is no little thing" education examine, who is better
these can, for the reasons stated, open the way to you and facilitate victory; but afterwards, if you wish to keep possession, infinite difficulties arise, both from those who have aided you and from those you have oppressed.
why do we not imitate the roman architecture? wrangling arrogance, wholly believing and trusting in itself yet do we find any end of the need of interpretating?
in general, to establish the right of the first occupier over a plot of ground, the following conditions are necessary: first, the land must not yet be inhabited; secondly, a man must occupy only the amount he needs for his subsistence; and, in the third
they are no more exempt from being thrust out of doors than their predecessors were.
magistrates have committed to them the universal charge and overseeing of the agriculture, and distribution of the fruits, according to the necessity of every one where they lament the death of children, and feast at the decease of old men: where they lie
they that deny a god, destroy man's nobility; for certainly man is of kin to the beasts, by his body; and, if he be not of kin to god, by his spirit, he is a base and ignoble creature.
"it is well when to thy country and the people thou hast given a citizen, provided thou make fit for his country's service; useful to till the earth, useful in affairs of war and peace" --juvenal, sat., xiv. seventy.
and ecclesiastes, "in much wisdom there is much sorrow;" and "who gets wisdom gets labour and trouble."
'tis for this that most of them have their originals and beginnings fabulous, and enriched with supernatural mysteries; 'tis this that has given credit to bastard religions, and caused them to be countenanced by men of understanding; and for this, that
and, finally, although such be the ground of our opinions, i remarked that a plurality of suffrages is no guarantee of truth where it is at all of difficult discovery, as in such cases it is much more likely that it will be found by one than by many.
approved, he was justly called, later on, to account for the blood of citizens spilt in violation of the laws. such a reproach could never have been levelled at a dictator.
without violence; that they might be informed of my qualities, and know what they were to expect from my service.
now because all effect consists in that which happens, therefore in the changeable, the last subject thereof is the permanent, as the substratum of all that changes, that is, substance.
subsistence. but in this power the mother too has her share with the father.
there is no doubt but that they were made laws by god himselfe: but because a law obliges not, nor is law to any, but to them that acknowledge it to be the act of the soveraign, how could the people of israel that were forbidden to approach the mountain
with those words zarathustra turned around to depart. then said the soothsayer: "o zarathustra, thou art a rogue!
"what you may, is displeasing; what is forbidden, whets the appetite.--"ovid, amor., ii. nineteen.
that is that corn is a commodity whose price is not enhanced by taxes in the country producing it, and which, in spite of its absolute necessity, may be diminished in quantity without the price being increased.
and that such as have a great, and false opinion of their own wisedome, take upon them to reprehend the actions, and call in question the authority of them that govern, and so to unsettle the lawes with their publique discourse, as that nothing shall be a
the next winter i used a small cooking-stove for economy, since i did not own the forest; but it did not keep fire so well as the open fire-place. cooking was then, for the most part, no longer a poetic, but merely a chemic process.
"and thine own reason-this shalt thou thyself stifle and choke; for it is a reason of this world,-thereby wilt thou learn thyself to renounce the world."-
nevertheless, if i were good at setting out my own actions, i could, peradventure, very well repel these reproaches, and could give some to understand, that they are not so much offended, that i do not enough, as that i am able to do a great deal more
the last inhabitant of these woods before me was an irishman, hugh quoil (if i have spelt his name with coil enough,) who occupied wyman's tenement,-col. quoil, he was called. rumor said that he had been a soldier at waterloo.
sect. thirty six. the measure of property nature has well set by the extent of men's labour and the conveniencies of life: no man's labour could subdue, or appropriate all; nor could his enjoyment consume more than a small part; so that it was impossible
inasmuch then as the theology of christianity did not appear to him true or of divine origin; inasmuch as this strange history of a crucified god was not credible to him, and a system which purported to rest entirely upon a foundation to him so wholly
for the people cannot choose their deputies to other intent, than is in the writing directed to them from their soveraign expressed.
undoubted friend to, and establisher of the government, and cannot miss the consent and approbation of the community; prerogative being nothing but a power, in the hands of the prince, to provide for the public good, in such cases, which depending upon
sect. two hundred thirty four. thus far that great advocate of monarchical power allows of resistance.
one doubt. but tho sometimes the senses deceive us being exercised about remote or small objects, yet there are many other things of which we cannot doubt tho we know them only by the senses?
in my domain shall no one come to grief; my cave is a good haven. and best of all would i like to put every sorrowful one again on firm land and firm legs.
and his followers be pardoned, who send so many souls from life to death? a physician, boasting to nicocles that his art was of great authority: "it is so, indeed," said nicocles, "that can with impunity kill so many people."
to himself; and who rightly understands himself will never mistake another man's work for his own, but will love and improve himself above all other things, will refuse superfluous employments, and reject all unprofitable thoughts and propositions.
but a body of counsellors, are never without some other authority, either of judicature, or of immediate administration: as in a monarchy, they represent the monarch, in delivering his commands to the publique ministers: in a democracy, the councell, or
there, to beleeve that jesus is the christ, is faith sufficient to the obtaining of life; and therefore no other article is necessary. fourthly, one john four. two. "every spirit that confesseth that jesus christ is come in the flesh, is of god."
soveraign, and therefore every member of the body is author of it.
on the household side, chambers of presence and ordinary entertainments, with some bed-chambers; and let all three sides be a double house, without thorough lights on the sides, that you may have rooms from the sun, both for forenoon and afternoon.
he who wishes to preserve his life at others expense should also, when it is necessary, be ready to give it up for their sake.
-like it to stifle one's sun, and one's inflexible solar will: verily, this art and this winter-roguishness have i learnt well!
occasion of my losing the time that i had set apart for my own improvement.
if men would steadily observe realities only, and not allow themselves to be deluded, life, to compare it with such things as we know, would be like a fairy tale and the arabian nights' entertainments.
then much more shut in by the forest than now.
when my floor was dirty, i rose early, and, setting all my furniture out of doors on the grass, bed and bedstead making but one budget, dashed water on the floor, and sprinkled white sand from the pond on it, and then with a broom scrubbed it clean and
but this principle is not to be regarded as a principle for every possible understanding, but only for the understanding by means of whose pure apperception in the thought i am, no manifold content is given.
he prayed to the gods that all he touched might be turned into gold; his prayer was heard; his wine was gold, his bread was gold, the feathers of his bed, his shirt, his clothes, were all gold, so that he found himself overwhelmed with the fruition of his
had he gone back to the state of nature, his inquiries would clearly have had a different result, and man would have been seen to be subject to very few evils not of his own creation.
note.--these and similar emotions of hatred are attributable to envy, which, accordingly, is nothing else but hatred, in so far as it is regarded as disposing a man to rejoice in another's hurt, and to grieve at another's advantage.
"man is evil"-so said to me for consolation, all the wisest ones. ah, if only it be still true to-day! for the evil is man's best force.
that in such a conception no contradiction exists is indeed a necessary logical condition, but very far from being sufficient to establish the objective reality of the conception, that is, the possibility of such an object as is thought in the conception.
further, to retain the usual phraseology, the modifications of the human body, of which the ideas represent external bodies as present to us, we will call the images of things, though they do not recall the figure of things.
"hoc ipsum ita justum est, quod recte fit, si est voluntarium."
patience, more pure and manly than those we so inquisitively study in the schools: how many do i ordinarily see who slight poverty? how many who desire to die, or who die without alarm or regret?
wherefore, the more a man endeavours, and is able to preserve his own being, the more is he endowed with virtue, and, consequently (three. iv. and vi.), in so far as a man neglects to preserve his own being, he is wanting in power. q.e.five hundred.
nor is it less possible for the council of a democracy to pass unjust decrees, and condemn the innocent; but this never happens unless the people is seduced by private interests, which the credit or eloquence of some clever persons substitutes for those
must one then curse immediately, when one doth not love? that-seemeth to me bad taste. thus did he, however, this absolute one. he sprang from the populace.
the most able counsellours, are they that have least hope of benefit by giving evill counsell, and most knowledge of those things that conduce to the peace, and defence of the common-wealth.
if there be virtue, all the vices are known as such; they confess and flee. their once flaming regard is sobered by time in either breast, and losing in violence what it gains in extent, it becomes a thorough good understanding.
them. but as in this latter case, both the objects of the mind are ideas; notwithstanding there is an easy transition between them; that transition alone is not able to give a superior vivacity to any of the ideas, for want of some immediate impression
and many times in the idolatry of the gentiles there was little regard to the similitude of their materiall idoll to the idol in their fancy, and yet it was called the image of it.
will you have one example of the ancient controversy in physic?
now, the facts that space is a formal condition a priori of external experience, that the formative synthesis, by which we construct a triangle in imagination, is the very same as that we employ in the apprehension of a phenomenon for the purpose of
fails in his trust? if this be reasonable in particular cases of private men, why should it be otherwise in that of the greatest moment, where the welfare of millions is concerned, and also where the evil, if not prevented, is greater, and the redress
this school, reputedly capricious, became bankrupt, and was followed by a return to nature, which made itself known in genre pictures and scenes of life of every description, even though it strayed sometimes into vulgarity.
"servants obey in all things your masters according to the flesh, not with eye-service, as men-pleasers, but in singlenesse of heart, as fearing the lord;" this is spoken to them whose masters were infidells; and yet they are bidden to obey them in all
i do not think it worth while to prove separately all the properties of strength; much less need i show, that he that is strong hates no man, is angry with no man, envies no man, is indignant with no man, despises no man, and least of all things is proud.
contingent, save in relation to the imperfection of our knowledge.
lastly, to the prognostiques of time to come; which are naturally, but conjectures upon the experience of time past; and supernaturall, divine revelation; the same authors of the religion of the gentiles, partly upon pretended experience, partly upon
(let that be the name of your engine.) men are advertised that at a certain hour and minute these bolts will be shot toward particular points of the compass; yet it interferes with no man's business, and the children go to school on the other track.
thirty three. that fortune is oftentimes observed to act by the rule of reason.
but there are other causes of certain axioms or notions, which it would be to the purpose to set forth by this method of ours; for it would thus appear what notions are more useful than others, and what notions have scarcely any use at all.
and so bravely sustained; what hazard soever he runs, that shall be entirely his own"; and, accordingly, would neither go nor send, knowing that if he went, it would be said all had been lost without his succour, and that the honour of the victory would
his argument, however, really rests on the fundamental character of the general will.
i have no doubt that an ancient greek, also, would first of all remark the self-dwarfing in us europeans of today--in this respect alone we should immediately be "distasteful" to him.
the debauchery and irregularity of our appetites outstrips all the inventions we can contrive to satisfy it.
and, of his ancestors what fruition or taste of sport did he reserve to himself, who never went hawking without seven thousand falconers?
well, also, do the poor in spirit please me: they promote sleep. blessed are they, especially if one always give in to them.
hence, although the highest principles and fundamental conceptions of morality are certainly cognitions a priori, yet they do not belong to transcendental philosophy; because, though they certainly do not lay the conceptions of pain, pleasure, desires,
of paternal, political, and despotical power, considered together.
lastly, if from a single point there be conceived to be drawn two diverging lines which at first are at a definite distance apart, but are produced to infinity, it is certain that the distance between the two lines will be continually increased, until at
while, for the same reason, a work that is objectively tedious is at all times without value.
nations of their time, have lately bestowed the same title upon aretin, in whose writings, save tumid phrases set out with smart periods, ingenious indeed but far-fetched and fantastic, and the eloquence, be it what it may, i see nothing in him above the
but no one ought, on this account, to overlook the difference of the elements contributed by each; we have rather great reason carefully to separate and distinguish them.
his monument was restored in one thousand eight hundred three by a descendant. it was seen about one thousand eight hundred fifty eight by an english traveller (mr. st. john).'-- "montaigne the essayist," by bayle st.
if a man have a true friend, he may rest almost secure that the care of those things will continue after him. so that a man hath, as it were, two lives in his desires.
to his followers; but the example of the great lycurgus, and his authority, with the reverence of the divine lacedemonian policy, so great, so admirable, and so long flourishing in virtue and happiness, without any institution or practice of letters,
but the name of daemon they did not (as the graecians) attribute to spirits both good, and evill; but to the evill onely: and to the good daemons they gave the name of the spirit of god; and esteemed those into whose bodies they entred to be prophets.
--was a prince endowed throughout with great and extraordinary qualities, and amongst the rest with a singular beauty of person, but had withal a humour very contrary to that of other princes, who for the despatch of their most important affairs convert
reason, do what they can, to make men think, that sanctity and naturall reason, cannot stand together.
bread may not always nourish us; but it always does us good, it even takes stiffness out of our joints, and makes us supple and buoyant, when we knew not what ailed us, to recognize any generosity in man or nature, to share any unmixed and heroic joy.
i will not speak of heliogabalus, of macrinus, or julian, who being entirely contemptible were immediately suppressed, but i will come to the conclusion of this discourse by saying that the princes of our time have less difficulty than these of being
i can get politics and chat and neighborly conveniences from cheaper companions. should not the society of my friend be to me poetic, pure, universal and great as nature itself?
it may perhaps be objected that those, whom bodin calls impostors , i.e. those who impose or contrive the taxes, being in the class of the rich, will be far from sparing themselves to relieve the poor. but this is quite beside the point.
twenty.eighteen.) "when they saw the thunderings, and the lightnings, and the noyse of the trumpet, and the mountaine smoaking, removed, and stood a far off.
posture. you do a sick man more harm than good in removing him from place to place; you fix and establish the disease by motion, as stakes sink deeper and more firmly into the earth by being moved up and down in the place where they are designed to stand.
thirteen, fourteen.) presently upon the anointing of david, to have come upon david, and left saul; god giving his graces to him he chose to govern his people, and taking them away from him, he rejected.
mostly to ourselves passion has a more absolute command over us than reason passion has already confounded his judgment passion of dandling and caressing infants scarcely born pay very strict usury who did not in due time pay the principal people are
also inherited and indoctrinated into them a proper mastery and subtlety for carrying on the conflict with themselves (that is to say, the faculty of self-control and self-deception), there then arise those marvelously incomprehensible and inexplicable
their lives, for the good of their country: we, who are weaker, take upon us parts both that are more easy and less hazardous.
to this i reply, the people shall be judge; for who shall be judge whether his trustee or deputy acts well, and according to the trust reposed in him, but he who deputes him, and must, by having deputed him, have still a power to discard him, when he
oscnla dat, reddique putat: sequi turque, tenetque, et credit tactis digitos insidere membris; et metuit, pressos veniat ne livor in artus.
the whole aim of the transcendental deduction of all a priori conceptions is to show that these conceptions are a priori conditions of the possibility of all experience.
and because there is no territory under the dominion of one common-wealth, (except it be of very vast extent,) that produceth all things needfull for the maintenance, and motion of the whole body; and few that produce not something more than necessary;
the extremities of our perquisition do all fall into astonishment and blindness; as plutarch says of the testimony of histories, that, according to charts and maps, the utmost bounds of known r countries are taken up with marshes, impenetrable forests,
not come up. commonly men will only be brave as their fathers were brave, or timid.
not my work; this cannot be called repentance.
it is simply and solely a commission, an employment, in which the rulers, mere officials of the sovereign, exercise in their own name the power of which it makes them depositaries.
certainly to men of great judgment, bold persons are a sport to behold; nay, and to the vulgar also, boldness has somewhat of the ridiculous. for if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity.
to peace, and to obedience. when a common-wealth is once settled, then are they actually lawes, and not before; as being then the commands of the common-wealth; and therefore also civill lawes: for it is the soveraign power that obliges men to obey them.
sect. one hundred forty two. these are the bounds which the trust, that is put in them by the society, and the law of god and nature, have set to the legislative power of every commonwealth, in all forms of government.
no cockerels to crow nor hens to cackle in the yard. no yard! but unfenced nature reaching up to your very sills.
i have no other passion to keep me in breath.
the black warrior, whose breastplate was apparently too thick for him to pierce; and the dark carbuncles of the sufferer's eyes shone with ferocity such as war only could excite.
augustin, disputing against these people, has good cause to reproach them with injustice, "in that they maintain the part of our belief to be false that our reason cannot establish."
appetite and use of worldly delights, to join her wholly to god; but the nearest and most certain way to this, being, as he conceived, the death of his daughter; he never ceased, by vows, prayers, and orisons, to beg of the almighty, that he would please
the transposition of one syllable only would suffice so to ravel our affairs, that i shall share in their glory, and they peradventure will partake of my discredit; and, moreover, my ancestors have formerly been surnamed, eyquem,-- eyquem was the
there are other jeux de main,-- practical jokes --rude and indiscreet, after the french manner, that i mortally hate; my skin is very tender and sensible: i have in my time seen two princes of the blood buried upon that very account.
i perceive that people represent, even living men, quite another thing than what they really are; and had i not stoutly defended a friend whom i have lost,-- de la boetie. --they would have torn him into a thousand contrary pieces.
if others deceive me, yet do i not, at least, deceive myself in thinking i am able to defend myself from them, or in cudgelling my brains to make myself so.
having ended what she has to say, a woman presents her with a vessel of oil, wherewith to anoint her head and her whole body, which when done with she throws into the fire, and in an instant precipitates herself after.
"up!" said he to himself, "thou sleeper! thou noontide sleeper! well then, up, ye old legs! it is time and more than time; many a good stretch of road is still awaiting you-
-ripe like the golden autumn and the afternoon, like mine anchorite heart-now sayest thou: the world itself hath become ripe, the grape turneth brown,
but let us come to my subject: what has the act of generation, so natural, so necessary, and so just, done to men, to be a thing not to be spoken of without blushing, and to be excluded from all serious and moderate discourse?
even the laws of justice themselves cannot subsist without mixture of injustice; insomuch that plato says, they undertake to cut off the hydra's head, who pretend to clear the law of all inconveniences:
the ablest teachers were engaged for him, and he was trained in the strict doctrine of the stoic philosophy, which was his great delight. he was taught to dress plainly and to live simply, to avoid all softness and luxury.
now, i use my imagination as gently as i can, and would discharge it, if i could, of all trouble and contest; a man must assist, flatter, and deceive it, if he can; my mind is fit for that office; it needs no appearances throughout: could it persuade as
so that to grant to a company of merchants to be a corporation, or body politique, is to grant them a double monopoly, whereof one is to be sole buyers; another to be sole sellers.
in order to see how nearly i could guess, with this experience, at the deepest point in a pond, by observing the outlines of its surface and the character of its shores alone, i made a plan of white pond, which contains about forty-one acres, and, like
new wine of christianity, that will not faile in time to break them.
now, neither of these two cases is applicable to the human species, in which the number of females usually exceeds that of males, and among whom it has never been observed, even among savages, that the females have, like those of other animals, their
"forsooth because he does not know what should be the limit of acquisition, and altogether how far real pleasure should increase." --lucretius, v. one thousand four hundred thirty one
they have lain with several men. moreover, has not custom made a republic of women separately by themselves? has it not put arms into their hands, and made them raise armies and fight battles?
the general has a harder game to play within than he has without; he it is who has to follow, to court the soldiers, to give way to them; he alone has to obey: all the rest if disolution and free licence.
only i understand the height of the first stairs to be sixteen foot, which is the height of the lower room.
we are accustomed to say, that the mass of men are unprepared; but improvement is slow, because the few are not materially wiser or better than the many.
the former alone is properly science, although short and dry, as the methodical exposition of an elemental doctrine of the understanding ought to be. in this, therefore, logicians must always bear in mind two rules:
just as i had rather write two letters than close and fold up one, and always assign that employment to some other, so, when the real business of my letter is dispatched, i would with all my heart transfer it to another hand to add those long harangues,
and are not all things closely bound together in such wise that this moment draweth all coming things after it? consequently-itself also?
the logician refers the signification of words to the grammarians; the rhetorician borrows the state of arguments from the logician; the poet his measure from the musician: the geometrician his proportions from the arithmetician, and the metaphysicians
and seeing that in old age we have our palate furred with phlegms or depraved by some other ill constitution, the wine tastes better to us as the pores are cleaner washed and laid more open. at least, i seldom taste the first glass well.
who would not weep at the thought in looking over a big catalogue that of all these books not one will be in existence in ten years' time?
lo, i teach you the superman: he is that sea; in him can your great contempt be submerged.
on the other hand, an artificial education is having one's head crammed full of ideas, derived from hearing others talk, from learning and reading, before one has anything like an extensive knowledge of the world as it is and as one sees it.
blow but a little dust in his eyes, as our poet says of the bees, and all our ensigns and legions, with the great pompey himself at the head of them, are routed and crushed to pieces; for it was he, as i take it, that sertorious beat in spain with those
"nor let this heat of youth fail me in my winter years."
to fathom this mystery did i go o'er the sea; and i have seen the truth naked, verily! barefooted up to the neck.
who will assert that he can give the ultimate reason, why milk or bread is proper nourishment for a man, not for a lion or a tiger?
wives are young men's mistresses; companions for middle age; and old men's nurses. so as a man may have a quarrel to marry, when he will.
i am trained up to a moderate condition, as well by my choice as fortune; and have made it appear, in the whole conduct of my life and enterprises, that i have rather avoided than otherwise the climbing above the degree of fortune wherein god has placed
if you reply in the negative, i conclude, that you have then no reason to ascribe justice, in our sense of it, to the gods.
one as this of ours, wherein wisdom itself would be to seek. a good herb, transplanted into a soil contrary to its own nature, much sooner conforms itself to the soil than it reforms the soil to it.
there are only two possible ways in which synthetical representation and its objects can coincide with and relate necessarily to each other, and, as it were, meet together.
"what matters whether by valour or by strategem we overcome the enemy?"--aeneid, ii. three hundred ninety
breath, and seeing no other remedy, surrenders himself to us who pursue him, imploring mercy by his tears:
i do not excuse myself to myself; and if i did, it should rather be for my excuses that i would excuse myself than for any other fault; i excuse myself of certain humours, which i think more strong in number than those that are on my side.
hence a triangle has six exterior angles; and also each exterior angle is the supplement of the adjacent interior angle.
and if one shall tell me that the advantage of having a cold and dull sense of pain and other evils, brings this disadvantage along with it, to render us consequently less sensible also in the fruition of good and pleasure, this is true; but the misery of
as to what concerns war, which is the greatest and most magnificent of human actions, i would very fain know whether we would use it for an argument of some prerogative or, on contrary, for a testimony of our weakness and imperfection; as, in truth, the
deliverance of such a period;--we have really no right to the big period, we modern men, who are short of breath in every sense!
society is commonly too cheap. we meet at very short intervals, not having had time to acquire any new value for each other. we meet at meals three times a day, and give each other a new taste of that old musty cheese that we are.
the line began to occur, and the traveller could get over walls or turn aside into cow paths, and so escape, paid a very slight ground or window tax.
sect. two hundred thirty seven. what then, can there no case happen wherein the people may of right, and by their own authority, help themselves, take arms, and set upon their king, imperiously domineering over them? none at all, whilst he remains a king.
which is general both in relation to the state regarded as the whole, and to the government regarded as a part of the whole.
"because i have found that that work has been since brought out, and with a mischievous design, by those who aim at disturbing and changing the condition of our government, without troubling themselves to think whether they are likely to improve it: and
there have, anciently, been men so excellent managers of their time that they have tried even in death itself to relish and taste it, and who have bent their utmost faculties of mind to discover what this passage is, but they are none of them come back to
but nature compels us to it. "go out of this world," says she, "as you entered into it; the same pass you made from death to life, without passion or fear, the same, after the same manner, repeat from life to death.
"is all that thy learning nothing, unless another knows that thou knowest?"--persius, sat., i. twenty three.
it will render an important service to reason, by substituting the certainty of scientific method for that random groping after results without the guidance of principles, which has hitherto characterized the pursuit of metaphysical studies.
one can maintain an opinion, but i cannot choose one.
this right of the heathen kings, cannot bee thought taken from them by their conversion to the faith of christ; who never ordained, that kings for beleeving in him, should be deposed, that is, subjected to any but himself, or (which is all one) be
through a dull and insensible complexion i have in accidents which do not point-blank hit me; and that insensibility i look upon as one of the best parts of my natural condition; but essential and corporeal pains i am very sensible of.
i love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causeth his down-going.
among those who enjoy his thought he will regain his tongue.
our existence is based solely on the ever-fleeting present. essentially, therefore, it has to take the form of continual motion without there ever being any possibility of our finding the rest after which we are always striving.
everything very small, like the late christian wolf, only in a modern garment.
to the state, as the money never returns into the hands it went out of. such principles only enrich the idle at the expense of the industrious.
the select language of literature. they had not learned the nobler dialects of greece and rome, but the very materials on which they were written were waste paper to them, and they prized instead a cheap contemporary literature.
the faction which i should condemn in our wars, i should more sharply condemn, flourishing and successful; it will somewhat reconcile me to it, when i shall see it miserable and overwhelmed.
from orleans, this th of february, in the morning one thousand five hundred eighty eight-nine? .--your very humble servant, montaigne.
and of that opinion, the externall signes appearing in the words, and actions of men, are called worship; which is one part of that which the latines understand by the word cultus: for cultus signifieth properly, and constantly, that labour which a man
the opportunities of living are diminished in proportion as what are called the "means" are increased. the best thing a man can do for his culture when he is rich is to endeavor to carry out those schemes which he entertained when he was poor.
onward the river now carrieth your boat: it must carry it. a small matter if the rough wave foameth and angrily resisteth its keel!
as if, for example, the right of the kings of england did depend on the goodnesse of the cause of william the conquerour, and upon their lineall, and directest descent from him; by which means, there would perhaps be no tie of the subjects obedience to
there are fantastic and senseless humours that have prompted not only individual men, but whole nations to destroy themselves, of which i have elsewhere given some examples; and we further read of the milesian virgins, that by a frantic compact they
perceives things through their primary causes, and which is in all men the same.
a conditioned existence; and likewise this cause cannot in its turn exist, or be conditioned to act, unless it be conditioned for existence and action by another cause, which also is finite, and has a conditioned existence, and so on to infinity.
after having a long time treated their prisoners very well, and given them all the regales they can think of, he to whom the prisoner belongs, invites a great assembly of his friends.
such is the law of the continuity of all change, the ground of which is that neither time itself nor any phenomenon in time consists of parts which are the smallest possible, but that, notwithstanding, the state of a thing passes in the process of a
appears of an alabaster whiteness, still more unnatural, which, as the limbs are magnified and distorted withal, produces a monstrous effect, making fit studies for a michael angelo.
but whether he be grown better or more discreet, which are qualities of principal concern, these are never thought of. we should rather examine, who is better learned, than who is more learned.
disputes occasions of the least lustre are ever the most dangerous of the fleeting years each steals something from me office of magnanimity openly and professedly to love and hate old age: applaud the past and condemn the present one may be humble out of
he could hear me when i moved and cronched the snow with my feet, but could not plainly see me. when i made most noise he would stretch out his neck, and erect his neck feathers, and open his eyes wide; but their lids soon fell again, and he began to nod.
if there be any such things as hard or soft within our knowledge?
therefore our mind, in so far as it has adequate ideas (three. def. ii.), is in certain cases necessarily active; this was our first point.
this aspect of the question, besides, has been so often and so triumphantly enforced by preceding writers, that it need not be specially insisted on in this place.
later they both gradually approach and correct each other; but maturity of knowledge does not exist until they have become quite incorporated.
and custom received, and neither to wrest it, nor to introduce anything, of innovation.
certainly men in great fortunes are strangers to themselves, and while they are in the puzzle of business, they have no time to tend their health, either of body or mind. illi mors gravis incubat, qui notus nimis omnibus, ignotus moritur sibi.
the more i mistrust it the worse it is; it serves me best by chance; i must solicit it negligently; for if i press it, 'tis confused, and after it once begins to stagger, the more i sound it, the more it is perplexed; it serves me at its own hour, not at
how the might of nature sways all the world in ordered ways, how resistless laws control each least portion of the whole-- fain would i in sounding verse on my pliant strings rehearse.
and the fellow swore, that to save charges (for he paid as if he had really taken them) this sick man's wife, having sometimes made trial of warm water only, the effect discovered the cheat, and finding these would do no good, was fain to return to the
and how to obey; i recover some hope, that one time or other, this writing of mine, may fall into the hands of a soveraign, who will consider it himselfe, (for it is short, and i think clear,) without the help of any interested, or envious interpreter;
one day had zarathustra fallen asleep under a fig-tree, owing to the heat, with his arms over his face. and there came an adder and bit him in the neck, so that zarathustra screamed with pain.
and though a people comming into possession of a land by warre, do not alwaies exterminate the antient inhabitants, (as did the jewes,) but leave to many, or most, or all of them their estates; yet it is manifest they hold them afterwards, as of the
two kings two.twenty two. eight.twenty two. ten.twenty seven. fourteen.seven. sixteen.six. seventeen.twenty three. seventeen.thirty four. seventeen.forty one. one chron. four.forty one. five.twenty six.
as i sit at my window this summer afternoon, hawks are circling about my clearing; the tantivy of wild pigeons, flying by twos and threes athwart my view, or perching restless on the white-pine boughs behind my house, gives a voice to the air; a fishhawk
and when once reason has previously become able completely to understand her own power in regard to objects which she meets with in experience, it will be easy to determine securely the extent and limits of her attempted application to objects beyond the
well, there i might live, i said; and there i did live, for an hour, a summer and a winter life; saw how i could let the years run off, buffet the winter through, and see the spring come in.
in the first place, in hereditary states accustomed to the reigning family the difficulty of maintaining them is far less than in new monarchies; for it is sufficient not to exceed the ancestral usages, and to accommodate one's self to accidental
two custodes, diribitores, rogatores suffragiorum.
but the danger was that a man cannot easily prescribe certain limits to this desire (they are hard to find in things that a man conceives to be good), and to stint this good husbandry so that it may not degenerate into avarice: men still are intent upon
for though a wrong sentence given by authority of the soveraign, if he know and allow it, in such lawes as are mutable, be a constitution of a new law, in cases, in which every little circumstance is the same; yet in lawes immutable, such as are the lawes
sentiment it is capable of, and to study how to make them sweet and useful to it.
this is precisely the state reached by most of the savage nations known to us: and it is for want of having made a proper distinction in our ideas, and seen how very far they already are from the state of nature, that so many writers have hastily
"the ever falling drop hollows out a stone."--lucretius, i. three hundred fourteen.
the rest: these are always the great majority, the common-place, the superfluous, the far too many-those all are cowardly!-
-to flicker like small flames on high masts: a small light, certainly, but a great comfort to cast-away sailors and shipwrecked ones!
before god!-now, however, this god hath died. before the populace, however, we will not be equal. ye higher men, away from the market-place!
absolute dominion, however placed, is so far from being one kind of civil society, that it is as inconsistent with it, as slavery is with property.
floweth there not a tainted, frothy, swamp-blood in thine own veins, when thou hast thus learned to croak and revile?
what was it that first made thee grunt? because no one sufficiently flattered thee:-therefore didst thou seat thyself beside this filth, that thou mightest have cause for much grunting,-
nobody would trouble his repose, seeing he could not otherwise avoid being importuned by us, the condition of his children considered. he took my advice afterwards, and found an advantage in so doing.
now the chief and most usual error that i discover in them is, that i judge those ideas that are within me to be conformable and like to certain things that are without me; for truely if i consider those ideas as certain modes of my thought , without
nine as to the existence of pure natural science, or physics, perhaps many may still express doubts.
it is at this point that there is revealed one of the astonishing properties of the body politic, by means of which it reconciles apparently contradictory operations; for this is accomplished by a sudden conversion of sovereignty into democracy, so that,
possibility, existence, and necessity nobody has ever yet been able to explain without being guilty of manifest tautology, when the definition has been drawn entirely from the pure understanding.
good counsellour, but in such businesse, as he hath not onely been much versed in, but hath also much meditated on, and considered.
other with it: and therefore to the pastorall power (which he calls spirituall) the supreme power civill is necessarily annexed; and that thereby hee hath a right to change kingdomes, giving them to one, and taking them from another, when he shall think
that is to say, he must in such a case voluntarily expose himself to much greater trouble than he seeks to avoid, or can give me.
'then, everyone will need some extraneous means of protection to keep his money safe.'
--and whereas she has ordered that our appetites shall be manifest by a prominent demonstration, she would have theirs to be hidden and concealed within, and has furnished them with parts improper for ostentation, and simply defensive.
thirty nine.) "search the scriptures; for in them yee thinke to have eternall life, and they are they that testifie of me."
after having swallowed up treasures and ruined multitudes, the hero ends up by cutting every throat till he finds himself, at last, sole master of the world.
rifle, made happy with a little gossip or a little praise, that the great soul cannot choose but laugh at such earnest nonsense. "indeed, these humble considerations make me out of love with greatness.
persuaded in their consciences, that their laws, and with them their estates, liberties, and lives are in danger, and perhaps their religion too; how they will be hindered from resisting illegal force, used against them, i cannot tell.
that has been heaped together before it is dry, or that which causes fermentation in new wines before they are run clear of the fruit.
they would have utterly destroyed them. knowing therefore the defects of both these kinds of infantry, a third kind can be created which can resist cavalry and need not fear infantry, and this will be done not by the creation of armies but by a change of
as such a ship huggeth the shore, tuggeth the shore:-then it sufficeth for a spider to spin its thread from the ship to the land. no stronger ropes are required there.
for, whoever wins will not desire friends whom he suspects and who do not help him when in trouble, and whoever loses will not receive you as you did not take up arms to assist his cause.
the use of many words in order to express little thought is everywhere the infallible sign of mediocrity; while to clothe much thought in a few words is the infallible sign of distinguished minds.
philosophy goes on to show that it is goodness also by which the whole world is governed. f boethius professes compunction for his former folly. but the paradox of evil is introduced, and he is once more perplexed.
we have just seen that, during his absence in italy, the author of the essays was elected mayor of bordeaux.
first, for the causes or parties that sue. there be (saith the scripture) that turn judgment, into wormwood; and surely there be also, that turn it into vinegar; for injustice maketh it bitter, and delays make it sour.
sensuous intuition is either pure intuition (space and time) or empirical intuition-of that which is immediately represented in space and time by means of sensation as real.
paul says further to the galatians, that "if himself, or an angell from heaven preach another gospel to them, than he had preached, let him be accursed." (gal. one.
this faggoting up of so many divers pieces is so done that i never set pen to paper but when i have too much idle time, and never anywhere but at home; so that it is compiled after divers interruptions and intervals, occasions keeping me sometimes many
superior influence on the passions and imagination. provided we agree about the thing, it is needless to dispute about the terms. the imagination has the command over all its ideas, and can join and mix and vary them, in all the ways possible.
montaigne here refers to the controversies between the catholics and protestants about transubstantiation.
both the interrupted words, and the short and irregular answers one gets from them sometimes, by bawling and keeping a clutter about them; or the motions which seem to yield some consent to what we would have them do, are no testimony, nevertheless, that
there is no virtue which is final; all are initial. the virtues of society are vices of the saint.
the only profit a man can reap from these memoirs is in the special narrative of battles and other exploits of war wherein these gentlemen were personally engaged; in some words and private actions of the princes of their time, and in the treaties and
prop. twelve. the mind, as far as it can, endeavours to conceive those things, which increase or help the power of activity in the body.
-which is an adversary to this zarathustra from the very heart: forgive it for this! now doth it wish to conjure before you, it hath just its hour; in vain do i struggle with this evil spirit.
one would have a man begin with the main proposition. one know well enough what death and pleasure are; let no man give himself the trouble to anatomise them to me.
unite them for himself. the councillors will all think of their own interests, and he will be unable either to correct or to understand them. and it cannot be otherwise, for men will always be false to you unless they are compelled by necessity to be true.
command--in view, therefore, of the fact that obedience has been most practiced and fostered among mankind hitherto, one may reasonably suppose that, generally speaking, the need thereof is now innate in every one, as a kind of formal conscience which
that asketh and asketh and never tireth: "how is man to maintain himself best, longest, most pleasantly?" thereby-are they the masters of to-day.
and disguised will i myself sit amongst you-that i may mistake you and myself: for that is my last manly prudence.-
le marechal will give me for you all: commending myself hereupon humbly to your good grace, and praying god to grant you, gentlemen, long and happy life. at libourne, this th of july one thousand five hundred eighty five.
seventhly, reason directeth not onely to worship god in secret; but also, and especially, in publique, and in the sight of men: for without that, (that which in honour is most acceptable) the procuring others to honour him, is lost.
one hundred thirty four. from the senses originate all trustworthiness, all good conscience, all evidence of truth.
sophocles . martius, o martius, thou now hast found a way to conquer me.
the roman martius has conquered athens,-all but the invincible spirits of sophocles, the duke of athens, and dorigen, his wife.
it is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness.
where your entire love is, namely, with your child, there is also your entire virtue! your work, your will is your "neighbour": let no false values impose upon you!
i sometimes extract the means to fortify myself against these considerations from indifference and indolence, which, in some sort, bring us on to resolution.
tales sunt hominnm mentes, quali pater ipse jupiter auctifera lustravit lampade terras.
but where neither custome, nor testament hath preceded, there it is to be understood, first, that a monarchs will is, that the government remain monarchicall; because he hath approved that government in himselfe.
the fingers and toes flow to their extent from the thawing mass of the body. who knows what the human body would expand and flow out to under a more genial heaven? is not the hand a spreading palm leaf with its lobes and veins?
"either tranquil life, or happy death. it is well to die when life is wearisome. it is better to die than to live miserable." --stobaeus, serm. xx.
it is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion.
sect. six. but though this be a state of liberty, yet it is not a state of licence: though man in that state have an uncontroulable liberty to dispose of his person or possessions, yet he has not liberty to destroy himself, or so much as any creature in
people are not willing to attack such kind of men, but pursue those they see are in a fright."
it is possible that logically the individual is prior to the state; historically and in the order of nature, the state is prior to the individual.
thus to regulate candidates and electors, and new-model the ways of election, what is it but to cut up the government by the roots, and poison the very fountain of public security?
accommodated to the devotion of our thoughts, and that emotion of the senses, do not warm the souls of the people with a religious passion of very advantageous effect.
if a man should importune me to give a reason why i loved him, i find it could no otherwise be expressed, than by making answer: because it was he, because it was i.
refuses, because 'tis forbidden, consents shelter my own weakness under these great reputations short of the foremost, but before the last should first have mended their breeches silence, therefore, and modesty are very advantageous qualities silent mien
do you believe that chestnuts can hurt a perigordin or a lucchese, or milk and cheese the mountain people? we enjoin them not only a new, but a contrary, method of life; a change that the healthful cannot endure.
would you know how far he is from regretting that he valued his honour at such a price? heal his wounds and send him again into the senate-house; he will give the same advice.
from this relation of sinne to the law, and of crime to the civill law, may be inferred, first, that where law ceaseth, sinne ceaseth.
these properties of just and rationall judicature considered, i cannot forbeare to observe the excellent constitution of the courts of justice, established both for common, and also for publique pleas in england.
"mene huic confidere monstro! mene salis placidi vultum, fluctusque quietos ignorare?"
a thinker who has the future of europe at heart, will, in all his perspectives concerning the future, calculate upon the jews, as he will calculate upon the russians, as above all the surest and likeliest factors in the great play and battle of forces.
one person connects the notion conveyed in a word with one thing, another with another thing; and the unity of consciousness in that which is empirical, is, in relation to that which is given by experience, not necessarily and universally valid.
(for dionysiokolax was a popular name for an actor).
the part he plays, to transmit it to the judges, who are yet less concerned than he: as they do who are hired at funerals to assist in the ceremony of sorrow, who sell their tears and mourning by weight and measure; for although they act in a borrowed
for if after the resurrection, such as have not heard of christ, or not beleeved in him, may be received into christs kingdome; it is not in vain, after their death, that their friends should pray for them, till they should be risen.
when we peruse the first histories of all nations, we are apt to imagine ourselves transported into some new world; where the whole frame of nature is disjointed, and every element performs its operations in a different manner, from what it does at
seven. hatred is pain, accompanied by the idea of an external cause.
has led me to take this step of communicating to you my intentions, for, thank god, i feel very well and hopeful; but taught by observation and experience the instability of all human things, and even of the life to which we are so much attached, and
if one guest came he sometimes partook of my frugal meal, and it was no interruption to conversation to be stirring a hasty-pudding, or watching the rising and maturing of a loaf of bread in the ashes, in the mean while.
the beginning of some, and the ceasing to be of other substances, would utterly do away with the only condition of the empirical unity of time; and in that case phenomena would relate to two different times, in which, side by side, existence would pass;
neither my hands nor my income, though it were a thousand times larger than it is, would be sufficient for them all; so that according as henceforward i shall have the means of making more or fewer experiments, i shall in the same proportion make greater
to honour those another honours, is to honour him; as a signe of approbation of his judgement. to honour his enemies, is to dishonour him.
but apart from the public demesne, which is of service to the state in proportion to the uprightness of those who govern, any one sufficiently acquainted with the whole force of the general administration, especially when it confines itself to legitimate
a very foolish answer; but such a one, nevertheless, as all dogmatism seems to point at, and by which we are not permitted to be ignorant of what we are ignorant of.
by such an arrangement the youthful power of the memory would be put to the best advantage, and it would furnish the faculty of judgment with excellent material when it appeared later on.
but when i looked into the mirror, i shrieked, and my heart throbbed: for not myself did i see therein, but a devil's grimace and derision.
victory. and the defeat was easy. when tigranes the armenian, being encamped upon a hill with four hundred thousand men, discovered the army of the romans, being not above fourteen thousand, marching towards him, he made himself merry with it, and said,
and it is a certain sign of a wise government and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction; and when it can handle things, in such manner, as no evil shall appear so peremptory, but that it hath some outlet of
"non recito cuiquam, nisi amicis, idque coactus; non ubivis, coramve quibuslibet, in medio qui scripta foro recitant, sunt multi, quique lavantes."
present themselves. as virtue, of all objects, is allowed to be the most valuable, this species of philosophers paint her in the most amiable colours; borrowing all helps from poetry and eloquence, and treating their subject in an easy and obvious manner,
that touch that part do immediately offend the faculties of the soul; and 'tis not incongruous that it should thence diffuse itself through the other parts of the body
the faint silvery warblings heard over the partially bare and moist fields from the blue-bird, the song-sparrow, and the red-wing, as if the last flakes of winter tinkled as they fell!
but he who is hated by the people, as the wolf by the dogs-is the free spirit, the enemy of fetters, the non-adorer, the dweller in the woods.
sect. one hundred fifty one. in some commonwealths, where the legislative is not always in being, and the executive is vested in a single person, who has also a share in the legislative; there that single person in a very tolerable sense may also be
"dum tela micant, non vos pietatis imago ulla, nec adversa conspecti fronte parentes commoveant; vultus gladio turbate verendos."
lemues; and that, though the sentences be theirs, yet the collection or compiling them into this one book, was the work of some other godly man, that lived after them all.
but when i was going to change the conversation, he suddenly rallied, said he had but a short time to live, and asked if the notary wrote rapidly, for he should dictate without making any pause.
a sick man, and a disorderly clock with the idea of an healthy man and a rectified clock. but by nature in its former acceptation i understand something that is really in the things themselves, which therefore has something of truth in it.
if i have shrunk unequal from one contest, the joy i find in all the rest becomes mean and cowardly. i should hate myself, if then i made my other friends my asylum:-
their innocent faces may still be seen in many a sculpture gallery, recalling with odd effect the dreamy countenance of their father.
the schema of community (reciprocity of action and reaction), or the reciprocal causality of substances in respect of their accidents, is the coexistence of the determinations of the one with those of the other, according to a general rule.
"si qua volet regnare diu, contemnat amantem."
from the battle they found they had not lost so much as one.
revealing his aspirations to the throne, marched with his army to rome and was in italy before his design was known. on his arrival in rome the senate elected him emperor through fear, and julian died.
"while that which we desire is wanting, it seems to surpass all the rest; then, when we have got it, we want something else; 'tis ever the same thirst"--lucretius, iii. one thousand ninety five.
a slave of his, a vicious, ill-conditioned fellow, but who had the precepts of philosophy often ringing in his ears, having for some offence of his been stript by plutarch's command, whilst he was being whipped, muttered at first, that it was without
to cover a man's self (as i have seen some do) with another man's armour, so as not to discover so much as his fingers' ends; to carry on a design (as it is not hard for a man that has anything of a scholar in him, in an ordinary subject to do) under old
in like manner, when question is of the meaning of written lawes, he is not the interpreter of them, that writeth a commentary upon them.
also a good part of the moment itself. others swear there is no motion at all, as followers of melissus, and that nothing stirs.
"to meditate upon banishments, tortures, wars, diseases, and shipwrecks, that thou mayest not be a novice in any disaster." --seneca, ep., ninety one, one hundred seven.
it was very clumsy, but lasted a great many years before it became water-logged and perhaps sank to the bottom. he did not know whose it was; it belonged to the pond. he used to make a cable for his anchor of strips of hickory bark tied together.
alexander, and scipio cyrus. and whoever reads the life of cyrus written by xenophon, will perceive in the life of scipio how gloriously he imitated him, and how, in chastity, affability, humanity, and liberality scipio conformed to those qualities of
rather have chosen an example of this second sort; and there are some of these less credible: and amongst others, that which he refates of pyrrhus, that "all wounded as he was, he struck one of his enemies, who was armed from head to foot, so great a blow
in the first place, one learns to know one's country, and can the better see how to defend it.
but if the first ground of such discourse be not definitions, or if the definitions be not rightly joyned together into syllogismes, then the end or conclusion is again opinion, namely of the truth of somewhat said, though sometimes in absurd and
indeed, it often makes way for a new frame of a commonwealth, by destroying the former; but, without the consent of the people, can never erect a new one.
o zarathustra, everything do i know; and that thou wert more forsaken amongst the many, thou unique one, than thou ever wert with me!
but was this man obliged to drink full bumpers by any rule of civility? he was also the man of the whole army with whom the advantage in drinking, remained.
for if i had not already decided within myself what it is, by what standard could i determine whether that which is just happening is not perhaps 'willing' or 'feeling'?
and, in the first place, i observed, that the great certitude which by common consent is accorded to these demonstrations, is founded solely upon this, that they are clearly conceived in accordance with the rules i have already laid down in the next
explanation--concerning envy see the notes to three. xxiv. and xxxii. these emotions also arise from pleasure or pain accompanied by the idea of something external, as cause either in itself or accidentally.
agility and address i never had, and yet am the son of a very active and sprightly father, who continued to be so to an extreme old age.
proof.--we have shown that the idea of a modification of the human body involves the nature of an external body, in so far as that external body conditions the human body in a given manner.
even the very promises of physic are incredible in themselves; for, having to provide against divers and contrary accidents that often afflict us at one and the same time, and that have almost a necessary relation, as the heat of the liver and the
and to be bold with you, monsieur, do not fear to increase these sentiments somewhat; for, as you had knowledge of his high qualities only in his public capacity, it rests with me to assure you how many endowments he possessed beyond your personal
design of the popes, and priests of after times, to make themselves the clergy, that is to say, sole heirs of the kingdome of god in this world; to which it was necessary to take from them the use of marriage, because our saviour saith, that at the coming
if this is very small, it will only be his possessing the above-named formal qualities in a quite exceptionally high degree that will make his conversation of any value, for his matter will be restricted to things concerning humanity and nature, which are
if, by the term noumenon, we understand a thing so far as it is not an object of our sensuous intuition, thus making abstraction of our mode of intuiting it, this is a noumenon in the negative sense of the word.
certain fixed relation, we say that such bodies are in union, and that together they compose one body or individual, which is distinguished from other bodies by the fact of this union.
"rapuitque ruens in praelia miles, quod fugiens timuisset, iter; mox uda receptis membra fovent armis, gelidosque a gurgite, cursu restituunt artus."
worthy of being known as the properties of anything else, whereof the contemplation in itself affords us delight.
laws, this man was not precluded from listening to the laws of civility and pure courtesy.
i am so apt, without thinking of it, to receive these superficial impressions, that if i have majesty or highness in my mouth three days together, they come out instead of excellency and lordship eight days after; and what i say to-day in sport and
by suchlike arguments, weak and strong, as cicero with the disease of his old age, i try to rock asleep and amuse my imagination, and to dress its wounds. if i find them worse tomorrow, i will provide new stratagems.
his own army also joined them, for besieging aquileia and finding it difficult to take, they became enraged at his cruelty, and seeing that he had so many enemies, they feared him less and put him to death.
the first is, "that the pope in not lord of all the world:" the second, "that the pope is not lord of all the christian world:" the third, "that the pope (without his owne territory) has not any temporall jurisdiction directly:" these three conclusions
to be communicable it must become picture or sensible object. we must learn the language of facts. the most wonderful inspirations die with their subject if he has no hand to paint them to the senses.
i have also found in my self a judicative faculty , which certainly (as all other things i possess) i have received from god ; and seeing he will not deceive me, he has surely given me such a judgement , that i can never err , whilst i make a right use of
it happened one day that a troop of horse, which was sent out to take him, passed close by a brake where he was squat, and missed very narrowly of spying him: but he considering, at this point, the pains and difficulties wherein he had so long continued
they conjectured of old at athens, an aptitude for the mathematics in him they saw ingeniously bavin up a burthen of brushwood.
as when it falls upon our vanity and presumption; when it most lays open our irresolution, weakness, and ignorance. i look upon the too good opinion that man has of himself to be the nursing mother of all the most false opinions, both public and private.
"we have discovered happiness"-say the last men, and blink thereby.
"the woven nets are refulgent with gold." --calpurnius, ubi supra.
the athenians made a decree that the mules and moyls which had served at the building of the temple called hecatompedon should be free and suffered to pasture at their own choice, without hindrance.
monsieur,--the business of the sieur de verres, a prisoner, who is extremely well known to me, deserves, in the arrival at a decision, the exercise of the clemency natural to you, if, in the public interest, you can fairly call it into play.
but seeing that we have nothing which we could here employ but the pure fundamental conceptions of all possible experience, among which of course nothing empirical can be admitted, we dare not, without injuring the unity of our system, anticipate general
but if they are true , yet seeing i discover so little reality in them, that that very reality scarce seems to be realy , i see no reason why one my self should not be the author of them.
would it not be better to begin higher up,-to serve the ideal before they eat and drink; to serve the ideal in eating and drinking, in drawing the breath, and in the functions of life?
the symbol of an ancient man's thought becomes a modern man's speech.
"it neither makes a man live better nor talk better." --cicero, de fin., i. nineteen.
another, though contrary curiosity (of which singularity, also, i do not want domestic example), seems to be somewhat akin to this, that a man shall cudgel his brains at the last moments of his life to contrive his obsequies to so particular and unusual a
it awaits a truer unfolding in opposition and rebuke to that subterranean prudence which presides at marriages with words that take hold of the upper world, whilst one eye is prowling in the cellar; so that its gravest discourse has a savor of hams and
and to throw further light on this part, one would say, that the nobles are to be considered in two different manners; that is, they are either to be ruled so as to make them entirely depend on your fortunes, or else not.
reasoning, and remembering, being considered:--
these were divided into two factions, the orsinis and the colonnas, and as there was constant quarrelling between them, and they were constantly under arms, before the eyes of the pope, they kept the papacy weak and infirm.
for he will certainly obey god rather than man; and will continue to preach to all men of all ages the necessity of virtue and improvement; and if they refuse to listen to him he will still persevere and reprove them.
"cum relego, scripsisse pudet; quia plurima cerno, me quoque, qui feci, judice, digna lini."
this brutalizing of man into a pigmy with equal rights and claims, is undoubtedly possible! he who has thought out this possibility to its ultimate conclusion knows another loathing unknown to the rest of mankind--and perhaps also a new mission!
i leave it to artists, and i know not whether or no they will be able to bring it about, in so perplexed, minute, and fortuitous a thing, to marshal into distinct bodies this infinite diversity of faces, to settle our inconstancy, and set it in order.
but i can bear a litter worse than a coach; and, by the same reason, a rough agitation upon the water, whence fear is produced, better than the motions of a calm.
and when the people have said, we will submit to rules, and be governed by laws made by such men, and in such forms, no body else can say other men shall make laws for them; nor can the people be bound by any laws, but such as are enacted by those whom
the force of reason and eloquence, had entirely opened the eyes of mankind. it is true; lucian, passing by chance through paphlagonia, had an opportunity of performing this good office.
xxxi.); he will therefore endeavour that others should love it also; and as the good in question is common to all, and therefore all can rejoice therein, he will endeavour, for the same reason, to bring about that all should rejoice therein, and this he
for as a man that is born blind, hearing men talk of warming themselves by the fire, and being brought to warm himself by the same, may easily conceive, and assure himselfe, there is somewhat there, which men call fire, and is the cause of the heat he
where the house stands like a fungus in a muck-heap, chambers for men, horses, oxen, and swine, cleansed and uncleansed, all contiguous to one another! stocked with men! a great grease-spot, redolent of manures and buttermilk!
that this is true: i am come to that pass of late, that the least motion forces pure blood out of my kidneys: what of that?
necessity and indigence are much more unbecoming and insupportable to them than to men; the son should rather be cut short than the mother.
thirty six when i think the reality of a thing, i do really think more than the possibility, but not in the thing; for that can never contain more in reality than was contained in its complete possibility.
like consciences are lodged under several sorts of robes; like cruelty, disloyalty, rapine; and so much the worse, and more falsely, when the more secure and concealed under colour of the laws.
nevertheless, whole and entire, and so exactly upon its foundation, that the besieged suffered no inconvenience by that attempt.
not, to be sure, with the love of the sick and infected, for with them stinketh even self-love!
to walk in a winter morning in a wood where these birds abounded, their native woods, and hear the wild cockerels crow on the trees, clear and shrill for miles over the resounding earth, drowning the feebler notes of other birds,-think of it!
cotta, by this way of argumentation, makes the world a mathematician; 'and tis also made a musician and an organist by this other argumentation of zeno: "the whole is more than a part; we are capable of wisdom, and are part of the world; therefore the
twenty eight. what is most difficult to render from one language into another is the tempo of its style, which has its basis in the character of the race, or to speak more physiologically, in the average tempo of the assimilation of its nutriment.
for so god the father, as represented by moses, is one person; and as represented by his sonne, another person, and as represented by the apostles, and by the doctors that taught by authority from them derived, is a third person; and yet every person
force; upon the lightest subject offered it expands and stretches it to that degree as therein to employ its utmost power; wherefore it is that idleness is to me a very painful labour, and very prejudicial to my health.
and hardly had those words been uttered when there sounded the cry once more, and longer and more alarming than before-also much nearer. "hearest thou? hearest thou, o zarathustra?"
i do not, however, believe that to be the only cause.
that unjust which it hath been the custome to punish; and that just, of the impunity and approbation whereof they can produce an example, or (as the lawyers which onely use the false measure of justice barbarously call it) a precedent; like little
paul proceeded in the ordination of presbyters, in the cities where he had converted men to the christian faith, immediately after he and barnabas had received their apostleship.
civill soveraign. and the reason hereof, is not because they that teach, but because they that are to learn, are his subjects.
once on a time men sacrificed human beings to their god, and perhaps just those they loved the best--to this category belong the firstling sacrifices of all primitive religions, and also the sacrifice of the emperor tiberius in the mithra-grotto on the
the examples of his sweetness and clemency to those by whom he had been offended are infinite; i mean, besides those he gave during the time of the civil wars, which, as plainly enough appears by his writings, he practised to cajole his enemies, and to
if, therefore, space (and time also) were not a mere form of your intuition, which contains conditions a priori, under which alone things can become external objects for you, and without which subjective conditions the objects are in themselves nothing,
"let me have one oar in the water, and with the other rake the shore."--propertius, iii. three, twenty three.
a similar tone of sentiment might by this time have been prevalent in our own country, if the circumstances which for a time encouraged it, had continued unaltered.
i do not deny, that i who think am distinct from my thought , as a thing is distinguish'd from its modus or manner ; but when i ask, which of them is it that is distinct from my thought ?
we read in xenophon a law forbidding any one who was master of a horse to travel on foot.
individually, i should view them as subsisting between straight lines, than which i could find no objects more simple, or capable of being more distinctly represented to my imagination and senses; and on the other hand, that in order to retain them in the
divels; as if the greater mad-man had awed the lesser. and that (john ten. twenty.) some said, "he hath a divell, and is mad;" whereas others holding him for a prophet, sayd, "these are not the words of one that hath a divell."
to the despisers of the body will i speak a word. that they despise is caused by their esteem. what is it that created esteeming and despising and worth and will?
exercised this trade all the time of his youth in great security; for he ever made his harvest and vintage in other men's grounds, but a great way off, and in so great quantities, that it was not to be imagined one man could have carried away so much in
another having called for drink, and the hangman having drunk first, said he would not drink after him, for fear of catching some evil disease.
secondly, they are to be taught, that they ought not to be led with admiration of the vertue of any of their fellow subjects, how high soever he stand, nor how conspicuously soever he shine in the common-wealth; nor of any assembly, (except the soveraign
one no longer becometh poor or rich; both are too burdensome. who still wanteth to rule? who still wanteth to obey? both are too burdensome.
"o zarathustra"-said the child unto me-"look at thyself in the mirror!"
afterwards he turned to me. "my brother," he began, "for whom i have so entire a love, and whom i selected out of so large a number, thinking to revive with you that virtuous and sincere friendship which, owing to the degeneracy of the age, has grown to
secondly, of that, which forbiddeth ingratitude: for seeing all soveraign power, is originally given by the consent of every one of the subjects, to the end they should as long as they are obedient, be protected thereby; the punishment of the innocent, is
hereby he authorizes the society, or which is all one, the legislative thereof, to make laws for him, as the public good of the society shall require; to the execution whereof, his own assistance (as to his own decrees) is due.
what fruit then soever we may extract from experience, that will little advantage our institution, which we draw from foreign examples, if we make so little profit of that we have of our own, which is more familiar to us, and, doubtless, sufficient to
for if any one be wanting, our examination cannot discover the defect.
and, doubtless, war has naturally many privileges that appear reasonable even to the prejudice of reason.
a prudent prince must therefore take a third course, by choosing in his state wise men, and giving these alone full liberty to speak the truth to him, but only of those things that he asks and of nothing else; but he must ask them about everything and
and though, maybe, the host of the wicked is many in number, yet is it contemptible, since it is under no leadership, but is hurried hither and thither at the blind driving of mad error.
but in health the mind is presently seen again,-its overarching vault, bright with galaxies of immutable lights, and the warm loves and fears that swept over us as clouds must lose their finite character and blend with god, to attain their own perfection.
colored glass, and such things of lustre; encompassed also with fine rails of low statuas.
i see misery as near beyond two thousand crowns a year as if it stood close by me; for besides that it is in the power of chance to make a hundred breaches to poverty through the greatest strength of our riches --there being very often no mean betwixt the
thus the will of the people, the will of the prince, the public force of the state, and the particular force of the government, all answer to a single motive power; all the springs of the machine are in the same hands, the whole moves towards the same
"conjicito humorem collectum in corpora quaeque,"
he employed the years one thousand five hundred eighty nine, one thousand five hundred ninety, and one thousand five hundred ninety one in making fresh additions to his book; and even in the approaches of old age he might fairly anticipate many happy
morning courage, which bonaparte thought was the rarest, but whose courage does not go to rest so early, who go to sleep only when the storm sleeps or the sinews of their iron steed are frozen.
i water them at every brook i meet, and have only a care they have so much way to go before i come to my inn, as will digest the water in their bellies.
she heedeth not the wail of hapless woe, but mocks the griefs that from her mischief flow.
after that, and all the next day, the pie was pensive, dumb, and melancholic; which every body wondered at, and thought the noise of the trumpets had so stupified and astonished her that her voice was gone with her hearing.
seven.) "the magicians also did so with their enchantments, and brought up frogs upon the land of egypt;" will not a man be apt to attribute miracles to enchantments; that is to say, to the efficacy of the sound of words; and think the same very well
by abject means, and at what cheap rate soever: 'tis dishonour to be so honoured. let us learn to be no more greedy, than we are capable, of glory.
it was ingeniously and home-said by him, who was the inventor of this sentence:
and if i can persuade you, that they are entirely indifferent to the peace of society and security of government, i hope that you will presently send us back to our schools, there to examine, at leisure, the question the most sublime, but at the same
and if providence had added to all these a delightful situation, a temperate climate, a fertile soil, and the most beautiful countryside under heaven, i should have desired only, to complete my felicity, the peaceful enjoyment of all these blessings, in
one young man of my acquaintance, who has inherited some acres, told me that he thought he should live as i did, if he had the means .
in the beginning of these popular maladies, one may distinguish the sound from the sick; but when they come to continue, as ours have done, the whole body is then infected from head to foot; no part is free from corruption, for there is no air that men so
the religion of the bedouins, as the sire de joinville reports, amongst other things, enjoined a belief that the soul of him amongst them who died for his prince, went into another body more happy, more beautiful, and more robust than the former; by which
in every man's mind, some images, words and facts remain, without effort on his part to imprint them, which others forget, and afterwards these illustrate to him important laws. all our progress is an unfolding, like the vegetable bud.
however mean your life is, meet it and live it; do not shun it and call it hard names. it is not so bad as you are. it looks poorest when you are richest. the fault-finder will find faults even in paradise. love your life, poor as it is.
sufficient measure of the value of all things else, between the subjects of that common-wealth.
by this method also we put an end to the time-honoured disputes concerning the participation of animals in natural law: for it is clear that, being destitute of intelligence and liberty, they cannot recognise that law; as they partake, however, in some
the crosse, and of the holy word of david, "asperges me domine hyssopo," as things of efficacy to drive away phantasmes, and imaginery spirits.
i have sometimes wanted fortune, but i have also sometimes been wanting to myself in matters of attempt. god help him, who yet makes light of this!
it was so novel, so rare, and also so necessary for the public good to have an ecclesiastical person of such high birth and dignity, and so sufficient and capable of his place; yet, to confess the truth, i do not think his capacity by many degrees near to
that the revenue from these countries, though in the hands of so parsimonious and so prudent a prince,-- phillip two.
only in the dance do i know how to speak the parable of the highest things:-and now hath my grandest parable remained unspoken in my limbs!
for they will clamour, fight against, and destroy those, by whom all their lifetime before, they have been protected, and secured from injury. and if this be madnesse in the multitude, it is the same in every particular man.
this is the constant custom in china, a country where the taxes are greater and yet better paid than in any other part of the world.
our crying is common with the greatest part of other animals, and there are but few creatures that are not observed to groan, and bemoan themselves a long time after they come into the world; forasmuch as it is a behaviour suitable to the weakness wherein
some of them will, but most of them are willed. some of them are genuine, but most of them are bad actors.
in thee still liveth also the unrealisedness of my youth; and as life and youth sittest thou here hopeful on the yellow ruins of graves.
she was adopted by him in one thousand five hundred eighty eight. see leon feugere's mademoiselle de gournay: 'etude sur sa vie et ses ouvrages'.
countries: both rich and both great men. their instruction is the cream of philosophy, and delivered after a plain and pertinent manner.
state, is very far from being a martyr of christ, or a martyr of his martyrs.
it is he also that giveth strength to excommunications; which but for such laws and punishments, as may humble obstinate libertines, and reduce them to union with the rest of the church, would bee contemned.
-a posturing wrath-snorter with waiting, a holy howl-storm from the mountains, an impatient one that shouteth down into the valleys: "hearken, else i will scourge you with the scourge of god!"
up every spring, and made the great desert of sahara, till at length jupiter hurled him headlong to the earth with a thunderbolt, and the sun, through grief at his death, did not shine for a year.
shall we persuade our skins that the jerks of a whip agreeably tickle us, or our taste that a potion of aloes is vin de graves?
should have called to mind, that, as in the mysteries of the bona dea, all masculine appearance was excluded, he did nothing, if he did not geld horses and asses, in short, all nature:
this sign i give unto you: every people speaketh its language of good and evil: this its neighbour understandeth not. its language hath it devised for itself in laws and customs.
in the end, however, though silently and secretly, he laughed also at himself: with his finer conscience and introspection, he found in himself the same difficulty and incapacity.
life to his duty. if any one, after publicly recognising these dogmas, behaves as if he does not believe them, let him be punished by death: he has committed the worst of all crimes, that of lying before the law.
here all private persons return to their first equality, because they are nothing; and, subjects having no law but the will of their master, and their master no restraint but his passions, all notions of good and all principles of equity again vanish.
the stars fatally destined the state of rome for an example of what they could do in this kind: in it are comprised all the forms and adventures that concern a state: all that order or disorder, good or evil fortune, can do.
there is i know not what of servile in rigour and constraint; and i am of opinion that what is not to be done by reason, prudence, and address, is never to be affected by force.
old domain of the faith of former times, perhaps the "immortal soul," perhaps "the old god," in short, ideas by which they could live better, that is to say, more vigorously and more joyously, than by "modern ideas"?
promote, and such a power as they contend for.
with my notes) i have adopted a custom of late, to note at the end of every book (that is, of those one never intend to read again) the time when i made an end on't, and the judgment i had made of it, to the end that this might, at least, represent to me
one may disown and retract the vices that surprise us, and to which we are hurried by passions; but those which by a long habit are rooted in a strong and vigorous will are not subject to contradiction.
on a thousand bridges and piers shall they throng to the future, and always shall there be more war and inequality among them: thus doth my great love make me speak!
most painful death. they have the like uniformity in the counsels they give us for the regimen of life: it is good to make water often; for we experimentally see that, in letting it lie long in the bladder, we give it time to settle the sediment, which
then was there again spoken unto me without voice: "thou must yet become a child, and be without shame.
this fund, if it consist of money, is called rarium or fisc , and public demesne if it consist of lands. this, for obvious reasons, is much to be preferred.
commonly, by the time i arrived, that he belonged to the ancient sect of cnobites.
i will not omit this other example of a dog, also, which the same plutarch (i am sadly confounding all order, but i do not propose arrangement here any more than elsewhere throughout my book) which plutarch says he saw on board a ship.
unassuming, self-adapting, self-equalizing disposition, the mediocrity of desires, attains to moral distinction and honour.
we need books of this tart cathartic virtue more than books of political science or of private economy. life is a festival only to the wise. seen from the nook and chimney-side of prudence, it wears a ragged and dangerous front.
performed already; or where there is a power to make him performe; there is the question whether it be against reason, that is, against the benefit of the other to performe, or not. and i say it is not against reason.
enlightenment about herself--and can desire it.
still i do not deny that beasts feel: what i deny is, that we may not consult our own advantage and use them as we please, treating them in the way which best suits us; for their nature is not like ours, and their emotions are naturally different from
ah, whither shall i now ascend with my longing! from all mountains do i look out for fatherlands and motherlands.
therefore he who has conferred a benefit confers it in obedience to the desire, which he feels of being loved in return; that is (three. xxxiv.) from the hope of honour or (three. xxx.
"lust is sin,"-so say some who preach death-"let us go apart and beget no children!"
finally, therefore, the categories are only capable of empirical use, inasmuch as they serve merely to subject phenomena to the universal rules of synthesis, by means of an a priori necessary unity (on account of the necessary union of all consciousness
they were essentially a negative discussion of the great questions of philosophy and life, directed with consummate skill to the purpose of convincing any one who had merely adopted the commonplaces of received opinion, that he did not understand the
sickness speaketh in such craving, and invisible degeneration; of a sickly body, speaketh the larcenous craving of this selfishness.
certainly, kings that have able men of their nobility, shall find ease in employing them, and a better slide into their business; for people naturally bend to them, as born in some sort to command.
we find in history that the amazons contracted with the men of the neighbouring countries, to whom they had recourse for issue, that the issue male should be sent back, but the female remain with themselves: so that the dominion of the females was in the
therefore a woman who is perfectly truthful and does not dissemble is perhaps an impossibility. this is why they see through dissimulation in others so easily; therefore it is not advisable to attempt it with them.
when such reasons as these preclude the enforcement of responsibility, the conscience of the agent himself should step into the vacant judgment seat, and protect those interests of others which have no external protection; judging himself all the more
what is this man? a coil of wild serpents that are seldom at peace among themselves-so they go forth apart and seek prey in the world.
of humane nature, but that new religions may againe be made to spring out of them, by the culture of such men, as for such purpose are in reputation.
terms are still expressive of the same ideas, without ambiguity or variation. an oval is never mistaken for a circle, nor an hyperbola for an ellipsis.
thus i should have concluded, had not i by chance look'd out of my window, and seen men passing by in the street; which men i as usually say that i see , as i do now, that i see this wax; and yet i see nothing but their hair and garments, which perhaps
it holds out the hope of heaven and the threat of hell, as the appointed and appropriate motives to a virtuous life: in this falling far below the best of the ancients, and doing what lies in it to give to human morality an essentially selfish character,
irremissible crime to couple with a person of meaner conditions than themselves; and they think themselves polluted, if they have but touched one in walking along; and supposing their nobility to be marvellously interested and injured in it, kill such as
of the public, and each member by the whole state.
tie, nor real force in the exercise of sovereignty.
and thus we see how natural freedom and subjection to parents may consist together, and are both founded on the same principle. a child is free by his father's title, by his father's understanding, which is to govern him till he hath it of his own.
i have not made it my business to make a monstrous addition of a philosopher's tail to the head and body of a libertine; nor would i have this wretched remainder give the lie to the pleasant, sound, and long part of my life: one would present myself
mankind." to be sure, he who is himself only a slender, tame house-animal, and knows only the wants of a house-animal (like our cultured people of today, including the christians of "cultured" christianity), need neither be amazed nor even sad amid those
we should really be fed and cheered if when we met a man we were sure to see that some of the qualities which i have named, which we all prize more than those other productions, but which are for the most part broadcast and floating in the air, had taken
and such is always the nature of weak men: they lose themselves on their way. and at last asketh their weariness: "why did we ever go on the way? all is indifferent!"
prop. four. it is impossible, that man should not be a part of nature, or that he should be capable of undergoing no changes, save such as can be understood through his nature only as their adequate cause.
the one who did not conquer was sir john hawkwood, whose fidelity could not be known as he was not victorious, but every one will admit that, had he conquered, the florentines would have been at his mercy.
i every day hear fools say things that are not foolish: they say a good thing; let us examine how far they understand it, whence they have it, and what they mean by it.
proof.--whatsoever is in god's power, must (by the last prop.) be comprehended in his essence in such a manner, that it necessarily follows therefrom, and therefore necessarily exists. q.e.five hundred.
practical rule for a magistrate, it is with great prudence that, in order not to leave the fortune or quality of the citizens to his discretion, it prohibits him from passing judgment on persons and confines his judgment to actions.
should, in this, have yet been more religious towards the males, as less born to subjection and more free; and i should have made it my business to fill their hearts with ingenuousness and freedom.
and what has been said of wax, may be apply'd to all other outward things.
our speaking has its failings and defects, as well as all the rest.
suddenly your adversary's checker disappears beneath the board, and the problem is to place yours nearest to where his will appear again. sometimes he would come up unexpectedly on the opposite side of me, having apparently passed directly under the boat.
for a judge may erre in the interpretation even of written lawes; but no errour of a subordinate judge, can change the law, which is the generall sentence of the soveraigne.
such methods, besides, argue weakness in a prince, for in a strong government such dissensions will never be permitted.
and should a great injustice befall you, then do quickly five small ones besides. hideous to behold is he on whom injustice presseth alone.
"amidst that smother neptune holds his place, below the walls' foundation drives his mace, and heaves the city from its solid base. see where in arms the cruel juno stands, full in the scan gate."
without great and long study. and of those defects in reasoning, there is none that can excuse (though some of them may extenuate) a crime, in any man, that pretendeth to the administration of his own private businesse; much lesse in them that undertake a
or in the bravery of their liveries; or in the goodly furniture of their horses and armor. but enough of these toys.
behold how she prays god to send some one to redeem her from this barbarous cruelty and insolence. behold her ready and willing to follow any standard if only there be some one to raise it.
any external power who wishes to assail that state will be less disposed to do so; so that as long as he resides there he will be very hard to dispossess.
laws they are not therefore which public approbation hath not made so. hooker's eccl. pol. l. i. sect. ten.
and for his sake and for those like him, must i perfect myself: therefore do i now avoid my happiness, and present myself to every misfortune-for my final testing and recognition.
about the world. so also reason, and eloquence, (though not perhaps in the naturall sciences, yet in the morall) may stand very well together.
for the ordering of the ground, within the great hedge, i leave it to variety of device; advising nevertheless, that whatsoever form you cast it into, first, it be not too busy, or full of work.
those that i the soonest come to know; some there are that, not to make matters worse, a man must himself help to conceal. vain vexations; vain sometimes, but always vexations.
for my part, who as much as one can endeavour to reduce the ceremonies of my house, i very often forget both the one and the other of these vain offices.
nevertheless, of all the characters i have known, perhaps walden wears best, and best preserves its purity. many men have been likened to it, but few deserve that honor.
fourteen.fourteen.) and such controversies in the new testament at this day, amongst the spirituall prophets: every man then was, and now is bound to make use of his naturall reason, to apply to all prophecy those rules which god hath given us, to discern
hereby i was indeed moved and shaken, but not subdued nor jostled from my place; and though my judgment was neither altered nor distracted, yet it was at least disturbed: 'tis always agitation and combat.
possess this land itself, and how we hold it secure against all hostile claims?
this infinity of things, find out what this horn is; amongst so many diseases, what is epilepsy; the many complexions in a melancholy person; the many seasons in winter; the many nations in the french; the many ages in age; the many celestial mutations in
but if caesar had come by the worse, why might it not as well have been urged by another, that, on the contrary, the strongest and most steady posture of fighting is that wherein a man stands planted firm without motion; and that they who are steady upon
generally, it may just have been the humanness, all-too-humanness of the modern philosophers themselves, in short, their contemptibleness, which has injured most radically the reverence for philosophy and opened the doors to the instinct of the populace.
this will be an inducement to you to continue to cherish towards his memory, your good opinion and goodwill.
secondly, one cannot perceive any force in the arguments on which this theory is founded.
the last grand duke of weimar, a man of superior understanding, said,-"i have sometimes remarked in the presence of great works of art, and just now especially in dresden, how much a certain property contributes to the effect which gives life to the
transcendental analytic has accordingly this important result, to wit, that the understanding is competent effect nothing a priori, except the anticipation of the form of a possible experience in general, and that, as that which is not phenomenon cannot
there are moments when the affections rule and absorb the man and make his happiness dependent on a person or persons.
i love him who scattereth golden words in advance of his deeds, and always doeth more than he promiseth: for he seeketh his own down-going.
hardly cost more than the annual rent of such a ruin as his commonly amounts to; and how, if he chose, he might in a month or two build himself a palace of his own; that i did not use tea, nor coffee, nor butter, nor milk, nor fresh meat, and so did not
of which there are other examples, but this is one: philistus, general of the naval army of dionysius the younger against the syracusans, presented them battle which was sharply disputed, their forces being equal: in this engagement, he had the better at
if it were meant here, that all they teach were laws, then not onely the pope, but every pastor in his parish should have legislative power. again, they that are bound to obey, their pastors, have no power to examine their commands.
from this succession of excellent objects we learn at last the immensity of the world, the opulence of human nature, which can run out to infinitude in any direction.
when we call this a vis inertiae , we only mark these facts, without pretending to have any idea of the inert power; in the same manner as, when we talk of gravity, we mean certain effects, without comprehending that active power.
they build, the greater is the ruine; and of those that study, and observe with equall time, and diligence, the reasons and resolutions are, and must remain discordant: and therefore it is not that juris prudentia, or wisedome of subordinate judges; but
thus is the light of your virtue still on its way, even when its work is done. be it forgotten and dead, still its ray of light liveth and travelleth.
from him the highest honor. hence also it follows, that everyone thought out for himself, according to his abilities, a different way of worshipping god, so that god might love him more than his fellows, and direct the whole course of nature for the
"do you ever fish?" i asked. "oh yes, i catch a mess now and then when i am lying by; good perch i catch." "what's your bait?" "i catch shiners with fish-worms, and bait the perch with them."
from father to son, and from relation to relation, the goods of a family should go as little out of it and be as little alienated as possible.
but 'tis folly to judge, at one view, of things that have so many aspects. when plutarch compares them, he does not, for all that, make them equal; who could more learnedly and sincerely have marked their distinctions?
for he that is not glad of any just occasion of martyrdome, has not the faith be professeth, but pretends it onely, to set some colour upon his own contumacy.
as far as concerns reality, it is self-evident that we cannot cogitate such a possibility in concreto without the aid of experience; because reality is concerned only with sensation, as the matter of experience, and not with the form of thought, with
of his situation had to be increased enormously, his inventive faculty and dissembling power (his "spirit") had to develop into subtlety and daring under long oppression and compulsion, and his will to life had to be increased to the unconditioned will to
'tis reasonable to leave the administration of affairs to the mothers, till the children are old enough, according to law, to manage them; but the father has brought them, up very ill, if he cannot hope that, when they come to maturity, they will have
sense; requiring, as they must in this case, the exercise of greater ingenuity and art to render them probable.
"mine ego is something which is to be surpassed: mine ego is to me the great contempt of man": so speaketh it out of that eye.
"thus when pale curtains, or the deeper red, o'er all the spacious theatre are spread, which mighty masts and sturdy pillars bear, and the loose curtains wanton in the air; whole streams of colours from the summit flow, the rays divide them in their
seventy three. but to proceed in this reconciling project with regard to the question of liberty and necessity; the most contentious question of metaphysics, the most contentious science; it will not require many words to prove, that all mankind have ever
'who,' said she, 'has allowed yon play-acting wantons to approach this sick man--these who, so far from giving medicine to heal his malady, even feed it with sweet poison?
the most warlike nations at this time in being are the most rude and ignorant: the scythians, the parthians, tamerlane, serve for sufficient proof of this.
for instance, take the fox, the people of thrace make use of when they wish to pass over the ice of some frozen river, and turn him out before them to that purpose; when we see him lay his ear upon the bank of the river, down to the ice, to listen if from
'what is it, then, poor mortal, that hath cast thee into lamentation and mourning? some strange, unwonted sight, methinks, have thine eyes seen. thou deemest fortune to have changed towards thee; thou mistakest.
to the first objection i answer, that i admit that the will has a wider scope than the understanding, if by the understanding be meant only clear and distinct ideas; but i deny that the will has a wider scope than the perceptions, and the faculty of
is there anything more precious to thee than thyself? nothing, thou wilt say. if, then, thou art master of thyself, thou wilt possess that which thou wilt never be willing to lose, and which fortune cannot take from thee.
wherefore i will again recollect, what i believed my self to be heretofore, before i had set upon these meditations, from which notion i will withdraw whatever may be disproved by the foremention'd reasons , that in the end, that only may remain which is
expulsion, and even worse consequences of enmity, ye have at last to play your last card as protectors of truth upon earth--as though "the truth" were such an innocent and incompetent creature as to require protectors!
this cruel alternative of letting the state perish, or of violating the sacred right of property, which is its support, constitutes the great difficulty of just and prudent economy.
"does not all the world dance the same brawl that you do? is there anything that does not grow old, as well as you? a thousand men, a thousand animals, a thousand other creatures, die at the same moment that you die:
instead of a renunciation, they have made an advantageous exchange: instead of an uncertain and precarious way of living they have got one that is better and more secure; instead of natural independence they have got liberty, instead of the power to harm
"to think" and to take a matter "seriously," "arduously"--that is one and the same thing to them; such only has been their "experience."--artists have here perhaps a finer intuition; they who know only too well that precisely when they no longer do
action to the law. this is vain philosophy. a man might as well say, that one man maketh both a streight line, and a crooked, and another maketh their incongruity.
of a family, not to let his children see he loves, and takes care of them.
a man is reputed to have thought and eloquence; he cannot, for all that, say a word to his cousin or his uncle. they accuse his silence with as much reason as they would blame the insignificance of a dial in the shade. in the sun it will mark the hour.
it has to do neither with shape nor position; on the contrary, it determines the relation of representations in our internal state.
where it is divided into many branches, interlaced with those of the arterial vein, and those of the tube called the windpipe, through which the air we breathe enters; and the great artery which, issuing from the heart, sends its branches all over the
ye would not believe how charmingly they sat there, when they did not dance, profound, but without thoughts, like little secrets, like beribboned riddles, like dessert-nuts-
does it not seem a lunatic humour in the moon, seeing she could no otherwise enjoy her darling endymion, to lay-him for several months asleep, and to please herself with the fruition of a boy who stirred not but in his sleep?
a person of dignity, who would approve to me, by authority, the search of the philosopher's stone, wherein he was head over ears engaged, lately alleged to me at least five or six passages of the bible upon which, he said, he first founded his attempt,
even though we examine all the sources of our knowledge, and conclude them unfit for such a subject, there may still remain a suspicion, that the enumeration is not complete, or the examination not accurate.
and could the perfection of eloquence have added a lustre suitable to a great personage, certainly scipio and laelius had never resigned the honour of their comedies, with all the luxuriances and elegances of the latin tongue, to an african slave; for
"impellens quicquid sibi summa petenti obstaret, gaudensque viam fecisse ruins;"
as for the stones, many still think that they are hardly to be accounted for by the action of the waves on these hills; but i observe that the surrounding hills are remarkably full of the same kind of stones, so that they have been obliged to pile them up
o happiness! o miracle! praised be this day which enticed me into the swamp! praised be the best, the livest cupping-glass, that at present liveth; praised be the great conscience-leech zarathustra!"-
de la molte, i shall be very pleased to have the honour of seeing one of you to take your directions, and relieve myself of the credentials which one thousand.
the making of covenants; yet injustice actually there can be none, till the cause of such feare be taken away; which while men are in the naturall condition of warre, cannot be done.
seeing there are no signes, nor fruit of religion, but in man onely; there is no cause to doubt, but that the seed of religion, is also onely in man; and consisteth in some peculiar quality, or at least in some eminent degree thereof, not to be found in
like the water, the walden ice, seen near at hand, has a green tint, but at a distance is beautifully blue, and you can easily tell it from the white ice of the river, or the merely greenish ice of some ponds, a quarter of a mile off.
which was made by calvin, or knox, or some such person much nearer in character to themselves. the sayings of christ coexist passively in their minds, producing hardly any effect beyond what is caused by mere listening to words so amiable and bland.
if therefore a pastor lawfully called to teach and direct others, or any other, of whose knowledge there is a great opinion, doe externall honor to an idol for fear; unlesse he make his feare, and unwillingnesse to it, as evident as the worship; he
"largus enim liquidi fons luminis, aetherius sol, irrigat assidue coelum candore recenti, suppeditatque novo confestim lumine lumen."
children, yet that, notwithstanding, every one has none the less in his heart and home anxieties and a mind enslaved by wearing complaints, he saw that the vessel itself was in fault, and that all good things which were brought into it from without were
for if they worship not the men whom they beleeve to be so inspired, they fall into impiety; as not adoring gods supernaturall presence.
ten times must thou laugh during the day, and be cheerful; otherwise thy stomach, the father of affliction, will disturb thee in the night.
and if i be wrong, i must acknowledge myself to be indeed a very backward scholar; since i cannot now discover an argument which, it seems, was perfectly familiar to me long before i was out of my cradle.
daughter-in-law of pythagoras. -- say, "that the woman who goes to bed to a man, must put off her modesty with her petticoat, and put it on again with the same."
itself erroneously, and that we are of opinion they stand in as much need of us as we do of them, like people at sea, to whom mountains, fields, cities, heaven and earth are tossed at the same rate as they are:
and hence bitter enmities had arisen; the professors of knowledge had revenged themselves by calling him a villainous corrupter of youth, and by repeating the commonplaces about atheism and materialism and sophistry, which are the stock-accusations
let me shrink and draw up myself in my own shell, like a tortoise, and learn to see men without hanging upon them. i should endanger them in so slippery a passage: 'tis time to turn my back to company.
the title of thundering legion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on antonine's column at rome, which commemorates these wars.
and notwithstanding the covenant constituted a sacerdotall kingdome, that is to say, a kingdome hereditary to aaron; yet that is to be understood of the succession, after moses should bee dead.
each other according to principles of the objective determination of all our representations, in so far as cognition can arise from them, these principles being all deduced from the main principle of the transcendental unity of apperception.
please or displease: and these are pleasures of the mind of him that draweth those consequences; and are generally called joy.
nothing but the care of the public. the people therefore, finding reason to be satisfied with these princes, whenever they acted without, or contrary to the letter of the law, acquiesced in what they did, and, without the least complaint, let them inlarge
journeys do me no harm but only by their expense, which is great, and more than i am well able to bear, being always wont to travel with not only a necessary, but a handsome equipage; i must make them so much shorter and fewer; i spend therein but the
john farmer sat at his door one september evening, after a hard day's work, his mind still running on his labor more or less. having bathed, he sat down to re-create his intellectual man.
but the artist and the connoisseur now seek in art the exhibition of their talent, or an asylum from the evils of life.
of things that are in some part great and admirable, one admire even the common parts: i could wish to see them in familiar relations, walk, and sup.
better. to buy with mony, or preferment, from a popular ambitious subject, to be quiet, and desist from making ill impressions in the mindes of the people, has nothing of the nature of reward; (which is ordained not for disservice, but for service past;)
but this religion, having no particular relation to the body politic, leaves the laws in possession of the force they have in themselves without making any addition to it; and thus one of the great bonds that unite society considered in severalty fails to
"how often have we seen the stage of the theatre descend and part asunder, and from a chasm in the earth wild beasts emerge, and then presently give birth to a grove of gilded trees, that put forth blossoms of enamelled flowers.
"who among you can at the same time laugh and be exalted?
the virtue of the soul does not consist in flying high, but in walking orderly; its grandeur does not exercise itself in grandeur, but in mediocrity.
but thou thyself-hast given me no small proof of thyself: thou art hard, thou wise zarathustra! hard strikest thou with thy 'truths,' thy cudgel forceth from me-this truth!"
this lord, finding himself overcome with pain, being environed with burning coals, pitifully turned his dying eyes towards his master, as it were to ask him pardon that he was able to endure no more; whereupon the king, darting at him a fierce and severe
note), in so far as we imagine it with this emotion, we shall hate it: further, inasmuch as we conceive that it has some point of resemblance to something else, which is wont to affect us with an equally strong emotion of pleasure, we shall with an
i do not know any author in a public narrative who mixes so much consideration of manners and particular inclinations: and i am of a quite contrary opinion to him, holding that, having especially to follow the lives of the emperors of his time, so various
learning my lesson, or about any bodily exercise. 'tis a folly to make an election out of the ordinary course upon the credit of these divinations wherein we are so often deceived.
for he that talketh what he knoweth, will also talk what he knoweth not. therefore set it down, that an habit of secrecy, is both politic and moral. and in this part, it is good that a man's face give his tongue leave to speak.
'what now shall i say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky? yet, when rank and power have fallen to the worst of men, did ever an etna, belching forth flame and fiery deluge, work such mischief?
fulgur ibi ad coelum se tollit, totaque circum re renidescit tellus, subterque virum vi excitur pedibus sonitus, clamoreque montes icti rejectant voces ad sidera mundi;
clodomir, king of aquitaine, after his victory pursuing gondemar, king of burgundy, beaten and making off as fast as he could for safety, compelled him to face about and make head, wherein his obstinacy deprived him of the fruit of his conquest, for he
verily, many of them once lifted their legs like the dancer; to them winked the laughter of my wisdom:-then did they bethink themselves. just now have i seen them bent down-to creep to the cross.
this heat is capable of causing any drop of blood that passes into the cavities rapidly to expand and dilate, just as all liquors do when allowed to fall drop by drop into a highly heated vessel.
arcesilas being ill of the gout, and car-neades, who had come to see him, going away troubled at his condition, he called him back, and showing him his feet and breast: "there is nothing comes thence hither," said he.
this will only be the case when the author has borne in mind that thoughts, inasmuch as they follow the law of gravity, pass more easily from head to paper than from paper to head.
the severity of judgment, they say, makes men censorious, and unapt to pardon the errours and infirmities of other men: and on the other side, celerity of fancy, makes the thoughts lesse steddy than is necessary, to discern exactly between right and
were also the presbyters, and pastors in other cities, elected by the churches of those cities. for proof whereof, let us consider, first, how s.
all ran headlong to their chains, in hopes of securing their liberty; for they had just wit enough to perceive the advantages of political institutions, without experience enough to enable them to foresee the dangers.
and tho, if i respect the intended use of a clock i may say that it errs from its nature , when it tells the hours wrong , and so considering the movement of a mans body as contrived for such motions as are used to be performed thereby, i may think that
populace-hodgepodge: therein is everything mixed with everything, saint and swindler, gentleman and jew, and every beast out of noah's ark.
to the laws. this is to enhance upon his discipline; he would never make himself a stock or a stone, he would show himself a living man, discoursing, reasoning, enjoying all reasonable conveniences and pleasures, employing and making use of all his
new built house, was most conformable to the occasion. we read not that st.
to kill against the law, is a greater crime, that any other injury, life preserved.
nor will this be very difficult to you, if you call to mind the actions and lives of the men i have named.
selfe, to encounter, and prevent such dangers in their beginnings, contracteth it selfe as long as it can, and when it cannot longer, struggles with the people by strategems of law, to obtain little summes, which not sufficing, he is fain at last
my third maxim was to endeavor always to conquer myself rather than fortune, and change my desires rather than the order of the world, and in general, accustom myself to the persuasion that, except our own thoughts, there is nothing absolutely in our
my townsmen have all heard the tradition, the oldest people tell me that they heard it in their youth, that anciently the indians were holding a pow-wow upon a hill here, which rose as high into the heavens as the pond now sinks deep into the earth, and
all joy wanteth the eternity of all things, it wanteth honey, it wanteth lees, it wanteth drunken midnight, it wanteth graves, it wanteth grave-tears' consolation, it wanteth gilded evening-red-
corollary.--no one envies the virtue of anyone who is not his equal.
for not only to a philosopher, but to any man in his right wits, when he has upon him the thirst of a burning fever, what satisfaction can it be to him to remember the pleasure he took in drinking greek wine a month ago?
"my horse must work according to my step." --propertius, iv.
and, truly, i am apt enough to forget many things, but to neglect anything my friend has given me in charge, i never do it.
thus pondering, and cradled by forty thoughts, it overtaketh me all at once-sleep, the unsummoned, the lord of the virtues.
to know now upon what grounds they say there be essences abstract, or substantiall formes, wee are to consider what those words do properly signifie.
truth itself has not the privilege to be spoken at all times truth, that for being older it is none the wiser we must learn to suffer what we cannot evade we ought to grant free passage to diseases whoever will call to mind the excess of his past anger
wills." "the agreement of all interests is formed by opposition to that of each" (book two, chap. iii).
people are accustomed to believe, and have been encouraged in the belief by some who aspire to the character of philosophers, that their feelings, on subjects of this nature, are better than reasons, and render reasons unnecessary.
but why wee beleeve the bible to be the word of god, is much disputed, as all questions must needs bee, that are not well stated. for they make not the question to be, "why we beleeve it," but "how wee know it;" as if beleeving and knowing were all one.
"thou shalt not rob! thou shalt not slay!"-such precepts were once called holy; before them did one bow the knee and the head, and take off one's shoes.
gracious liberality. and because 'tis couched in a mixt style, more or less favourable, and that i could have been glad to have seen a copy of it before it had passed the seal.
but what infidel king is so unreasonable, as knowing he has a subject, that waiteth for the second comming of christ, after the present world shall be burnt, and intendeth then to obey him (which is the intent of beleeving that jesus is the christ,) and
sect. one hundred eighty eight. but let us suppose, that all the men of that community, being all members of the same body politic, may be taken to have joined in that unjust war wherein they are subdued, and so their lives are at the mercy of the
to prophets of perpetuall calling, but subordinate, god spake by the spirit.
how the longest ennui flees, when a man comes to our knees!
the synthesis of spaces and times as the essential form of all intuition, is that which renders possible the apprehension of a phenomenon, and therefore every external experience, consequently all cognition of the objects of experience; and whatever
six. the human body can move external bodies, and arrange them in a variety of ways.
"be at least mine enemy!"-thus speaketh the true reverence, which doth not venture to solicit friendship.
"omnis aristippum decuit color, et status, et res."
that his narrations were genuine and straightforward may, perhaps, be argued from this very thing, that they do not always apply to the conclusions of his judgments, which he follows according to the bias he has taken, very often beyond the matter he
be most conducing to his soveraigns interest; and so of all other ministers of the soveraignty, publique and private. all which instructions of naturall reason may be comprehended under one name of fidelity; which is a branch of naturall justice.
in which europe was bathed when it dreamed with rousseau, when it danced round the tree of liberty of the revolution, and finally almost fell down in adoration before napoleon.
first, the power of the popes was dissolved totally by queen elizabeth; and the bishops, who before exercised their functions in right of the pope, did afterwards exercise the same in right of the queen and her successours; though by retaining the phrase
'cause anthony is fired with glaphire's charms fain would his fulvia tempt me to her arms. if anthony be false, what then? must i be slave to fulvia's lustful tyranny? then would a thousand wanton, waspish wives,
the end of our race is death; 'tis the necessary object of our aim, which, if it fright us, how is it possible to advance a step without a fit of ague?
more freedom exists for culture. it will not now run against an axe at the first step out of the beaten track of opinion. but whoso is heroic will always find crises to try his edge.
one hundred sixty seven. to vigorous men intimacy is a matter of shame--and something precious.
the only words that have motion and action honour of valour consists in fighting, not in subduing how infirm and decaying material this fabric of ours is how many and many times he has been mistaken in his own judgment how many more have died before they
gnarled and crooked and with flexible hardness shall it then stand by the sea, a living lighthouse of unconquerable life.
but if i investigate more closely the relation of given cognitions in every judgement, and distinguish it, as belonging to the understanding, from the relation which is produced according to laws of the reproductive imagination (which has only subjective
the word baptisme is used (mar. ten. thirty eight. luk. twelve. fifty nine.) for being dipped in ones own bloud, as christ was upon the cross, and as most of the apostles were, for giving testimony of him.
"and seeks a more vigorous lover to undo her virgin zone." --catullus, lxvii. twenty seven.
and thereupon zarathustra knocked at the door of the house. an old man appeared, who carried a light, and asked: "who cometh unto me and my bad sleep?"
there exists, however, a formula of this celebrated principle-a principle merely formal and entirely without content-which contains a synthesis that has been inadvertently and quite unnecessarily mixed up with it.
them public affairs. that, like examples in the progress of nature demonstrate to us, she has fortified me in my other faculties proportionably as she has left me unfurnished in this; i should otherwise have been apt implicitly to have reposed my mind and
abroad at sea, and those that sit by the fire, those who are engaged in battle, and those who sit idle at home, are the one as near it as the other.
inviolable connexion between them. a man must be very sagacious who could discover by reasoning that crystal is the effect of heat, and ice of cold, without being previously acquainted with the operation of these qualities.
had they proposed to themselves to extend our faith, they would have considered that it does not amplify in the possession of territories, but in the gaining of men; and would have more than satisfied themselves with the slaughters occasioned by the
"cui cum tetigere parentem, jam defecta vigent renovata robore membra:"
"omnia, quae secundum naturam fiunt, sunt habenda in bonis."
my trade and art is to live; he that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect not to speak of building according to his own knowledge, but according to that of his neighbour; according to the
but whatever it proceeds from, the disposition itself, on which depends our happiness or misery, and consequently our conduct and deportment in life is still the same.
hopes. some take hold of suits, only for an occasion to cross some other; or to make an information, whereof they could not otherwise have apt pretext; without care what become of the suit, when that turn is served; or, generally, to make other men's
but to judge whether a king draw his subjects to haeresie, or not, belongeth to the pope. therefore hath the pope right, to determine whether the prince be to be deposed, or not deposed."
a long twilight limped on before me, a fatally weary, fatally intoxicated sadness, which spake with yawning mouth.
whoever has thoroughly realized how absurdly false and sentimental this proposition is, in a world whose essence is will to power, may be reminded that schopenhauer, although a pessimist, actually--played the flute...
thus, the critique of reason leads at last, naturally and necessarily, to science; and, on the other hand, the dogmatical use of reason without criticism leads to groundless assertions, against which others equally specious can always be set, thus ending
he places himself, in whose mode of advocacy either want of candour, or malignity, bigotry, or intolerance of feeling manifest themselves; but not inferring these vices from the side which a person takes, though it be the contrary side of the question to
every one would do his duty; the people would be law-abiding, the rulers just and temperate; the magistrates upright and incorruptible; the soldiers would scorn death; there would be neither vanity nor luxury. so far, so good; but let us hear more.
says st. jerome. we have, doubtless, resigned to the ladies the most difficult and most vigorous of all human endeavours, and let us resign to them the glory too.
further, all the philosophers whom i have read admit that god's intellect is entirely actual, and not at all potential; as they also admit that god's intellect, and god's will, and god's essence are identical, it follows that, if god had had a different
manners and beliefs, which by no means seem to proceed from our natural meditation. the human mind is a great worker of miracles!
one. and therefore those, who after saul's being solemnly chosen and saluted king by the tribes at mispah, were unwilling to have him their king, made no other objection but this, how shall this man save us? v. twenty seven.
one thing however do i know,-from thyself did i learn it once, o zarathustra: he who wanteth to kill most thoroughly, laugheth.
let not judges also be ignorant of their own right, as to think there is not left to them, as a principal part of their office, a wise use and application of laws.
what may be done to-morrow, may be done to-day what more?
--; which makes it the less a wonder if we have now and then seen some of our princes, sometimes to their own cost, rely too much upon these vanities.
qu mare compescant caus; quid temperet annum; stell sponte sua, jussve, vagentur et errent; quid premat obscurum lun, quid proferat orbem; quid velit et posait rerum concordia discors;
in the same manner, to take inspiration in the proper sense, or to say that good spirits entred into men to make them prophecy, or evill spirits into those that became phrenetique, lunatique, or epileptique, is not to take the word in the sense of the
if they be not, what others are so, besides the law of nature?
makes them righteous, or unrighteous, but their conformity with the law of the soveraign.
as we have seen, each of the three parts of "zarathustra" was written, after a more or less short period of preparation, in about ten days. the composition of the fourth part alone was broken by occasional interruptions.
as here have been doctors, that hold there be three soules in a man; so there be also that think there may be more soules, (that is, more soveraigns,) than one, in a common-wealth; and set up a supremacy against the soveraignty; canons against lawes; and
then, with her eyes bent full upon me, 'art thou that man,' she cries, 'who, erstwhile fed with the milk and reared upon the nourishment which is mine to give, had grown up to the full vigour of a manly spirit?
it speaks the truth and it is just, generous, hospitable, temperate, scornful of petty calculations and scornful of being scorned. it persists; it is of an undaunted boldness and of a fortitude not to be wearied out.
over you, weaken and protract, by dividing and diverting it:
his successor in the archbishopric was an enemy to the jansenists, and for that reason promoted to the see by the court.
veins. a frivolous cause, you will say. how a cause? there needs none to agitate the mind; a mere whimsy without body and without subject will rule and agitate it.
one from another, or are farre distant in place, the administration of the government being committed to divers persons, those countries where the soveraign is not resident, but governs by commission, are called provinces.
-- plutarch, apothegms. --it was not likely he should give so great a sum to a person unknown, but upon the account of some extraordinary discovery, and the belief of this served to keep his enemies in awe.
your sole prudence or good fortune, will easily conclude with me that we have not so vivid an example as yours of maternal affection in our times.
for there example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom is in his exaltation.
"but neither can we enumerate how many kinds there what are their names."--virgil, georg., ii. one hundred three.
plutarch had rather we should applaud his judgment than commend his knowledge, and had rather leave us with an appetite to read more, than glutted with that we have already read.
now this completeness of a science cannot be accepted with confidence on the guarantee of a mere estimate of its existence in an aggregate formed only by means of repeated experiments and attempts.
and celsus tells us that diet, which is now so necessary, was first invented by hippocrates.
note); the power of this emotion may be sufficient to overcome other actions of the body (four. vi.), and may remain obstinately fixed therein, thus rendering it incapable of being affected in a variety of other ways: therefore (four.
they are unable to point to anything prior to creation, except god himself, as an object for which god should act, and are therefore driven to admit (as they clearly must), that god lacked those things for whose attainment he created means, and further
i have thus fulfilled the promise made at the beginning of this note, and i thus bring the second part of my treatise to a close.
to what end do we dismember by divorce a building united by so close and brotherly a correspondence?
of which kind also, plato, in his protagoras, bringeth in prodicus in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end.
that may arise, and which every one of the society ought to obey; where-ever any persons are, who have not such an authority to appeal to, for the decision of any difference between them, there those persons are still in the state of nature; and so is
the usual, and almost only way whereby this union is dissolved, is the inroad of foreign force making a conquest upon them: for in that case, (not being able to maintain and support themselves, as one intire and independent body) the union belonging to
joy, hope and fear suffer not near, drive grief away: shackled and blind and lost is the mind where these have sway.
neither the one nor the other, i reply. first, the sovereign authority is one and simple, and cannot be divided without being destroyed.
here, however, a difficulty arises, which must be resolved.
of his knowledge, having been able so successfully to smooth and unravel so knotty and intricate an author (for let people tell me what they will, i understand nothing of greek; but i meet with sense so well united and maintained throughout his whole
if the husband bring matter, nature herself will that the wife find the form.
their beds are of cotton, hung swinging from the roof, like our seamen's hammocks, every man his own, for the wives lie apart from their husbands.
men's opinions, accordingly, on what is laudable or blamable, are affected by all the multifarious causes which influence their wishes in regard to the conduct of others, and which are as numerous as those which determine their wishes on any other
these categories are distinguishable from those of the two others, in as much as the former are possessed of an intuitive, but the latter of a merely discursive, though in both instances a complete, certitude.
be universis minores, of lesse power than them all together. for if by all together, they mean not the collective body as one person, then all together, and every one, signifie the same; and the speech is absurd.
b but to speak only of actions done from the motive of duty, and in direct obedience to principle: it is a misapprehension of the utilitarian mode of thought, to conceive it as implying that people should fix their minds upon so wide a generality as the
and woe unto me if i could not laugh at your marvelling, and had to swallow all that is repugnant in your platters!
comprehension or feeling of its rational grounds.
sorts of inhuman usage to compel them to some excessive and impossible ransom; kept, in the meantime, in such condition and place, where they have no means of expressing or signifying their thoughts and their misery.
concerning his first conclusion, i have already sufficiently proved (chapt. eighteen.) that all governments which men are bound to obey, are simple, and absolute.
the view there taken, which goes somewhat deeply into the subject, has two sides.
prop. twenty two. the human mind perceives not only the modifications of the body, but also the ideas of such modifications.
in things that are tender and unpleasing, it is good to break the ice, by some whose words are of less weight, and to reserve the more weighty voice, to come in as by chance, so that he may be asked the question upon the other's speech: as narcissus did,
but they that gave not their vote, are therefore innocent, because the assembly cannot represent any man in things unwarranted by their letters, and consequently are not involved in their votes.
--for a mistress, a natural, active, generous, and not a viragoish, but a manly beauty, in comparison of a soft, delicate, artificial simpering, and affected form; the one in the habit of a heroic youth, wearing a glittering helmet, the other tricked up
behold, here is a new table; but where are my brethren who will carry it with me to the valley and into hearts of flesh?-
rule?--perhaps genius is by no means so rare: but rather the five hundred hands which it requires in order to tyrannize over the greek inserted here , "the right time"--in order to take chance by the forelock!
--i attribute to some superstitious devotion of his; for both his historian and himself, amongst their great qualities, marked the whole course of their lives with a singular respect and reverence to religion.
disdainfully doth the buffalo glance thereat, nigh to the sand with its soul, nigher still to the thicket, nighest, however, to the swamp.
possible, so that all which relates to the inward determinations of the mind is represented in relations of time. of time we cannot have any external intuition, any more than we can have an internal intuition of space. what then are time and space?
"usque adeone scire tuum, nihil est, nisi to scire hoc, sciat alter?"
now there are objects which reason thinks , and that necessarily, but which cannot be given in experience, or, at least, cannot be given so as reason thinks them.
quite tired out themselves, twice or thrice one after another. they offered me several remedies, but i would take none, certainly believing that i was mortally wounded in the head.
the connexion between these propositions is not intuitive. there is required a medium, which may enable the mind to draw such an inference, if indeed it be drawn by reasoning and argument.
one: the first attempt at self-knowledge is thereby made. instead of the consequences, the origin--what an inversion of perspective! and assuredly an inversion effected only after long struggle and wavering!
mucianus undid vitellius, by a fame that he scattered, that vitellius had in purpose to remove the legions of syria into germany, and the legions of germany into syria; whereupon the legions of syria were infinitely inflamed.
eels i have heard of here;-also, i have a faint recollection of a little fish some five inches long, with silvery sides and a greenish back, somewhat dace-like in its character, which i mention here chiefly to link my facts to fable.
septimius severus in despatch; adeste si quid mihi restat agendum. and the like. certainly the stoics bestowed too much cost upon death, and by their great preparations, made it appear more fearful.
nay, get ye gone, ye sirens, whose sweetness lasteth not; leave him for my muses to tend and heal!' at these words of upbraiding, the whole band, in deepened sadness, with downcast eyes, and blushes that confessed their shame, dolefully left the chamber.
-ye eternal ones, ye love it eternally and for all time: and also unto woe do ye say: hence! go! but come back! for joys all want-eternity!
direction. that woman is by nature intended to obey is shown by the fact that every woman who is placed in the unnatural position of absolute independence at once attaches herself to some kind of man, by whom she is controlled and governed; this is
"fortune also refuses ear to our complaints." --catullus, lxvii.
again, the motion and rest of a body must arise from another body, which has also been determined to a state of motion or rest by a third body, and absolutely everything which takes place in a body must spring from god, in so far as he is regarded as
but at the bottom of their hearts they were all full of anxiety and longing: so their joy was great when on the fifth day zarathustra appeared amongst them.
and seeing the end of punishing is not revenge, and discharge of choler; but correction, either of the offender, or of others by his example; the severest punishments are to be inflicted for those crimes, that are of most danger to the publique; such as
for example, if i say of the soul, "it is not mortal"-by this negative judgement i should at least ward off error.
night after night the geese came lumbering in in the dark with a clangor and a whistling of wings, even after the ground was covered with snow, some to alight in walden, and some flying low over the woods toward fair haven, bound for mexico.
creed's existence, not a few persons may be found, who have realised its fundamental principles in all the forms of thought, have weighed and considered them in all their important bearings, and have experienced the full effect on the character, which
i will not hesitate even to avow my belief that nothing further is wanting to enable me fully to realize my designs than to gain two or three similar victories; and that i am not so far advanced in years but that, according to the ordinary course of
eleven.) "the magicians of egypt did the like by their enchantments;" and that after moses had turned the waters of the egyptian streams, rivers, ponds, and pooles of water into blood, (exod. seven.
praise a humpback for his stature, he has reason to take it for an affront: if you are a coward, and men commend you for your valour, is it of you they speak? they take you for another.
"tell him," said he, "that i shall never think any man greater than myself whilst i have my sword in my hand," and would not consent to come out to him till first, according to his own demand, antigonus had delivered him his own nephew ptolomeus in
even brute beasts are subject to the force of imagination as well as we; witness dogs, who die of grief for the loss of their masters; and bark and tremble and start in their sleep; so horses will kick and whinny in their sleep.
vendible. and though sometimes a civill warre, may be differred, by such wayes as that, yet the danger growes still the greater, and the publique ruine more assured.
made some periods of history so remarkable.
there must then be something that is better, and that must be god. when you see a stately and stupendous edifice, though you do not know who is the owner of it, you would yet conclude it was not built for rats.
--he who, for any danger of imminent death, abates nothing of his assurance; who, dying, yet darts at his enemy a fierce and disdainful look, is overcome not by us, but by fortune; he is killed, not conquered; the most valiant are sometimes the most
"see (saith the eunuch) here is water, what doth hinder me to be baptized? and philip said, if thou beleevest with all thy heart thou mayst. and hee answered and said, i beleeve that jesus christ is the son of god."
will be allowed to have been freemen independent one of another, and to have set up a government over themselves, by their own consent.
and first, to this error, that the present church now militant on earth, is the kingdome of god, (that is, the kingdome of glory, or the land of promise; not the kingdome of grace, which is but a promise of the land,) are annexed these worldly benefits,
again, as titus livius noteth, in the case of antiochus and the aetolians, there are sometimes great effects, of cross lies; as if a man, that negotiates between two princes, to draw them to join in a war against the third, doth extol the forces of either
he has in effect abandoned, in so far as he ever held it, the theory of a human golden age; and where, as in the emile , he makes use of the idea of nature, it is broadened and deepened out of all recognition.
that which is termed "freedom of the will" is essentially the emotion of supremacy in respect to him who must obey: "i am free, 'he' must obey"--this consciousness is inherent in every will; and equally so the straining of the attention, the straight look
pyrrho, he who erected so pleasant a knowledge upon ignorance, endeavoured, as all the rest who were really philosophers did, to make his life correspond with his doctrine.
it is also so much the more judicious, as it tends to make this generous and equitable people find a pleasure in their duty; to make them naturally love to do you honour, and to cause those who are the most zealous in the maintenance of their own rights
"will you do what reformed polemon did of old? will you lay aside the joys of your disease, your garters, capuchin, muffler, as he in his cups is said to have secretly torn off his garlands from his neck when he heard what that temperate teacher said?"
i believe that every man who has ever been earnest to preserve his higher or poetic faculties in the best condition has been particularly inclined to abstain from animal food, and from much food of any kind.
now, it is plain that such identification must have been much more perfect in a state of nature than it is in a state of reason.
but ignorance of the civill law, shall excuse a man in a strange country, till it be declared to him; because, till then no civill law is binding.
in fine, i found most frequently, behind the proud disdain of philosophy in young scholars, the evil after-effect of some particular philosopher, to whom on the whole obedience had been foresworn, without, however, the spell of his scornful estimates of
and although his object was to aggrandise not the church but the duke, what he did resulted in the aggrandisement of the church, which after the death of the duke became the heir of his labours.
i am afraid that, should i multiply words about it, or throw it into a greater variety of lights, it would only become more obscure and intricate.
if by living thus reserved and austere, like a hermit in the woods, so long, it has acquired such wonderful purity, who would not regret that the comparatively impure waters of flint's pond should be mingled with it, or itself should ever go to waste its
for, in so far as each loves the same thing, the love of each is fostered thereby (three. xxxi.), that is (def. of the emotions, vi.) the pleasure of each is fostered thereby.
his authority therefore, as the authority of all other princes, must be grounded on the consent of the people, and their promise to obey him. and so it was: for "the people" (exod.
but in a civill estate, where there is a power set up to constrain those that would otherwise violate their faith, that feare is no more reasonable; and for that cause, he which by the covenant is to perform first, is obliged so to do.
familiar to the general mind, nor so thoroughly appreciated by many even of the leaders of opinion, as might have been expected.
two montesquieu, the greatness and decadence of the romans , ch. i.
question, the fellow, to deliver himself from so many answers and to make him know him by some particular circumstance; "'tis that cestius," said he, "of whom it was told you, that he makes no great account of your father's eloquence in comparison of his
thou thyself seemest to me awakened: what didst thou do? why didst thou turn round? why didst thou get converted? speak, thou nondescript!"
if, however, the mischievous operation of the absence of free discussion, when the received opinions are true, were confined to leaving men ignorant of the grounds of those opinions, it might be thought that this, if an intellectual, is no moral evil, and
i have seen some, who, casting their eyes upon the dreadful instruments of death round about, have fainted, and furiously turned their thoughts another way; such as are to pass a formidable precipice are advised either to shut their eyes or to look
on the contrary, he stopped short at the synthetical proposition of the connection of an effect with its cause (principium causalitatis), insisting that such proposition a priori was impossible.
in the latter case, indeed, the conception of a cause so plainly involves the conception of a necessity of connection with an effect, and of a strict universality of the law, that the very notion of a cause would entirely disappear, were we to derive it,
they sit and eat their luncheon in stout fear-naughts on the dry oak leaves on the shore, as wise in natural lore as the citizen is in artificial. they never consulted with books, and know and can tell much less than they have done.
change is the connection of determinations contradictorily opposed to each other in the existence of one and the same thing.
say then, instead of too timidly poring into his obscure sense, that he has not succeeded in rendering back to you your consciousness. he has not succeeded; now let another try. if plato cannot, perhaps spinoza will. if spinoza cannot, then perhaps kant.
-this had zarathustra spoken to his heart when the sun arose: then looked he inquiringly aloft, for he heard above him the sharp call of his eagle. "well!" called he upwards, "thus is it pleasing and proper to me. mine animals are awake, for i am awake.
vibius virrius, despairing of the safety of his city besieged by the romans and of their mercy, in the last deliberation of his city's senate, after many arguments conducing to that end, concluded that the most noble means to escape fortune was by their
after the death of this fourth sun, the world was twenty-five years in perpetual darkness: in the fifteenth of which a man and a woman were created, who restored the human race: ten years after, upon a certain day, the sun appeared newly created, and
we eat of the bread which grows in the field. we live by the air which blows around us and we are poisoned by the air that is too cold or too hot, too dry or too wet.
these are two omissions that i often meet with in their discourses. i return to the first.
such teachers as these would thus get themselves virtuous successors, and transmit from age to age, to generations to come, the experience and talents of rulers, the courage and virtue of citizens, and common emulation in all to live and die for their
one hundred forty four. when a woman has scholarly inclinations there is generally something wrong with her sexual nature. barrenness itself conduces to a certain virility of taste; man, indeed, if i may say so, is "the barren animal."
objective reality of external intuition.
could do to establish himself firmly in that state that the arms and the favours of others had given him.
"they are merry," he began again, "and who knoweth? perhaps at their host's expense; and if they have learned of me to laugh, still it is not my laughter they have learned.
said zarathustra, laughing; "verily i reviled when i spake of pitch. as it happeneth with me, so is it with all fruits that turn ripe.
to shew any signe of love, or feare of another, is to honour; for both to love, and to feare, is to value. to contemne, or lesse to love or feare then he expects, is to dishonour; for 'tis undervaluing.
and, to this purpose, in reading histories, which is everybody's subject, i use to consider what kind of men are the authors: if they be persons that profess nothing but mere letters, i, in and from them, principally observe and learn style and language;
behind thy thoughts and feelings, my brother, there is a mighty lord, an unknown sage-it is called self; it dwelleth in thy body, it is thy body.
therefore whereas they thought the sixth commandement was not broken, but by killing a man; nor the seventh, but when a man lay with a woman, not his wife; our saviour tells them, the inward anger of a man against his brother, if it be without just cause,
and first, we are to remember, that the right of judging what doctrines are fit for peace, and to be taught the subjects, is in all common-wealths inseparably annexed (as hath been already proved cha.
the name of the place, where all men remain till the resurrection, that were either buryed, or swallowed up of the earth, is usually called in scripture, by words that signifie under ground; which the latines read generally infernus, and inferni, and the
what man loses by the social contract in his natural liberty and an unlimited right to everything he tries to get and succeeds in getting; what he gains is civil liberty and the proprietorship of all he possesses.
acted impetuously in everything he did and found the times and conditions so in conformity with that mode of proceeding, that he always obtained a good result.
and go to sleep, nor fear the ghosts who from the dim past walked, and with us by the unequal light of the old wood fire talked."
as i preferred some things to others, and especially valued my freedom, as i could fare hard and yet succeed well, i did not wish to spend my time in earning rich carpets or other fine furniture, or delicate cookery, or a house in the grecian or the
it is said that the british empire is very large and respectable, and that the united states are a first-rate power.
dost thou find that thou hast not performed all the necessary offices that nature has enjoined thee, and that she is idle in thee, if thou dost not oblige thyself to other and new offices?
nevertheless, that our freewill may not be altogether extinguished, i think it may be true that fortune is the ruler of half our actions, but that she allows the other half or a little less to be governed by us.
an article on the enfranchisement of women was made the occasion for another encomium.
the last census showed that there were in rome four hundred thousand citizens capable of bearing arms, and the last computation of the population of the empire showed over four million citizens, excluding subjects, foreigners, women, children and slaves.
only alter one recipe, but the whole contexture and rules of the body of physic, accusing all others of ignorance and imposition who have practised before them. at this rate, in what a condition the poor patient must be, i leave you to judge.
for having the protection of the common-wealth, he needeth not the defence of private force.
the mind can never possibly find the effect in the supposed cause, by the most accurate scrutiny and examination. for the effect is totally different from the cause, and consequently can never be discovered in it.
courage, the reputation and glory of which men seek with so greedy an appetite, presents itself, when need requires, as magnificently in cuerpo, as in full armour; in a closet, as in a camp; with arms pendant, as with arms raised.
how the strength of all states should be measured
it is really an identical proposition: "that which can exist only as a consequence, has a cause." in fact, when we have to give examples of contingent existence, we always refer to changes, and not merely to the possibility of conceiving the opposite.
heat rolling about, and environing all. perseus, zeno's disciple, was of opinion that men have given the title of gods to such as have been useful, and have added any notable advantage to human life, and even to profitable things themselves.
when god speaketh to man, it must be either immediately; or by mediation of another man, to whom he had formerly spoken by himself immediately.
now as the understanding possesses no other fundamental conceptions besides the categories, it takes for granted that an object considered as a thing in itself must be capable of being thought by means of these pure conceptions, and is thereby led to hold
but with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as a priori conditions of the existence of things, even though the things themselves were annihilated?
the scholar sits down to write, and all his years of meditation do not furnish him with one good thought or happy expression; but it is necessary to write a letter to a friend,-and forthwith troops of gentle thoughts invest themselves, on every hand, with
he distributed the whole roman people into six classes, distinguished neither by place nor by person, but by wealth; the first classes included the rich, the last the poor, and those between persons of moderate means.
made by it. but the state of mankind is not so miserable that they are not capable of using this remedy, till it be too late to look for any.
no wonder that alexander carried the iliad with him on his expeditions in a precious casket. a written word is the choicest of relics. it is something at once more intimate with us and more universal than any other work of art.
or else the precedent monarch, hath not at all taken order for such tuition; and then the law of nature hath provided this sufficient rule, that the tuition shall be in him, that hath by nature most interest in the preservation of the authority of the
the serpent, however, and the eagle, when they found him silent in such wise, respected the great stillness around him, and prudently retired.
thus, for example, when lately i felt my self to enquire, whether any thing doth exist , and found that from my setting my self to examine such a thing, it evidently follows that i my self exist , i could not but judge , what i so clearly understood , to
to kill me, did they strangle you, ye singing birds of my hopes! yea, at you, ye dearest ones, did malice ever shoot its arrows-to hit my heart!
when phenomena are of such a kind, that the impression they make on our senses requires little effort of imagination, and can consequently be easily remembered, we say that they are well--ordered; if the contrary, that they are ill--ordered or confused.
business it was to have horses always in readiness, to mount those who were despatched to him; and some say, that this swift way of posting is equal to that of the flight of cranes.
in his thirty-eighth year, on the eve of the calends of march, his birthday, michel montaigne, already weary of court employments and public honours, withdrew himself entirely into the converse of the learned virgins where he intends to spend the
this mischief against him, out of pure envy at the importance and pleasure especial to his employment; and to have, by confederacy, armed the whole world against him, by malevolently charging him alone, with their common offence.
habit. i am speaking of morality, of custom, above all of public opinion; a power unknown to political thinkers, on which none the less success in everything else depends.
this concurrence of several views in one particular event begets immediately, by an inexplicable contrivance of nature, the sentiment of belief, and gives that event the advantage over its antagonist, which is supported by a smaller number of views, and
all action is for the sake of some end, and rules of action, it seems natural to suppose, must take their whole character and colour from the end to which they are subservient.
as a people made up of the most extraordinary mixing and mingling of races, perhaps even with a preponderance of the pre-aryan element as the "people of the centre" in every sense of the term, the germans are more intangible, more ample, more
qui genus humanum ingenio superavit, et omnes prstinxit stellas, exortus uti thereus sol.
one hundred thirteen. "you want to prepossess him in your favour? then you must be embarrassed before him."
'tis a rare fortune, but of inestimable solace; to have a worthy man, one of a sound judgment and of manners conformable to your own, who takes a delight to bear you company. i have been at an infinite loss for such upon my travels.
this is the terrible thing to mine eye, that i find man broken up, and scattered about, as on a battle- and butcher-ground.
here are some of the articles, as my memory shall supply me with them; i have no custom that has not varied according to circumstances; but i only record those that i have been best acquainted with, and that hitherto have had the greatest possession of me.
woe to me! whither hath time gone? have i not sunk into deep wells? the world sleepeth-
nor trouble dissentients (if there be such) with arguments in its favour. from this time may usually be dated the decline in the living power of the doctrine.
activity than that will, and must leave the particular will as strong as it can possibly be. thus, the government, having always the same absolute force, will be at the lowest point of its relative force or activity.
is it, perhaps, as plato says, that they have formerly been debauched young fellows? i happened one day to be in a place where i could hear some of their talk without suspicion; i am sorry i cannot repeat it.
himself; for that a friend is far more than himself. men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like.
people about governors or government: yet, when ambition and luxury in future ages would retain and increase the power, without doing the business for which it was given; and aided by flattery, taught princes to have distinct and separate interests from
from that point, the government followed its natural tendency, and inclined strongly to aristocracy.
rulers to annihilate a people in order to make it subject, and to; ruin their own property in order to secure their possession of it.
they come rustling through the woods like autumn leaves, at least ten men to one loon. some station themselves on this side of the pond, some on that, for the poor bird cannot be omnipresent; if he dive here he must come up there.
and there are moments when we view your sympathy with an indescribable anguish, when we resist it,--when we regard your seriousness as more dangerous than any kind of levity.
"we must so order it as by no means to contend against universal nature; but yet, that rule being observed, to follow our own." --cicero, de offcc., i. thirty one.
almost all the opinions we have are taken on authority and trust; and 'tis not amiss; we could not choose worse than by ourselves in so weak an age.
ardently desired, was rapt with so sudden an excess of joy that he immediately fell into a fever and died.-- guicciardini, storia d'italia, vol. xiv.
but the conception of conjunction includes, besides the conception of the manifold and of the synthesis of it, that of the unity of it also. conjunction is the representation of the synthetical unity of the manifold.
in the former, we abstract all the empirical conditions under which the understanding is exercised; for example, the influence of the senses, the play of the fantasy or imagination, the laws of the memory, the force of habit, of inclination, etc.,
my last sin which hath been reserved for me,-knowest thou what it is called?"
it was originally a useful art, a mode of writing, a savage's record of gratitude or devotion, and among a people possessed of a wonderful perception of form this childish carving was refined to the utmost splendor of effect.
or can she inforce the observation of them with capital punishments? for this is the proper power of the magistrate, of which the father hath not so much as the shadow.
hath there ever been anything filthier on earth than the saints of the wilderness? around them was not only the devil loose-but also the swine.
and obadiah verse seventeen saith the same, "upon mount zion shall be deliverance; and there shall be holinesse, and the house of jacob shall possesse their possessions," that is, the possessions of the heathen, which possessions he expresseth more
now since this mutation affects only determinations, which can have a beginning or an end, we may say, employing an expression which seems somewhat paradoxical: "only the permanent (substance) is subject to change; the mutable suffers no change, but
but yet there is not any thing amongst civil affairs more subject to error, than the right valuation and true judgment concerning the power and forces of an estate.
every legitimate government is republican; one what government is i will explain later on.
men esteem truth remote, in the outskirts of the system, behind the farthest star, before adam and after the last man. in eternity there is indeed something true and sublime. but all these times and places and occasions are now and here.
i have a free and open way that easily insinuates itself and obtains belief with those with whom i am to deal at the first meeting.
all that i could say, then, with respect to farming on a large scale, (i have always cultivated a garden,) was, that i had had my seeds ready. many think that seeds improve with age.
determination. but because a proof of this nature cannot be dogmatical, that is, cannot be drawn from conceptions, inasmuch as it concerns a synthetical proposition a priori, and as philosophers never reflected that such propositions are valid only in
such men, in other men's calamities, are, as it were, in season, and are ever on the loading part: not so good as the dogs, that licked lazarus' sores; but like flies, that are still buzzing upon any thing that is raw; misanthropi, that make it their
and therefore it is nothing strange if, when antipater demanded of them fifty children for hostages, they made answer, quite contrary to what we should do, that they would rather give him twice as many full-grown men, so much did they value the loss of
and for this reason he may be called the first and the last of the poets, according to the fine testimony antiquity has left us of him, "that as there was none before him whom he could imitate, so there has been none since that could imitate him."
consequently, the categories, without schemata are merely functions of the understanding for the production of conceptions, but do not represent any object.
perchance, for a man is rich in proportion to the number of things which he can afford to let alone.
ye understand how to roar and obscure with ashes! ye are the best braggarts, and have sufficiently learned the art of making dregs boil.
and it is much more easy to believe that fortune favoured their apprehension, and that it might be as well at another time to make them face the danger, as to seek to avoid it.
for the fact committed once against the law, if he that committed it be obliged to the law, can be no other than a crime.
for it is upon this ground, that when a man is dead and buried, they say his soule (that is his life) can walk separated from his body, and is seen by night amongst the graves.
a stone or piece of metal raised into the air, and left without any support, immediately falls: but to consider the matter a priori , is there anything we discover in this situation which can beget the idea of a downward, rather than an upward, or any
there are very few examples of life, full and pure; and we wrong our teaching every day, to propose to ourselves those that are weak and imperfect, scarce good for any one service, and rather pull us back; corrupters rather than correctors of manners.
in the case of abstinences indeed--of things which people forbear to do, from moral considerations, though the consequences in the particular case might be beneficial--it would be unworthy of an intelligent agent not to be consciously aware that the
lastly, it may concentrate the whole government in the hands of a single magistrate from whom all others hold their power. this third form is the most usual, and is called monarchy , or royal government.
respect resist intolerable tyranny; for when it is but moderate, they ought to endure it.
the knowledge of the other party, he was totally freed from that vexatious infirmity. after a man has once done a woman right, he is never after in danger of misbehaving himself with that person, unless upon the account of some excusable weakness.
for, if it be not expressly agreed upon before to the contrary, 'tis a combined party of all four, and if your second be killed, you have two to deal withal, with good reason; and to say that it is foul play, it is so indeed, as it is, well armed, to
in like manner, when there were colonies sent from england, to plant virginia, and sommer-ilands; though the government of them here, were committed to assemblies in london, yet did those assemblies never commit the government under them to any assembly
possible. it does this by applying the order of time to phenomena, and their existence.
of the beginnings and progresse of philosophy
truth is our element of life, yet if a man fasten his attention on a single aspect of truth and apply himself to that alone for a long time, the truth becomes distorted and not itself but falsehood; herein resembling the air, which is our natural element,
they have adjusted their souls to all ways and all biases; have propped and supported them with all foreign helps proper for them, and enriched and adorned them with all they could borrow for their advantage, both within and without the world; 'tis in
when the reptile is attacked at one mouth of his burrow, he shows himself at another. if you would be chaste, you must be temperate. what is chastity? how shall a man know if he is chaste? he shall not know it.
hence we acquire the idea of power or energy; and are certain, that we ourselves and all other intelligent beings are possessed of power.
for, if all men who are a prey to emotion were all equally proud, they would shrink from nothing, and would fear nothing; how then could they be joined and linked together in bonds of union?
severall kinds of powers invisible; and to stand in awe of their own imaginations; and in time of distresse to invoke them; as also in the time of an expected good successe, to give them thanks; making the creatures of their own fancy, their gods.
'tis related of many great leaders that they have had certain books in particular esteem, as alexander the great, homer; scipio africanus, xenophon; marcus brutus, polybius; charles five., philip'de comines; and 'tis said that, in our times, machiavelli
the freedom which is realised in the general will, we are told, is the freedom of the state as a whole ; but the state exists to secure individual freedom for its members. a free state may be tyrannical; a despot may allow his subjects every freedom.
riches, were more capable of using them.
and when ye take, then is it like stealing, ye small virtuous ones; but even among knaves honour saith that "one shall only steal when one cannot rob."
contradition there necessarily arises a counterpoize, and mutual destruction of belief and authority.
that amongst the many other excellent qualities you are mistress of, that of the tender love you have manifested to your children, is seated in one of the highest places.
bordered with beautiful plants, which they call moly. in this work, where they met with rocks and mountains, they cut them through, and made them even, and filled up pits and valleys with lime and stone to make them level.
not encounter valour whetted and enraged by mischance.
a profitable invention for continuing the memory of time past, and the conjunction of mankind, dispersed into so many, and distant regions of the earth; and with all difficult, as proceeding from a watchfull observation of the divers motions of the
a pure and simple ignorance and wholly depending upon the exposition of qualified persons, was far more learned and salutary than this vain and verbal knowledge, which has only temerity and presumption.
is under no obligations to others. for this reason no exemption from the law will ever be granted, on any ground whatsoever, in a well-regulated government.
and that consequently the modern, noisy, time-engrossing, conceited, foolishly proud laboriousness educates and prepares for "unbelief" more than anything else?
"sed nec vocibus excitata blandis, molli pollici nec rogata, surgit."
sect. one hundred eighty one. though in all war there be usually a complication of force and damage, and the aggressor seldom fails to harm the estate, when he uses force against the persons of those he makes war upon; yet it is the use of force only that
i should make it my request to some princes whom i know, that they would be more sparing of that ceremony, and bestow that courtesy where it is more due; for being so indiscreetly and indifferently conferred on all, it is thrown away to no purpose; if it
forty one. we have already observed that nature has established connexions among particular ideas, and that no sooner one idea occurs to our thoughts than it introduces its correlative, and carries our attention towards it, by a gentle and insensible
owne empire, and is inseparable from the soveraignty.
"regibus hic mos est: ubi equos mercantur, opertos inspiciunt; ne, si facies, ut saepe, decora molli fulta pede est, emptorem inducat hiantem"
"no one runs to revel on thy rail-fenced lea."
in the man christ; and three. in the apostles and the successors to apostolicall power.
superior to his fellows. the dejection, which is the opposite quality to this sort of pride, may be defined as pain arising from the false opinion, whereby a man may think himself inferior to his fellows.
ritchie's darwin and hegel includes an admirable essay on the social contract theory and another on sovereignty. the english translation of professor gran's rousseau is an interesting biography.
brother, my friend, please god i may realise the imaginations i have just enjoyed."
or, if i conjoin the conception of a cause with that of a substance, it does not follow that the conception of influence, that is, how one substance can be the cause of something in another substance, will be understood from that.
chrysippus said "that what plato and aristotle had writ, concerning logic, they had only done in sport, and by way of exercise;" and could not believe that they spoke in earnest of so vain a thing. plutarch says the same of metaphysics.
sight infidel, foreign and barbarous; the duties and rights of man extend for it only as far as its own altars. of this kind were all the religions of early peoples, which we may define as civil or positive divine right or law.
in like manner, personal beauty is then first charming and itself when it dissatisfies us with any end; when it becomes a story without an end; when it suggests gleams and visions and not earthly satisfactions; when it makes the beholder feel his
et solem geminum, et duplices se ostendere thebas.
there is more day to dawn. the sun is but a morning star.
do not raise himself above humanity!" 'tis a good word and a profitable desire, but withal absurd; for to make the handle bigger than the hand, the cubic longer than the arm, and to hope to stride further than our legs can reach, is both impossible and
then they contrived for themselves their by-paths and bloody draughts!
"when he is pleased to have himself carried to the first milestone, the hour is chosen from the almanac; if he but rub the corner of his eye, his horoscope having been examined, he seeks the aid of salves."---juvenal, vi. five hundred seventy six.
however, the internal necessity perpetually to be, is inseparably connected with the necessity always to have been, and so the expression may stand as it is.
if we compare the prodigious diversity, which obtains in the education and manner of life of the various orders of men in the state of society, with the uniformity and simplicity of animal and savage life, in which every one lives on the same kind of food
we train them up from their infancy to the traffic of love; their grace, dressing, knowledge, language, and whole instruction tend that way: their governesses imprint nothing in them but the idea of love, if for nothing else but by continually
he who makes himself out dead when he is alive, is subject to be thought living when he is dying.
for thine animals know it well, o zarathustra, who thou art and must become: behold, thou art the teacher of the eternal return,-that is now thy fate!
thus, even in civilized communities, the embryo man passes through the hunter stage of development.
any other authority, then that of the common-wealth, residing in the soveraign, who only has the legislative power.
paid, and of the life of man only that she is to render an account it had been injustice to have stripped her of her means and powers; to have disarmed her in order, in the time of her captivity and imprisonment in the flesh, of her weakness and infirmity
grow wild according to thy nature, like these sedges and brakes, which will never become english hay. let the thunder rumble; what if it threaten ruin to farmers' crops? that is not its errand to thee.
if my posterity, nevertheless, shall be of another mind, i shall be avenged on them; for they cannot care less for me than i shall then do for them.
the god of the hosts of war is not the god of the golden bar; the prince proposeth, but the shopman-disposeth!
taylor had actually written on this very point, and the warmth and fervour of mill's denunciations of women's servitude were unmistakably caught from his wife's view of the practical disabilities entailed by the feminine position.
that can keep themselves upright in despite of a pedantic education. but it is not enough that our education does not spoil us; it must, moreover, alter us for the better.
moreover, we have experience, that the mind alone can determine whether we speak or are silent, and a variety of similar states which, accordingly, we say depend on the mind's decree.
the most of my actions are guided by example, not by choice, and yet i did not go to it of my own voluntary motion; i was led and drawn to it by extrinsic occasions; for not only things that are incommodious in themselves, but also things however ugly,
all well-disposed persons with a singular love towards him, and an extraordinary regret for his loss.
for instance: there is no kind of report which rises so easily, and spreads so quickly, especially in country places and provincial towns, as those concerning marriages; insomuch that two young persons of equal condition never see each other twice, but
"nec facilis victoria de madidis, et blaesis, atque mero titubantibus."
if woman had been a thinking creature, she should certainly, as cook for thousands of years, have discovered the most important physiological facts, and should likewise have got possession of the healing art!
the empirical derivation, however, which both of these philosophers attributed to these conceptions, cannot possibly be reconciled with the fact that we do possess scientific a priori cognitions, namely, those of pure mathematics and general physics.
seneca saith well, that anger is like ruin, which breaks itself upon that it falls. the scripture exhorteth us to possess our souls in patience. whosoever is out of patience, is out of possession of his soul. men must not turn bees;
neque ilia magno prognatum deposcit consule cunnum.
and i had little difficulty in determining the objects with which it was necessary to commence, for i was already persuaded that it must be with the simplest and easiest to know, and, considering that of all those who have hitherto sought truth in the
xxxiii. a radius of a circle is any right line drawn from the centre to the circumference, such as four hundred.
thirdly, it may be objected that one affirmation does not apparently contain more reality than another; in other words, that we do not seem to need for affirming, that what is true is true, any greater power than for affirming, that what is false is true.
there are great and apparent conjectures, says he, that these men, speaking of those of peru, for a long time had neither kings nor commonwealths, but lived in troops, as they do this day in florida, the cheriquanas, those of brazil, and many other
kant takes rousseau's political theory, and applies it to ethics as a whole.
-and again passed moons and years over zarathustra's soul, and he heeded it not; his hair, however, became white.
the historian suetonius was satisfied with only the meaning of his name, which made him cashier his father's surname, lenis, to leave tranquillus successor to the reputation of his writings.
"at tibi nil faciam; sed iota mentula lana."
the explication (that is, the setling of the meaning) of which, and the like terms, is commonly in the schools called metaphysiques; as being a part of the philosophy of aristotle, which hath that for title: but it is in another sense; for there it
i am not subject to those penetrating and close compacts and engagements. anger and hatred are beyond the duty of justice; and are passions only useful to those who do not keep themselves strictly to their duty by simple reason:
man, should have been able to hold the empire so well, since his great reputation defended him always from that hatred that his rapacity might have produced in the people.
"wolves and the filthy bears, and all the baser beasts, fall upon the dying."--ovid, trist., iii. five, thirty five.
alexander, the tyrant of pheres, durst not be a spectator of tragedies in the theatre, for fear lest his citizens should see him weep at the misfortunes of hecuba and andromache, who himself without pity caused so many people every day to be murdered.
into paradise. we have a thousand medals, and particularly of the worthy faustina, where this eagle is represented carrying these deified souls to heaven with their heels upwards.
the magistrate, on his side, binds himself to use the power he is entrusted with only in conformity with the intention of his constituents, to maintain them all in the peaceable possession of what belongs to them, and to prefer on every occasion the
wisdom and valor and generosity we have. the modern cheap and fertile press, with all its translations, has done little to bring us nearer to the heroic writers of antiquity.
losing their lives, to kill themselves even in the heat of battle.
the elder cato was regarding this sort of discipline, when he said, "that the wise may learn more of fools, than fools can of the wise"; and pausanias tells us of an ancient player upon the harp, who was wont to make his scholars go to hear one who played
honour the king, and he that resists the power, resists the ordinance of god; are divine oracles that will never permit it, the people therefore can never come by a power over him, unless he does something that makes him cease to be a king: for then he
shouldst thou however find honey therein, well! just lick it up, thou growling bear, and sweeten thy soul! for in the evening we want both to be in good spirits;
this handkerchief, poisoned with his greatest art, coming to be rubbed between the chafed flesh and open pores, both of the one and the other, so suddenly infused the poison, that immediately converting their warm into a cold sweat they presently died in
ideas of god and of the soul have never been; and it appears to me that they who make use of their imagination to comprehend these ideas do exactly the some thing as if, in order to hear sounds or smell odors, they strove to avail themselves of their
which make those men that take their instruction from the authority of books, and not from their own meditation, to be as much below the condition of ignorant men, as men endued with true science are above it.
"ever, like tantalus stone, hangs over us." --cicero, de finib., i. eighteen.
is a fault much more often observed that the divines write too humanly, than that the humanists write not theologically enough. philosophy, says st.
and to robbe a poore man, is a greater crime, than to robbe a rich man; because 'tis to the poore a more sensible dammage.
to resist the sword of the common-wealth, in defence of another man, guilty, or innocent, no man hath liberty; because such liberty, takes away from the soveraign, the means of protecting us; and is therefore destructive of the very essence of government.
whereof the idea cannot exist in the mind (three.
protection, and to require of them a captain fit to re-establish their city in its former dignity and to clear sicily of several little tyrants by whom it was oppressed, they deputed timoleon for that service, with this cunning declaration; "that
gain the reputation of men of judgment, and the better to induce your faith, are willing to help out the business with something more than is really true, of their own invention.
and when i came out of my solitude, and for the first time passed over this bridge, then i could not trust mine eyes, but looked again and again, and said at last: "that is an ear! an ear as big as a man!"
injustice. for he that doth any thing by authority from another, doth therein no injury to him by whose authority he acteth: but by this institution of a common-wealth, every particular man is author of all the soveraigne doth; and consequently he that
for rousseau, they are so clearly distinct that even a completely democratic government is not at the same time the sovereign; its members are sovereign only in a different capacity and as a different corporate body, just as two different societies may
and the trees, and sending up its evaporations in solitude, and no traces will appear that a man has ever stood there.
to the four urban tribes servius added fifteen others called rural tribes, because they consisted of those who lived in the country, divided into fifteen cantons.
ye shall be those whose eyes ever seek for an enemy-for your enemy. and with some of you there is hatred at first sight.
their conclusion may be true, but it might be false for anything they know: they have never thrown themselves into the mental position of those who think differently from them, and considered what such persons may have to say; and consequently they do
thus, number is nothing else than the unity of the synthesis of the manifold in a homogeneous intuition, by means of my generating time itself in my apprehension of the intuition.
who, then, can despair of his condition, seeing the shocks and commotions wherewith rome was tumbled and tossed, and yet withstood them all?
it is true that the science of medicine, as it now exists, contains few things whose utility is very remarkable: but without any wish to depreciate it, i am confident that there is no one, even among those whose profession it is, who does not admit that
if we do not set out from experience, or do not proceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain.
the light dove cleaving in free flight the thin air, whose resistance it feels, might imagine that her movements would be far more free and rapid in airless space.
i found in this commerce, when i was the most able for it, a just moderation betwixt these extremes.
the capacity for receiving representations (receptivity) through the mode in which we are affected by objects, objects, is called sensibility.
interests amenable to governmental control.
di morozzo, one of the conspirators, he presently put him to death, to suppress that rumour, that it might not be thought any of the city disliked his government.
i ought to be equal to every relation. it makes no difference how many friends i have and what content i can find in conversing with each, if there be one to whom i am not equal.
every death ought to hold proportion with the life before it; we do not become others for dying.
defence; and the governours themselves have the lesse cause, to maintain at the common charge any greater army, than is necessary to make good the publique liberty, against the invasions and encroachments of forraign enemies.
"as infants who, for want of words, devise expressive motions with their hands and eyes."
hobbs 's philosophy, especially his book de corpore and de homine , the former whereof i am sure is translated into english, and therefore not impertinently refer'd to here in a discourse to english readers.
they flatter thee, as one flattereth a god or devil; they whimper before thee, as before a god or devil. what doth it come to! flatterers are they, and whimperers, and nothing more.
artificial and intricate, he had better call in somebody else.
six. seeing then all lawes, written, and unwritten, have their authority, and force, from the will of the common-wealth; that is to say, from the will of the representative; which in a monarchy is the monarch, and in other common-wealths the soveraign
"yes, we have done great deeds, and sung divine songs, which shall never die,"-that is, as long as we can remember them. the learned societies and great men of assyria,-where are they? what youthful philosophers and experimentalists we are!
causes and motives for the noble things they did: a mighty subtlety indeed! give me the greatest and most unblemished action that ever the day beheld, and i will contrive a hundred plausible drifts and ends to obscure it.
and whatever harm the wicked may do, the harm of the good is the harmfulest harm!
a wise man may, i think, out of respect to another, as not to disturb the company, as rusticus did, or not to break off another affair of importance in hand, defer to read or hear any new thing that is brought him; but for his own interest or particular
now, there is no condition of men whatever who stand in so great need of true and free advice and warning, as they do: they sustain a public life, and have to satisfy the opinion of so many spectators, that, as those about them conceal from them whatever
and whereas every man, or assembly that hath soveraignty, representeth two persons, or (as the more common phrase is) has two capacities, one naturall, and another politique, (as a monarch, hath the person not onely of the common-wealth, but also of a
if learning please to step into our talk, it shall not be rejected, not magisterial, imperious, and importunate, as-it commonly is, but suffragan and docile itself; we there only seek to pass away our time; when we have a mind to be instructed and
if they have been corrupted, their elder relatives (if not themselves) might surely come into court and witness against him, and there is an opportunity still for them to appear.
further, man can only possess freedom when his whole being is unified in the pursuit of a single end; and, as his whole being can be unified only in pursuit of a rational end, which alone excludes contradiction, only moral acts, only men directing their
thus would i have man and woman: fit for war, the one; fit for maternity, the other; both, however, fit for dancing with head and legs.
as our business at present is properly with the synthetical part of our knowledge only, we shall always be on our guard not to transgress this inviolable principle; but at the same time not to expect from it any direct assistance in the establishment of
before concluding this fourth section, and at the same time the system of all principles of the pure understanding, it seems proper to mention the reasons which induced me to term the principles of modality postulates.
and whereas many of these divels are said to confesse christ; it is not necessary to interpret those places otherwise, than that those mad-men confessed him. and whereas our saviour (math. twelve.
for as regards the correctness and precision of the insight of the understanding, examples are commonly injurious rather than otherwise, because, as casus in terminis they seldom adequately fulfil the conditions of the rule.
and no laws are in their true credit, but such to which god has given so long a continuance that no one knows their beginning, or that there ever was any other.
vii. any combination of points, of lines, or of points and lines in a plane, is called a plane figure. if a figure be formed of points only it is called a stigmatic figure; and if of right lines only, a rectilineal figure.
the winds which passed over my dwelling were such as sweep over the ridges of mountains, bearing the broken strains, or celestial parts only, of terrestrial music.
enters lightly into a quarrel is apt to go as lightly out of it entertain us with fables: astrologers and physicians epicurus establish this proposition by authority and huffing evade this tormenting and unprofitable knowledge even the very promises of
this it is which is the supreme good of all, containing within itself all particular good; so that if anything is still wanting thereto, this cannot be the supreme good, since something would be left outside which might be desired.
political career. he became aedile in the same year, in sixty seven b.one hundred. praetor, and in sixty four b. one hundred. was elected consul by a large majority. the most important event of the year of his consulship was the conspiracy of catiline.
as a man that am eternally brooding over my own thoughts, and confine them to my own particular concerns, i am at all hours as well prepared as i am ever like to be, and death, whenever he shall come, can bring nothing along with him i did not expect long
even the bison, to some extent, keeps pace with the seasons, cropping the pastures of the colorado only till a greener and sweeter grass awaits him by the yellowstone.
i say bewildered, in so far as we understand his desire of removing the evil to be constrained by his amazement.
even into the heights of their virtue and into their cold spirit doth this creature follow them, with its discord.
the face, the feet, the hands, the arms, the head, according to the various habit; if there be a tender part about us, and that would seem to be in danger from cold, it should be the stomach where the digestion is; and yet our forefathers were there
"morte obita quales fama est volitare figuras, aut quae sopitos deludunt somnia sensus:"
proof.--god (by the first prop. of this part) can think an infinite number of things in infinite ways, or (what is the same thing, by prop. xvi., part i.) can form the idea of his essence, and of all things which necessarily follow therefrom.
they have a thousand times respited, seeing how careful i was to satisfy them; so that i practised at once a thrifty, and withal a kind of alluring, honesty.
the force of imagination might assist in this case, as i have said elsewhere, and pliny seems to be of the same opinion; but it is more likely that the motions which the body felt within, of which physicians, if they please, may find out the cause, taking
your marriage-arranging: see that it be not a bad arranging! ye have arranged too hastily: so there followeth therefrom-marriage-breaking!
for as the temporal sword is to be drawn with great circumspection in cases of religion; so it is a thing monstrous to put it into the hands of the common people. let that be left unto the anabaptists, and other furies.
health, conscience, authority, knowledge, riches, beauty, and their contraries, all strip themselves at their entering into us, and receive a new robe, and of another fashion, from the soul; and of what colour, brown, bright, green, dark, and of what
clearly proved not to deserve it. the rule, and the theory it implies, are hardly less insulting to believers than to infidels.
i hate that we should be enjoined to have our minds in the clouds, when our bodies are at table; i would not have the mind nailed there, nor wallow there; i would have it take place there and sit, but not lie down.
remain so, and from being merely subjects become your partisans.
peradventure, he only talked so for mirth's sake; and yet it is most certain that in war raw soldiers rush into dangers with more precipitancy than after they have been cudgelled --(the original has eschauldex--scalded)
and of which it is at least doubtful whether any have a right to divest themselves.
and therefore they that vow any thing contrary to any law of nature, vow in vain; as being a thing unjust to pay such vow. and if it be a thing commanded by the law of nature, it is not the vow, but the law that binds them.
--horace, sat., ii. three, two hundred fifty three
we are all hollow and empty; 'tis not with wind and voice that we are to fill ourselves; we want a more solid substance to repair us: a man starving with hunger would be very simple to seek rather to provide himself with a gay garment than with a good
but it is quite otherwise; for our soul stretches and dilates itself proportionably as it fills; and in the examples of elder times, we see, quite contrary, men very proper for public business, great captains, and great statesmen very learned withal.
seventy seven. with his principles a man seeks either to dominate, or justify, or honour, or reproach, or conceal his habits: two men with the same principles probably seek fundamentally different ends therewith.
they increase the cares of life; but they mitigate the remembrance of death. the perpetuity by generation is common to beasts; but memory, merit, and noble works, are proper to men.
day to adopt a course of action as the best, which they abandon the next, as the opposite.
if beasts then had all the virtue, knowledge, wisdom, and stoical perfection, they would still be beasts, and would not be comparable to man, miserable, wicked, mad, man.
i, a-creeper? never in my life did i creep before the powerful; and if ever i lied, then did i lie out of love. therefore am i glad even in my winter-bed.
part one.) conceive it not as the sole cause, but as one of the causes of the emotion, and therefore our love or hatred towards it will be less. q.e.five hundred.
substitute, through hope and desire, others that are three times more extravagant; and a certain friend of mine lost himself by producing his in place and time when the opportunity was not present to put them to their more serious use.
precepts and most illustrious examples. they make us feel the difference between vice and virtue; they excite and regulate our sentiments; and so they can but bend our hearts to the love of probity and true honour, they think, that they have fully
was it nature or art that had intenerated that great courage of his, so full, so obstinate against pain and death and poverty, to such an extreme degree of sweetness and compassion?
the judgement does but suggest what circumstances make an action laudable, or culpable.
dominion acquired by conquest, or victory in war, is that which some writers call despoticall, from despotes, which signifieth a lord, or master; and is the dominion of the master over his servant.
thus, for instance, the limitations and restraints of civil government, and a legal constitution, may be defended, either from reason , which reflecting on the great frailty and corruption of human nature, teaches, that no man can safely be trusted with
for it doth upbraid unto them their own fortunes, and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others; and envy ever redoubleth from speech and fame.
if you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career.
condition; our waking is more a sleep than sleep itself, our wisdom less wise than folly; our dreams are worth more than our meditation; and the worst place we can take is in ourselves.
those of crete, being besieged by metellus, were in so great necessity for drink that they were fain to quench their thirst with their horses urine.-- val. max., vii. six, ext. one.
it is the profound, suspicious fear of an incurable pessimism which compels whole centuries to fasten their teeth into a religious interpretation of existence: the fear of the instinct which divines that truth might be attained too soon, before man has
paulus both his, within a few days one after another, with such a countenance as expressed no manner of grief.
than by a day's meditation. it was well said by themistocles, to the king of persia, that speech was like cloth of arras, opened and put abroad; whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs.
now by means of mere relations, a thing cannot be known in itself; and it may therefore be fairly concluded, that, as through the external sense nothing but mere representations of relations are given us, the said external sense in its representation can
he had learned that a man must forget himself for his neighbour, and that the particular was of no manner of consideration in comparison with the general.
thus, it is evident that the understanding is capable of being instructed by rules, but that the judgement is a peculiar talent, which does not, and cannot require tuition, but only exercise.
divine positive lawes (for naturall lawes being eternall, and universall, are all divine,) are those, which being the commandements of god, (not from all eternity, nor universally addressed to all men, but onely to a certain people, or to certain
we know what mischief dire he wrought-- rome fired, the fathers slain-- whose hand with brother's slaughter wet a mother's blood did stain.
we know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but
it despiseth also all bitter-sweet wisdom: for verily, there is also wisdom that bloometh in the dark, a night-shade wisdom, which ever sigheth: "all is vain!"
we should refer to the same category those objects, which affect us pleasurably or painfully, simply because they resemble other objects which affect us in the same way. this i will show in the next prop.
i very well know that several virtues, as chastity, sobriety, and temperance, may come to a man through personal defects.
our battle of dreux is remarkable for several extraordinary incidents; but such as have no great kindness for one thousand.
master. and in examining their life and deeds it will be seen that they owed nothing to fortune but the opportunity which gave them matter to be shaped into the form that they thought fit; and without that opportunity their powers would have been wasted,
pleasant to expect hard times; it will be for his advantage, and virtue, and glory."
for the chief things my father expected from their endeavours to whom he had delivered me for education, were affability and good-humour; and, to say the truth, my manners had no other vice but sloth and want of metal.
but i confess there is need of prolonged discipline and frequently repeated meditation to accustom the mind to view all objects in this light; and i believe that in this chiefly consisted the secret of the power of such philosophers as in former times
and to reduce the matter to narrow limits, i say, that on the side of the conspirator there is nothing but fear, jealousy, suspicion, and dread of punishment which frightens him; and on the side of the prince there is the majesty of government, the laws,
i neither am in any great apprehension of wanting, nor in desire of any more:
whole minus the part the other. but the whole minus a part cannot be the whole; and while this relation persists, there can be no whole, but only two unequal parts; and it follows that the will of one is no longer in any respect general in relation to the
that we are affected by the image of what is past or future with the same emotion as if the thing conceived were present, i expressly stated, that this is only true in so far as we look solely to the image of the thing in question itself; for the thing's
"non vulnus instants tyranni mentha cadi solida, neque auster dux inquieti turbidus adriae, nec fulminantis magna jovis manus."
nothing without a soul and without reason can produce a living creature capable of reason. the world produces us, the world then has soul and reason. every part of us is less than we.
fool that thou art! who has assured unto thee the term of life? thou dependest upon physicians' tales: rather consult effects and experience.
already reached my serious topic, the "european problem," as i understand it, the rearing of a new ruling caste for europe.
however, i prefer to leave such questions undiscussed, lest i should give ground to the superstitious for raising new issues.
and therefore in reasoning, a man bust take heed of words; which besides the signification of what we imagine of their nature, disposition, and interest of the speaker; such as are the names of vertues, and vices; for one man calleth wisdome, what another
but i remark also that if in a phenomenon which contains an occurrence, i call the antecedent state of my perception, a, and the following state, b, the perception b can only follow a in apprehension, and the perception a cannot follow b, but only precede
"no night has followed day, no day has followed night, in which there has not been heard sobs and sorrowing cries, the companions of death and funerals."--lucretius, v. five hundred seventy nine.
ix. the inclination of two right lines extending out from one point in different directions is called a rectilineal angle.
a large dictionary in three parts by tho. holyoake five hundred.five hundred. folio.
they resign each other without complaint to the good offices which man and woman are severally appointed to discharge in time, and exchange the passion which once could not lose sight of its object, for a cheerful, disengaged furtherance, whether present
o what a valiant faculty is hope, that in a mortal subject, and in a moment, makes nothing of usurping infinity, immensity, eternity, and of supplying its master's indigence, at its pleasure, with all things he can imagine or desire!
in this situation they are compelled to have recourse to all the petty and despicable shifts which they call rules of state and mysteries of the cabinet .
befriend him without lowering him, nor could the power of antiochus make them consent to allow him to hold any state in that province.
if a subject of england have a child, by an english woman in france, whose subject is he?
for without the kingdom of christ, all other kingdomes after judgment, are comprehended in the kingdome of satan.
vulgarity, ignorance, misapprehension are old acquaintances. now, when he comes, he may get the order, the dress and the dinner,-but the throbbing of the heart and the communications of the soul, no more.
but because there is no judge subordinate, nor soveraign, but may erre in a judgement of equity; if afterward in another like case he find it more consonant to equity to give a contrary sentence, he is obliged to doe it.
there are three different kinds of brains, the one understands things unassisted, the other understands things when shown by others, the third understands neither alone nor with the explanations of others.
wherefore humility, or the pain which arises from a man's contemplation of his own infirmity, does not arise from the contemplation or reason, and is not a virtue but a passion. q.e.five hundred.
never did any one prepare to bid adieu to the world more absolutely and unreservedly, and to shake hands with all manner of interest in it, than i expect to do. the deadest deaths are the best:
tragedy together, that they did nothing but pronounce iambiques, with the names of perseus and andromeda; which together with the fever, was cured, by the comming on of winter: and this madnesse was thought to proceed from the passion imprinted by the
for having explained those former laws, in the beginning of the book of deuteronomy, he addeth others, that begin at the twelve. cha. and continue to the end of the twenty six. of the same book. this law (deut.
should never have happened. the example of savages, most of whom have been found in this state, seems to prove that men were meant to remain in it, that it is the real youth of the world, and that all subsequent advances have been apparently so many steps
especially when it showeth itself naked. but what can i do with regard to its tricks! have i created it and the world?
before you can prevail upon yourself to touch it; and i would sooner have pawned anything i had, or sold a horse, and with much less constraint upon myself, than have made the least breach in that beloved purse i had so carefully laid by.
(which all men are sometimes subject to,) they may neverthelesse bee saved; much more that they may bee saved, who being no pastors, but hearers, beleeve that which is by their lawfull pastors taught them.
the thousandth part of ancient writings we have taught the ladies to blush we set too much value upon ourselves were more ambitious of a great reputation than of a good one what a man says should be what he thinks what he did by nature and accident, he
and should they be stripped of this ornament, and of the assistance and approbation of the faith, and be looked upon as mere fancies only, to contend with those who are precipitated into the dreadful and horrible darkness of irreligion, they will even
sixtly, that it is an inconvenience in monarchie, that the soveraigntie may descend upon an infant, or one that cannot discerne between good and evill: and consisteth in this, that the use of his power, must be in the hand of another man, or of some
if i should always clearly see what were true and good i should never deliberate in my judgement or choice , and consequently, tho i were perfectly free , yet i should never be indifferent .
that existed a long time after him. he had so particular a grace in speaking, that his intimates, and augustus amongst others, hearing those orations read, could distinguish even to the phrases and words that were not his.
while he drove the sword into his sacred breast, while he tore forth his vitals and laid his hand upon that most holy life which was unworthy to be defiled by steel.
for the fact that no cognition can be at variance with this principle without nullifying itself, constitutes this principle the sine qua non, but not the determining ground of the truth of our cognition.
"thou art angry, fire-dog: so i am in the right about thee!
since, they would settle down by a slanting flight of a quarter of a mile on to a distant part which was left free; but what beside safety they got by sailing in the middle of walden i do not know, unless they love its water for the same reason that i do.
let us disarm him of his novelty and strangeness, let us converse and be familiar with him, and have nothing so frequent in our thoughts as death.
for it is the nature and end of this relation, that they should represent the human race to each other. all that is in the world, which is or ought to be known, is cunningly wrought into the texture of man, of woman:-
and so much vapour and terrible voices came out of his throat, that i thought he would choke with vexation and envy.
a saner man would have found himself often enough "in formal opposition" to what are deemed "the most sacred laws of society," through obedience to yet more sacred laws, and so have tested his resolution without going out of his way.
it is almost identical with that, for in the growing days of june, when the rills are dry, the grass blades are their channels, and from year to year the herds drink at this perennial green stream, and the mower draws from it betimes their winter supply.
and therefore unlesse there be an interpreter authorised by the soveraign, from which the subordinate judges are not to recede, the interpreter can be no other than the ordinary judges, in the some manner, as they are in cases of the unwritten law; and
the infallible index of true progress is found in the tone the man takes. neither his age, nor his breeding, nor company, nor books, nor actions, nor talents, nor all together can hinder him from being deferential to a higher spirit than his own.
wise and discreet, to the detriment of our affairs.
i am zarathustra the godless! i cook every chance in my pot. and only when it hath been quite cooked do i welcome it as my food.
the point to be concluded, the spaniards in the meantime having slipped in, made use of this treachery as an absolute victory.
herein he tastes an old joy of youth and childhood, the cat-like love of garrets, presses and corn-chambers, and of the conveniences of long housekeeping. his garden or his poultry-yard tells him many pleasant anecdotes.
therefore our mind, c. q.e.five hundred.
the best of us is not so much afraid to outrage him as he is afraid to injure his neighbour, his kinsman, or his master.
there is no other place that can so much as colourably be drawn, to countenance the casting out of the church faithfull men, such as beleeved the foundation, onely for a singular superstructure of their own, proceeding perhaps from a good pious
prop. three. the force whereby a man persists in existing is limited, and is infinitely surpassed by the power of external causes.
footsteps of the respectable helvetius! (no, he was not a dangerous man, helvetius, ce senateur pococurante, to use an expression of galiani).
but i very soon became aware of the magnitude of my task, and the numerous problems with which i should be engaged; and, as i perceived that this critical investigation would, even if delivered in the driest scholastic manner, be far from being brief, i
as if there could be matter, that had not some determined quantity; when quantity is nothing else but the determination of matter; that is to say of body, by which we say one body is greater, or lesser than another, by thus, or thus much.
and as it was the sins of princes, they too have suffered the punishment. i will explain more fully the defects of these arms.
thus spake the king on the right, and seized the hand of zarathustra in order to kiss it; but zarathustra checked his veneration, and stepped back frightened, fleeing as it were, silently and suddenly into the far distance.
will. this is clearly not the case, and in this respect we may charge him with pushing the democratic argument too far. the point, however, can be better dealt with at a later stage.
grown to perfection, he that will look into the late relation of ceylon, may easily see.
what hath hitherto been the greatest sin here on earth? was it not the word of him who said: "woe unto them that laugh now!"
god himself culminates in the present moment, and will never be more divine in the lapse of all the ages. and we are enabled to apprehend at all what is sublime and noble only by the perpetual instilling and drenching of the reality that surrounds us.
now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical
so that he that by conquest has a right over a man's person to destroy him if he pleases, has not thereby a right over his estate to possess and enjoy it: for it is the brutal force the aggressor has used, that gives his adversary a right to take away his
i love him who chasteneth his god, because he loveth his god: for he must succumb through the wrath of his god.
this biography is the more desirable that it contains all really interesting and important matter in the journal of the tour in germany and italy, which, as it was merely written under montaigne's dictation, is in the third person, is scarcely worth
the way by which a man either simply renounceth, or transferreth his right, is a declaration, or signification, by some voluntary and sufficient signe, or signes, that he doth so renounce, or transferre; or hath so renounced, or transferred the same, to
the man of noble character must first bring it home forcibly to his mind, especially with the aid of history, that, from time immemorial, in all social strata in any way dependent, the ordinary man was only that which he passed for:--not being at all
foreign, just as seems good to one, or "as the heart desires," and in any case "beyond good and evil": it is here that sympathy and similar sentiments can have a place.
and therefore, whensoever it cometh to that pass, that one saith, ecce in deserto, another saith, ecce in penetralibus; that is, when some men seek christ, in the conventicles of heretics, and others, in an outward face of a church, that voice had need
poetry has ever had that power over me from a child to transpierce and transport me; but this vivid sentiment that is natural to me has been variously handled by variety of forms, not so much higher or lower (for they were ever the highest of every kind),
therefore we value the poet. all the argument and all the wisdom is not in the encyclopaedia, or the treatise on metaphysics, or the body of divinity, but in the sonnet or the play.
and the temerity of chance has suffered to be universally received by the consent of all nations?) they are, i say, so miserable, that of these three or four select laws, there is not so much as one that is not contradicted and disowned, not only by one
"how," he asks, "did this change from nature to society come about?" and he answers that he does not know.
once did people say god, when they looked out upon distant seas; now, however, have i taught you to say, superman.
the very image of it which i see in beasts, so pure and uncorrupted, how religiously do i respect it!
of brutish knowledge that natural reason gave them of him, through the deceiving images of their dreams. not only deceiving and false, but impious also and injurious, are those that man has forged from his own invention: and of all the religions that st.
well! here is my promontory, and there is the sea-it rolleth hither unto me, shaggily and fawningly, the old, faithful, hundred-headed dog-monster that i love!-
if an individual, says grotius, can alienate his liberty and make himself the slave of a master, why could not a whole people do the same and make itself subject to a king?
but they will teach us, that eternity is the standing still of the present time, a nunc-stans (as the schools call it;) which neither they, nor any else understand, no more than they would a hic-stans for an infinite greatnesse of place.
a citizen of cyzicus formerly acquired the reputation of a good mathematician for having learnt the quality of the hedge-hog: he has his burrow open in divers places, and to several winds, and, foreseeing the wind that is to come, stops the hole on that
conversation in his new thoughts than any old friends, though best and purest, can give him; for the figures, the motions, the words of the beloved object are not like other images written in water, but, as plutarch said, "enamelled in fire," and make the
the renunciation of false opinions would be a renunciation of life, a negation of life.
i had after this described the reasonable soul, and shown that it could by no means be educed from the power of matter, as the other things of which i had spoken, but that it must be expressly created; and that it is not sufficient that it be lodged in
for in counsel, it is good to see dangers; and in execution, not to see them, except they be very great.
-'for happiness, how little sufficeth for happiness!' thus spake i once and thought myself wise. but it was a blasphemy: that have i now learned. wise fools speak better.
necessary to understand, in their full extent, the principles of synthesis a priori, with which alone we have to do.
and embody for his defence? the fish scarus, when he has swallowed the angler's hook, his fellows all crowd about him and gnaw the line in pieces; and if, by chance, one be got into the bow net, the others present him their tails on the outside, which he
prop. fifty six. there are as many kinds of pleasure, of pain, of desire, and of every emotion compounded of these, such as vacillations of spirit, or derived from these, such as love, hatred, hope, fear, c., as there are kinds of objects whereby we are
that they stink of oil and of the lamp scratching is one of nature's sweetest gratifications season a denial with asperity, suspense, or favour see how flexible our reason is seek the quadrature of the circle, even when on their wives seeming anger, for
they are not like cups between the hills; for this one, which is so unusually deep for its area, appears in a vertical section through its centre not deeper than a shallow plate.
for although there could be found no higher cognition, and therefore no objective proof, and although such a principle rather serves as the foundation for all cognition of the object, this by no means hinders us from drawing a proof from the subjective
i have said, he hardly foresees in the morning what he will need at night.
both the body and the soul benumbed and asleep,
witnesses, one hundred and twenty in number, most of them persons of credit and substance in paris, who gave oath for the miracle. this was accompanied with a solemn and earnest appeal to the parliament.
to all animals, and the last belongs chiefly to man in a state of society.
thou goest the way to thy greatness: here shall no one steal after thee! thy foot itself hath effaced the path behind thee, and over it standeth written: impossibility.
i will tell you this one tale more, and i have done; some of these people being beaten by him, sent to acknowledge him, and to treat with him of a peace, whose messengers carried him three sorts of gifts, which they presented in these terms: "behold,
do like unto the wind when it rusheth forth from its mountain-caves: unto its own piping will it dance; the seas tremble and leap under its footsteps.
coming of it hereafter, though hee refused (acts one.six,seven.) to tell his apostles when it should come; and in which, when it comes, the twelve apostles shall sit on twelve thrones (every one perhaps as high as that of st.
in greece, all that the people had to do, it did for itself; it was constantly assembled in the public square. the greeks lived in a mild climate; they had no natural greed; slaves did their work for them; their great concern was with liberty.
hear them but describe our pursuits and conversation, they will very well make you understand that we bring them nothing they have not known before, and digested without our help.
the most absurd of all absurdities, with the epicureans, is to deny the force and effect of the senses:--
i did not even choose to dismiss summarily any of the opinions that had crept into my belief without having been introduced by reason, but first of all took sufficient time carefully to satisfy myself of the general nature of the task i was setting
but the use of words in registring our thoughts, is in nothing so evident as in numbering.
and reason suggesteth convenient articles of peace, upon which men may be drawn to agreement. these articles, are they, which otherwise are called the lawes of nature: whereof i shall speak more particularly, in the two following chapters.
"ille velut fidis arcana sodalibus olim credebat libris, neque si male cesserat, usquam decurrens alio, neque si bene: quo fit, ut omnis, votiva pateat veluri descripta tabella vita senis;"
'tis an idle and vain study to those who make it so by doing it after a negligent manner, but to those who do it with care and observation, 'tis a study of inestimable fruit and value; and the only study, as plato reports, that the lacedaemonians reserved
verily, i like them not, the merciful ones, whose bliss is in their pity: too destitute are they of bashfulness.
onerations and exonerations of the body; as also all that is pleasant, in the sight, hearing, smell, tast, or touch; others arise from the expectation, that proceeds from foresight of the end, or consequence of things; whether those things in the sense
the way in which this end can be obtained, so that men who are necessarily a prey to their emotions (four. iv. coroll.), inconstant, and diverse, should be able to render each other mutually secure, and feel mutual trust, is evident from four. vii.
but there is no suddennesse of passion sufficient for a totall excuse: for all the time between the first knowing of the law, and the commission of the fact, shall be taken for a time of deliberation; because he ought by meditation of the law, to rectifie
here is a just cause; for that war is just which is necessary; and those arms are merciful where no hope exists save in them.
he left for france, accompanied by young five hundred'estissac and several other gentlemen, who escorted him a considerable distance; but none went back to france with him, not even his travelling companion.
warned by the whizzing sound, i look up from my book and see some tall pine, hewn on far northern hills, which has winged its way over the green mountains and the connecticut, shot like an arrow through the township within ten minutes, and scarce another
coroll.), and the boy does not perceive anything which would exclude the existence of the horse, he will necessarily regard the horse as present: he will not be able to doubt of its existence, although he be not certain thereof.
under colour of saving his head, like the statue of a saint, for the happiness of his kingdom, they degrade him from and declare him incapable of his office, which is military throughout: i know one-- probably henry four.
they tell me that man loveth himself. ah, how great must that self-love be! how much contempt is opposed to it!
'tis now some years ago that i travelled through the territories of a sovereign prince, who, in my favour, and to abate my incredulity, did me the honour to let me see, in his own presence, and in a private place, ten or twelve prisoners of this kind, and
but in most of their other experiments wherein they affirm they have been conducted by fortune, and to have had no other guide than chance, one find the progress of this information incredible.
require for this that i should say anything more than i have already said in this discourse.
archelaus, king of macedon, walking along the street, somebody threw water on his head, which they who were with him said he ought to punish: "aye, but," said he, "whoever it was, he did not throw the water upon me, but upon him whom he took me to be."
if there is in the world a station capable of conferring honour on those who fill it, it is undoubtedly that which virtue and talents combine to bestow, that of which you have made yourselves worthy, and to which you have been promoted by your
i watch the passage of the morning cars with the same feeling that i do the rising of the sun, which is hardly more regular.
every other experience of life as false and impossible.
enquiry, attempted to throw some light upon subjects, from which uncertainty has hitherto deterred the wise, and obscurity the ignorant.
that pliny reports have no other language. an ambassador of the city of abdera, after a long conference with agis, king of sparta, demanded of him, "well, sir, what answer must i return to my fellow-citizens?"
"quis hominum potest scire consilium dei? aut quis poterit cogitare quid velit dominus?"
sports and entertainments. and plato, having invited her to his feast, we see after how gentle and obliging a manner, accommodated both to time and place, she entertained the company, though in a discourse of the highest and most important nature:
the expulsion of the tarquins was the real period of the birth of the republic. but at first it took on no constant form, because, by not abolishing the patriciate, it left half its work undone.
my shadow calleth me? what matter about my shadow! let it run after me! i-run away from it."
and does she not, by her own precept, instruct the most ignorant vulgar, and make them perfect in things which all the philosophy in the world could never beat into the heads of the wisest men?
so that by the spirit is meant inclination to gods service; and not any supernaturall revelation.
"sterilisque diu palus, aptaque remis, vicinas urbes alit, et grave sentit aratrum."
steven was stoned, and not by pretence of private zeal: for before hee was carried away to execution, he had pleaded his cause before the high priest.
for tho i have experienced in my self this infirmity , that i cannot always be intent upon one and the same knowledge, yet i may by a continued and often repeated meditation bring this to pass, that as often as i have use of this rule i may remember it,
i am ready to admire such a saying when it comes from the lips of a virtuous and worthy patriot, voluntarily and dutifully sacrificing himself for the good of his country: but if we are to understand by it, that it is lawful for the government to
the pyrrhonians would say that they knew not whether it is sweet or bitter, or whether the one or the other, or both; for these always gained the highest point of dubitation.
him the conceit of his cause. there is likewise due to the public, a civil reprehension of advocates, where there appeareth cunning counsel, gross neglect, slight information, indiscreet pressing, or an overbold defence.
thou bad false coiner, how couldst thou do otherwise! thy very malady wouldst thou whitewash if thou showed thyself naked to thy physician.
as, indeed, we have no other level of truth and reason than the example and idea of the opinions and customs of the place wherein we live: there is always the perfect religion, there the perfect government, there the most exact and accomplished usage of
for the present i wish to revert to those, who would rather abuse or deride human emotions than understand them.
i have a constitution of body as free, and a palate as indifferent, as any man living: the diversity of manners of several nations only affects me in the pleasure of variety: every usage has its reason.
he is fettered and circumscribed, he is subjected to the same necessity that the other creatures of his rank and order are, and of a very mean condition, without any prerogative of true and real pre-eminence.
passions of severall men, hath grown up into ceremonies so different, that those which are used by one man, are for the most part ridiculous to another.
and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom.
fortune heaped up five or six such-like incidents fortune rules in all things fortune sometimes seems to delight in taking us at our word fortune will still be mistress of events fox, who found fault with what he could not obtain friend, it is not now
"time by degrees breaks our strength and makes us grow feeble. --"lucretius, ii. one thousand one hundred thirty one.
what we but just now proposed to ourselves we immediately alter, and presently return again to it; 'tis nothing but shifting and inconsistency:
but i do not approve of what i see in use, that is, to seek to affirm and support our religion by the prosperity of our enterprises.
to be sure, understanding and reason are employed in the cognition of phenomena; but the question is, whether these can be applied when the object is not a phenomenon and in this sense we regard it if it is cogitated as given to the understanding alone,
rights of paternity. it would therefore be necessary, in order to legitimise an arbitrary government, that in every generation the people should be in a position to accept or reject it; but, were this so, the government would be no longer arbitrary.
and another of these diseases is called "the fire-dog": concerning him men have greatly deceived themselves, and let themselves be deceived.
the office of the soveraign, (be it a monarch, or an assembly,) consisteth in the end, for which he was trusted with the soveraign power, namely the procuration of the safety of the people; to which he is obliged by the law of nature, and to render an
for all that is practical, so far as it contains motives, relates to feelings, and these belong to empirical sources of cognition.
uncomely goeth he through the world. grey is the favourite colour in which he wrappeth his virtue. hath he spirit, then doth he conceal it; every one, however, believeth in his long ears.
in the encounter where caesar had the worst, near the city of oricum, he reproached pompey's soldiers that he had been lost had their general known how to overcome; and afterwards clawed him in a very different fashion when it came to his turn.
they have great store of fish and flesh, that have no resemblance to those of ours: which they eat without any other cookery, than plain boiling, roasting, and broiling.
paid the utmost farthing, or christ pay it for him by his passion, which is a full ransome for all manner of sin, as well lesser sins, as greater crimes; both being made by the passion of christ equally veniall.
what then can be the meaning of this place, other than that he went of himself into the wildernesse; and that this carrying of him up and down, from the wildernesse to the city, and from thence into a mountain, was a vision?
when, among the happiest people in the world, bands of peasants are seen regulating affairs of state under an oak, and always acting wisely, can we help scorning the ingenious methods of other nations, which make themselves illustrious and wretched with
for example, a man that hath no use of speech at all, (such, as is born and remains perfectly deafe and dumb,) if he set before his eyes a triangle, and by it two right angles, (such as are the corners of a square figure,) he may by meditation compare and
all life had i renounced, so i dreamed. night-watchman and grave-guardian had i become, aloft, in the lone mountain-fortress of death.
and thou, my first companion, rest in peace! well have i buried thee in thy hollow tree; well have i hid thee from the wolves.
twelve but this will not happen, because of our principle of the ideality of all sensuous intuitions.
julius caesar, and other emperors after him, had the like testimony; that is, were canonized for saints; now defined; and is the same with the apotheosis of the heathen.
the births of all things are weak and tender; and therefore we should have our eyes intent on beginnings; for as when, in its infancy, the danger is not perceived, so when it is grown up, the remedy is as little to be found.
in this treaty, so far from disposing of our own lives, we think only of securing them, and it is not to be assumed that any of the parties then expects to get hanged.
john saith not, the wrath of god shall "come" upon them, but "the wrath of god remaineth upon them;" and not that they shall be condemned; but that "they are condemned already."(john three.thirty six, three.eighteen) nor can it be conceived, that the
"totus hic locus est contemnendus in nobis, non negligendus in nostris;"-- "the place of our sepulture is to be contemned by us, but not to be neglected by our friends."--cicero, tusc. i. forty five.
for i do not find any thing in the scripture, out of which, directly or by consequence can be gathered, that adam was taught the names of all figures, numbers, measures, colours, sounds, fancies, relations; much less the names of words and speech, as
employment, seemed to be strewed in his way by the gods, favourably conspiring for his justification.
he was seen ever to go to the wars, and walk upon ice, with bare feet; to wear the same robe, winter and summer; to surpass all his companions in patience of bearing hardships, and to eat no more at a feast than at his own private dinner.
chance? dissentient and tumultuary drugs do not much blame them for making their advantage of our folly doctors: more felicity and duration in their own lives?
"the holy wall, by my votive table, shows that i have hanged up my wet clothes in honour of the powerful god of the sea." --horace, od., i. five, thirteen.
"that is not a present befitting a king," replied he. "give me then a talent," said the other. "that is not a present befitting a cynic."
the earth, said he, hath a skin; and this skin hath diseases. one of these diseases, for example, is called "man."
let the claims and virtues of persons be never so great and welcome, the instinct of man presses eagerly onward to the impersonal and illimitable, and gladly arms itself against the dogmatism of bigots with this generous word out of the book itself.
for it often falls out that, on the contrary, every one will rather choose to be prating of another man's province than his own, thinking it so much new reputation acquired; witness the jeer archidamus put upon pertander, "that he had quitted the glory of
the ruin of thebes and persepolis, the murder of menander and of ephistion's physician, the massacre of so many persian prisoners at one time, of a troop of indian soldiers not without prejudice to his word, and of the cossians, so much as to the very
three numbers are given for finding a fourth, which shall be to the third as the second is to the first.
for the same reason, we may leave out of consideration those backward states of society in which the race itself may be considered as in its nonage.
something unappeased, unappeasable, is within me; it longeth to find expression. a craving for love is within me, which speaketh itself the language of love.
the means made use of by nature for the propagation of vegetables.
-answering more weightily, a commander, a victor! oh! who should not ascend high mountains to behold such growths?
the categories combined with the modes of pure sensibility, or with one another, afford a great number of deduced a priori conceptions; a complete enumeration of which would be a useful and not unpleasant, but in this place a perfectly dispensable,
i knew two, that were competitors for the secretary's place in queen elizabeth's time, and yet kept good quarter between themselves; and would confer, one with another, upon the business; and the one of them said, that to be a secretary, in the
the most varied experience teaches it what are the qualities to which it principally owes the fact that it still exists, in spite of all gods and men, and has hitherto been victorious: these qualities it calls virtues, and these virtues alone it develops
the young, and enforced by law and opinion.
observe those who do otherwise, and who rely upon so many diverse persuasions and counsels; how often the imagination presses upon them without any bodily pain.
three. it is not enough to have citizens and to protect them, it is also necessary to consider their subsistence. provision for the public wants is an obvious inference from the general will, and the third essential duty of government.
ignorance of naturall causes disposeth a man to credulity, so as to believe many times impossibilities: for such know nothing to the contrary, but that they may be true; being unable to detect the impossibility.
which hasten and prolong their flight, according as they are pursued. the fruit and end of their pursuit is to pursue; as alexander said, that the end of his labour was to labour:
there is nothing more subject to perpetual agitation than the laws; since i was born, i have known those of the english, our neighbours, three or four times changed, not only in matters of civil regimen, which is the only thing wherein constancy may be
when zarathustra arrived at the nearest town which adjoineth the forest, he found many people assembled in the market-place; for it had been announced that a rope-dancer would give a performance. and zarathustra spake thus unto the people:
nobility is a brave quality, and with good reason introduced; but forasmuch as 'tis a quality depending upon others, and may happen in a vicious person, in himself nothing, 'tis in estimate infinitely below virtue';
for he that should be modest, and tractable, and performe all he promises, in such time, and place, where no man els should do so, should but make himselfe a prey to others, and procure his own certain ruine, contrary to the ground of all lawes of nature,
two.thirty,thirty one.) that god would "shew wonders in heaven, and in earth, bloud, and fire, and pillars of smoak.
some one having to give testimony of julius caesar's clemency; "he was," says he, "mild in his revenges.
distinction-objects which are not given to us, nay, perhaps cannot be given to us in any way.
to him a light without, and before him, which no man perceiveth but himselfe; because there is indeed no such thing without him, but onely a motion in the interiour organs, pressing by resistance outward, that makes him think so.
in our part of the world, where monogamy is in force, to marry means to halve one's rights and to double one's duties. when the laws granted woman the same rights as man, they should also have given her a masculine power of reason.
conscience, has been always hearkened unto very diligently in all times.
in order to understand stoicism, or port royal, or puritanism, one should remember the constraint under which every language has attained to strength and freedom--the metrical constraint, the tyranny of rhyme and rhythm.
they have several conditions like to ours; from those we may, by comparison, draw some conjecture: but by those qualities that are particular to themselves, what know we what to make of them!
as regards richard wagner, however, the more french music learns to adapt itself to the actual needs of the ame moderne, the more will it "wagnerite"; one can safely predict that beforehand,--it is already taking place sufficiently!
i leave no stone unturned, to do without it, rather than employ the bounty of another in any light or important occasion or necessity whatever.
another man's province than his own reading those books, converse with the great and heroic souls reasons often anticipate the effect recommendation of strangeness, rarity, and dear purchase refusin to justify, excuse, or explain myself regret so
affect: so revenge is to be pitied, when the person on whom it is executed is deprived of means of suffering under it: for as the avenger will look on to enjoy the pleasure of his revenge, so the person on whom he takes revenge should be a spectator too,
considering of how great importance is the preservation of the general of an army, and that the universal aim of an enemy is levelled directly at the head, upon which all the others depend, the course seems to admit of no dispute, which we know has been
they seemed to me to be rudimental, burrowing men, still standing on their defence, awaiting their transformation. sometimes one came near to my window, attracted by my light, barked a vulpine curse at me, and then retreated.
to the extraordinary prophets of the old testament he spake by dreams, or visions
and most commonly they serve upon terms, and on condition to share with their leader, and enjoy a part of the spoil, and other advantages that attend the conquering sword; or at least have a part of the subdued country bestowed upon them.
such prolonged ancient fear, at last become subtle, spiritual and intellectual-at present, me thinketh, it is called science."-
it happened that many of his soldiers being taken prisoners, rather chose to die than promise to join the contrary side.
without this basis of will and natural need, no society could for a moment subsist; the state exists and claims our obedience because it is a natural extension of our personality.
and it is said besides in many places, that they shall goe into "everlasting fire, everlasting torments, everlasting punishments; and that the worm of conscience never dyeth;" and all this is comprehended in the word everlasting death, which is ordinarily
of the pleasure and goods that we enjoy, there is not one exempt from some mixture of ill and inconvenience:
herdsmen, i say, but they call themselves the good and just. herdsmen, i say, but they call themselves the believers in the orthodox belief.
the other. if i see a billiard-ball moving towards another, on a smooth table, i can easily conceive it to stop upon contact.
and nobody obeys it. i find myself here fettered by the laws of ceremony; for it neither permits a man to speak well of himself, nor ill: we will leave her there for this time.
this will always be the event of such an imaginary resistance, where men may not strike again. he therefore who may resist, must be allowed to strike.
the method of reasoning, attached to the present subject, and have certainly added something to the attributes of the cause, beyond what appears in the effect; otherwise you could never, with tolerable sense or propriety, add anything to the effect, in
men (says an ancient greek sentence)-- manual of epictetus, c. ten. -- are tormented with the opinions they have of things and not by the things themselves.
"why not depart from life as a sated guest from a feast? "lucretius, iii. nine hundred fifty one.
prop. fifty nine. among all the emotions attributable to the mind as active, there are none which cannot be referred to pleasure or desire.
the unfortunate one, also, did not seem to notice that some one was beside him; on the contrary, he continually looked around with moving gestures, like one forsaken and isolated from all the world.
for science is of that nature, as none can understand it to be, but such as in a good measure have attayned it.
and therefore are ye now angry with life and with the earth. and unconscious envy is in the sidelong look of your contempt.
shewed unto them: my desire therefore to be loved of my equals in nature as much as possible may be, imposeth upon me a natural duty of bearing to them-ward fully the like affection; from which relation of equality between ourselves and them that are as
"there is a certain voice accommodated to the hearing, not by its loudness, but by its propriety."--quintilian, xi. three.
lastly, let princes, against all events, not be without some great person, one or rather more, of military valor, near unto them, for the repressing of seditions in their beginnings.
for by this means, there is a great part of every common-wealth, that enjoy the benefit of the laws, and are protected by the power of the civill state, which neverthelesse pay no part of the publique expence; nor are lyable to the penalties, as other
i became weary of the poets, of the old and of the new: superficial are they all unto me, and shallow seas.
at the same time, if he exacts the observance of them from others, he is the more strongly bound to observe them himself, since he enjoys all their favour.
that is, in short, not to multiply cases, in whatsoever he has no authority, there he is no king, and may be resisted: for wheresoever the authority ceases, the king ceases too, and becomes like other men who have no authority.
secondly, a right, before any other man, to inherit with his brethren his father's goods.
i have a thousand times lamented the loss of the treatise brutus wrote upon virtue, for it is well to learn the theory from those who best know the practice.
raving mad-man, or heady malcontent to overturn a well settled state; the people being as little apt to follow the one, as the other.
nor could it bee said (as it is mat. eleven. thirty.) that "christs yoke is easy, and his burthen light:" nor that "little children beleeve in him," as it is matth. eighteen.six. nor could st. paul have said (one cor. one.
freedom from fever is still far from being knowledge! refrigerated spirits i do not believe in. he who cannot lie, doth not know what truth is.
human reason is a two-edged and dangerous sword: observe in the hands of socrates, her most intimate and familiar friend, how many several points it has.
in something different, and accordingly study and, by similar impulse, endeavour, to make men live in accordance with what pleases themselves.
the least thing precisely, the gentlest thing, the lightest thing, a lizard's rustling, a breath, a whisk, an eye-glance-little maketh up the best happiness. hush!
excommunication, that is to say, in those places where christianity was forbidden by the civill laws, a putting of themselves out of the company of the excommunicate, and where christianity was by the civill law commanded, a putting the excommunicate out
chapter twenty two. of systemes subject, politicall, and private
which if he could have obtained, had in all likelihood prevented the civill warres, which make both those kingdomes at this present, miserable.
but sometimes it was a really noble and inspiring strain that reached these woods, and the trumpet that sings of fame, and i felt as if i could spit a mexican with a good relish,-for why should we always stand for trifles?-and looked round for a woodchuck
and a certain person of my time, being reproached by the king that he had laid hands on a priest, stiffly and positively denied he had done any such thing: the meaning of which was, he had cudgelled and kicked him.
a man that is of judgment and understanding, shall sometimes hear ignorant men differ, and know well within himself, that those which so differ, mean one thing, and yet they themselves would never agree.
i can, for my part, think of no state so insupportable and dreadful, as to have the soul vivid and afflicted, without means to declare itself; as one should say of such as are sent to execution with their tongues first cut out (were it not that in this
citizenship. such are the religions of the lamas and of the japanese, and such is roman christianity, which may be called the religion of the priest. it leads to a sort of mixed and anti-social code which has no name.
it is manifest, that men who are in absolute liberty, may, if they please, give authority to one man, to represent them every one; as well as give such authority to any assembly of men whatsoever; and consequently may subject themselves, if they think
the second objection goes farther, and represents this opinion as contrary to reason: at least, if it be a principle of reason, that all sensible qualities are in the mind, not in the object.
--a man must have been necessitated either to hide himself, or have gone along with the current of the time, which i think one may fairly do when reason no longer guides:
from how many crimes, wars and murders, from how many horrors and misfortunes might not any one have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows, "beware of listening to this impostor; you are undone if you
affectation in style is like making grimaces. the language in which a man writes is the physiognomy of his nation; it establishes a great many differences, beginning from the language of the greeks down to that of the caribbean islanders.
this one therefore shall serve for all: pyrrho the philosopher being one day in a boat in a very great tempest, shewed to those he saw the most affrighted about him, and encouraged them, by the example of a hog that was there, nothing at all concerned at
quid enim ratione timemus, aut cupimus? quid tain dextro pede concipis, ut te conatus non poniteat, votique peracti?
look why that man hazards his life and honour upon the fortune of his rapier and dagger; let him acquaint you with the occasion of the quarrel; he cannot do it without blushing: the occasion is so idle and frivolous.
the glorious attributes, which we ascribe to that deity.
in such condition, there is no place for industry; because the fruit thereof is uncertain; and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving,
with regard to the tediousness of the writings referred to above, it is to be observed in general that there are two kinds of tediousness--an objective and a subjective.
nor is nature so poor but she gives me this joy several times, and thus we weave social threads of our own, a new web of relations; and, as many thoughts in succession substantiate themselves, we shall by and by stand in a new world of our own creation,
in those animals then whose constitution is adapted only to use, use alone is enough; but in an animal (man), which has also the power of understanding the use, unless there be the due exercise of the understanding, he will never attain his proper end.
our fathers contented themselves with revenging an insult with the lie, the lie with a box of the ear, and so forward; they were valiant enough not to fear their adversaries, living and provoked we tremble for fear so soon as we see them on foot.
eight.) "freely to give, because they had freely received;" and their maintenance was the free gift of those that beleeved the good tyding they carryed about of the coming of the messiah their saviour.
as these things could not have been brought into being by god in any but the actual way and order which has obtained; and as the truth of this proposition follows from the supreme perfection of god; we can have no sound reason for persuading ourselves to
once did one believe in soothsayers and astrologers; and therefore did one believe, "everything is fate: thou shalt, for thou must!"
how then could the jewes fall into this opinion of possession?
at their words will i now chew a long while as at good corn; small shall my teeth grind and crush them, until they flow like milk into my soul!"-
in the same manner, the possibility of continuous quantities, indeed of quantities in general, for the conceptions of them are without exception synthetical, is never evident from the conceptions in themselves, but only when they are considered as the
i do not pretend that the most unlimited use of the freedom of enunciating all possible opinions would put an end to the evils of religious or philosophical sectarianism.
proof.--the idea constituting the actual being of the human mind is the idea of the body (two. xiii.), which (post. i.) is composed of a great number of complex individual parts.
the disciples of christ, seeing him walking upon the sea, (mat. fourteen.twenty six.
the whole nation of the israelites were a people holy to god; yet the tribe of levi was amongst the israelites a holy tribe; and amongst the levites, the priests were yet more holy; and amongst the priests, the high priest was the most holy.
dungings and other sordid temperings being but the vicars succedaneous to this improvement."
"mista senum et juvenum densentur funera; nullum saeva caput proserpina fugit;"
i remember when in my younger days i had heard of the wonders of italian painting, i fancied the great pictures would be great strangers; some surprising combination of color and form; a foreign wonder, barbaric pearl and gold, like the spontoons and
distance. but this proveth rather that men are in that point equall, than unequall. for there is not ordinarily a greater signe of the equall distribution of any thing, than that every man is contented with his share.
men, women, a bird, a crocodile, a calf, a dogge, a snake, an onion, a leeke, deified.
but if it be asked how it happens that the blood in the veins, flowing in this way continually into the heart, is not exhausted, and why the arteries do not become too full, since all the blood which passes through the heart flows into them, i need only
in the point; they are far from examining prerogative, whilst it is in any tolerable degree employed for the use it was meant, that is, for the good of the people, and not manifestly against it: but if there comes to be a question between the executive
in the afternoon, as often as my health permitted, i walked round the whole bay from santa margherita to beyond porto fino. this spot was all the more interesting to me, inasmuch as it was so dearly loved by the emperor frederick three.
contract. his doctrine i of the underlying principle of political obligation is that of all great modern writers, from kant to mr. bosanquet.
we may judge of that. we may also say that the elephants have some participation of religion forasmuch as after several washings and purifications they are observed to lift up their trunk like arms, and, fixing their eyes towards the rising of the sun,
condemned of thyself, and to thine own stoning: o zarathustra, far indeed threwest thou thy stone-but upon thyself will it recoil!"
there are also heavy animals in a state of happiness, there are club-footed ones from the beginning. curiously do they exert themselves, like an elephant which endeavoureth to stand upon its head.
we must, therefore, know both the cause and effect, and the relation between them. but do we pretend to be acquainted with the nature of the human soul and the nature of an idea, or the aptitude of the one to produce the other?
"totus et argento conflatus, totus et auro;"
teaching, reproving, correcting, and instructing men in the way of righteous living. but where st. peter (two pet.
these ape's tricks are the main of the effect, our fancy being so far seduced as to believe that such strange means must, of necessity, proceed from some abstruse science: their very inanity gives them weight and reverence.
judgment: they have given me faster hold, and a more manifest fruition and possession of that i had before embraced.
on foot, and with so much only as they could carry about them.
i see far inland the banks which the stream anciently washed, before science began to record its freshets.
experiments, and recurs not so frequently to the thought in transferring the past to the future. let any one try to account for this operation of the mind upon any of the received systems of philosophy, and he will be sensible of the difficulty.
note.--hence it follows, that men, thinking themselves to be free, feel more love or hatred towards one another than towards anything else: to this consideration we must add the imitation of emotions treated of in three. xxvii., xxxiv., xl. and xliii.
the allusion in the "crito" (forty five b) may, perhaps, be adduced as a further evidence of the literal accuracy of some parts (thirty seven one hundred, five hundred).
also a crime against a private man, is much aggravated by the person, time, and place.
does evince that they have a reason within, which renders them so docile and willing to learn.
roses, damask and red, are fast flowers of their smells; so that you may walk by a whole row of them, and find nothing of their sweetness; yea though it be in a morning's dew. bays likewise yield no smell as they grow. rosemary little; nor sweet marjoram.
contrariwise, we endeavour to negative everything, which we conceive to affect painfully ourselves or the loved object.
imposition of hands, was a most ancient publique ceremony amongst the jews, by which was designed, and made certain, the person, or other thing intended in a mans prayer, blessing, sacrifice, consecration, condemnation, or other speech.
i say peaceful, because i shall have occasion in another place to speak of conquest, which some esteem a way of beginning of governments.
charge of treason brought against albinus, with what indifference to my own peril i maintained the innocence of its members, one and all. thou knowest that what i say is the truth, and that i have never boasted of my good deeds in a spirit of self-praise.
the scythian women put out the eyes of all their slaves and prisoners of war, that they might have their pleasure of them, and they never the wiser. o, the furious advantage of opportunity!
devolution was hardly dreamed of; and rousseau saw the only means of securing effective popular government in a federal system, starting from the small unit as sovereign.
the pope being come before his son, and calling for drink, the butler supposing this wine had not been so strictly recommended to his care, but only upon the account of its excellency, presented it forthwith to the pope, and the duke himself coming in
why has not the temperate a certain form of objects relative to it, as well as the intemperate? and why may it not as well stamp it with its own character as the other?
if they cannot learn such causes from external sources, they are compelled to turn to considering themselves, and reflecting what end would have induced them personally to bring about the given event, and thus they necessarily judge other natures by their
it seeketh to allure by means of you, the many-too-many! yea, a hellish artifice hath here been devised, a death-horse jingling with the trappings of divine honours!
secondly, because as to what concerns myself, i fear to lose by change: my understanding does not always go forward, it goes backward too.
"by which one may understand that grief is not in nature, but in opinion."--cicero, tusc. quaes., iii. twenty eight.
while we study with attention the vanity of human life, and turn all our thoughts towards the empty and transitory nature of riches and honours, we are, perhaps, all the while flattering our natural indolence, which, hating the bustle of the world, and
physicians and surgeons, and though all other people almost went in the same habit, there was, notwithstanding, in one thing or other, sufficient distinction of the several conditions of men.
the rich, who have the service of the poor, may be debtors not onely for their own persons, but for many more.
never had any man his approaches more impertinently generative; this way of loving is more according to discipline but how ridiculous it is to our people, and how ineffectual, who better knows than i?
"alter remus aquas, alter mihi radat arenas;"
thus spake the ugliest man; it was not, however, far from midnight. and what took place then, think ye?
all other obligations; but moreover i do not live without danger, amongst men to whom all things are equally lawful, and of whom the most part cannot offend the laws more than they have already done; from which the extremist degree of licence proceeds.
the raphael in the dresden gallery (the only greatly affecting picture which i have seen) is the quietest and most passionless piece you can imagine; a couple of saints who worship the virgin and child.
i am sorry when i am sick, that i have not some longing that might give me the pleasure of satisfying it; all the rules of physic would hardly be able to divert me from it.
lastly, what is here added concerning the creation of the world is wholly beside the question in hand.
neither is it pertinent to the business, that the philosopher asserts, that one thought cannot be the subject of an other thought , for who besides himself ever imagin'd this?
i think my opinions are good and sound, but who does not think the same of his own?
usurpations by the rich, robbery by the poor, and the unbridled passions of both, suppressed the cries of natural compassion and the still feeble voice of justice, and filled men with avarice, ambition and vice.
sultry heart and cold head; where these meet, there ariseth the blusterer, the "saviour."
try whether i can have any certainty of material things.
dinner."--h. walpole to sir horace mann, june eight, one thousand seven hundred seventy four.
it is as precious to us as it was to our saxon and norman ancestors. if they made their bows of it, we make our gun-stocks of it.
very few that agree together; but also when there is no common enemy, they make warre upon each other, for their particular interests.
what he says upon the account of conscience, the physicians say upon the account of health: "that a pleasure excessively lascivious, voluptuous, and frequent, makes the seed too hot, and hinders conception": 'tis said, elsewhere, that to a languishing
fourthly, for the gift of prediction by dreams and visions
sect. one hundred seventeen. and this has generally given the occasion to mistake in this matter; because commonwealths not permitting any part of their dominions to be dismembered, nor to be enjoyed by any but those of their community, the son cannot
again, if it be not the legislative authority of the common-wealth, that giveth them the force of laws, it must bee some other authority derived from god, either private, or publique: if private, it obliges onely him, to whom in particular god hath been
noyse of the day. from whence it followeth, that the longer the time is, after the sight, or sense of any object, the weaker is the imagination.
"for the arts of soldiery and generalship are not the same." --livy, xxv. nineteen.
the natural heat, say the good-fellows, first seats itself in the feet: that concerns infancy; thence it mounts into the middle region, where it makes a long abode and produces, in my opinion, the sole true pleasures of human life; all other pleasures in
"uterque bonus pacis bellique minister."
turn, and often use to his prejudice. at bottom, as all social engagements are mutual in nature, it is impossible for any one to set himself above the law, without renouncing its advantages; for nobody is bound by any obligation to one who claims that he
of this nature was his employment who made it his business to compute into how many several orders the letters of the alphabet might be transposed, and found out that incredible number mentioned in plutarch. i am mightily pleased with the humour of him,
as for work , we haven't any of any consequence. we have the saint vitus' dance, and cannot possibly keep our heads still.
the venetians were not pleased with it, the king of spain and likewise france had objections to this enterprise, notwithstanding which with his fierce and impetuous disposition he engaged personally in the expedition.
itself in use. i venture, further, to hope, that this system will maintain the same unalterable character for the future.
some reasons often wholly inexplicable, in members nevertheless of good symmetry and perfect.
dart but a sunbeam in his face, he is melted and vanished.
i lose thereby the leisure of speaking, which gives great relish to the table, provided the discourse be suitable, that is, pleasant and short.
paulmier undischarged, that i may requite him, if i have at some other time the means of serving him.
note.--the multitude understand by the power of god the free will of god, and the right over all things that exist, which latter are accordingly generally considered as contingent.
pressing him with several objections and demands, and challenging him on all sides, tripped him up at last by asking, why, then, the execution was performed by night, and as it were by stealth?
but if i were to choose whether this medium must be rather below than above the common standard, i would not have it so in a soldier.
and now do they look at me and laugh: and while they laugh they hate me too. there is ice in their laughter."
this, and other matters which we have already proved, seem to have been signifieded by moses in the history of the first man.
when legislation grows weak, morality degenerates; but in such cases the judgment of the censors will not do what the force of the laws has failed to effect.
si in corpus nascentibus insinuatur, cur super anteactam tatem meminisse nequimus, nec vestigia gestarum rerum ulla tenemus?
a thought only really lives until it has reached the boundary line of words; it then becomes petrified and dies immediately; yet it is as everlasting as the fossilised animals and plants of former ages.
most men have learned to read to serve a paltry convenience, as they have learned to cipher in order to keep accounts and not be cheated in trade; but of reading as a noble intellectual exercise they know little or nothing; yet this only is reading, in a
i find the change a little hard indeed, but in three days 'tis over; and i see but few who live with less sleep, when need requires, and who more constantly exercise themselves, or to whom long journeys are less troublesome.
sect. thirty one. it will perhaps be objected to this, that if gathering the acorns, or other fruits of the earth, c. makes a right to them, then any one may ingross as much as he will. to which i answer, not so.
since god gives us leisure to order our removal, let us make ready, truss our baggage, take leave betimes of the company, and disentangle ourselves from those violent importunities that engage us elsewhere and separate us from ourselves.
for there can be no certainty of the last conclusion, without a certainty of all those affirmations and negations, on which it was grounded, and inferred.
this is not all; not only has the government less vigour and promptitude for securing the observance of the laws, preventing nuisances, correcting abuses, and guarding against seditious undertakings begun in distant places; the people has less affection
xvii.) is stronger, so long as we conceive nothing which excludes the present existence of the external object; wherefore an emotion is also stronger or more intense, when we conceive the cause to be with us at the present time, than when we do not
which way can we better prove it than by itself?
among so many baser influences, the general and obvious interests of society have of course had a share, and a large one, in the direction of the moral sentiments: less, however, as a matter of reason, and on their own account, than as a consequence of
"they are ever in wardship."--seneca, ep., thirty three.
ninety eight. when one trains one's conscience, it kisses one while it bites.
i consult little about the alterations i feel: for these doctors take advantage; when they have you at their mercy, they surfeit your ears with their prognostics; and formerly surprising me, weakened with sickness, injuriously handled me with their dogmas
demetrius pleasantly said of the voice of the people, that he made no more account of that which came from above than of that which came from below. he cicero says more:
for if as in adam, all die, that is, have forfeited paradise, and eternall life on earth; even so in christ all shall be made alive; then all men shall be made to live on earth; for else the comparison were not proper.
the corruptible body stupifies the soul, and the earthly habitation dulls the faculties of the imagination."
"ille potens sui laetusque deget, cui licet in diem dixisse vixi! cras vel atra nube polum pater occupato, vel sole puro."
that we must carry about us a fine handkerchief to receive it, and, which was more, afterwards to lap it carefully up, and carry it all day about in our pockets, which, he said, could not but be much more nauseous and offensive, than to see it thrown
importance, and he requires thereafter much more skill to recover his former position than to make great advances when once in possession of thoroughly ascertained principles.
in transcendental logic we isolate the understanding (as in transcendental sthetic the sensibility) and select from our cognition merely that part of thought which has its origin in the understanding alone.
this means destroying all laws, both divine, and humane, reduce all order, government, and society, to the first chaos of violence, and civill warre.
the right of the first occupier, though more real than the right of the strongest, becomes a real right only when the right of property has already been established.
cannot take away his own life, neither can he give another power to take it.
happy to have regulated his affairs to so just a proportion that his estate is sufficient to do it without his care or trouble, and without any hindrance, either in the spending or laying it up, to his other more quiet employments, and more suitable both
done ill, in that i had only considered the fitness of the garments, whereas i ought to have considered the justice of the thing, which required that no one should have anything forcibly taken from him that is his own."
let an honest curiosity be suggested to his fancy of being inquisitive after everything; whatever there is singular and rare near the place where he is, let him go and see it; a fine house, a noble fountain, an eminent man, the place where a battle has
but all these give no authority, no right to any one, of making laws over him from whom they are owing.
conveniently closed with three. besides, i wish such persons to observe that the grand artery and the arterial vein are of much harder and firmer texture than the venous artery and the hollow vein; and that the two last expand before entering the heart,
a gossip which never circulated beyond the walls of the jail. probably this is the only house in the town where verses are composed, which are afterward printed in a circular form, but not published.
thus the categories do in some measure really extend further than sensuous intuition, inasmuch as they think objects in general, without regard to the mode (of sensibility) in which these objects are given.
if the challenge is not accepted, or is accepted and the attempt fails, we are far enough from certainty still; but we have done the best that the existing state of human reason admits of; we have neglected nothing that could give the truth a chance of
"the wise man is no longer wise, the just man no longer just, if he seek to carry his love for wisdom or virtue beyond that which is necessary."
secondly, that the spirit of god in that place, signifieth nothing but the mind and disposition to obey, and assist moses in the administration of the government.
objects, unless he has obtained, independently of logic, well-grounded information about them, in order afterwards to examine, according to logical laws, into the use and connection, in a cohering whole, of that information, or, what is still better,
neither do i allow of the conjecture of the parians, sent to regulate the milesians sufficient for such a consequence as they from thence derived coming to visit the island, they took notice of such grounds as were best husbanded, and such country-houses
if i say: "a triangle can be constructed with three lines, any two of which taken together are greater than the third," i exercise merely the pure function of the productive imagination, which may draw the lines longer or shorter and construct the angles
what the power that doth restrain in his place the restless main, that within fixed bounds he keeps, nor o'er earth in deluge sweeps?
men let themselves out to hire; their faculties are not for themselves, but for those to whom they have enslaved themselves; 'tis their tenants occupy them, not themselves. this common humour pleases not me.
methinks i need not spend much pains in bringing this to thy mind, since, even when she was still with thee, even while she was caressing thee, thou usedst to assail her in manly terms, to rebuke her, with maxims drawn from my holy treasure-house.
and philopaemen, to those who extolled king ptolemy for every day inuring his person to the exercise of arms: "it is not," said he, "commendable in a king of his age to exercise himself in these things; he ought now really to employ them."
there are no fixtures to men, if we appeal to consciousness. every man supposes himself not to be fully understood; and if there is any truth in him, if he rests at last on the divine soul, i see not how it can be otherwise.
"that might be very well," answered pericles, "for any other than a praetor, who ought not only to have his hands, but his eyes, too, chaste."-- cicero, de offic., i. forty.
'ablatum mediis opus est incudibus istud.'
mad-men; but also spiritati, men possest.
there are few men who durst publish to the world the prayers they make to almighty god:
i maintain, then, that the possibility of things is not derived from such conceptions per se, but only when considered as formal and objective conditions of an experience in general.
the greatest minds, as they are capable of the highest excellences, are open likewise to the greatest aberrations; and those who travel very slowly may yet make far greater progress, provided they keep always to the straight road, than those who, while
now homer shews us clearly enough how surprise gives the advantage; who represents ulysses weeping at the death of his dog; and not weeping at the tears of his mother; the first accident, trivial as it was, got the better of him, coming upon him quite
a man of ripe age deems their nature so unlike his own, that he can only be persuaded that he too has been an infant by the analogy of other men.
intentions and consciences, matters principally to be considered; so that there has never been any commonwealth so well organised, in which we might not detect often enough defect in such a department or such a choice; and in those systems, where
is not its extension also unknown ? for when it melts 'tis greater , when it boils 'tis greater , and yet greater when the heat is increas'd; and i should not rightly judge of the wax, did i not think it capable of more various extensions than i can
but even the alternation of the existence and non-existence of a given state in a thing, in which all change consists, by no means proves the contingency of that state-the ground of proof being the reality of its opposite.
gentle is zarathustra to the sickly. verily, he is not indignant at their modes of consolation and ingratitude. may they become convalescents and overcomers, and create higher bodies for themselves!
have the gout; and the better to colour this anointed his legs, and had them lapped up in a great many swathings, and perfectly counterfeited both the gesture and countenance of a gouty person; till in the end, fortune did him the kindness to make him one
i do not hesitate to say, that those who call themselves abolitionists should at once effectually withdraw their support, both in person and property, from the government of massachusetts, and not wait till they constitute a majority of one, before they
lo, the muses, grief-dishevelled, guide my pen and voice my woe; down their cheeks unfeigned the tear drops to my sad complainings flow!
indeed, i found some of them to be wiser than the so called overseers of the poor and selectmen of the town, and thought it was time that the tables were turned.
"diversos diversa juvant; non omnibus annis omnia conveniunt."
because they do not know what it is to be good: for it is neither the development of the understanding nor the restraint of law that hinders them from doing ill; but the peacefulness of their passions, and their ignorance of vice: tanto plus in illis
"let those," said he, "whom thy fortunate reign catches at rome, see to the forum drenched with blood, three and the heads of senators above the pool of servilius-the place where the victims of sulla's proscriptions were stripped-the bands of assassins
that that hath given them grace, and some credit, consisteth in three things. first, that men mark when they hit, and never mark when they miss; as they do generally also of dreams.
the most of our civil governments, as aristotle says, "leave, after the manner of the cyclopes, to every one the ordering of their wives and children, according to their own foolish and indiscreet fancy; and the lacedaemonian and cretan are almost the
former cause, but is eternall; which is it men call god.
a true friend of man; almost the only friend of human progress. an old mortality, say rather an immortality, with unwearied patience and faith making plain the image engraven in men's bodies, the god of whom they are but defaced and leaning monuments.
twenty seven.) took the priesthood from abiathar, and gave it (verse thirty five.) to zadoc.
on any of the great open questions just enumerated, if either of the two opinions has a better claim than the other, not merely to be tolerated, but to be encouraged and countenanced, it is the one which happens at the particular time and place to be in a
in that way beyond all who had preceded him.
eternal state she reserves for us after it, to accustom us to it and to take from us the fear of it.
'tis the first lesson the mexicans teach their children; so soon as ever they are born they thus salute them: "thou art come into the world, child, to endure: endure, suffer, and say nothing."
the shapes, some of men, some of beasts, some of monsters; but also the faculties, and passions of men and beasts; as sense, speech, sex, lust, generation, (and this not onely by mixing one with another, to propagate the kind of gods; but also by mixing
ye do not mean to slay, ye judges and sacrificers, until the animal hath bowed its head? lo! the pale criminal hath bowed his head: out of his eye speaketh the great contempt.
for that other creatures should be ignorant of themselves is natural; in man it shows as a defect. how extravagant, then, is this error of yours, in thinking that anything can be embellished by adornments not its own. it cannot be.
a man who has not enough originality to think out a new title for his book will be much less capable of giving it new contents.
extraordinary and the marvellous, and ought reasonably to beget a suspicion against all relations of this kind. this is our natural way of thinking, even with regard to the most common and most credible events.
or rather the masters of a more holy and sublime country, show some love for the earthly country which maintains them.
reason, or from something men beleeve already.
secondly, they have had a care, to make it believed, that the same things were displeasing to the gods, which were forbidden by the lawes.
regulus had thrown into bonds many of the carthaginians whom he had taken in war; soon after he himself submitted his hands to the chains of the vanquished.
the false prophet zedekiah, saith to micaiah (one kings twenty two.twenty four.) "which way went the spirit of the lord from me to speak to thee?"
salvation; but so, as to see, and relinquish their former errours.
everything among them talketh, everything is out-talked. and that which yesterday was still too hard for time itself and its tooth, hangeth to-day, outchamped and outchewed, from the mouths of the men of to-day.
took no notice of it, nor so much as sat down to repose himself, but, nevertheless, died within five or six hours after of an apoplexy occasioned by that blow.
first, a very small state, where the people can readily be got together and where each citizen can with ease know all the rest; secondly, great simplicity of manners, to prevent business from multiplying and raising thorny problems; next, a large measure
these became more numerous in the edition of one thousand five hundred eighty eight; but the multitude of classical texts which at times encumber montaigne's text, only dates from the posthumous edition of one thousand five hundred ninety five, he had
for government is an expedient, by which men would fain succeed in letting one another alone; and, as has been said, when it is most expedient, the governed are most let alone by it.
beyond these limits they represent to us nothing, for they belong only to sense, and have no reality apart from it.
now if on our part we received any thing without alteration, if human grasp were capable and strong enough to seize on truth by our own means, these means being common to all men, this truth would be conveyed from hand to hand, from one to another; and at
the causes and motives of seditions are, innovation in religion; taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons; strangers; dearths; disbanded soldiers; factions grown desperate; and what
will, in the end, result to all created beings, without any mixture of positive or absolute ill or misery.
again, if we consider our mind, we see that our intellect would be more imperfect, if mind were alone, and could understand nothing besides itself. there are, then, many things outside ourselves, which are useful to us, and are, therefore, to be desired.
now, in so far as imagination is spontaneity, i sometimes call it also the productive imagination, and distinguish it from the reproductive, the synthesis of which is subject entirely to empirical laws, those of association, namely, and which, therefore,
over the pate, lays him dead upon the place and runs away, which the others see, and concluding himself discovered and lost, runs to the altar and begs for mercy, promising to discover the whole truth, which as he was doing, and laying open the full
panckoucke, one thousand eight hundred twenty eight; lettres inedites a one thousand. one thousand. rey, one thousand eight hundred fifty eight; lettres a mme. dupin (in le portefeuille de mme.
our kings in their wars, not only with their friends and servants, but in their own persons.
'tis not to be expected that argument and instruction, though we never so voluntarily surrender our belief to what is read to us, should be of force to lead us on so far as to action, if we do not, over and above, exercise and form the soul by experience
not it self to be bounded within the strict limits of truth .
there. once, in the winter, many years ago, when i had been cutting holes through the ice in order to catch pickerel, as i stepped ashore i tossed my axe back on to the ice, but, as if some evil genius had directed it, it slid four or five rods directly
a part of him, that another can no longer have any right to it, before it can do him any good for the support of his life.
the former appertain absolutely and necessarily to our sensibility, of whatsoever kind our sensations may be; the latter may be of very diversified character.
the sixth, as it furnished neither soldiers to the army nor votes in the campus martius, one and was almost without function in the state, was seldom regarded as of any account.
your will and your valuations have ye put on the river of becoming; it betrayeth unto me an old will to power, what is believed by the people as good and evil.
piously and silently doth he stalk along on the star-carpets:-but i like no light-treading human feet, on which not even a spur jingleth.
like a cry and an huzza will i traverse wide seas, till i find the happy isles where my friends sojourn;-
it hath been also commonly taught, "that faith and sanctity, are not to be attained by study and reason, but by supernaturall inspiration, or infusion," which granted, i see not why any man should render a reason of his faith; or why every christian
for the despising of them, many times checks them best; and the going about to stop them, doth but make a wonder long-lived.
first and instantaneously, from them to the maker of them, and, secondly, from them to themselves. but, if i put my head deliberately into the fire, there is no appeal to fire or to the maker of fire, and i have only myself to blame.
i meant to say that the democratising of europe is at the same time an involuntary arrangement for the rearing of tyrants--taking the word in all its meanings, even in its most spiritual sense.
myself, as to give occasion to those who shall survive me to make it matter of reproach against me some day, that i might have left them many things in a much more perfect state than i have done, had i not too much neglected to make them aware of the ways
were convoked. the comitia curiata were founded by romulus; the centuriata by servius; and the tributa by the tribunes of the people.
hence, pure reason is the faculty which contains the principles of cognizing anything absolutely a priori. an organon of pure reason would be a compendium of those principles according to which alone all pure cognitions a priori can be obtained.
right, and in their own hands. and in england it was so in effect; saving that they, by whom the kings administred the government of religion, by maintaining their imployment to be in gods right, seemed to usurp, if not a supremacy, yet an independency on
the terror of reform is the discovery that we must cast away our virtues, or what we have always esteemed such, into the same pit that has consumed our grosser vices:-
its laws. political war was also theological; the provinces of the gods were, so to speak, fixed by the boundaries of nations. the god of one people had no right over another.
our thinking is a pious reception. our truth of thought is therefore vitiated as much by too violent direction given by our will, as by too great negligence. we do not determine what we will think.
thyself to be upon the accustomed terms, thou and thy confidence will at one time or another be unexpectedly wafted over. a man cannot reasonably complain of diseases that fairly divide the time with health."
for the prosperity of a people ruled by an aristocraticall, or democraticall assembly, commeth not from aristocracy, nor from democracy, but from the obedience, and concord of the subjects; nor do the people flourish in a monarchy, because one man has the
did not custom, moreover, work that miracle in chios that, in seven hundred years, it was never known that ever maid or wife committed any act to the prejudice of her honour?
what kinds of speeches signifie the appetites, aversions, and passions of mans mind; and of their use and abuse, i shall speak when i have spoken of the passions.
accordingly, this cracking of whips must be regarded as something purely wanton; nay, as an impudent defiance, on the part of those who work with their hands, offered to those who work with their heads.
hard upon him: and a last man sees nothing into the reason of the thing, but draws a line of circumvallation about you of dialectic clauses, and the formulas of his art.
our best is still young: this exciteth old palates. our flesh is tender, our skin is only lambs' skin:-how could we not excite old idol-priests!
"a course is to be taken in bad cases." (or), "a desperate case must have a desperate course." ---seneca, agamemnon, ii. one, forty seven.
at first it looked like a vast blue fort or valhalla; but when they began to tuck the coarse meadow hay into the crevices, and this became covered with rime and icicles, it looked like a venerable moss-grown and hoary ruin, built of azure-tinted marble,
i may begin, with that which pleases me best, for the subjects are all linked to one another.
deformity, without being able to determine the source of these distinctions.
in the rear. the woods ring again, and yet no fox bursts forth on to the open level of the pond, nor following pack pursuing their acton.
the foole hath sayd in his heart, there is no such thing as justice; and sometimes also with his tongue; seriously alleaging, that every mans conservation, and contentment, being committed to his own care, there could be no reason, why every man might not
chaced from the open country, these robbers fly into the forest, and lie in wait to break in upon every unguarded avenue of the mind, and overwhelm it with religious fears and prejudices.
civilised and artificial, if it treads nicely and fears the shock:
'tis a symptom of an obstinate and obdurate nature to be sensible of no emotion, as 'tis reported for a miracle of polemon; but then he did not so much as alter his countenance at the biting of a mad dog that tore away the calf of his leg; and no wisdom
morbis in corporis avius errat spe animus; dementit enim, deliraque fatur; interdumque gravi lethargo fertur in altum ternumque soporem, oculis mi tuque cadenti:
who have died before than after five-and-thirty years of age. it is full both of reason and piety, too, to take example by the humanity of jesus christ himself; now, he ended his life at three-and-thirty years.
foundations to an edifice, but of roots to a tree, which may perform their office equally well though they be never dug down to and exposed to light.
for if the difference proceeded from the temper of the brain, and the organs of sense, either exterior or interior, there would be no lesse difference of men in their sight, hearing, or other senses, than in their fancies, and discretions.
our own power, indefinitely surpass it (four. iii.); hence the desires arising from like emotions may be more vehement, than the desire which arises from a true knowledge of good and evil, and may, consequently, control or quench it. q.e.five hundred.
while i was thus mutely pondering within myself, and recording my sorrowful complainings with my pen, it seemed to me that there appeared above my head a woman of a countenance exceeding venerable.
argumentation. were this doubtful with regard to men, it seems to admit of no question with regard to the brute creation; and the conclusion being once firmly established in the one, we have a strong presumption, from all the rules of analogy, that it
taylor lived with her daughter in a lodging in the country; but in one thousand eight hundred fifty one her husband died, and then mill made her his wife.
the benefits which a soveraign bestoweth on a subject, for fear of some power, and ability he hath to do hurt to the common-wealth, are not properly rewards; for they are not salaryes; because there is in this case no contract supposed, every man being
thus wisheth the type of noble souls: they desire to have nothing gratuitously, least of all, life.
up to thy height to toss myself-that is my depth! in thy purity to hide myself-that is mine innocence!
not permitted to make the attempt and to ask the question whether this which is "given" does not suffice, by means of our counterparts, for the understanding even of the so-called mechanical (or "material") world?
verily, i have taken from you a hundred formulae and your virtue's favourite playthings; and now ye upbraid me, as children upbraid.
ah, even upon their hypocrisy did mine eyes' curiosity alight; and well did i divine all their fly-happiness, and their buzzing around sunny window-panes.
if to conceive and wish a nobler way of acting than that we have should produce a repentance of our own, we must then repent us of our most innocent actions, forasmuch as we may well suppose that in a more excellent nature they would have been carried on
the oxen that served in the royal gardens of susa, to water them, and turn certain great wheels to draw water for that purpose, to which buckets were fastened (such as there are many in languedoc), being ordered every one to draw a hundred turns a day,
but where it is said, "in the day that thou eatest thereof, thou shalt surely die," it must needs bee meant of his mortality, and certitude of death.
and cain was so fully convinced, that every one had a right to destroy such a criminal, that after the murder of his brother, he cries out, every one that findeth me, shall slay me; so plain was it writ in the hearts of all mankind.
she does nothing but err throughout, but especially when she meddles with divine things. who does more evidently perceive this than we?
seeing then the acts of councell of the apostles, were then no laws, but councells; much lesse are laws the acts of any other doctors, or councells since, if assembled without the authority of the civill soveraign.
one said to alexander: "your father will leave you a great dominion, easy and pacific"; this youth was emulous of his father's victories and of the justice of his government; he would not have enjoyed the empire of the world in ease and peace.
prop. forty three. hatred is increased by being reciprocated, and can on the other hand be destroyed by love.
and it is affirmed, that he maintained a continual war, with some potent neighbouring nations, not only to keep the young men in exercise, but principally to have wherewithal to furnish his sacrifices with his prisoners of war.
them but rods and ferules, horror and cruelty. away with this violence! away with this compulsion! than which, i certainly believe nothing more dulls and degenerates a well-descended nature.
the holy court in five tomes, written in french by n. causin , translated by sir t. h. the fourth edition. fol.
"qui, ut rationem nullam afferrent, ipsa auctoritate me frangerent."
all other names, are but insignificant sounds; and those of two sorts. one, when they are new, and yet their meaning not explained by definition; whereof there have been aboundance coyned by schoole-men, and pusled philosophers.
as if it had not been sufficient that plato was originally descended from the gods by a double line, and that he had neptune for the common father of his race, it was certainly believed at athens, that aristo, having a mind to enjoy the fair perictione,
for it was a valley which all animals avoided, even the beasts of prey, except that a species of ugly, thick, green serpent came here to die when they became old. therefore the shepherds called this valley: "serpent-death."
the table, which we see, seems to diminish, as we remove farther from it: but the real table, which exists independent of us, suffers no alteration: it was, therefore, nothing but its image, which was present to the mind.
"a wise man is the keenest seeker for natural riches." --seneca, ep., one hundred nineteen.
a thousand nations have achieved earthly greatness, that could never have endured good laws; even such as could have endured them could have done so only for a very brief period of their long history.
the reason that men doubt of divers things is that they never examine common impressions; they do not dig to the root, where the faults and defects lie; they only debate upon the branches; they do not examine whether such and such a thing be true, but if
x.). therefore an emotion towards a thing, whose period of existence we conceive to be far distant from the present, is far fainter, than if we conceive the thing as present; it is, nevertheless, more intense, than if we conceived the thing as contingent,
but what good-will it do thee? in the evening wilt thou have me again: in thine own cave will i sit, patient and heavy like a block-and wait for thee!"
the angells, and are the children of god, being the children of the resurrection:" the children of this world, that are in the estate which adam left them in, shall marry, and be given in marriage; that is corrupt, and generate successively; which is an
they are much more profoundly involved than we), he caused me to be wakened by the sound of some musical instrument, and was never unprovided of a musician for that purpose.
i came into the world with all my senses entire, even to perfection. my stomach is commodiously good, as also is my head and my breath; and, for the most part, uphold themselves so in the height of fevers.
first, therefore, let usury in general, be reduced to five in the hundred; and let that rate be proclaimed, to be free and current; and let the state shut itself out, to take any penalty for the same.
but yet certain though it be, it hath flaws; for that the scriveners and brokers do value unsound men, to serve their own turn.
those who admit any limit to what a government may do, except in the case of such governments as they think ought not to exist, stand out as brilliant exceptions among the political thinkers of the continent.
these two affirmations, if we regard the mind, are in the same relation to one another as being and not--being; for there is nothing positive in ideas, which constitutes the actual reality of falsehood (two. xxxv. note, and xlvii. note).
this is the reason why the lawgivers, to honour marriage with some resemblance of this divine alliance, interdict all gifts betwixt man and wife; inferring by that, that all should belong to each of them, and that they have nothing to divide or to give to
he be able to do? he must know how to make use of them all, and to mix them; and so we should mingle the goods and evils which are consubstantial with our life; our being cannot subsist without this mixture, and the one part is no less necessary to it
what remains for him to covet or desire?
a father is very miserable who has no other hold on his children's affection than the need they have of his assistance, if that can be called affection; he must render himself worthy to be respected by his virtue and wisdom, and beloved by his kindness
legislative, (such as they shall think fit) provide for their own safety and security, which is the end for which they are in society.
as this division appears to differ in some, though not essential points, from the usual technique of logicians, the following observations, for the prevention of otherwise possible misunderstanding, will not be without their use.
a little while after, appearing to wake out of a sort of reverie, he uttered words which he had employed once or twice before in the course of his sickness: "ah well, ah well, whenever the hour comes, i await it with pleasure and fortitude."
the advocates and judges of our times find bias enough in all causes to accommodate them to what they themselves think fit.
mochus es aufidi, qui vir, scvine, fuisti: rivalis fuerat qui tuus, ille vir est. cur aliena placet tibi, qu tua non placet uxor? numquid securus non potes arrigere?
"that which was once a sterile marsh, and bore vessels on its bosom, now feeds neighbouring cities, and admits the plough." --horace, de arte poetica, v. sixty five.
thus, while redressing the inequality of the moment, he also provided for the future; and in order that the division might be one of persons as well as localities, he forbade the inhabitants of one quarter to migrate to another, and so prevented the
or is it this: to go into foul water when it is the water of truth, and not disclaim cold frogs and hot toads?
"what doth all the world know at present?" asked zarathustra. "perhaps that the old god no longer liveth, in whom all the world once believed?"
require, and which it is impossible for me to make without the assistance of others: and, without flattering myself so much as to expect the public to take a large share in my interests, i am yet unwilling to be found so far wanting in the duty i owe to
half a century is always a considerable time in the history of the universe, for the matter which forms it is always shifting; something is always taking place.
lastly, we dream that from the free decision of our mind we do something, which we should not dare to do when awake.
naked, would i like to see them: for beauty alone should preach penitence. but whom would that disguised affliction convince!
mean to be protected by their laws, be obeyed. for the points of doctrine concerning the kingdome (of) god, have so great influence on the kingdome of man, as not to be determined, but by them, that under god have the soveraign power.
the fifth, mutuall accommodation, or compleasance
is the best government of the church; and concludeth for the mixt, but which should most participate of monarchy: the third, whether in this mixt monarchy, st. peter had the place of monarch.
assertions, which, though illegitimate, demand acceptance as veritable axioms.
by giving up the one, we degrade our being; by giving up the other, we do our best to annul it; and, as no temporal good can indemnify us for the loss of either, it would be an offence against both reason and nature to renounce them at any price
but one day will the solitude weary thee; one day will thy pride yield, and thy courage quail. thou wilt one day cry: "i am alone!"
our intelligence being by no other way communicable to one another but by a particular word, he who falsifies that betrays public society.
there be some, have an over-early ripeness in their years, which fadeth betimes.
employ his passion, who can make no use of his reason he may well go a foot, they say, who leads his horse in his hand he must fool it a little who would not be deemed wholly a fool he should discern in himself, as well as in others he took himself along
sport, like monkeys, and not as men; and some there are, who are very liberal in buying them balls to play withal, who are very close-handed for the least necessary expense when they come to age.
and doubtless, these mutual advertisements would be of no contemptible advantage to the public correspondence and intelligence: for there are evermore conditions that hunt after one another, and for want of knowing one another's occasions leave men in
valour-- magnanimity, in danger of death, or wounds, valour, fortitude.
if i may so express myself, in every part of their possessions, it was much easier to harm them, and therefore more necessary for them to take precautions against it; and, in short, because it is more reasonable to suppose a thing to have been invented by
in order to the publique peace. these rules of propriety (or meum and tuum) and of good, evill, lawfull and unlawfull in the actions of subjects, are the civill lawes, that is to say, the lawes of each commonwealth in particular; though the name of civill
and because all signes of hatred, or contempt, provoke to fight; insomuch as most men choose rather to hazard their life, than not to be revenged; we may in the eighth place, for a law of nature set down this precept, "that no man by deed, word,
the seventh place is one cor. four.twenty one. "shall one come unto you with a rod, or in love, and the spirit of lenity?"
or is it the shame of being two of us that maketh thee blush!-dost thou bid me go and be silent, because now-day cometh?
"i am the spiritually conscientious one," answered he who was asked, "and in matters of the spirit it is difficult for any one to take it more rigorously, more restrictedly, and more severely than i, except him from whom i learnt it, zarathustra himself.
a very excellent gentleman, and a friend of mine, ran a risk of impairing his faculties by a too passionate attention and affection to the affairs of a certain prince his master;-- probably the king of navarre, afterward henry four.
for my part, one contribute to it more liberty than wit, and have therein more of luck than invention; but i am perfect in suffering, for i endure a retaliation that is not only tart, but indiscreet to boot, without being moved at all; and whoever attacks
added its weight to the scale. in the minds of almost all religious persons, even in the most tolerant countries, the duty of toleration is admitted with tacit reserves.
my form of life is the same in sickness as in health; the same bed, the same hours, the same meat, and even the same drink, serve me in both conditions alike; i add nothing to them but the moderation of more or less, according to my strength and appetite.
or from any other thing less perfect then god ? for nothing can be thought or supposed more perfect , or equally perfect with god .
for if they could be changed in respect to existence, they must also be able to be changed in respect to essence--that is, obviously, be changed from true to false, which is absurd.
again, ignorance is of three sort; of the law, and of the soveraign, and of the penalty.
velut minuta magno deprensa navis in mari vesaniente vento.
necessity and strict universality, therefore, are infallible tests for distinguishing pure from empirical knowledge, and are inseparably connected with each other.
condensed, is when there is in the very same matter, lesse quantity than before; and rarefied, when more.
real and effectual subjection only concerns such amongst us as voluntarily thrust their necks under the yoke, and who design to get wealth and honours by such services: for a man that loves his own fireside, and can govern his house without falling by the
to the virgin mary, by a vision of an angel: to joseph in a dream: again to paul in the way to damascus in a vision of our saviour: and to peter in the vision of a sheet let down from heaven, with divers sorts of flesh, of clean and unclean, beasts; and
law: breeder of altercation and division laws keep up their credit, not for being just--but as laws lay the fault on the voices of those who speak to me.
seventy elders: by which it is understood, not that god weakened the spirit of moses, for that had not eased him at all; but that they had all of them their authority from him; wherein he doth truly, and ingenuously interpret that place.
but, under the pretext of hastening matters, the abolition of this custom was achieved, and both elections were held on the same day.
if they stoop to the common conference, and that you offer anything but approbation and reverence, they then knock you down with the authority of their experience: they have heard, they have seen, they have done so and so: you are crushed with examples.
as yet thou art not free; thou still seekest freedom. too unslept hath thy seeking made thee, and too wakeful.
'tis contrary to the order of nature that he has made the most excellent production that can possibly be; for the ordinary birth of things is imperfect; they thrive and gather strength by growing, whereas he rendered the infancy of poesy and several other
and now behold of my own accord am i come to the place i would be in; for seeing i have now discover'd that bodies themselves are not properly perceived by our senses or imagination , but only by our understanding , and are not therefore perceived ,
-such as love with great love, such as love with great contempt!" thus speaketh zarathustra the godless.-
perhaps not without a malicious artistic sense of the contrast he ventures to present--long, heavy, difficult, dangerous thoughts, and a tempo of the gallop, and of the best, wantonest humour?
the advice that isocrates gives his king seems to be grounded upon reason: that he should be splendid in plate and furniture; forasmuch as it is an expense of duration that devolves on his successors; and that he should avoid all magnificences that will
but 'tis to be remembred, that i said, i easily conceive imagination may be so performed, supposing body to exist . and because no so convenient manner of explaining it offers it self, from thence i probably guess, that body does exist .
when we had done, far in the night, threw the burning brands high into the air like skyrockets, which, coming down into the pond, were quenched with a loud hissing, and we were suddenly groping in total darkness.
deep feeling of its truth. but there is a commoner case than either of these; when the conflicting doctrines, instead of being one true and the other false, share the truth between them; and the nonconforming opinion is needed to supply the remainder of
his usual note was this demoniac laughter, yet somewhat like that of a water-fowl; but occasionally, when he had balked me most successfully and come up a long way off, he uttered a long-drawn unearthly howl, probably more like that of a wolf than any
liberty to secure protection and encouragement to the honest industry of mankind, against the oppression of power and narrowness of party, will quickly be too hard for his neighbours: but this by the by.
no: until one want the protection of massachusetts to be extended to me in some distant southern port, where my liberty is endangered, or until i am bent solely on building up an estate at home by peaceful enterprise, i can afford to refuse allegiance to
shall he go unpunished, after having conspired against my life, a life that i have hitherto defended in so many civil wars, in so many battles by land and by sea?
and yet we have a most sweet and charming medicine in philosophy; for of all the rest we are sensible of no pleasure till after the cure: this pleases and heals at once."
necessary. a bad man, he says, is a robust child. but it remains to be proved whether man in a state of nature is this robust child: and, should we grant that he is, what would he infer?
for if a king be a priest, he cannot marry, and transmit his kingdome to his posterity; if he be not a priest then the pope pretendeth this authority ecclesiasticall over him, and over his people.
new truth, that can be, does never breake the peace, but onely somtimes awake the warre.
constancy, no talk of their future condition; amongst sports, feastings, wit, and mirth, common and indifferent discourses, music, and amorous verses. were it not possible for us to imitate this resolution after a more decent manner?
because they learned badly and not the best, and everything too early and everything too fast; because they ate badly: from thence hath resulted their ruined stomach;-
anything from the ground, setting one foot on the ground and the other in the stirrup: with twenty other ape's tricks, which he got his living by.
he will take a tennis-ball in his left hand and strike it away with the racket; he will shoot with a harquebuss at random, and is contented with what his people tell him, that he is over, or wide.
and marguerite, queen of navarre, like a woman, very far extends the advantage of women, ordaining that it is time, at thirty years old, to convert the title of fair into that of good.
they are wont to forget that the world is not governed by policy and expediency. webster never goes behind government, and so cannot speak with authority about it.
as the israelites in egypt, were sometimes fastened to their labour of making bricks, and other times were ranging abroad to gather straw: so also may the judgment sometimes be fixed upon one certain consideration, and the fancy at another time wandring
failing this condition of judgement (schema), subsumption is impossible; for there is in such a case nothing given, which may be subsumed under the conception.
many nations less barbarous in this than the greeks and romans who call them so, repute it horrible and cruel to torment and pull a man to pieces for a fault of which they are yet in doubt. how can he help your ignorance?
this word province signifies a charge, or care of businesse, which he whose businesse it is, committeth to another man, to be administred for, and under him; and therefore when in one common-wealth there be divers countries, that have their lawes distinct
to stand in true relations with men in a false age is worth a fit of insanity, is it not? we can seldom go erect.
the road dividing the two, as far as our well-being and enjoyment of life are concerned, is downhill; the dreaminess of childhood, the joyousness of youth, the troubles of middle age, the infirmity and frequent misery of old age, the agonies of our last
nature as he possessed, were it even under the condition that they should never afterwards attain to higher.
but philosophers advancing still in their inquiries, discover that, as we are totally ignorant of the power on which depends the mutual operation of bodies, we are no less ignorant of that power on which depends the operation of mind on body, or of body
and never yet could ye cast your spirit into a pit of snow: ye are not hot enough for that! thus are ye unaware, also, of the delight of its coldness.
but in the main it must be regarded as the ideal of socrates, according to plato's conception of him, appearing in the greatest and most public scene of his life, and in the height of his triumph, when he is weakest, and yet his mastery over mankind is
i cannot call riches better than the baggage of virtue. the roman word is better, impedimenta. for as the baggage is to an army, so is riches to virtue.
no law received its sanction and no magistrate was elected, save in the comitia; and as every citizen was enrolled in a curia , a century, or a tribe, it follows that no citizen was excluded from the right of voting, and that the roman people was truly
meditation of our own reason. for the regimen of our health, physicians propose to us the example of the beasts' manners and way of living; for this saying (out of plutarch) has in all times been in the mouth of these people: "keep warm thy feet and head,
those of which we can see the end are hers; those that fly before us, and of which we can see no end, are our own: the poverty of goods is easily cured; the poverty of the soul is irreparable:
wines, whilst they confine their patients to syrups and sops. "i know not," said the courtezan lais, "what they may talk of books, wisdom, and philosophy; but these men knock as often at my door as any others."
by the social compact we have given the body politic existence and life: we have now by legislation to give it movement and will.
for the mind does not know itself, except in so far as it perceives the ideas of the modifications of body (two. xxiii.). it only perceives its own body (two.
the several objections also, which were made by divers learned persons against these meditations, with the authors answers, were translated into french by one thousand. b. fifty. r.
one hundred nineteen. so far, then, are we necessitated by reasoning to contradict or depart from the primary instincts of nature, and to embrace a new system with regard to the evidence of our senses.
artisan upon his close-stool we must learn to suffer what we cannot evade we neither see far forward nor far backward we only labour to stuff the memory we ought to grant free passage to diseases we say a good marriage because no one says to the contrary
as long as there are rich people in the world, they will be desirous of distinguishing themselves from the poor, nor can the state devise a revenue less burdensome or more certain than what arises from this distinction.
when it means anything better than this, it means that which is expedient for some immediate object, some temporary purpose, but which violates a rule whose observance is expedient in a much higher degree.
two that is what he could not be sure of, if he proposed a dictator; for he dared not nominate himself, and could not be certain that his colleague would nominate him.
st. peter, nor to any of the apostles, but to the multitude of the jews that followed him into the mountain, men for the most part not yet converted, that hee gave this counsell, to beware of false prophets: which therefore if it conferre a power of
sixty. to love mankind for god's sake--this has so far been the noblest and remotest sentiment to which mankind has attained.
equality would be out of place, as it was not found even at sparta.
the light therefore that must guide us in this question, must be that which is held out unto us from the bookes themselves: and this light, though it show us not the writer of every book, yet it is not unusefull to give us knowledge of the time, wherein
for the side grounds, you are to fill them with variety of alleys, private, to give a full shade, some of them, wheresoever the sun be. you are to frame some of them, likewise, for shelter, that when the wind blows sharp you may walk as in a gallery.
i am constrained every moment to acknowledge a higher origin for events than the will i call mine.
zarathustra, however, answered thus unto him who so spake: when one taketh his hump from the hunchback, then doth one take from him his spirit-so do the people teach.
"tristemque vultus tetrici arrogantiam:"
but down there-there speaketh everything, there is everything misheard. if one announce one's wisdom with bells, the shopmen in the market-place will out-jingle it with pennies!
two. the other species of philosophers consider man in the light of a reasonable rather than an active being, and endeavour to form his understanding more than cultivate his manners.
it is strange , a judicious reader is apt to say, upon the perusal of these wonderful historians, that such prodigious events never happen in our days . but it is nothing strange, i hope, that men should lie in all ages.
thus, the distinction of the transcendental and empirical belongs only to the critique of cognitions, and does not concern the relation of these to their object.
death is terrible to cicero, coveted by cato, indifferent to socrates.
if there happened to be any one man among them pre-eminent in power, virtue, riches or personal influence, he became sole magistrate, and the state assumed the form of monarchy.
shepherds, but also amongst the heathen, to signifie the office of a king, or any other ruler, or guide of people, whether he ruled by laws, or doctrine.
comparison of monarchy, with soveraign assemblyes
i have laid a foundation, whereon may be raised many excellent conclusions of the highest utility and most necessary to be known, as will, in what follows, be partly made plain.
i will only say, in conclusion, that it is necessary for a prince to possess the friendship of the people; otherwise he has no resource in times of adversity.
crucified? or if the apostles wanted temporall forces to depose nero, was it therefore necessary for them in their epistles to the new made christians, to teach them, (as they did) to obey the powers constituted over them, (whereof nero in that time was
place; as if it were an acknowledgment of the divine power, to say, that which is, is not; or that which has been, has not been.
sect. eighty six. let us therefore consider a master of a family with all these subordinate relations of wife, children, servants, and slaves, united under the domestic rule of a family; which, what resemblance soever it may have in its order, offices,
'twere pity that any part of their greatness should escape our sense and knowledge.
we know things in dreams, says plato, and are ignorant of them in truth. ormes pene veteres nihil cognosci, nihil percipi, nihil sciri posse dixerunt; angustos sensus, imbecilles animos, brevia curricula vito.
he was indeed sharp against us, but yet no cruel enemy; for our own people tell this story of him, that one day, walking about the city of chalcedon, maris, bishop of the place; was so bold as to tell him that he was impious, and an enemy to christ, at
nor was it much better by the carriage road from brister's hill.
and of so many sorts of imaginations as have so prevailed upon others as to persuade them to do so, why does not every one apply some one to himself, the most suitable to his own humour?
ne'er shall carking care forsake him while he draws this vital breath, and his riches go not with him, when his eyes are closed in death.
in that other, though they had seldom met, authentic signs had yet passed, to signify that he might be trusted as one who had an interest in his own character.
opposite determinations, and consequently as permanent. after this premonition, we shall proceed to the proof.)
remaining moiety of the to allotted to him in tranquil seclusion."
he said it, that knew it best, and had, by nature, himself no advantage in that he commended.
and others are proud of their modicum of righteousness, and for the sake of it do violence to all things: so that the world is drowned in their unrighteousness.
naturall lust-- love of persons for pleasing the sense onely, natural lust.
in the same manner it appeareth, in the books of the prophets, that though they spake by the spirit of god, that is to say, by a speciall grace of prediction; yet their knowledge of the future, was not by a ghost within them, but by some supernaturall
fellow-creators, zarathustra seeketh; fellow-reapers and fellow-rejoicers, zarathustra seeketh: what hath he to do with herds and herdsmen and corpses!
as if the sun should stop when he had kindled his fires up to the splendor of a moon or a star of the sixth magnitude, and go about like a robin goodfellow, peeping in at every cottage window, inspiring lunatics, and tainting meats, and making darkness
as for that personage of whom i am speaking to you, sir he leads me far away indeed from this kind of language; for the danger in his case is not, lest i should lend him anything, but that i might take something from him; and it is his ill-fortune that,
his reputation will be found to have constantly increased, and he was never so highly esteemed as when every one saw that he was the sole master of his forces.
'tis now time to speak out. but as i might, per adventure, say to another, "thou talkest idly, my friend; the love of thy time has little commerce with faith and integrity;"
when i think about them at times, i am partly inclined to share this opinion.
living, and to retire himself from this worldly vanity and ambition, to some solitary, quiet, and philosophical life, and the other alleging some difficulties: "i am of opinion," says he, "either that thou leave that life of thine, or life itself; i
atalanta, a virgin of excelling beauty and of wonderful disposition of body, to disengage herself from the crowd of a thousand suitors who sought her in marriage, made this proposition, that she would accept of him for her husband who should equal her in
reason, and meditation, is presumed to be in those most, that have had most leisure, and had the most inclination to meditate thereon. secondly, contempt of unnecessary riches, and preferments.
zarathustra the soothsayer, zarathustra the sooth-laugher, no impatient one, no absolute one, one who loveth leaps and side-leaps; i myself have put on this crown!
to continue; when indeed nothing more was required to it, than the permitting the father to exercise alone, in his family, that executive power of the law of nature, which every free man naturally hath, and by that permission resigning up to him a
thus it follows that the order or concatenation of things is identical, whether nature be conceived under the one attribute or the other; consequently the order of states of activity and passivity in our body is simultaneous in nature with the order of
crassus, the same whom the romans reputed five times happy, at the time when he was consul in asia, having sent to a greek engineer to cause the greater of two masts of ships that he had taken notice of at athens to be brought to him, to be employed about
by the necessity of our constitution a certain enthusiasm attends the individual's consciousness of that divine presence.
as the strata of the earth preserve in rows the beings which lived in former times, so do the shelves of a library preserve in a like manner the errors of the past and expositions concerning them.
and this is making use of the power any one has in his hands, not for the good of those who are under it, but for his own private separate advantage.
of his kingdome the children of god shall "neither marry, nor bee given in marriage, but shall bee as the angels in heaven;" that is to say, spirituall.
as they who judge and try us within, make no great account of the lustre of our public actions, and see they are only streaks and rays of clear water springing from a slimy and muddy bottom so, likewise, they who judge of us by this gallant outward
thereat, with a fold of her robe, she dried my eyes all swimming with tears.
tacite approbation of the soveraign, extenuates
"ipsi animi magni refert, quali in corpore locati sint: multo enim a corpore existunt, qux acuant mentem: multa qua obtundant;"
for as prometheus, (which interpreted, is, the prudent man,) was bound to the hill caucasus, a place of large prospect, where, an eagle feeding on his liver, devoured in the day, as much as was repayred in the night: so that man, which looks too far
it would be absurd that while, in estimating all other things, quality is considered as well as quantity, the estimation of pleasures should be supposed to depend on quantity alone.
whereabouts we shall be concerning the knowledge of these men. we need look no further for examples than our own royal family, where every partition creates a new surname, whilst, in the meantime, the original of the family is totally lost.
on what bridge goeth the now to the hereafter? by what constraint doth the high stoop to the low? and what enjoineth even the highest still-to grow upwards?-
the contagion, continual sight of, and familiarity with diseases, they must of necessity impair their own.
by the diaphragm with one blow of a scimitar, whence it followed that they died as it were two deaths at once; and both the one part, says he, and the other, were seen to stir and strive a great while after in very great torment.
if a man would cross a business, that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself in such sort as may foil it.
joh. (rev. twenty one.two.) where he saith, "i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband:" and again v. ten.
antecedes the consciousness of, these representations in experience, and which, as the formal condition of the mode according to which objects are placed in the mind, lies at the foundation of them, contains relations of the successive, the coexistent,
forward to a distant glory, and, working in one century, to be able to enjoy in the next. one it would take gods to give men laws.
his political life is almost a blank; but de thou assures us that montaigne enjoyed the confidence of the principal persons of his time.
and note) in so far as we are affected by an emotion, which involves the nature of our own body, and the nature of an external body.
i say, he cannot in this case observe the same in his actions, nor in his discourse with other men; though he may without blame beleeve the his private teachers, and wish he had the liberty to practise their advice; and that it were publiquely received
how shall he ever know well what he is and does as an officer of the government, or as a man, until he is obliged to consider whether he shall treat me, his neighbor, for whom he has respect, as a neighbor and well-disposed man, or as a maniac and
i do not find in aristotle most of my ordinary motions; they are there covered and disguised in another robe for the use of the schools. good speed them! were i of the trade, i would as much naturalise art as they artificialise nature.
again, our saviour resembled moses in the institution of sacraments, both of admission into the kingdome of god, and of commemoration of his deliverance of his elect from their miserable condition.
and lastly, to say he spake by the holy spirit, as it signifieth the graces, or gifts of the holy spirit, is to attribute nothing to him supernaturall.
he says also, elsewhere, that the gascons had terrible horses, that would wheel in their full speed, which the french, picards, flemings, and brabanters looked upon as a miracle, "having never seen the like before," which are his very words.
again, i think everyone's experience will confirm the statement, that the mind is not at all times equally fit for thinking on a given subject, but according as the body is more or less fitted for being stimulated by the image of this or that object, so
"nam vera; voces turn demum pectore ab imo ejiciuntur; et eripitur persona, manet res."
being hired for no other end and pretending to nothing but babble, not to be very solicitous of any part but that, and so, with a fine jingle of words, prepare us a pretty contexture of reports they pick up in the streets.
for it were a strange interpretation, to say moses spake of his own sepulcher (though by prophecy), that it was not found to that day, wherein he was yet living.
proof.--the ideas of the ideas of modifications follow in god in the same manner, and are referred to god in the same manner, as the ideas of the said modifications. this is proved in the same way as two. xx.
it is, like grace and beauty, that which begets liking and an inclination to love one another at the first sight, and in the very beginning of acquaintance; and, consequently, that which first opens the door and intromits us to instruct ourselves by the
incomprehensible power? and that he believed that the weak holds we are able to take were capable, or the force of our understanding sufficient, to participate of beatitude or eternal pains?
'tis certain that for the most part the preparation for death has administered more torment than the thing itself. it was of old truly said, and by a very judicious author:
"paradise is under the shadow of swords." mahomet.
o my soul, i restored to thee liberty over the created and the uncreated; and who knoweth, as thou knowest, the voluptuousness of the future?
"though we, or an angell from heaven preach any other gospell unto you, than that wee have preached unto you, let him bee accursed."
to-day sufferest thou still from the multitude, thou individual; to-day hast thou still thy courage unabated, and thy hopes.
in what manner god spake to adam, and eve, and cain, and noah, is not expressed; nor how he spake to abraham, till such time as he came out of his own countrey to sichem in the land of canaan; and then (gen.
the women used to lie on the side of the bed next the wall: and for that reason they called caesar,
the good must crucify him who deviseth his own virtue! that is the truth!
crime, and may be justly punished for the same, not onely because his doctrine is false, but also because he does that which he would not approve in another, namely, that comming from hence, he should endeavour to alter the religion there.
these are people that play with their wills as with apples or rods, to gratify or chastise every action of those who pretend to an interest in their care.
but every soveraign, before christianity, had the power of teaching, and ordaining teachers; and therefore christianity gave them no new right, but only directed them in the way of teaching truth; and consequently they needed no imposition of hands
of an extraordinary minister for their salvation."
upon the memoirs of monsieur du bellay i find this: "'tis always pleasant to read things written by those that have experienced how they ought to be carried on; but withal, it cannot be denied but there is a manifest decadence in these two lords-- martin
to this head, i referre also all those doctrines, that serve them to keep the possession of this spirituall soveraignty after it is gotten. as first, that the pope in his publique capacity cannot erre.
we often see men cause themselves to be let blood, purged, and physicked, to be cured of diseases they only feel in opinion.--when real infirmities fail us, knowledge lends us her's; that colour, that complexion, portend some catarrhous defluxion; this
seem to our senses sometimes hot, sometimes cold, sometimes of one colour, smel, tast, or sound, somtimes of another.
"quare vitia sua nemo confitetur? quia etiam nunc in illia est; somnium narrare vigilantis est."
i was never afraid upon the water, nor indeed in any other peril (and i have had enough before my eyes that would have sufficed, if death be one), so as to be astounded to lose my judgment.
the exercise of this pure cognition, however, depends upon this as its condition, that objects to which it may be applied be given to us in intuition, for without intuition the whole of our cognition is without objects, and is therefore quite void.
but to reject (in this place) is not to excommunicate the man; but to give over admonishing him, to let him alone, to set by disputing with him, as one that is to be convinced onely by himselfe. the same apostle saith (two tim.
but as you cannot proceed after this manner, in infinitum , you must at last terminate in some fact, which is present to your memory or senses; or must allow that your belief is entirely without foundation.
her his inheritrix. she, in her turn, thinking to do a thing that would be pleasing to the god, left the people of rome heirs to her; and therefore had divine honours attributed to her.
or they learn in godly-gay style to play the harp with a hymn-poet, who would fain harp himself into the heart of young girls:-for he hath tired of old girls and their praises.
consist in the cleernesse of the vision. for face to face, and mouth to mouth, cannot be literally understood of the infinitenesse, and incomprehensibility of the divine nature.
one should not wish to enjoy where one doth not contribute to the enjoyment. and one should not wish to enjoy!
they either assume the ordinary precepts of morals as of a priori authority, or they lay down as the common groundwork of those maxims, some generality much less obviously authoritative than the maxims themselves, and which has never succeeded in gaining
to be angry, nay, had written a book to that purpose; and that the causing him to be so cruelly beaten, in the height of his rage, totally gave the lie to all his writings; to which plutarch calmly and coldly answered, "how, ruffian," said he, "by what
him to death. he was no sooner mounted upon the gibbet, but, behold, his wandering companion arrives, at which all the army were exceedingly glad, and after many embraces of the two comrades, the hangman carried both the one and the other into piso's
the civill soveraign being a christian hath the right of appointing pastors
hard fact." then came the honeymoon of german philosophy. all the young theologians of the tubingen institution went immediately into the groves--all seeking for "faculties."
taught by experience that the love of well-being is the sole motive of human actions, he found himself in a position to distinguish the few cases, in which mutual interest might justify him in relying upon the assistance of his fellows; and also the still
whatever i am able to perceive , and i never judged any thing to be beyond his power , but what was repugnant to a distinct perception .
lastly, they are to be taught, that not onely the unjust facts, but the designes and intentions to do them, (though by accident hindred,) are injustice; which consisteth in the pravity of the will, as well as in the irregularity of the act.
note.--what courage (animositas) is, and what i mean thereby, i explained in three. lix. note. by danger i mean everything, which can give rise to any evil, such as pain, hatred, discord, c.
now all intuition possible to us is sensuous; consequently, our thought of an object by means of a pure conception of the understanding, can become cognition for us only in so far as this conception is applied to objects of the senses.
concourse of people, is an irregular systeme, the lawfulnesse, or unlawfulnesse, whereof dependeth on the occasion, and on the number of them that are assembled.
"tutumque putavit jam bonus esse socer; lacrymae non sponte cadentes, effudit, gemitusque expressit pectore laeto;"
which, in the case of events, reduces the facts to a much smaller number of different classes than is commonly imagined.
the conception of a noumenon, that is, of a thing which must be cogitated not as an object of sense, but as a thing in itself (solely through the pure understanding), is not self-contradictory, for we are not entitled to maintain that sensibility is the
this done; he that hath this vertue, will be easily fitted with similitudes, that will please, not onely by illustration of his discourse, and adorning it with new and apt metaphors; but also, by the rarity or their invention.
holding fast with his teeth, they after that manner disengage and draw him out.
should come and present himselfe before good company. and 'tis the want of discretion that makes the difference.
what shall we say of agriculture, an art which requires so much labour and foresight, which is so dependent on others that it is plain it could only be practised in a society which had at least begun, and which does not serve so much to draw the means of
what caligula argued from the facts, plato, in the dialogue called the politicus , argued in defining the civil or kingly man, on the basis of right. but if great princes are rare, how much more so are great legislators?
from all this it may be concluded that thoughts put down on paper are nothing more than footprints in the sand: one sees the road the man has taken, but in order to know what he saw on the way, one requires his eyes.
-"well!" said zarathustra, "thou shouldst also see mine animals, mine eagle and my serpent,-their like do not at present exist on earth.
it is a trivial grammar-school text, but yet worthy a wise man's consideration. question was asked of demosthenes, what was the chief part of an orator? he answered, action; what next? action; what next again? action.
'tis possible, that with those who make the best use of their time, knowledge and experience may increase with their years; but vivacity, promptitude, steadiness, and other pieces of us, of much greater importance, and much more essentially our own,
to learn study of books is a languishing and feeble motion study to declare what is justice, but never took care to do it stumble upon a truth amongst an infinite number of lies stupidity and facility natural to the common people style wherewith men
what causes of the misadventures that befall us do we not invent? what is it that we do not lay the fault to, right or wrong, that we may have something to quarrel with?
but let us proceed. what greater victory do you expect than to make your enemy see and know that he is not able to encounter you?
via qua munita fidei proxima fert humanum in pectus, templaque mentis;
instead of reaping the rewards of true virtue, i undergo the penalties of a guilt falsely laid to my charge--nay, more than this; never did an open confession of guilt cause such unanimous severity among the assessors, but that some consideration, either
unlawfull, according to the lawfulnesse, or unlawfulnesse of every particular mans design therein: and his designe is to be understood by the occasion.
been pleased to use, or ordain to be used, of his promise to assist those persons in their study to preach his kingdome, and in their conversation, that it might not be scandalous, but edifying to others.
"sola sapientia in se tota conversa est."
two hundred ninety five. the genius of the heart, as that great mysterious one possesses it, the tempter-god and born rat-catcher of consciences, whose voice can descend into the nether-world of every soul, who neither speaks a word nor casts a glance in
they who think they honour marriage by joining love to it, do, methinks, like those who, to favour virtue, hold that nobility is nothing else but virtue.
sixteen. a proceeding of some ambassadors.
or the corn-flags, and this for five or six hours afterwards. there lie the impressions on the retentive organ, though you knew it not.
the dispute whether the force of a body in motion be as its velocity, or the square of its velocity; this dispute, i say, need not be decided by comparing its effects in equal or unequal times; but by a direct mensuration and comparison.
"for who studies to speak accurately, that does not at the same time wish to perplex his auditory?"--idem, ep., seventy five.
there are also already within the ice narrow oblong perpendicular bubbles about half an inch long, sharp cones with the apex upward; or oftener, if the ice is quite fresh, minute spherical bubbles one directly above another, like a string of beads.
disregard them, and run after the diamond of kohinoor. they are too pure to have a market value; they contain no muck. how much more beautiful than our lives, how much more transparent than our characters, are they! we never learned meanness of them.
the passion rebuilds the world for the youth. it makes all things alive and significant. nature grows conscious. every bird on the boughs of the tree sings now to his heart and soul. the notes are almost articulate.
fine arms, which also served eumenes against antigonus, and surena against crassus:--
catullus, lxvii. two, i.--the sense is in the context.
and the use of the same faculties, should also be equal one amongst another without subordination or subjection, unless the lord and master of them all should, by any manifest declaration of his will, set one above another, and confer on him, by an
et vulgo faciunt id lutea russaque vela, et ferrugina, cum, magnis intenta theatris, per malos vulgata trabesque, trementia pendent; namque ibi consessum caveai subter, et omnem scenai speciem, patrum, matrumque, deorumque inficiunt, coguntque suo
albucilla in tiberius time having, to kill himself, struck with too much tenderness, gave his adversaries opportunity to imprison and put him to death their own way.'
my gentle and easy manners, enemies of all sourness and harshness, may easily enough have secured me from envy and animosities; to be beloved, i do not say, but never any man gave less occasion of being hated; but the coldness of my conversation has,
"neque extra necessitates belli praecipuum odium gero;"
to the judges, succeeded kings; and whereas before, all authority, both in religion, and policy, was in the high priest; so now it was all in the king.
philosopher, which for the sake of german taste i will not omit to underline--for it is opposed to german taste. "pour etre bon philosophe," says this last great psychologist, "il faut etre sec, clair, sans illusion.
who did not attribute it to stupidity and want of common sense to see them mute, ignorant of the french tongue, ignorant of our salutations and cringes, our port and behaviour, from which all human nature must by all means take its pattern and example.
ye want to be paid besides, ye virtuous ones! ye want reward for virtue, and heaven for earth, and eternity for your to-day?
assuredly, that careless and indifferent consideration of his death deserved that posterity should consider it so much the more, as indeed they did; and there is nothing so just in justice than that which fortune ordained for his recommendation; for the
and this shall suffice, (as to the matter in hand) of that naturall liberty, which only is properly called liberty.
there is not only consolation to be extracted from this universal combination of ills and menaces, but, moreover, some hopes of the continuation of our state, forasmuch as, naturally, nothing falls where all falls: universal sickness is particular health:
fit to launch; which being done, and the building finished, she carries it to the beach, where the sea beating gently against it shows where she is to mend what is not well jointed and knit, and where better to fortify the seams that are leaky, that open
item, there is a saying that it is a good thing to have a good name, that is to say, credit and a good repute; but besides this, it is really convenient to have a well-sounding name, such as is easy of pronunciation and easy to be remembered, by reason
they who, to assist their lust, used in ancient times to make use of magnifying-glasses to represent the members they were to employ bigger, by that ocular tumidity to please themselves the more; to which of their senses did they give the prize,--whether
disclose themselves by a comparison of many kinds of morality. in every "science of morals" hitherto, strange as it may sound, the problem of morality itself has been omitted: there has been no suspicion that there was anything problematic there!
which i have seen plainly described somewhere in seneca.
herein consists, therefore, the transcendental ideality of time, according to which, if we abstract the subjective conditions of sensuous intuition, it is nothing, and cannot be reckoned as subsisting or inhering in objects as things in themselves,
even as you may see in coppice woods; if you leave your staddles too thick, you shall never have clean underwood, but shrubs and bushes.
a man that is young in years, may be old in hours, if he have lost no time. but that happeneth rarely. generally, youth is like the first cogitations, not so wise as the second. for there is a youth in thoughts, as well as in ages.
as, when i contend with a vigorous man, i please myself with anticipating his conclusions, i ease him of the trouble of explaining himself, i strive to forestall his imagination whilst it is yet springing and imperfect; the order and pertinency of his
the woman of endor, who is said to have had a familiar spirit, and thereby to have raised a phantasme of samuel, and foretold saul his death, was not therefore a prophetesse; for neither had she any science, whereby she could raise such a phantasme; nor
but the same length of time in literature often goes for nothing, because nothing has happened; unskilful attempts don't count; so that we are exactly where we were fifty years previously.
"not to be covetous, is money; not to be acquisitive, is revenue." --cicero, paradox., vi. three.
through the determination of pure intuition we obtain a priori cognitions of objects, as in mathematics, but only as regards their form as phenomena; whether there can exist things which must be intuited in this form is not thereby established.
action is compared with one which contributes to the welfare of the whole, to the res publica. after all, "love to our neighbour" is always a secondary matter, partly conventional and arbitrarily manifested in relation to our fear of our neighbour.
does it contain any experimental reasoning concerning matter of fact and existence? no. commit it then to the flames: for it can contain nothing but sophistry and illusion.
as for other lyberties, they depend on the silence of the law. in cases where the soveraign has prescribed no rule, there the subject hath the liberty to do, or forbeare, according to his own discretion.
that have taught us religion, moderation, and the grandeur of courage, and that have rescued our souls from darkness, to make her see all things, high, low, first, last, and middling; 'tis they that furnish us wherewith to live happily and well, and
soul, i must here confess what i think of the matter.
not, contrary to the testimony of mans sight, and of all the rest of his senses.
there is an isle in the sea-not far from the happy isles of zarathustra-on which a volcano ever smoketh; of which isle the people, and especially the old women amongst them, say that it is placed as a rock before the gate of the nether-world; but that
further, i absolutely deny, that we are in need of an equal power of thinking, to affirm that that which is true is true, and to affirm that that which is false is true.
in the synthesis of phenomena, the manifold of our representations is always successive. now hereby is not represented an object, for by means of this succession, which is common to all apprehension, no one thing is distinguished from another.
or, still more so, the hocus-pocus in mathematical form, by means of which spinoza has, as it were, clad his philosophy in mail and mask--in fact, the "love of his wisdom," to translate the term fairly and squarely--in order thereby to strike terror at
wherein he handleth not the question of supremacy between the pope and christian kings, but between the pope and other bishops.
not proposed to her by the nature of outward things, but by her own nature.
a good rider does not so much mend my seat, as an awkward attorney or a venetian, on horseback; and a clownish way of speaking more reforms mine than the most correct.
in the foregoing chapter we have merely considered the general conditions under which alone the transcendental faculty of judgement is justified in using the pure conceptions of the understanding for synthetical judgements.
he also prophesies to them events to come, and the issues they are to expect from their enterprises, and prompts them to or diverts them from war: but let him look to't; for if he fail in his divination, and anything happen otherwise than he has foretold,
if all mankind minus one, were of one opinion, and only one person were of the contrary opinion, mankind would be no more justified in silencing that one person, than he, if he had the power, would be justified in silencing mankind.
and they who entertain beasts ought rather to be said to serve them, than to be served by them. and withal in this these have something more generous in that one lion never submitted to another lion, nor one horse to another, for want of courage.
but more frightful even, and more heart-strangling was it, when it again became silent and still all around, and i alone sat in that malignant silence.
-for there is a salt which uniteth good with evil; and even the evilest is worthy, as spicing and as final over-foaming:-
proof.--virtue is human power, which is defined solely by man's essence (four. def. viii.), that is, which is defined solely by the endeavour made by man to persist in his own being.
in those driving north-east rains which tried the village houses so, when the maids stood ready with mop and pail in front entries to keep the deluge out, i sat behind my door in my little house, which was all entry, and thoroughly enjoyed its protection.
experience is properly upon its own dunghill in the subject of physic, where reason wholly gives it place: tiberius said that whoever had lived twenty years ought to be responsible to himself for all things that were hurtful or wholesome to him, and know
in a portrait he must inscribe the character and not the features, and must esteem the man who sits to him as himself only an imperfect picture or likeness of the aspiring original within.
to meet with an incredible thing is an occasion to christians to believe; and it is so much the more according to reason, by how much it is against human reason.
whereby it comes to pass that reputation is the first of all things to abandon the unfortunate. i remember with chagrin how perverse is popular report, how various and discordant men's judgments.
remedy, how fantastic soever, than to confess his necessary ignorance--a truth so disadvantageous to him.
nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.
necessarily inforce, that the law of reason, or of god, doth enjoin the contrary, hook. eccl. pol. l. i. sect. sixteen.)
if there be any person, any knot of good company in country or city, in france or elsewhere, resident or in motion, who can like my humour, and whose humours i can like, let them but whistle and i will run and furnish them with essays in flesh and bone:
now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence-a cognition, however, which can only be of such an existence as
we are to believe that their hearts tremble with affright, that the very sound of our words offends the purity of their ears, that they hate us for talking so, and only yield to our importunity by a compulsive force.
where is their fame, which was so great formerly? this class of literature may be distinguished as fleeting, the other as permanent.
the men, to whom he was to prove that jesus was the christ, and risen again from the dead, were also jews, and did beleeve already, that they were the word of god. hereupon (as it is verse four.) some of them beleeved, and (as it is in the five.
soveraign power, in all matters, both of policy and religion.
if, on the other hand, a people dwells in rich plains and fertile slopes, or, in a good land, lacks inhabitants, it should give all its attention to agriculture, which causes men to multiply, and should drive out the crafts, which would only result in
and granted that your imperative, "living according to nature," means actually the same as "living according to life"--how could you do differently? why should you make a principle out of what you yourselves are, and must be?
thus the length of the lever is its weakness in the one case, and its strength in the other.
and this not to singular persons alone, but likewise to whole families; yea to cities, and sometimes to nations. add to this their custom of plantation of colonies; whereby the roman plant was removed into the soil of other nations.
in the social contract , he only treats of these lesser wills in relation to the government, which, he shows, has a will of its own, general for its members, but particular for the state as a whole (book three, chap. ii).
truly concerning these i had no other reason afterwards to doubt , but that i thought perhaps there may be a god who might have so created me, that i should be deceived even in those things which seem'd most clear to me.
vice leaves repentance in the soul, like an ulcer in the flesh, which is always scratching and lacerating itself: for reason effaces all other grief and sorrows, but it begets that of repentance, which is so much the more grievous, by reason it springs
the thought is not then taken hold of by the right handle, does not show itself proportioned and in its true bearings, but bears extorted, hoarse, and half witness.
the play, but actually to him who requires the play--and makes it necessary; because he always requires himself anew--and makes himself necessary.--what? and this would not be--circulus vitiosus deus?
eyes, and equally so his regained security.
thirteen. of the naturall condition of mankind as concerning their felicity and misery
these relations are incontestable, and there are other considerations which still further confirm them.
wherein they argue as ill, as if the savage people of america, should deny there were any grounds, or principles of reason, so to build a house, as to last as long as the materials, because they never yet saw any so well built.
from his own single power. he therefore that breaketh his covenant, and consequently declareth that he thinks he may with reason do so, cannot be received into any society, that unite themselves for peace and defence, but by the errour of them that
and when the son of a woman of israel had blasphemed god, they that heard it, did not kill him, but brought him before moses, who put him under custody, till god should give sentence against him; as appears, levit. twenty five.eleven, twelve.
learned, than who is more learned fear and distrust invite and draw on offence fortune will still be mistress of events fox, who found fault with what he could not obtain fruits of public commotion are seldom enjoyed gave them new and more plausible names
with so much affectionate diligence, in my present and last necessity, inspire me with high hopes of thee; and i am under great obligations to thee, and give thee most affectionate thanks.
'tis said that the philosopher stilpo, when oppressed with age, purposely hastened his end by drinking pure wine. the same thing, but not designed by him, despatched also the philosopher arcesilaus.
the romans fought at a very great disadvantage, in the engagement they had with the carthaginians near piacenza, by reason that they went to the charge with their blood congealed and their limbs numbed with cold, whereas hannibal had caused great fires to
when zarathustra had spoken thus unto the hunchback, and unto those of whom the hunchback was the mouthpiece and advocate, then did he turn to his disciples in profound dejection, and said:
his instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take such an one, as hath had his hands formerly in blood.
to submit their wills, every one to his will, and their judgements, to his judgment.
did not follow with a doleful cry and exclamation, as if every one had lent his sense of feeling to the miserable carcase. those inhuman excesses ought to be exercised upon the bark, and not upon the quick.
of the heathen philosophers. for none of them deny, but that in the power of making laws, is comprehended also the power of explaining them when there is need.
a man must sometimes superficially handle things, and sometimes push them home.
this over-circumspect and wary prudence is a mortal enemy to all high and generous exploits.
judgment; that the perusal of all excellent books is, as it were, to interview with the noblest men of past ages, who have written them, and even a studied interview, in which are discovered to us only their choicest thoughts; that eloquence has
almanacs being dead they were then by one day happier than he books i read over again, still smile upon me with fresh novelty death discharges us of all our obligations difference betwixt memory and understanding do thine own work, and know thyself effect
it should never fall into something usual and settled, but should be alert and inventive and add rhyme and reason to what was drudgery.
but as to effects, a thousand little countrywomen have lived lives more equal, more sweet, and constant than his.
and by this means, as often as there is any repugnancy between the politicall designes of the pope, and other christian princes, as there is very often, there ariseth such a mist amongst their subjects, that they know not a stranger that thrusteth himself
is she indifferent whether her life expire by the mouth or through the throat? is she settled, even and content? this is what is to be examined, and by that you are to judge of the vast differences betwixt man and man. is he:
december nineteen, one thousand five hundred sixty two, in which the catholics, under the command of the duc de guise and the constable de montmorenci, defeated the protestants, commanded by the prince de conde. see sismondi, hist. des francais, vol.
where necessity draws me, i love to let my will take its own course:
we have several examples in our own times of persons, even young children, who for fear of some little inconvenience have despatched themselves. and what shall we not fear, says one of the ancients-- seneca, ep., seventy.
dionysius hearing of it, caused the man to be brought to him, that he might learn an art so necessary to his preservation.
publique ministers abroad, are those that represent the person of their own soveraign, to forraign states. such are ambassadors, messengers, agents, and heralds, sent by publique authoritie, and on publique businesse.
able to draw the first lineaments and dead colour; insomuch that there is not a boy of the lowest form in a school, that may not pretend to be wiser than i, who am not able to examine him in his first lesson, which, if i am at any time forced upon, i am
for to know, who knowes the rules almost of any art, is a great degree of the knowledge of the same art; because no man can be assured of the truth of anothers rules, but he that is first taught to understand them.
it with some mischief. in effect, the old english vice called cant, which is moral tartuffism, has insinuated itself also into these moralists (whom one must certainly read with an eye to their motives if one must read them), concealed this time under the
nevertheless, this counsel was not so much an election as a multiplication of vice.
the bounty of ladies is too profuse in marriage, and dulls the point of affection and desire: to evade which inconvenience, do but observe what pains lycurgus and plato take in their laws.
occasionally, after my hoeing was done for the day, i joined some impatient companion who had been fishing on the pond since morning, as silent and motionless as a duck or a floating leaf, and, after practising various kinds of philosophy, had concluded
note.--this proposition is also evident, and is more clearly to be understood from two. vii., which see.
children should carefully be instructed to abhor vices for their own contexture; and the natural deformity of those vices ought so to be represented to them, that they may not only avoid them in their actions, but especially so to abominate them in their
mestri. if your illustrious house, therefore, wishes to follow those great men who redeemed their countries, it is before all things necessary, as the true foundation of every undertaking, to provide yourself with your own forces, for you cannot have more
what the will is, and how it moves the body, they none of them know; those who boast of such knowledge, and feign dwellings and habitations for the soul, are wont to provoke either laughter or disgust.
woman there (referring to his uncle and wife) must sustain; for i love them with my whole heart, and i feel certain that they will find it very hard to lose me.
"i am interested only in the relations of a people to the rearing of the individual man, and among the greeks the conditions were unusually favourable for the development of the individual; not by any means owing to the goodness of the people, but because
too well do i know those godlike ones: they insist on being believed in, and that doubt is sin. too well, also, do i know what they themselves most believe in.
the conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of
though mainly but a humble route to neighboring villages, or for the woodman's team, it once amused the traveller more than now by its variety, and lingered longer in his memory.
when i call him calf and coxcomb, i do not pretend to entail those titles upon him for ever; neither do i think i give myself the lie in calling him an honest fellow presently after. no one quality engrosses us purely and universally.
when galilei experimented with balls of a definite weight on the inclined plane, when torricelli caused the air to sustain a weight which he had calculated beforehand to be equal to that of a definite column of water, or when stahl, at a later period,
in the dreadful embattling of so many thousands of armed men, and so great fury, ardour, and courage, 'tis pleasant to consider by what idle occasions they are excited, and by how light ones appeased:--
was not this a fine imagination, extracted from the inevitable necessity of geometrical demonstrations?
nature looks provokingly stable and secular, but it has a cause like all the rest; and when once i comprehend that, will these fields stretch so immovably wide, these leaves hang so individually considerable? permanence is a word of degrees.
paridis propter narratur amorem greci barbari diro collisa duello:
subjected to by circumstances, and in consequence to the passions that induced them to provide for those necessities. i might instance the arts, rising up in egypt and expanding with the inundation of the nile.
trust what i was taught by nature . and tho the perceptions of my senses depended not on my will , i thought i should not therefore conclude, that they proceeded from objects different from my self; for perhaps there may be some other faculty in me (tho
he who never killed a man whom he had overcome; who, for the inestimable benefit of restoring the liberty of his country, made conscience of killing a tyrant or his accomplices without due form of justice: and who concluded him to be a wicked man, how
take physical conjectures for their foundations; for every science has its principle presupposed, by which human judgment is everywhere kept in check.
fourthly, the legislative neither must nor can transfer the power of making laws to any body else, or place it any where, but where the people have.
but to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so
a. consequences from quantity, and motion indeterminate; which, being the principles or first foundation of philosophy, is called philosophia prima
because the judicative faculty , which he has given me, is not infinite .
i hold then that sovereignty, being nothing less than the exercise of the general will, can never be alienated, and that the sovereign, who is no less than a collective being, cannot be represented except by himself: the power indeed may be transmitted,
ability to govern himself and others? the necessities of his life, the health of his body, and the information of his mind, would require him to be directed by the will of others, and not his own; and yet will any one think, that this restraint and
insidious, sharp, and tender--yes, it is well protected from clumsy spectators and familiar curiosity! we are woven into a strong net and garment of duties, and cannot disengage ourselves--precisely here, we are "men of duty," even we!
ix. the whole is equal to the sum of all its parts.
the green hath two pleasures: the one, because nothing is more pleasant to the eye than green grass kept finely shorn; the other, because it will give you a fair alley in the midst, by which you may go in front upon a stately hedge, which is to enclose
and withdraw them from the sight of other men; who avoid health and cheerfulness, as dangerous and prejudicial qualities.
which we cannot discover any criterion, because we have not taken experience for our instructress, though we have borrowed the conceptions from her.
"so the biforked aufidus, which flows through the realm of the apulian daunus, when raging, threatens a fearful deluge to the tilled ground."--horat., od., iv. fourteen, twenty five.
like thee must i go down, as men say, to whom i shall descend.
for every time that one has the judgment to know the good and evil that any one does or says, even if he has no invention, yet he recognises the bad and good works of his minister and corrects the one and supports the other; and the minister cannot hope
but, after all, the possibility of such noumena is quite incomprehensible, and beyond the sphere of phenomena, all is for us a mere void; that is to say, we possess an understanding whose province does problematically extend beyond this sphere, but we do
the general will is, then, above all a universal and, in the kantian sense, a "rational" will.
hungry, fierce, lonesome, god-forsaken: so doth the lion-will wish itself.
if the liberality of a prince be without measure or discretion, i had rather he were covetous.
at doing something,-i will not engage that my neighbors shall pronounce it good,-i do not hesitate to say that i should be a capital fellow to hire; but what that is, it is for my employer to find out.
each man, in detaching, his interest from the common interest, sees clearly that he cannot entirely separate them; but his share in the public mishaps seems to him negligible beside the exclusive good he aims at making his own.
for if it was still csar, they would be in the right who, controverting this opinion with plato, reproach him that the son might be seen to ride his mother transformed into a mule, and the like absurdities.
he then passed through brunsol, trent, where he put up at the rose; thence going to rovera; and here he first lamented the scarcity of crawfish, but made up for the loss by partaking of truffles cooked in oil and vinegar; oranges, citrons, and olives, in
two hundred fifty four. even at present france is still the seat of the most intellectual and refined culture of europe, it is still the high school of taste; but one must know how to find this "france of taste."
but i must of necessity conclude that because i am , and because i have an idea of a being most perfect , that is, of god , it evidently follows that there is a god .
for it is not the bare words, but the scope of the writer that giveth the true light, by which any writing is to bee interpreted; and they that insist upon single texts, without considering the main designe, can derive no thing from them cleerly; but
and i am thus far wandered from my subject, upon the account of the obligation i have to aulus gellius, for having left us in writing this story of his manners, that brings me back to my subject of anger.
and likewise the acts of settlement and explanation, with the rest of the acts, made in the reign of his majesty that now is, to the dissolution of the parliament, aug. seven. one thousand six hundred sixty six .
zenobia would never admit her husband for more than one encounter, after which she left him to his own swing for the whole time of her conception, and not till after that would again receive him:-- trebellius pollio, triginta tyran., c. thirty.
desired, rushing furiously upon the enemy, with intention to strike home but not to ward a blow.
again, as the highest good sought by men under the guidance of emotion is often such, that it can only be possessed by a single individual, it follows that those who love it are not consistent in their intentions, but, while they delight to sing its
prop. ten. an idea, which excludes the existence of our body, cannot be postulated in our mind, but is contrary thereto.
to be simply acting costs him so little, that he acts even sleeping; but it must be set on going with discretion; for the body receives the offices imposed upon it just according to what they are; the mind often extends and makes them heavier at its own
all my little prudence in the civil wars wherein we are now engaged is employed that they may not hinder my liberty of going and coming.
if there remains among you the smallest trace of bitterness or distrust, hasten to destroy it, as an accursed leaven which sooner or later must bring misfortune and ruin on the state.
comparative anatomy has as yet made too little progress, and the observations of naturalists are too uncertain, to afford an adequate basis for any solid reasoning.
-nay! come thou back! with all of thy great tortures! to me the last of lonesome ones, oh, come thou back! all my hot tears in streamlets trickle their course to thee! and all my final hearty fervour- up-glow'th to thee!
the estimate and value of a man consist in the heart and in the will: there his true honour lies. valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
shame blushing-- griefe, for the discovery of some defect of ability is shame, or the passion that discovereth itself in blushing; and consisteth in the apprehension of some thing dishonourable; and in young men, is a signe of the love of good reputation;
representation of time, or the filling up of time; the schema of relation the relation of perceptions to each other in all time (that is, according to a rule of the determination of time): and finally, the schema of modality and its categories, time
and therefore the voluntary actions, and inclinations of all men, tend, not only to the procuring, but also to the assuring of a contented life; and differ onely in the way: which ariseth partly from the diversity of passions, in divers men; and partly
this is also a kingdome upon earth; for the claim whereof, as an enemy to caesar, he was put to death; the title of his crosse, was, jesus of nazareth, king of the jews; hee was crowned in scorn with a crown of thornes; and for the proclaiming of him, it
it were disproportion enough, for the servant's good to be preferred before the master's; but yet it is a greater extreme, when a little good of the servant, shall carry things against a great good of the master's.
every trivial fact in his private biography becomes an illustration of this new principle, revisits the day, and delights all men by its piquancy and new charm. men say, where did he get this? and think there was something divine in his life.
as to drugs and poisons, i throw them out of my count, as being the worst sort of homicides: yet even in this, 'tis said, that men are not always to rely upon the personal confessions of these people; for they have sometimes been known to accuse
set over against them those generous peoples who were devoured by ardent love of glory and of their country, imagine your christian republic face to face with sparta or rome: the pious christians will be beaten, crushed and destroyed, before they know
for the creators are hard. and blessedness must it seem to you to press your hand upon millenniums as upon wax,-
weighing the actions of other men with his own, they seem too heavy, to put them into the other part of the ballance, and his own into their place, that his own passions, and selfe-love, may adde nothing to the weight; and then there is none of these
'tis an effect of the divine providence to suffer the holy church to be afflicted, as we see it, with so many storms and troubles, by this opposition to rouse pious souls, and to awaken them from that drowsy lethargy wherein, by so long tranquillity, they
"quae mens est hodie, cur eadem non puero fait? vel cur his animis incolumes non redeunt genae?"
it is with this sort of fertility, as with all other products of nature: not that she there and then employed her utmost force: we do not go; we rather run up and down, and whirl this way and that; we turn back the way we came.
possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, the former of which necessitate the sequence of the latter, and thereby render universally and for all time, and by
and again, if they worship them, they commit idolatry; for the apostles would never permit themselves to be so worshipped.
faithfully served a prince, whose imperfections were to them so well known; this were to deprive posterity of a useful example.
execution of soure labour; sometimes necessity, and alwayes humanity requireth to be sweetned in the delivery, by encouragement, and in the tune and phrase of counsell, rather then in harsher language of command.
i am a great lover of fish, and consequently make my fasts feasts and feasts fasts; and i believe what some people say, that it is more easy of digestion than flesh.
very well: pray proceed upon these suppositions.
very great danger, with all the plausible persuasions and promises he could think of;
some of my pleasantest hours were during the long rain storms in the spring or fall, which confined me to the house for the afternoon as well as the forenoon, soothed by their ceaseless roar and pelting; when an early twilight ushered in a long evening in
but as this tract is put forth merely as a history, or, if you will, as a tale, in which, amid some examples worthy of imitation, there will be found, perhaps, as many more which it were advisable not to follow, i hope it will prove useful to some without
ignatius the father and ignatius the son being proscribed by the triumvirs of rome, resolved upon this generous act of mutual kindness, to fall by the hands of one another, and by that means to frustrate and defeat the cruelty of the tyrants; and
twenty eight. nine-and-twenty sonnets of estienne de la boetie.
therefore a being, which can think an infinite number of things in an infinite number of ways, is, necessarily, in respect of thinking, infinite.
to these god imparted his spirit; but it was not a different spirit from that of moses; for it is said (verse twenty five.) "god came down in a cloud, and took of the spirit that was upon moses, and gave it to the seventy elders."
and thus attend also to the succession of this determination.
common-wealth. by this title it is, that the pope prevailed with the subjects of all christian princes, to beleeve, that to disobey him, was to disobey christ himselfe; and in all differences between him and other princes, (charmed with the word power
what wonder that many a vessel shattereth! learn to laugh at yourselves, as ye ought to laugh! ye higher men, o, how much is still possible!
the same pains and licence that others take to blemish and bespatter these illustrious names, i would willingly undergo to lend them a shoulder to raise them higher.
but difference of opinion on moral questions was not first introduced into the world by utilitarianism, while that doctrine does supply, if not always an easy, at all events a tangible and intelligible mode of deciding such differences.
image of a true and immutable nature ; as first, because i can think of no other thing but god to whose essence existence belongs.
might not epicurus, with great colour of human reason, object this to plato, did he not often save himself with this sentence: "that it is impossible to establish any thing certain of the immortal nature by the mortal?"
the condition of their enemies, "their tacklings are loose, their masts weake, the lame shal take the spoil of them."
it is a mirror which no stone can crack, whose quicksilver will never wear off, whose gilding nature continually repairs; no storms, no dust, can dim its surface ever fresh;-a mirror in which all impurity presented to it sinks, swept and dusted by the
and he was neither reputed holy nor happy amongst them who did not thus destroy himself, dismissing his soul purged and purified by the fire, after having consumed all that was earthly and mortal.
if there be an idea of god (as 'tis manifest that there is) this whole objection falls to the ground; and then he subjoyns, that we have no idea of the soul, but collect it by ratiocination , 'tis the same as if he should say, that there is no image
ought to apply to himself the use of the world and of other men; and to do this, to contribute to public society the duties and offices appertaining to him. he who does not in some sort live for others, does not live much for himself:
and i know also that 'tis possible that all these images , and generally whatever belongs to the nature of a body are nothing but deluding dreams .
"what shame can there, or measure, in lamenting so dear a friend?" --horace, ode, i. twenty four, one.
for the unnatural position of privilege which the institution of monogamy, and the laws of marriage which accompany it, assign to the woman, whereby she is regarded throughout as a full equivalent of the man, which she is not by any means, cause
-even the worst thing hath good dancing-legs: so learn, i pray you, ye higher men, to put yourselves on your proper legs!
i say, this will not follow, unless, i suppose some cause to create me (as it were) anew for this moment (that is, conserve me ).
we go on dating from cold fridays and great snows; but a little colder friday, or greater snow, would put a period to man's existence on the globe.
'tis by this avarice makes its approaches.
through the eyes of others. to put both on an equality in this respect, the talents, strength, and all the faculties of the father would have to increase in proportion to the size of his family, and the soul of a powerful monarch would have to be, to that
have we not reason, therefore, to affirm that all mankind have always agreed in the doctrine of necessity according to the foregoing definition and explication of it?
whereby it is manifest that the northern tract of the world, is in nature the more martial region: be it in respect of the stars of that hemisphere; or of the great continents that are upon the north, whereas the south part, for aught that is known, is
again, pleasure postulates the existence of the pleasurably affected thing (three. xi. note), in proportion as the pleasure is greater or less. if anyone imagines that an object of his hatred is pleasurably affected, this conception (three.
.) is he that is represented, as often as hee is represented; and therefore god, who has been represented (that is, personated) thrice, may properly enough be said to be three persons; though neither the word person, nor trinity be ascribed to him in the
the enthusiastic chaerephon (probably in anticipation of the answer which he received) had gone to delphi and asked the oracle if there was any man wiser than socrates; and the answer was, that there was no man wiser.
immortality of the kind, but not of the persons of men: they are not worthy to be counted amongst them that shall obtain the next world, and an absolute resurrection from the dead; but onely a short time, as inmates of that world; and to the end onely to
in considering what we should have become, had we been left to ourselves, we should learn to bless him, whose gracious hand, correcting our institutions, and giving them an immovable basis, has prevented those disorders which would otherwise have arisen
there are the spiritually consumptive ones: hardly are they born when they begin to die, and long for doctrines of lassitude and renunciation.
they are convalescents!" thus spake zarathustra joyfully to his heart and gazed outward; his animals, however, pressed up to him, and honoured his happiness and his silence.
i return to my own more just and true description:
promulgated to him; and this law being promulgated or made known by reason only, he that is not come to the use of his reason, cannot be said to be under this law; and adam's children, being not presently as soon as born under this law of reason, were not
"that which he sought he despises; what he lately lost, he seeks again. he fluctuates, and is inconsistent in the whole order of life."--horace, ep., i. i, ninety eight.
this is a very dear description of this building, and borrowed from a very good hand; and yet me-thinks it does not give us sufficient light into the difficulty of this architecture.
the subjects of a prince excessive in gifts grow excessive in asking, and regulate their demands, not by reason, but by example.
ye shall only have enemies to be hated, but not enemies to be despised. ye must be proud of your enemies; then, the successes of your enemies are also your successes.
because he endured the loss of his country more composedly than that of his banishment? because he was the only man who refused anything to sulla the dictator, and when recalled from exile all but went further away and banished himself still more.
and that this their calling was to the apostleship, is apparent by that, that they are both called (acts fourteen.fourteen.) apostles: and that it was by vertue of this act of the church of antioch, that they were apostles, s. paul declareth plainly (rom.
such designs as these (says he) when any king harbours in his thoughts and seriously promotes, he immediately gives up all care and thought of the commonwealth; so that, according to him, the neglect of the public good is to be taken as an evidence of
you, then, who are shut in and prisoned in this merest fraction of a point's space, do ye take thought for the blazoning of your fame, for the spreading abroad of your renown?
and this historian makes no doubt but such commands would have been actually styled posthumiana imperia, if posthumius had been the first who set so barbarous an example (livy, lib. iv. cap. twenty nine, and lib. viii. cap. seven).
all my ideas are consistent, but i cannot expound them all at once.
o my soul, i washed the petty shame and the by-place virtue from thee, and persuaded thee to stand naked before the eyes of the sun.
such is the foundation of moral reasoning, which forms the greater part of human knowledge, and is the source of all human action and behaviour.
ten) "this is the covenant which thou shalt observe between me and thee and thy seed after thee."
probably a pessimistic suspicion with regard to the entire situation of man will find expression, perhaps a condemnation of man, together with his situation.
which montaigne refers, and that the proper reading of the text should be "sixteen years." what "this boy spoke" is not given by montaigne, for the reason stated in the next following paragraph.
sleeping has taken up a great part of my life, and one yet continue, at the age i now am, to sleep eight or nine hours at one breath. i wean myself with utility from this proneness to sloth, and am evidently the better for so doing.
from this ignorance of how to distinguish dreams, and other strong fancies, from vision and sense, did arise the greatest part of the religion of the gentiles in time past, that worshipped satyres, fawnes, nymphs, and the like; and now adayes the opinion
philosophy was not risen to the graecians, and other people of the west, whose common-wealths (no greater perhaps then lucca, or geneva) had never peace, but when their fears of one another were equall; nor the leasure to observe any thing but one
in earnest, there are few souls so regular, firm, and well descended, as are to be trusted with their own conduct, and that can with moderation, and without temerity, sail in the liberty of their own judgments, beyond the common and received opinions; tis
"hostis adest dextra laevaque a parte timendus. vicinoque malo terret utrumque latus."
and, moreover, chastisements that are inflicted with weight and discretion are much better received and with greater benefit by him who suffers; otherwise, he will not think himself justly condemned by a man transported with anger and fury, and will
but the old testament hath nothing of christ, but the markes by which men might know him when hee came; as that he should descend from david, be born at bethlehem, and of a virgin; doe great miracles, and the like.
listened to the old protagoras, and asserted (if plato's dialogue be grounded on a real conversation) the theory of utilitarianism against the popular morality of the so-called sophist.
one would think, that a deliberate and practical denial of its authority was the only offence never contemplated by government; else, why has it not assigned its definite, its suitable and proportionate penalty?
the relinquishing of their errors. in all which there is no colour at all for the burning of incorporeall, that is to say, impatible souls.
ye creating ones, ye higher men! one is only pregnant with one's own child.
sect. one hundred eighteen. but, it is plain, governments themselves understand it otherwise; they claim no power over the son, because of that they had over the father; nor look on children as being their subjects, by their fathers being so.
and it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual.
that is it, that shewes us the meaning of the legislator, and the meaning of the legislator known, the law is more easily understood by few, than many words.
but as soon as i had acquired some general notions respecting physics, and beginning to make trial of them in various particular difficulties, had observed how far they can carry us, and how much they differ from the principles that have been employed up
magistrate, the corporate will is, as i said, merely a particular will.
but yet it is to be observed, that tho' oaths of allegiance and fealty are taken to him, it is not to him as supreme legislator, but as supreme executor of the law, made by a joint power of him with others; allegiance being nothing but an obedience
one that they were leading to the gallows told them they must not take him through such a street, lest a merchant who lived there should arrest him by the way for an old debt.
for whence could our experience itself acquire certainty, if all the rules on which it depends were themselves empirical, and consequently fortuitous? no one, therefore, can admit the validity of the use of such rules as first principles.
for as long as it was freely employed at elections, dedications and purely formal functions, there was danger of its becoming less formidable in time of need, and of men growing accustomed to regarding as empty a title that was used only on occasions of
if i took into account only force, and the effects derived from it, i should say: "as long as a people is compelled to obey, and obeys, it does well; as soon as it can shake off the yoke, and shakes it off, it does still better; for, regaining its liberty
let no state believe that it can follow a secure policy, rather let it think that all are doubtful.
if the cloud that hangs over the engine were the perspiration of heroic deeds, or as beneficent as that which floats over the farmer's fields, then the elements and nature herself would cheerfully accompany men on their errands and be their escort.
what need have they of anything but to live beloved and honoured? they have and know but too much for this: they need do no more but rouse and heat a little the faculties they have of their own.
but i shall rather here consider, what heretofore represented it self to my thoughts freely , and naturally , whenever i set my self to understand what i my self was .
ass; the ugliest man, however, had set a crown on his head, and had put round him two purple girdles,-for he liked, like all ugly ones, to disguise himself and play the handsome person.
and i think it is plain, that it is far different from a politic society.
it is not possible for any one who has not designed his life for some certain end, it is impossible for any one to arrange the pieces, who has not the whole form already contrived in his imagination.
delivered to their recipients quite another thing. for it is not for knowledge to enlighten a soul that is dark of itself, nor to make a blind man see.
and quote plato and aquinas in things the first man they meet could determine as well; the learning that cannot penetrate their souls hangs still upon the tongue.
explanation--this definition explains sufficiently clearly the essence of love; the definition given by those authors who say that love is the lover's wish to unite himself to the loved object expresses a property, but not the essence of love; and, as
"if you decline to sail to italy under the god's protection, trust to mine; the only just cause you have to fear is, that you do not know your passenger; sail on, secure in my guardianship." --lucan, five. five hundred seventy nine.
well enough distinguish them, and never in any degree of comparison with one another; the first maintaining its flight in so lofty and so brave a place, as with disdain to look down, and see the other flying at a far humbler pitch below.
this method seems to me to have no disadvantages, because, as one have said, the tribunate, which forms no part of the constitution, can be removed without the constitution being affected.
gave it. if we rightly conclude of our end, and this poet of the youthfulness of that age of his, that other world will only enter into the light when this of ours shall make its exit; the universe will fall into paralysis; one member will be useless, the
those citizens who have deserved well of their country ought to be rewarded with honours, but never with privileges: for the republic is at the eve of its fall, when any one can think it fine not to obey the laws.
the same cause that animates this member, does also, without our knowledge, animate the lungs, pulse, and heart, the sight of a pleasing object imperceptibly diffusing a flame through all our parts, with a feverish motion.
however, i do not think it worth while to point out here the vacillations springing from hope and fear; it follows from the definition of these emotions, that there can be no hope without fear, and no fear without hope, as one will duly explain in the
his productions. let your gods, therefore, o philosophers, be suited to the present appearances of nature: and presume not to alter these appearances by arbitrary suppositions, in order to suit them to the attributes, which you so fondly ascribe to your
to assume the right to new values-that is the most formidable assumption for a load-bearing and reverent spirit. verily, unto such a spirit it is preying, and the work of a beast of prey.
(see three.) therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for
has a homesickness for bloody revolutions, the wagnerienne who, with unhinged will, "undergoes" the performance of "tristan and isolde"--what all these enjoy, and strive with mysterious ardour to drink in, is the philtre of the great circe "cruelty."
the rank of citizens ought, therefore, to be regulated, not according to their personal merit--for this would put it in the power of the magistrate to apply the law almost arbitrarily--but according to the actual services done to the state, which are
do not sing, thou prairie-bird, my soul! do not even whisper! lo-hush! the old noontide sleepeth, it moveth its mouth: doth it not just now drink a drop of happiness-
for otherwise the distribution is unequall, and contrary to equitie.
but seeing all the remedies a man can apply to such a disease, are full of unquietness and uncertainty, 'tis better with a manly courage to prepare one's self for the worst that can happen, and to extract some consolation from this, that we are not
posidonius being extremely tormented with a sharp and painful disease, pompeius came to visit him, excusing himself that he had taken so unseasonable a time to come to hear him discourse of philosophy.
they rise with the sun, and so soon as they are up, eat for all day, for they have no more meals but that; they do not then drink, as suidas reports of some other people of the east that never drank at their meals; but drink very often all day after, and
so that their conscience does not trouble them so much as we imagine, for in the darkest depths of their hearts they are conscious that in violating their duty towards the individual they have all the better fulfilled it towards the species, whose claim
but when we reason in words of generall signification, and fall upon a generall inference which is false; though it be commonly called error, it is indeed an absurdity, or senseless speech.
on the evening of the second day, however, he again opened his ears, though he still kept silent: for there were many curious and dangerous things to be heard on board the ship, which came from afar, and was to go still further.
when the abbe de saint-pierre proposed that the councils of the king of france should be multiplied, and their members elected by ballot, he did not see that he was proposing to change the form of government.
suddenly began to hook up the virgin mould itself, with a peculiar jerk, clean down to the sand, or rather the water,-for it was a very springy soil,-indeed all the terra firma there was,-and haul it away on sleds, and then i guessed that they must be
i am here assuming what i think i have shown; that there is in the state no fundamental law that cannot be revoked, not excluding the social compact itself; for if all the citizens assembled of one accord to break the compact, it is impossible to doubt
this is the origin of that cheerfulness which is peculiar to woman and makes her fit to divert man, and in case of need, to console him when he is weighed down by cares.
or be undecided, for want of a right reason constituted by nature; so is it also in all debates of what kind soever: and when men that think themselves wiser than all others, clamor and demand right reason for judge; yet seek no more, but that things
"it is a shame to load the head so that it cannot bear the burthen, and the knees give way."--propertius, iii. nine, five.
we read also, that st. paul had imposition of hands twice; once from ananias at damascus (acts nine.seventeen,eighteen.) at the time of his baptisme; and again (acts thirteen.three.) at antioch, when he was first sent out to preach.
"ex senatus consultis plebisquescitis scelera exercentur."
believe it indeed; numbers of capons being made out of cocks, but never any cocks out of capons." -- diogenes laertius, life of archesilaus, lib. iv., forty three.
to get this equality of product, what a difference there must be in tillage: in sicily, there is only need to scratch the ground; in england, how men must toil!
have not men improved somewhat in punctuality since the railroad was invented? do they not talk and think faster in the depot than they did in the stage-office? there is something electrifying in the atmosphere of the former place.
is it not stupidity and madness to suffer myself to be so often deceived by my guide?
"it was": thus is the will's teeth-gnashing and lonesomest tribulation called. impotent towards what hath been done-it is a malicious spectator of all that is past.
is it not a singular testimony of imperfection that we cannot establish our satisfaction in any one thing, and that even our own fancy and desire should deprive us of the power to choose what is most proper and useful for us?
but for metaphors, they are in this case utterly excluded. for seeing they openly professe deceipt; to admit them into councell, or reasoning, were manifest folly.
i have, in my youth, seen a man of good rank with one hand present to the people verses that excelled both in wit and debauchery, and with the other, at the same time, the most ripe and pugnacious theological reformation that the world has been treated
general prevail and make itself permanent in constant struggle with its neighbours, or with rebellious or rebellion-threatening vassals.
the liberality of cyrus, his good master, and by the war; conditionally that he should take care handsomely to maintain and plentifully to entertain him as his guest and friend; which being accordingly done, they afterwards lived very happily together,
as long as eternal justice reigns, not one innocent huckleberry can be transported thither from the country's hills.
prop. twenty one. all things which follow from the absolute nature of any attribute of god must always exist and be infinite, or, in other words, are eternal and infinite through the said attribute.
thirty one. of the kingdom of god by nature
we not only affirm that we have few great men, but, absolutely speaking, that we have none; that we have no history, no record of any character or mode of living that entirely contents us.
passe. moses therefore in his time, and aaron, and his successors in their times, and the soveraign governour of gods people, next under god himself, that is to say, the head of the church in all times, are to be consulted, what doctrine he hath
du bellay and guillaume de langey, brothers, who jointly wrote the memoirs. --from the freedom and liberty of writing that shine in the elder historians, such as the sire de joinville, the familiar companion of st.
in some places, within my own remembrance, the pines would scrape both sides of a chaise at once, and women and children who were compelled to go this way to lincoln alone and on foot did it with fear, and often ran a good part of the distance.
zeno taught, stoiques, from the stoa: as if we should denominate men from more-fields, from pauls-church, and from the exchange, because they meet there often, to prate and loyter.
the principles of nature, but transcribed them into their books, out of the practice of their own common-wealths, which were popular; as the grammarians describe the rules of language, out of the practise of the time; or the rules of poetry, out of the
but this reaching but to the things of their common interest and property, leaves the wife in the full and free possession of what by contract is her peculiar right, and gives the husband no more power over her life than she has over his; the power of the
but an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us.
why then is so much respect paid to old laws? for this very reason.
introduce a new system that would do honour to himself and good to the mass of the people, it seems to me that so many things concur to favour a new ruler that i do not know of any time more fitting for such an enterprise.
the humidity sucked up by the root of a tree becomes trunk, leaf, and fruit; and the air, being but one, is modulated, in a trumpet, to a thousand sorts of sounds; are they our senses, i would fain know, that, in like manner, form these subjects into so
for the public tranquillity that the divine will should interpose to invest the sovereign authority with a sacred and inviolable character, which might deprive subjects of the fatal right of disposing of it.
and is it not true that on the whole "woman" has hitherto been most despised by woman herself, and not at all by us?--we men desire that woman should not continue to compromise herself by enlightening us; just as it was man's care and the consideration
apperception, as a function corresponding to the internal sense (a receptivity).
but it is true, withal, that this undaunted assurance is not to be represented in its simple and entire form, but by such whom the apprehension of death, and the worst that can happen, does not terrify and affright; for to represent a pretended resolution
and they are, moreover, happy in this, that they only covet so much as their natural necessities require: all beyond that is superfluous to them: men of the same age call one another generally brothers, those who are younger, children; and the old men are
'tis likely we do not well know what beauty is in nature and in general, since to our own human beauty we give so many divers forms, of which, were there any natural rule and prescription, we should know it in common, as the heat of the fire.
"arms are to be made for a valiant hero."--aeneid, viii. four hundred forty one.
that this man did not run to a certain death, i make no great doubt; for the hopes any one could flatter him withal, could not find place in any sober understanding, and the conduct of his exploit sufficiently manifests that he had no want of that, no
and distributive justice, the justice of an arbitrator; that is to say, the act of defining what is just.
some have said that there was a general soul, as it were a great body, whence all the particular souls were extracted, and thither again return, always restoring themselves to that universal matter:--
then zarathustra told them that he now wanted to go alone; for he was fond of going alone. his disciples, however, presented him at his departure with a staff, on the golden handle of which a serpent twined round the sun.
let him soothe and caress himself, and above all things be sure to govern himself with reverence to his reason and conscience to that degree as to be ashamed to make a false step in their presence:
"let the world be as it is! raise not a finger against it!"
prop. thirty four. every idea, which in us is absolute or adequate and perfect, is true.
the standard to which he does refer it, is the custom of his nation, his class, or his religious profession.
often, also, do they show themselves to thee as amiable ones. but that hath ever been the prudence of the cowardly. yea! the cowardly are wise!
one hundred ninety two. whoever has followed the history of a single science, finds in its development a clue to the understanding of the oldest and commonest processes of all "knowledge and cognizance": there, as here, the premature hypotheses, the
and because our reasonings are never so clear or so complete during sleep as when we are awake, although sometimes the acts of our imagination are then as lively and distinct, if not more so than in our waking moments, reason further dictates that, since
secondly, an empirical judgement never exhibits strict and absolute, but only assumed and comparative universality (by induction); therefore, the most we can say is-so far as we have hitherto observed, there is no exception to this or that rule.
and although unstudied men, doe not conceive any motion at all to be there, where the thing moved is invisible; or the space it is moved in, is (for the shortnesse of it) insensible; yet that doth not hinder, but that such motions are.
willing emancipateth: but what is that called which still putteth the emancipator in chains?
to which all the rest are and must be subordinate, yet the legislative being only a fiduciary power to act for certain ends, there remains still in the people a supreme power to remove or alter the legislative, when they find the legislative act contrary
and certain it is, that nothing destroyeth authority so much, as the unequal and untimely interchange of power pressed too far, and relaxed too much.
thus i perceived that doubt, inconstancy, sadness, and such like, could not be found in god, since i myself would have been happy to be free from them.
some embrace suits, which never mean to deal effectually in them; but if they see there may be life in the matter, by some other mean, they will be content to win a thank, or take a second reward, or at least to make use, in the meantime, of the suitor's
these sceptical topics, indeed, are only sufficient to prove, that the senses alone are not implicitly to be depended on; but that we must correct their evidence by reason, and by considerations, derived from the nature of the medium, the distance of the
justice; and sometimes a scurrilous jester, as hyperbolus, to make a jest of it. and yet a man cannot say, the soveraign people of athens wanted right to banish them; or an athenian the libertie to jest, or to be just.
pitty-- griefe, for the calamity of another is pitty; and ariseth from the imagination that the like calamity may befall himselfe; and therefore is called also compassion, and in the phrase of this present time a fellow-feeling: and therefore for calamity
guardians of their peace, are properly, and with the greatest aggravation, rebellantes, rebels.
we must do more than this, and make them know that, to convince the weakness of their reason, there is no necessity of culling out uncommon examples: and that it is so defective and so blind that there is no faculty clear enough for it; that to it the
athenians abominated all those who had been causers of his death to such a degree, that they avoided them as excommunicated persons, and looked upon everything as polluted that had been touched by them; no one would wash with them in the public baths,
life, and destroy him if he pleases, as a noxious creature; but it is damage sustained that alone gives him title to another man's goods: for though i may kill a thief that sets on me in the highway, yet i may not (which seems less) take away his money,
with force in one's hands, there is no art required to make the whole world tremble, nor indeed much to gain men's hearts; for experience has long since taught the people to give its rulers great credit for all the evil they abstain from doing it, and to
not to kill him, but to put him to pain and to affright him, who had endured all this, and even to being speechless and insensible, resolved, as he himself told me, rather to die a thousand deaths (as indeed, as to matter of suffering, he had borne one)
nor from the conjunction of a few men or familyes
the king then having acquired lombardy regained immediately the reputation lost by charles.
in the youth of a state, arms do flourish; in the middle age of a state, learning; and then both of them together for a time; in the declining age of a state, mechanical arts and merchandize.
when thales reputes the knowledge of man very difficult for man to comprehend, he at the same time gives him to understand that all other knowledge is impossible.
the impulse given at these three periods has made europe what it now is. every single improvement which has taken place either in the human mind or in institutions, may be traced distinctly to one or other of them.
"wherever the season takes me,(where the tempest drives me) there i am carried as a guest."--horace, ep., i. i, fifteen.
rules. thus the passions of hatred, anger, envy, and so on, considered in themselves, follow from this same necessity and efficacy of nature; they answer to certain definite causes, through which they are understood, and possess certain properties as
with thy love, go into thine isolation, my brother, and with thy creating; and late only will justice limp after thee.
nature is hard to be overcome, but she must be overcome. what avails it that you are christian, if you are not purer than the heathen, if you deny yourself no more, if you are not more religious?
see others evil: but i propose to myself impracticable measures.
measure of our nature, in consequence of the sensibility with which they are endowed, they ought to partake of natural rights so that mankind is subjected to a kind of obligation even toward the brutes.
on the other hand, it is on form that we are dependent, where the matter is accessible to every one or very well known; and it is what has been thought about the matter that will give any value to the achievement; it will only be an eminent man who will
considering the attributes of god , that from thence we may gather an idea of god , and that we may enquire whether there be not something in that idea which cannot possibly proceed from our selves, i discover (if i am not deceived) that what we think off
when zarathustra once told this to his disciples they asked him: "and what, o zarathustra, is the moral of thy story?" and zarathustra answered them thus:
our consciousness of the one, when we speak of the manifold, is always distinguishable from our consciousness of the other; and it is only respecting the synthesis of this (possible) consciousness that we here treat.
but where there is no punishment at all determined by the law, there whatsoever is inflicted, hath the nature of punishment.
we do not read them by learning or craft. no; the wisdom of the wise man consists herein, that he does not judge them; he lets them judge themselves and merely reads and records their own verdict.
i love him whose soul is so overfull that he forgetteth himself, and all things are in him: thus all things become his down-going.
the poet, says plato, seated upon the muses tripod, pours out with fury whatever comes into his mouth, like the pipe of a fountain, without considering and weighing it; and things escape him of various colours, of contrary substance, and with an irregular
as soon as popular government was taken into account, the act of contract between people and government became in effect merely a contract between the individuals composing the society, and readily passed over into the second form.
"because he wears great emeralds richly set in gold, darting green lustre; and the sea-blue silken robe, worn with pressure, and moist with illicit love (and absorbs the sweat of venus)." --lucretius, iv. one thousand one hundred twenty three.
the things are not so painful and difficult of themselves, but our weakness or cowardice makes them so. to judge of great, and high matters requires a suitable soul; otherwise we attribute the vice to them which is really our own.
dispose, and order as he lists, his person, actions, possessions, and his whole property, within the allowance of those laws under which he is, and therein not to be subject to the arbitrary will of another, but freely follow his own.
but if the foregoing explication of the matter be received, this must be absolutely impracticable.
bull-fight when other entertainments fail, it will be true to the letter, and give us as good an idea of the exact state or ruin of things in spain as the most succinct and lucid reports under this head in the newspapers: and as for england, almost the
the one is, when the matter of the point controverted, is too small and light, not worth the heat and strife about it, kindled only by contradiction.
that which taketh away the reputation of sincerity, is the doing, or saying of such things, as appeare to be signes, that what they require other men to believe, is not believed by themselves; all which doings, or sayings are therefore called scandalous,
the fitchburg railroad touches the pond about a hundred rods south of where i dwell. i usually go to the village along its causeway, and am, as it were, related to society by this link.
i love to follow them, but not to be so servilely tied to their observation that my whole life should be enslaved to ceremonies, of which there are some so troublesome that, provided a man omits them out of discretion, and not for want of breeding, it
i think there are of these among the old latin writers but two, pliny and celsus if these ever fall into your hands, you will find that they speak much more rudely of their art than i do; i but pinch it, they cut its throat.
peace and defence; and also of the hindrances, and disturbances of the same; and to do whatsoever he shall think necessary to be done, both beforehand, for the preserving of peace and security, by prevention of discord at home and hostility from abroad;
foot or wing. zarathustra, however, spake these words:
variations, whether they be deviations (into the higher, finer, and rarer), or deteriorations and monstrosities, appear suddenly on the scene in the greatest exuberance and splendour; the individual dares to be individual and detach himself.
hurt to revolted subjects is done by right of war, not by way of punishment
he who has force at his command being always in a position to control execution, it would come to the same thing if the name "contract" were given to the act of one man who said to another; "i give you all my goods, on condition that you give me back as
-which hath already counted the smarting throbbings of your fathers' hearts-ah! ah! how it sigheth! how it laugheth in its dream! the old, deep, deep midnight!
aristotle's principles will then be no more principles to him, than those of epicurus and the stoics: let this diversity of opinions be propounded to, and laid before him; he will himself choose, if he be able; if not, he will remain in doubt.
my neighbors tell me of their adventures with famous gentlemen and ladies, what notabilities they met at the dinner-table; but i am no more interested in such things than in the contents of the daily times.
sacrificed to the pretended happiness of the state; and at length men were on the point of relapsing into their primitive anarchy.
for sitting in his tent, pensive and troubled with the horrour of his rash act, it was not hard for him, slumbering in the cold, to dream of that which most affrighted him; which feare, as by degrees it made him wake; so also it must needs make the
but, in reality, avarice, ambition, lust, c., are species of madness, though they may not be reckoned among diseases.
they have more generally handsome and fewer ugly women than we; but for rare and excellent beauties we have as many as they.
i always write my letters post-haste--so precipitately, that though i write intolerably ill, i rather choose to do it myself, than to employ another; for i can find none able to follow me: and i never transcribe any.
this same summer the pond has begun to fall again. it is remarkable that this fluctuation, whether periodical or not, appears thus to require many years for its accomplishment.
being determined by custom to transfer the past to the future, in all our inferences; where the past has been entirely regular and uniform, we expect the event with the greatest assurance, and leave no room for any contrary supposition.
"no more than eyes once from their optics torn, can ever after any thing discern;"
the smallest spark may here kindle into the greatest flame; because the materials are always prepared for it.
be sure, which offers excellent opportunity and provocation to constant misunderstanding.
as it is present in all persons, so it is in every period of life. it is adult already in the infant man. in my dealing with my child, my latin and greek, my accomplishments and my money stead me nothing; but as much soul as i have avails.
every part of mixed mathematics proceeds upon the supposition that certain laws are established by nature in her operations; and abstract reasonings are employed, either to assist experience in the discovery of these laws, or to determine their influence
"vengeance will we use, and insult, against all who are not like us"-thus do the tarantula-hearts pledge themselves.
it now became the interest of men to appear what they really were not. to be and to seem became two totally different things; and from this distinction sprang insolent pomp and cheating trickery, with all the numerous vices that go in their train.
at a sufficient distance over the woods this sound acquires a certain vibratory hum, as if the pine needles in the horizon were the strings of a harp which it swept.
represent an ordinary current; and i think it unhandsome to talk much to our guests of their entertainment, whether by way of bragging or excuse. i love order and cleanliness--
of my intention"; a cumbersome drapery, something arbitrarily barbaric and ceremonious, a flirring of learned and venerable conceits and witticisms; something german in the best and worst sense of the word, something in the german style, manifold,
-"give us a set term and a small marriage, that we may see if we are fit for the great marriage! it is a great matter always to be twain."
fortune and pleasure for her companions, that they have gone, according to their own weak imagination, and created this ridiculous, this sorrowful, querulous, despiteful, threatening, terrible image of it to themselves and others, and placed it upon a
"nam istis, qui linguam avium intelligunt, plusque ex alieno jecore sapiunt, quam ex suo, magis audiendum, quam auscultandum, censeo."
for beasts, or birds, take chiefly such as are least subject to diseases, and multiply fastest; as swine, goats, cocks, hens, turkeys, geese, house-doves, and the like.
perfection in northern countries, and so much pains taken to instruct their inhabitants in their social duties and in the art of living happily and peaceably together, we see them no longer produce such numberless hosts as they used once to send forth to
how some poor unfortunate got up on to a steeple, who had better never have gone up as far as the belfry; and then, having needlessly got him up there, the happy novelist rings the bell for all the world to come together and hear, o dear!
explaining myself. who is he that had not rather not be read at all than after a drowsy or cursory manner?
it is necessary in some degree to confine and limit our interest and compassion in order to make it active.
the second part of "zarathustra" was written between the th of june and the th july. "this summer, finding myself once more in the sacred place where the first thought of 'zarathustra' flashed across my mind, i conceived the second part.
and the roguish looks and gestures of our lackeys were also in use amongst them:
furthermore, this principle is in conformity with the established rules of all times and the constant practice of all civilised peoples. declarations of war are intimations less to powers than to their subjects.
when a man says, i have found, in all past instances, such sensible qualities conjoined with such secret powers : and when he says, similar sensible qualities will always be conjoined with similar secret powers , he is not guilty of a tautology, nor are
own. human reason is a tincture almost equally infused into all our opinions and manners, of what form soever they are; infinite in matter, infinite in diversity. but i return to my subject.
like themselves. they may also abstract several commodities from history.
that by tasting it, they should be as gods, knowing good and evill. whereupon having both eaten, they did indeed take upon them gods office, which is judicature of good and evill; but acquired no new ability to distinguish between them aright.
there is also something else common to them: a predilection to resist intellectual germanizing--and a still greater inability to do so!
there are enough fagots and waste wood of all kinds in the forests of most of our towns to support many fires, but which at present warm none, and, some think, hinder the growth of the young wood. there was also the drift-wood of the pond.
since, then, he has recognised himself to be such by living there, he must be removed by exile as a violator of the compact, or by death as a public enemy; for such an enemy is not a moral person, but merely a man; and in such a case the right of war is
"sovereignty is the exercise of the general will."
"the rest of the winter, i believe, was spent in actions worthy of narration, but they were done so secretly that if i do not tell them i am not to blame, for orlando was more bent to do great acts than to boast of them, so that no deeds of his were ever
a morality of the ruling class, however, is more especially foreign and irritating to present-day taste in the sternness of its principle that one has duties only to one's equals; that one may act towards beings of a lower rank, towards all that is
what of all that, if he be a fool? even pleasure and good fortune are not relished without vigour and understanding:
being come before him, seeing him already pale and trembling with the conscience of his guilt, he thus said, "monsieur," such an one, "you guess what i have to say to you; your countenance discovers it; 'tis in vain to disguise your practice, for i am so
this was the real falseness of that great and mysterious ironist; he brought his conscience up to the point that he was satisfied with a kind of self-outwitting: in fact, he perceived the irrationality in the moral judgment.--plato, more innocent in such
for their own lives and health are no less dear to them than ours are to us, and consequently they would accommodate their practice to their rules, if they did not themselves know how false these are.
non tam id sensisse quod dicerent, quam exercere ingenia materio difficultate videntur voluisse. "they seem not so much themselves to have believed what they said, as to have had a mind to exercise their wits in the difficulty of the matter."
there be other things of this nature, wherein mens judgements have been perverted, by trusting to precedents: but this is enough to shew, that though the sentence of the judge, be a law to the party pleading, yet it is no law to any judge, that shall
a great man scarcely knows how he dines, how he dresses; but without railing or precision his living is natural and poetic.
a phbe soon built in my shed, and a robin for protection in a pine which grew against the house.
'nothing is true, all is permitted': so said i to myself. into the coldest water did i plunge with head and heart. ah, how oft did i stand there naked on that account, like a red crab!
hurt inflicted for a fact done before the law, no punishment
hitherto i have considered merely the physical man; let us now take a view of him on his metaphysical and moral side.
if a man should walk through this town and see only the reality, where, think you, would the "mill-dam" go to? if he should give us an account of the realities he beheld there, we should not recognize the place in his description.
planting of countries, is like planting of woods; for you must make account to leese almost twenty years' profit, and expect your recompense in the end.
those to which all others must be referred-a doctrine, however, which, according to five, is utterly false.
is it not better that a man should accept the first pains and mortifications of this sort, which nature is not slack in sending him, as hints that he must expect no other good than the just fruit of his own labor and self-denial?
he will straightway lay down his arms: i shall not need all my strength against him: he will be put to flight by a mere menace: he dares not even face me; let me look around for some other with whom i may fight hand to hand: i blush to join battle with
themselves to the slaughter, singing and dancing with the spectators.
i find, however, in the writings of modern authors, an entirely different use of the expressions, mundus sensibilis and intelligibilis, which quite departs from the meaning of the ancients-an acceptation in which, indeed, there is to be found no
and whereas a man can fancy shapes he never saw; making up a figure out of the parts of divers creatures; as the poets make their centaures, chimaeras, and other monsters never seen: so can he also give matter to those shapes, and make them in wood, clay
this is the cause of men's pleasure in recalling past evils, and delight in narrating dangers from which they have escaped.
a living thing seeks above all to discharge its strength--life itself is will to power; self-preservation is only one of the indirect and most frequent results thereof.
this common liberty results from the nature of man.
to the bad thought which i find in it, the same soul becomes a discerning, separating sword, and lops it away. we are wiser than we know.
holding a microscope to the first-mentioned red ant, i saw that, though he was assiduously gnawing at the near fore-leg of his enemy, having severed his remaining feeler, his own breast was all torn away, exposing what vitals he had there to the jaws of
signes of contract, are either expresse, or by inference.
thus natural inequality unfolds itself insensibly with that of combination, and the difference between men, developed by their different circumstances, becomes more sensible and permanent in its effects, and begins to have an influence, in the same
the nature of society will have it so that where there is troop against troop, as where our duke of orleans challenged henry, king of england, a hundred against a hundred; three hundred against as many, as the argians against the lacedaemonians; three to
bay by exhibiting a greater compass and volume of voice in a native, and boo-hoo him out of concord horizon. what do you mean by alarming the citadel at this time of night consecrated to me?
their humour in this, i approach so much nearer to my own. as to the rest, in this traffic, i did not suffer myself to be totally carried away; i pleased myself in it, but did not forget myself.
the garden. but because the alley will be long, and, in great heat of the year or day, you ought not to buy the shade in the garden, by going in the sun through the green, therefore you are, of either side the green, to plant a covert alley upon
the poets make fame a monster. they describe her in part finely and elegantly, and in part gravely and sententiously. they say, look how many feathers she hath, so many eyes she hath underneath; so many tongues; so many voices; she pricks up so many ears.
"quis vetat apposito lumen de lumine sumi? dent licet assidue, nil tamen inde perit;"
and whoever has strongly fortified his town and, as regards the government of his subjects, has proceeded as we have already described and will further relate, will be attacked with great reluctance, for men are always averse to enterprises in which they
for the most trivial cause imaginable, i irritate that humour, which afterwards nourishes and exasperates itself of its own motion; attracting and heaping up matter upon matter whereon to feed:
his fellow-citizens were in mutiny against their magistrates; he being a man of great authority in the city of capua, found means one day to shut up the senators in the palace; and calling the people together in the market-place, there told them that the
but are we to regard the house of commons or those who elect it as forming part of the sovereign? the search for a determinate sovereign may be a valuable legal conception; but it has evidently nothing to do with political theory.
the king on the left, however, shrugged his shoulders and answered: "that may perhaps be a goat-herd. or an anchorite who hath lived too long among rocks and trees. for no society at all spoileth also good manners."
it was homer's requiem; itself an iliad and odyssey in the air, singing its own wrath and wanderings. there was something cosmical about it; a standing advertisement, till forbidden, of the everlasting vigor and fertility of the world.
these lines prove the intensity of mill's feeling, which is not afraid of abundant verbiage; but they also prove that he could not imagine what the effect would be on others, and, as grote said, only mill's reputation could survive these and similar
in so far as regard is here had merely to the synthesis of the homogeneous (the units), it cannot take place except in one manner, although our use of these numbers is afterwards general.
subject to names, is whatsoever can enter into, or be considered in an account; and be added one to another to make a summe; or substracted one from another, and leave a remainder.
present to the memory and senses. even after one instance or experiment where we have observed a particular event to follow upon another, we are not entitled to form a general rule, or foretell what will happen in like cases; it being justly esteemed an
the existence of a mighty, intelligent and beneficent divinity, possessed of foresight and providence, the life to come, the happiness of the just, the punishment of the wicked, the sanctity of the social contract and the laws: these are its positive
there happen, sometimes, fortuitous alacrities and strange furies in their deliberations, that for the most part prompt them to follow the worst grounded counsels, and swell their courage beyond the limits of reason.
suffer themselves to be reconciled to the public faith and examples.
who wrought my studious numbers smoothly once in happier days, now perforce in tears and sadness learn a mournful strain to raise.
paddling over it, you may see, many feet beneath the surface the schools of perch and shiners, perhaps only an inch long, yet the former easily distinguished by their transverse bars, and you think that they must be ascetic fish that find a subsistence
now, at whatever point the power on which happiness depends ceases, here powerlessness steals in and makes wretchedness; so, by this way of reckoning, there must needs be a balance of wretchedness in the lot of the king.
in this thing." this the prophet approved, and bid him "goe in peace." here naaman beleeved in his heart; but by bowing before the idol rimmon, he denyed the true god in effect, as much as if he had done it with his lips.
i that sovereignty is inalienable two that sovereignty is indivisible three whether the general will is fallible four the limits of the sovereign power five the right of life and death six law seven the legislator eight the people nine the people (
for men are too cunning, to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the balance on either side.
i should explain the subject we are treating in this way: if a big diamond is cut up into pieces, it immediately loses its value as a whole; or if an army is scattered or divided into small bodies, it loses all its power; and in the same way a great
cleomenes, the son of anexandridas, being sick, his friends reproached him that he had humours and whimsies that were new and unaccustomed; "i believe it," said he; "neither am i the same man now as when i am in health; being now another person, my
'tis some great stone that wastes and consumes the substance of my kidneys and my life, which i by little and little evacuate, not without some natural pleasure, as an excrement henceforward superfluous and troublesome.
as to the rest, i had a great esteem for wit, provided the person was not exceptionable; for, to confess the truth, if the one or the other of these two attractions must of necessity be wanting, i should rather have quitted that of the understanding, that
this condition of things shows why the scientific, literary, and artistic spirit of the age is declared bankrupt about every thirty years.
pursue this philosophical point with a dagger in your hand.
for he would then have perceived that, according to his own argument, there likewise could not be any pure mathematical science, which assuredly cannot exist without synthetical propositions a priori-an absurdity from which his good understanding must
the will must be "general" in two senses: in the sense in which rousseau used the word, it must be general in its object, i.e. universal; but it must also be generally held, i.e. common to all or to the majority. one
"o zarathustra," said they, "now hast thou lain thus for seven days with heavy eyes: wilt thou not set thyself again upon thy feet?
but the heart refuses to be imprisoned; in its first and narrowest pulses, it already tends outward with a vast force and to immense and innumerable expansions.
towards incivility and indiscretion but, besides that i am so bred, i have not a wit supple enough to evade a sudden question, and to escape by some evasion, nor to feign a truth, nor memory enough to retain it so feigned; nor, truly, assurance enough to
the conception of a noumenon is therefore merely a limitative conception and therefore only of negative use.
thus, for example, the acts of declaring war and making peace have been regarded as acts of sovereignty; but this is not the case, as these acts do not constitute law, but merely the application of a law, a particular act which decides how the law
themselves to such arts as did not require the joint labour of several hands, they lived free, healthy, honest and happy lives, so long as their nature allowed, and as they continued to enjoy the pleasures of mutual and independent intercourse.
so that imagination and memory, are but one thing, which for divers considerations hath divers names.
i married at three-and-thirty years of age, and concur in the opinion of thirty-five, which is said to be that of aristotle.
two hundred nine. as to how far the new warlike age on which we europeans have evidently entered may perhaps favour the growth of another and stronger kind of skepticism, i should like to express myself preliminarily merely by a parable, which the lovers
those that most resemble us are the most despicable and deformed of all the herd; for those, as to outward appearance and form of visage, are baboons:--
painters, as poet among musicians, as artist generally among actors); all of them fanatics for expression "at any cost"--i specially mention delacroix, the nearest related to wagner; all of them great discoverers in the realm of the sublime, also of the
for inasmuch as his essence excludes all imperfection, and involves absolute perfection, all cause for doubt concerning his existence is done away, and the utmost certainty on the question is given.
we waded so gently and reverently, or we pulled together so smoothly, that the fishes of thought were not scared from the stream, nor feared any angler on the bank, but came and went grandly, like the clouds which float through the western sky, and the
"in culpa est animus, qui se non effugit unquam," --horace, ep., i. fourteen, thirteen.
the world is nothing but babble; and i hardly ever yet saw that man who did not rather prate too much, than speak too little.
i can imagine no reason, but that which is common to all men; namely, the want of curiosity to search naturall causes; and their placing felicity, in the acquisition of the grosse pleasures of the senses, and the things that most immediately conduce
of physiognomy; there needs no more but a preliminary epistle of a german to stuff me with quotations. and so it is we go in quest of a tickling story to cheat the foolish world.
prop. forty four. hatred which is completely vanquished by love passes into love: and love is thereupon greater than if hatred had not preceded it.
more than they are to be thought guilty of any violence or oppression their governors should use upon the people themselves, or any part of their fellow subjects, they having empowered them no more to the one than to the other.
in poetry and in common speech, the emotions of benevolence and complacency which are felt towards others are likened to the material effects of fire; so swift, or much more swift, more active, more cheering, are these fine inward irradiations.
by his mouth likewise thou didst point out this imperative reason why philosophers should enter public life, to wit, lest, if the reins of government be left to unprincipled and profligate citizens, trouble and destruction should come upon the good.
my wife had a share in my estate; that neither could i forfeit. and my children also, being born of me, had a right to be maintained out of my labour or substance.
one catches at a word and a simile; another is no longer sensible of what is said in opposition to him, and thinks only of going on at his own rate, not of answering you: another, finding himself too weak to make good his rest, fears all, refuses all, at
my late father having made the most precise inquiry that any man could possibly make amongst men of the greatest learning and judgment, of an exact method of education, was by them cautioned of this inconvenience then in use, and made to believe, that the
right; they will keep you in this way to be contented with yourself; to borrow nothing of any other but yourself; to stay and fix your soul in certain and limited thoughts, wherein she may please herself, and having understood the true and real goods,
first look out for worms, and supply vacancies by planting anew.
obeying their directions, at their own perill. and first, that there were many more false than true prophets, appears by this, that when ahab (one kings twelve.) consulted four hundred prophets, they were all false imposters, but onely one michaiah.
only as a subject. but not only am i perfectly ignorant of any conditions under which this logical prerogative can belong to a thing, i can make nothing out of the notion, and draw no inference from it, because no object to which to apply the conception
for the more one reads the fewer are the traces left of what one has read; the mind is like a tablet that has been written over and over.
phenomenon."-this natural and important question forms the real cause of the necessity of a transcendental doctrine of the faculty of judgement, with the purpose, to wit, of showing how pure conceptions of the understanding can be applied to phenomena.
it may seem strange to some man, that has not well weighed these things; that nature should thus dissociate, and render men apt to invade, and destroy one another: and he may therefore, not trusting to this inference, made from the passions, desire
resolution and patience. apprehension, which is particularly feared in this disease, does not much trouble me; and, if being alone, i should have been taken, it had been a less cheerless and more remote departure; 'tis a kind of death that i do not think
is he not obliged to suffer death for that cause; because being not called thereto, tis not required at his hands; nor ought hee to complain, if he loseth the reward he expecteth from those that never set him on work.
of such duties, and makes them loathe and banish from their conversation these words of division and distinction, benefits, obligation, acknowledgment, entreaty, thanks, and the like.
to be thenceforth merely verbal. but as long as we will rashly suppose, that we have some farther idea of necessity and causation in the operations of external objects; at the same time, that we can find nothing farther in the voluntary actions of the
for seeing the soveraign, that is to say, the common-wealth (whose person he representeth,) is understood to do nothing but in order to the common peace and security, this distribution of lands, is to be understood as done in order to the same: and
and because the constitution of a mans body, is in continuall mutation; it is impossible that all the same things should alwayes cause in him the same appetites, and aversions: much lesse can all men consent, in the desire of almost any one and the same
two hundred ninety four. the olympian vice.--despite the philosopher who, as a genuine englishman, tried to bring laughter into bad repute in all thinking minds--"laughing is a bad infirmity of human nature, which every thinking mind will strive to
diligence work such a feat), i would not do it. the little trial i have had of public employment has been so much disgust to me; i feel at times temptations toward ambition rising in my soul, but i obstinately oppose them:
personal dignity, even the sense of honour, is derived from the purely human, not the religious part of our education, and never could have grown out of a standard of ethics in which the only worth, professedly recognised, is that of obedience.
i now, and i anon, are two several persons; but whether better, i cannot determine.
in the former example, my perceptions in the apprehension of a house might begin at the roof and end at the foundation, or vice versa; or i might apprehend the manifold in this empirical intuition, by going from left to right, and from right to left.
but, indeed, the dictum that truth always triumphs over persecution, is one of those pleasant falsehoods which men repeat after one another till they pass into commonplaces, but which all experience refutes.
himself: he caused a scaffold, more long than broad, to be erected, supported by columns royally adorned with tapestry and strewed with flowers and abundance of perfumes; all which being prepared, in a robe of cloth of gold, set full of jewels of great
as the philosopher chrysippus' maid said of her master, that he was only drunk in his legs, for it was his custom to be always kicking them about in what place soever he sat; and she said it when, the wine having made all his companions drunk, he found no
from my self . there remains therefore no other way for them to come upon me, but from some other things without me. of which things seeing i have no other knowledge but from these ideas , i cannot think but that these ideas are like the things.
"the reward of a thing well done is to have done it; the fruit of a good service is the service itself."--seneca, ep., eight.
thought which pours itself indifferently through all.
so wrote the good monsieur de pibrac, whom we have lately lost, a man of so excellent a wit, such sound opinions, and such gentle manners.
we are got into fairy land, long ere we have reached the last steps of our theory; and there we have no reason to trust our common methods of argument, or to think that our usual analogies and probabilities have any authority.
besides this, to be able to undertake greater enterprises, and always under the pretext of religion, he had recourse to a pious cruelty, driving out the moors from his kingdom and despoiling them. no more admirable or rare example can be found.
magistrate, but to preserve the members of that society in their lives, liberties, and possessions; and so cannot be an absolute, arbitrary power over their lives and fortunes, which are as much as possible to be preserved; but a power to make laws, and
i do not readily remember any poem, play, sermon, novel, or oration that our press vents in the last few years, which goes to the same tune. we have a great many flutes and flageolets, but not often the sound of any fife.
the king, who was struck with horror at the rash precipitation of this execution (the treasure and movables that they had condemned to the flames being first seized), drawing off his soldiers, granted them three days' time to kill themselves in, that they
it is therefore essential, if the general will is to be able to express itself, that there should be no partial society within the state, and that each citizen should think only his own thoughts: two which was indeed the sublime and unique system
subrius flavius, being by nero's command to be put to death, and by the hand of niger, both of them great captains, when they lead him to the place appointed for his execution, seeing the grave that niger had caused to be hollowed to put him into
"election by lot," says montesquieu, "is democratic in nature." i agree that it is so; but in what sense? "the lot," he goes on, "is a way of making choice that is unfair to nobody; it leaves each citizen a reasonable hope of serving his country."
verily, neither do i like those who call everything good, and this world the best of all. those do i call the all-satisfied.
the referring of all to a man's self, is more tolerable in a sovereign prince; because themselves are not only themselves, but their good and evil is at the peril of the public fortune.
the soil is blanched and accursed there, and before that becomes necessary the earth itself will be destroyed. with such reminiscences i repeopled the woods and lulled myself asleep.
some years later the public sees through it and takes the sham for what it is worth; it now laughs at it, and the much-admired colour of all these works of fashion falls off like the plaster from a badly-built wall: and they are in the same dilapidated
and this is the foundation of that right of punishing, which is exercised in every common-wealth.
note.--this pain, in so far as it has reference to the absence of the object of love, is called regret.
they were so accustomed to this number that it was impossible by any force to make them draw one turn more; but, their task being performed, they would suddenly stop and stand still.
none of you want to enter into the death-boat! how should ye then be world-weary ones!
common-wealth. i conclude therefore, that in all things not contrary to the morall law, (that is to say, to the law of nature,) all subjects are bound to obey that for divine law, which is declared to be so, by the lawes of the common-wealth.
stiffer aye in head and knee; unenraptured, never jesting, mediocre everlasting,
the earth that moved, turning about its axis by the oblique circle of the zodiac.
sufficient reason has been so often attempted, and always in vain.
why, this varied array of precious furniture needs more accessories for its protection; it is a true saying that they want most who possess most, and, conversely, they want very little who measure their abundance by nature's requirements, not by the
these inconveniences. let us no longer flatter ourselves with these fine words; we ought rather, peradventure, to call that natural which is general, common, and universal.
likewise, that none can make lawes but the common-wealth; because our subjection is to the common-wealth only: and that commands, are to be signified by sufficient signs; because a man knows not otherwise how to obey them.
and thence it is, that tithes, or other tributes paid to the levites, as gods right, amongst the israelites, have a long time been demanded, and taken of christians, by ecclesiastiques, jure divino, that is, in gods right.
will a man, then, who has something real to impart endeavour to say it in a clear or an indistinct way? quintilian has already said, plerumque accidit ut faciliora sint ad intelligendum et lucidiora multo, quae a doctissimo quoque dicuntur....
thou lonesome one, thou goest the way to thyself! and past thyself and thy seven devils leadeth thy way!
what is so great as friendship, let us carry with what grandeur of spirit we can. let us be silent,-so we may hear the whisper of the gods. let us not interfere.
one should not wrongly materialise "cause" and "effect," as the natural philosophers do (and whoever like them naturalize in thinking at present), according to the prevailing mechanical doltishness which makes the cause press and push until it "effects"
one "learned inquiries into public right are often only the history of past abuses; and troubling to study them too deeply is a profitless infatuation" ( essay on the interests of france in relation to its neighbours , by the marquis d'argenson).
it pleases me to observe how much pusillanimity and cowardice there is in ambition; by how abject and servile ways it must arrive at its end; but it displeases me to see good and generous natures, and that are capable of justice, every day corrupted in
an intelligent man sees through it and despises it, consequently he remains out of the fashion.
first, the body or magistrate convoking them had to possess the necessary authority; secondly, the assembly had to be held on a day allowed by law; and thirdly, the auguries had to be favourable.
of the liberty of thought and discussion.
relieve him; these spoke to me in no other language but latin.
but man dyeth, and wasteth away, yea, man giveth up the ghost, and where is he?" and (verse twelve.) "man lyeth down, and riseth not, till the heavens be no more." but when is it, that the heavens shall be no more? st.
"ipse inter primos praestanti corpore turnus vertitur arma, tenens, et toto vertice supra est."
mad fortune sweeps along in wanton pride, uncertain as euripus' surging tide; now tramples mighty kings beneath her feet; now sets the conquered in the victor's seat.
troublesome company blemishes of the great naturally appear greater books go side by side with me in my whole course books have many charming qualities to such as know how to choose books have not so much served me for instruction as exercise books i read
thus spake the king on the right and wondered; the ass however, with ill-will, said ye-a to his remark. this however was the beginning of that long repast which is called "the supper" in the history-books.
this narrow limitation, indeed, of our enquiries, is, in every respect, so reasonable, that it suffices to make the slightest examination into the natural powers of the human mind and to compare them with their objects, in order to recommend it to us.
j. j. rousseau. chambery, june twelve, one thousand seven hundred fifty four.
you teach your best friends to be cruel perforce; hardening wife and children by long use neither to regard nor to lament your sufferings. the groans of the stone are grown so familiar to my people, that nobody takes any notice of them.
than foresees), is not to compel an event: that is, we see because things do fall out, but things do not fall out because we see: events cause knowledge, but knowledge does not cause events.
otherwise, if i am not allured with some pleasure, or have other guide than my own pure and free inclination, i am good for nothing: for i am of a humour that, life and health excepted, there is nothing for which i will bite my nails, and that i will
"hoc igitur, quo to jovis aurem impellere tentas, dic agedum staio: 'proh jupiter! o bone, clamet, jupiter!' at sese non clamet jupiter ipse."
--and had regulated his manners, if he had so pleased, not in gross, by scholastic lessons, which i understand not, and from which i see no true reformation spring in those that do; but by observing them by leisure, at all opportunities, and simply and
subject of praise, being goodnesse; the subject of magnifying, and blessing, being power, and the effect thereof felicity.
the walls of rude minds are scrawled all over with facts, with thoughts. they shall one day bring a lantern and read the inscriptions.
what i retain i no longer recognise as another's; 'tis only what my judgment has made its advantage of, the discourses and imaginations in which it has been instructed: the author, place, words, and other circumstances, i immediately forget; and i am so
and to the reason of its application to experience.
prop. five. the power and increase of every passion, and its persistence in existing are not defined by the power, whereby we ourselves endeavour to persist in existing, but by the power of an external cause compared with our own.
in the second sense, where mens wills are to be wrought to our purpose, not by force, but by compleasance, it signifieth as much as courting, that is, a winning of favour by good offices; as by praises, by acknowledging their power, and by whatsoever is
how beautiful, on their approach to this beating heart, the steps and forms of the gifted and the true!
so to order it that actions may be known and seen is purely the work of fortune; 'tis chance that helps us to glory, according to its own temerity. i have often seen her go before merit, and often very much outstrip it.
to let one's self fall plump down, and from so great a height, it ought to be in the arms of a solid, vigorous, and fortunate friendship: these are very rare, if there be any.
these are what give the piquancy to the sauce. how many very wantonly pleasant sports spring from the most decent and modest language of the works on love?
there are some upon whom their rich clothes weep there is no merchant that always gains there is nothing single and rare in respect of nature they have heard, they have seen, they have done so and so they have not the courage to suffer themselves to be
representations of the other. this very table, which we see white, and which we feel hard, is believed to exist, independent of our perception, and to be something external to our mind, which perceives it.
which we had entertained for each other, i was perfectly acquainted with the intentions, opinions, and wishes which he had formed in the course of his life, as much so, certainly, as one man can possibly be with those of another man; and because i knew
according to this method of reasoning, when we believe any miracle of mahomet or his successors, we have for our warrant the testimony of a few barbarous arabians: and on the other hand, we are to regard the authority of titus livius, plutarch, tacitus,
but no: one find that the respectable man, so called, has immediately drifted from his position, and despairs of his country, when his country has more reasons to despair of him.
cause, but their interest, that inflames them; they kindle and begin a war, not because it is just, but because it is war.
surpass, ye higher men, the petty virtues, the petty policy, the sand-grain considerateness, the ant-hill trumpery, the pitiable comfortableness, the "happiness of the greatest number"-!
but the notion is fallacious; for although a synthetical proposition can certainly be discerned by means of the principle of contradiction, this is possible only when another synthetical proposition precedes, from which the latter is deduced, but never of
i hardly ever failed, when i rambled through the village, to see a row of such worthies, either sitting on a ladder sunning themselves, with their bodies inclined forward and their eyes glancing along the line this way and that, from time to time, with a
peace, which (as i have shewed before) are justice, gratitude, modesty, equity, mercy, the rest of the laws of nature, are good; that is to say, morall vertues; and their contrarie vices, evill.
in our more serious thinking or discourse this is so observable that any particular thought, which breaks in upon the regular tract or chain of ideas, is immediately remarked and rejected.
of his slavery, he speaks with disdain of those, who have not the honour of sharing it. what a sight would the perplexing and envied labours of a european minister of state present to the eyes of a caribean!
ita eo facto liberum jam suae potestatis populum relinquit, cujus rei exemplum unum annales scotici suppeditant. barclay contra monarchom. one. iii. c. sixteen.
it is true we love life; not because we are wont to live, but because we are wont to love.
accusations, which cannot be charged upon the other; whose business, indeed, it is sometimes inopportunely to invite, but never to refuse, and invite, moreover, after a tacit and quiet manner; and therefore is the malice and injustice of his accusers most
such other faults, as in the pastors of gods church are not only faults, but also scandalls, apt to make men stumble one time or other upon the suppression of their authority.
as, for example, what can be more vain than to imagine, to guess at god, by our analogies and conjectures? to direct and govern him and the world by our capacities and our laws?
be not too sensible, or too remembering, of thy place in conversation, and private answers to suitors; but let it rather be said, when he sits in place, he is another man.
posthumous works: one thousand seven hundred eighty two, one thousand seven hundred eighty three; uvres inedites (musset-pathay), one thousand eight hundred twenty five, one thousand eight hundred thirty three; fragments inedits, etc., by a.
confucius said,-"if a state is governed by the principles of reason, poverty and misery are subjects of shame; if a state is not governed by the principles of reason, riches and honors are the subjects of shame."
of the true greatness of kingdoms and estates
but if the spirit of religion join itself to the love of wonder, there is an end of common sense; and human testimony, in these circumstances, loses all pretensions to authority.
for we read (acts fifteen.twenty eight.) the stile of the councell of the apostles, the elders, and the whole church, in this manner, "it seemed good to the holy ghost, and to us, to lay upon you no greater burthen than these necessary things, one
concerning it. such is the influence of custom, that, where it is strongest, it not only covers our natural ignorance, but even conceals itself, and seems not to take place, merely because it is found in the highest degree.
and because the condition of man, (as hath been declared in the precedent chapter) is a condition of warre of every one against every one; in which case every one is governed by his own reason; and there is nothing he can make use of, that may not be a
own nature; and, consequently, so that the mind may also be equally capable of understanding many things simultaneously.
'tis commonly said that the justest portion nature has given us of her favours is that of sense; for there is no one who is not contented with his share: is it not reason? whoever should see beyond that, would see beyond his sight.
no power can resist me. it affords me no satisfaction to commence to spring an arch before i have got a solid foundation. let us not play at kittly-benders. there is a solid bottom every where.
foundation of all philosophy advantageous, too, a little to recede from one's right advise to choose weapons of the shortest sort affect words that are not of current use affection towards their husbands, (not) until they have lost them affirmation and
"tanquam thura merumque parent absentem marmoreamve putes:"
of giving him immortality in spight of his untimely fate. and so let him for ever live celebrated by the deserved praises of all ingenious enquirers after truth, and learning.
being superior to physical suffering, it sometimes chanced that they were superior to any consolation which the missionaries could offer; and the law to do as you would be done by fell with less persuasiveness on the ears of those who, for their part, did
it was afterward whispered, came they who set the fire and gave the alarm.
"for a man to conform to such a variety of manners, discourses, and will."--q. cicero, de pet. consul, c. fourteen.
little to the purpose does he avoid trouble who cannot enjoy repose.
this path-the only one now remaining-has been entered upon by me; and i flatter myself that i have, in this way, discovered the cause of-and consequently the mode of removing-all the errors which have hitherto set reason at variance with itself, in the
for, as the world has never been, and, no doubt, never will be without a system of metaphysics of one kind or another, it is the highest and weightiest concern of philosophy to render it powerless for harm, by closing up the sources of error.
him. now, having chosen to destroy himself by abstinence, his disease was thereby cured: the remedy that he had made use of to kill himself restored him to health.
in that ye have despaired, there is much to honour. for ye have not learned to submit yourselves, ye have not learned petty policy.
better than happiness, i ask, would the sacrifice be made if the hero or martyr did not believe that it would earn for others immunity from similar sacrifices?
and thus the impostor above mentioned was enabled to proceed, from his ignorant paphlagonians, to the enlisting of votaries, even among the grecian philosophers, and men of the most eminent rank and distinction in rome: nay, could engage the attention of
this is the preordained hunting-domain for a born psychologist and lover of a "big hunt". but how often must he say despairingly to himself: "a single individual! alas, only a single individual! and this great forest, this virgin forest!"
publique, in respect of the whole common-wealth, is free; but in respect of particular men it is not so.
even the characters, which are peculiar to each individual, have a uniformity in their influence; otherwise our acquaintance with the persons and our observation of their conduct could never teach us their dispositions, or serve to direct our behaviour
but this "believing in one's own virtues"--is it not practically the same as what was formerly called one's "good conscience," that long, respectable pigtail of an idea, which our grandfathers used to hang behind their heads, and often enough also behind
family, ought to be ignorant. and for the power ecclesiasticall of the same soveraigns, i ground it on such texts, as are both evident in themselves, and consonant to the scope of the whole scripture.
how foolish it is for a man to regret and deplore his having made no use of past opportunities, which might have secured him this or that happiness or enjoyment! what is there left of them now? only the ghost of a remembrance!
passive, but in the polypus 'tis an active, change. we have some changes of colour, as in fear, anger, shame, and other passions, that alter our complexions; but it is by the effect of suffering, as with the cameleon.
some say that he was a guinea negro. there are a few who remember his little patch among the walnuts, which he let grow up till he should be old and need them; but a younger and whiter speculator got them at last.
judgment, everlastingly: or from that, that the throne of this our great king is in heaven; whereas the earth is but his footstoole.
perception, in short, philosophy. it is characteristic of such an unphilosophical race to hold on firmly to christianity--they need its discipline for "moralizing" and humanizing.
a very good proof of this is the great dispute that has ever been amongst the philosophers, of finding out man's sovereign good, that continues yet, and will eternally continue, without solution or accord:
reader, thou hast here an honest book; it doth at the outset forewarn thee that, in contriving the same, i have proposed to myself no other than a domestic and private end: i have had no consideration at all either to thy service or to my glory.
perchance, overshadows and destroys the other. if a plant cannot live according to its nature, it dies; and so a man.
it was no new thing for a simple citizen of rome, as caesar then was, to dispose of kingdoms, for he took away that of king deiotarus from him to give it to a gentleman of the city of pergamus, called mithridates; and they who wrote his life record
canonization of saints, and declaring of martyrs
have such standing laws, to which they have by themselves or their representatives given their free consent, and also till they are allowed their due property, which is so to be proprietors of what they have, that no body can take away any part of it
therefore, this affirmation can neither be nor be conceived, without the idea of a triangle. again, this idea of a triangle must involve this same affirmation, namely, that its three interior angles are equal to two right angles.
in the state of nature, therefore, sin is inconceivable; it can only exist in a state, where good and evil are pronounced on by common consent, and where everyone is bound to obey the state authority.
all things long for thee, since thou hast remained alone for seven days-step forth out of thy cave! all things want to be thy physicians!
the judaic law, which still subsists, and that of the child of ishmael, which, for ten centuries, has ruled half the world, still proclaim the great men who laid them down; and, while the pride of philosophy or the blind spirit of faction sees in them no
the attempt to think these objects will hereafter furnish an excellent test of the new method of thought which we have adopted, and which is based on the principle that we only cognize in things a priori that which we ourselves place in them. four
"multos in summa pericula misfit venturi timor ipse mali: fortissimus ille est, qui promptus metuenda pati, si cominus instent, et differre potest."
to be free from such force is the only security of my preservation; and reason bids me look on him, as an enemy to my preservation, who would take away that freedom which is the fence to it; so that he who makes an attempt to enslave me, thereby puts
but though, in proceeding by this rule, we readily reject any fact which is unusual and incredible in an ordinary degree; yet in advancing farther, the mind observes not always the same rule; but when anything is affirmed utterly absurd and miraculous, it
nine.two.) "son be of good cheer, thy sins be forgiven thee;" and knowing that the scribes took for blasphemy, that a man should pretend to forgive sins, asked them (v.five.) "whether it were easier to say, thy sinnes be forgiven thee, or, arise and
after this manner our ancient franks came from the remotest part of germany to seize upon gaul, and to drive thence the first inhabitants; so was that infinite deluge of men made up who came into italy under the conduct of brennus and others; so the goths
ninety eight. upon the whole, then, it appears, that no testimony for any kind of miracle has ever amounted to a probability, much less to a proof; and that, even supposing it amounted to a proof, it would be opposed by another proof; derived from the
usury is the certainest means of gain, though one of the worst; as that whereby a man doth eat his bread, in sudore vultus alieni; and besides, doth plough upon sundays.
they maintained no kind of intercourse with one another, and were consequently strangers to vanity, deference, esteem and contempt; they had not the least idea of meum and tuum , and no true conception of justice; they looked upon every violence to which
property in. the nature whereof is, that without a man's own consent it cannot be taken from him.
thirty two. throughout the longest period of human history--one calls it the prehistoric period--the value or non-value of an action was inferred from its consequences; the action in itself was not taken into consideration, any more than its origin; but
--making great brags of that success as an infallible approbation of their cause, when they came afterwards to excuse their misfortunes of moncontour and jarnac, by saying they were fatherly scourges and corrections that they had not a people wholly at
happy, if she be thence sensible of her temerity, when she pries into these sublime mysteries; and leaving a scene so full of obscurities and perplexities, return, with suitable modesty, to her true and proper province, the examination of common life;
in the other indies, to ride upon an elephant was the first and royal place of honour; the second to ride in a coach with four horses; the third to ride upon a camel; and the last and least honour to be carried or drawn by one horse only.
area or space contained by them; and herein i manifestly perceive that there is required a peculiar sort of operation in the mind to imagine a thing, which i require not to understand a thing; which new operation of the mind plainly shews the difference
aid of nature: even the decorum of my countenance is not disturbed in company; and i can hold my water ten hours, and as long as any man in health.
naturall science; which are so farre from teaching us any thing of gods nature, as they cannot teach us our own nature, nor the nature of the smallest creature living.
"possint ut juvenes visere fervidi. multo non sine risu, dilapsam in cineres facem."
especially the human world, the human sea:-towards it do i now throw out my golden angle-rod and say: open up, thou human abyss!
dissolves the first apprehension, how strong soever.
for self-preservation, self-elevation, and self-deliverance.
the object of the war being the destruction of the hostile state, the other side has a right to kill its defenders, while they are bearing arms; but as soon as they lay them down and surrender, they cease to be enemies or instruments of the enemy, and
likewise in a professor of the law, to maintain any point, on do any act, that tendeth to the weakning of the soveraign power, as a greater crime, than in another man: also in a man that hath such reputation for wisedome, as that his counsells are
that his limbs are benumbed and his spirits are now too heavy!
because, without changing their condition, they would cease to be happy the moment the people ceased to be wretched.
seventy eight. i pretend not to have obviated or removed all objections to this theory, with regard to necessity and liberty. i can foresee other objections, derived from topics which have not here been treated of.
'once more, how many of high renown in their own times have been lost in oblivion for want of a record! indeed, of what avail are written records even, which, with their authors, are overtaken by the dimness of age after a somewhat longer time?
he that falls obstinate in his courage--
a man who is robbed of a considerable sum; does he find his vexation for the loss anywise diminished by these sublime reflections? why then should his moral resentment against the crime be supposed incompatible with them?
of the world, by whom he was followed, the extraordinary favour wherewith fortune embraced and favoured so many hazardous, not to say rash, exploits,
for the real objective possibility of non-existence.
let your spirit and your virtue be devoted to the sense of the earth, my brethren: let the value of everything be determined anew by you! therefore shall ye be fighters! therefore shall ye be creators!
we never meditate what we would have till the instant we have a mind to have it; and change like that little creature which receives its colour from what it is laid upon.
not through subtle subterranean channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul. cause and effect are two sides of one fact.
'tis a common saying, but of a terrible extent: what does it not comprehend? all things fall under discretion and qualification.
it becomes, therefore, no inconsiderable part of science barely to know the different operations of the mind, to separate them from each other, to class them under their proper heads, and to correct all that seeming disorder, in which they lie involved,
these few words on this subject will suffice: i will therefore pass on to consider the objections, which may be raised against our doctrine.
if others pay the tax which is demanded of me, from a sympathy with the state, they do but what they have already done in their own case, or rather they abet injustice to a greater extent than the state requires.
a sinne, is not onely a transgression of a law, but also any contempt of the legislator. for such contempt, is a breach of all his lawes at once.
let us see some notable examples of the effects of his philosophy: posidonius being tormented with a disease so painful as made him writhe his arms and gnash his teeth, thought he sufficiently scorned the dolour, by crying out against it: "thou mayst do
timid to hope let not us seek illusions from without and unknown let us not be ashamed to speak what we are not ashamed to think let us not seek our disease out of ourselves; 'tis in us liberality at the expense of others liberty and laziness, the
should divert them from their own way, they insensibly find themselves involved in the hatred and detestation of their people, often upon occasions which they might have avoided without any prejudice even of their pleasures themselves, had they been
however it may be as to these conjectures, our author, having arrived at his thirty-eighth year, resolved to dedicate to study and contemplation the remaining term of his life; and on his birthday, the last of february one thousand five hundred seventy
woe saith: "break, bleed, thou heart! wander, thou leg! thou wing, fly! onward! upward! thou pain!" well! cheer up! o mine old heart: woe saith: "hence! go!"
aristotle), they can neither lend nor give anything to one another.
perceive are the subjects of very different acts or accidents , and that afterwards we should examine, whether those different names signifie different or one and the same thing.
he made a learned distinction of the several sorts of appetites; of that a man has before he begins to eat, and of those after the second and third service; the means simply to satisfy the first, and then to raise and actuate the other two; the ordering
the texts alledged for the doctrines aforementioned have been answered before
lechery weakens our stomach on the one side; and on the other sobriety renders us more spruce and amorous for the exercise of love.
where, first, it is manifest, we ought to attribute to him existence: for no man can have the will to honour that, which he thinks not to have any beeing.
"the authority of those who teach, is very often an impediment to those who desire to learn."--cicero, de natura deor., i. five.
note i.--this imitation of emotions, when it is referred to pain, is called compassion (cf. three. xxii.
anything real) for the purpose of containing in themselves everything that is real.
bodies of their dead, and afterward pound them to a pulp, which they mix with their wine, and drink it; where the most coveted sepulture is to be eaten by dogs, and elsewhere by birds; where they believe the souls of the blessed live in all manner of
our passion and the feverish solicitude we have of the chastity of women occasions that to say, a good woman, a woman of worth, a woman of honour and virtue, signifies merely a chaste woman as if, to oblige them to that one duty, we were indifferent as to
"yave not of the text a pulled hen that saith that hunters ben not holy men."
africanus he had some title to be called,-"a man of color," as if he were discolored. it also told me, with staring emphasis, when he died; which was but an indirect way of informing me that he ever lived.
"thy entry is a pleasant field, which some mossy fruit trees yield partly to a ruddy brook, by gliding musquash undertook, and mercurial trout, darting about."
one hundred six. by means of music the very passions enjoy themselves.
executive power may have the prerogative of convoking and dissolving such conventions of the legislative, yet it is not thereby superior to it.
else. this one thing of being always shut up in a chamber i fancied insupportable: but i was presently inured to be so imprisoned a week, nay a month together, in a very weak, disordered, and sad condition; and i have found that, in the time of my health,
this move caused both spain and the venetians to halt and hesitate, the latter through fear, the former through the desire to regain the entire kingdom of naples.
some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention.
now from this common and ordinary treachery of the men of the present day, that must fall out which we already experimentally see, either that they rally together, and separate themselves by themselves to evade us, or else form their discipline by the
and whoever becomes the ruler of a free city and does not destroy it, can expect to be destroyed by it, for it can always find a motive for rebellion in the name of liberty and of its ancient usages, which are forgotten neither by lapse of time nor by
thus have i, by the grace of god, preserved myself entire, without anxiety or trouble of conscience, in the ancient faith of our religion, amidst so many sects and divisions as our age has produced.
corollary.--individual things are nothing but modifications of the attributes of god, or modes by which the attributes of god are expressed in a fixed and definite manner. the proof appears from prop. xv. and def. v.
body. i should wish also that such persons were carefully shown the eleven pellicles which, like so many small valves, open and shut the four orifices that are in these two cavities, viz., three at the entrance of the hollow veins where they are disposed
fourthly, when they use them to grieve one another: for seeing nature hath armed living creatures, some with teeth, some with horns, and some with hands, to grieve an enemy, it is but an abuse of speech, to grieve him with the tongue, unlesse it be one
of invention to come to the fourth, and, mounting to the pitch of that, he will lift up his hands in admiration; coming to the last, the first by some space' (but a space that he will swear is not to be filled up by any human wit), he will be astounded,
governours, but have also for enemy, the eternall king of the saints, god almighty. and amongst these bodily paines, is to be reckoned also to every one of the wicked a second death.
but to worship god, is inanimating, or inhibiting, such image, or place; that is to say, an infinite substance in a finite place, is idolatry: for such finite gods, are but idols of the brain, nothing reall; and are commonly called in the scripture by the
'tis said, that witold, prince of lithuania, introduced into the nation the practice that the criminal condemned to death should with his own hand execute the sentence, thinking it strange that a third person, innocent of the fault, should be made guilty
and then did cloud after cloud roll over the spirit, until at last madness preached: "everything perisheth, therefore everything deserveth to perish!"
to go a mile out of their way to hook in a fine word to know by rote, is no knowledge tongue will grow too stiff to bend totally brutified by an immoderate thirst after knowledge unbecoming rudeness to carp at everything unjust to exact from me what i do
when i see, for instance, a billiard-ball moving in a straight line towards another; even suppose motion in the second ball should by accident be suggested to me, as the result of their contact or impulse; may i not conceive, that a hundred different
good ground and reason. if with the reward, which ought to be simply a recompense of honour, they should mix other commodities and add riches, this mixture, instead of procuring an increase of estimation, would debase and abate it. the order of st.
proof.--the man, who is guided by reason, does not obey through fear (four. lxiii.): but, in so far as he endeavours to preserve his being according to the dictates of reason, that is (four. lxvi.
level the ranks of haughty weeds in my bean-field and throw dust upon their heads. early in the morning i worked barefooted, dabbling like a plastic artist in the dewy and crumbling sand, but later in the day the sun blistered my feet.
time-and intuition all his cognition must be, and not thought, which always includes limitation.
it is nowhere muddy, and a casual observer would say that there were no weeds at all in it; and of noticeable plants, except in the little meadows recently overflowed, which do not properly belong to it, a closer scrutiny does not detect a flag nor a
for rather will i have noise and thunders and tempest-blasts, than this discreet, doubting cat-repose; and also amongst men do i hate most of all the soft-treaders, and half-and-half ones, and the doubting, hesitating, passing clouds.
but the philosophy-schooles, through all the universities of christendome, grounded upon certain texts of aristotle, teach another doctrine; and say, for the cause of vision, that the thing seen, sendeth forth on every side a visible species(in english) a
but this reason is invalid, unlesse he shew when, and where christ commanded that, or took at all any notice of a pope: nay granting whatsoever was given to s.
nor should the nation be so great that the rulers have to scatter in order to govern it and are able to play the sovereign each in his own department, and, beginning by making themselves independent, end by becoming masters.
human emotions (three. lvii. note). it remains for me to explain what i mean by just and unjust, sin and merit. on these points see the following note.
whereby and according to which images first become possible, which, however, can be connected with the conception only mediately by means of the schema which they indicate, and are in themselves never fully adequate to it."
but lest i should mislead any when i have my own head and obey my whims, let me remind the reader that i am only an experimenter.
he who hath grown wise concerning old origins, lo, he will at last seek after the fountains of the future and new origins.-
particularly, competition of praise, enclineth to a reverence of antiquity. for men contend with the living, not with the dead; to these ascribing more than due, that they may obscure the glory of the other.
jesus speaks always from within, and in a degree that transcends all others. in that is the miracle. i believe beforehand that it ought so to be. all men stand continually in the expectation of the appearance of such a teacher.
and whether he be of the congregation, or not; and whether his consent be asked, or not, he must either submit to their decrees, or be left in the condition of warre he was in before; wherein he might without injustice be destroyed by any man whatsoever.
and now we shall proceed to point out the extensive utility and influence of this postulate of possibility.
they have always disclosed how much hypocrisy, indolence, self-indulgence, and self-neglect, how much falsehood was concealed under the most venerated types of contemporary morality, how much virtue was outlived, they have always said "we must remove
you find certain phenomena in nature. you seek a cause or author. you imagine that you have found him.
i observe in my travels this custom, ever to learn something from the information of those with whom i confer (which is the best school of all others), and to put my company upon those subjects they are the best able to speak of:--
the philosophers themselves do not justify callisthenes for forfeiting the favour of his master alexander the great, by refusing to pledge him a cup of wine.
"for if what is for man enough, could be enough, it were enough; but since it is not so, how can i believe that any wealth can give my mind content."--lucilius aped nonium marcellinum, five. sec. ninety eight.
goodness answers to the theological virtue, charity, and admits no excess, but error.
these ultimate springs and principles are totally shut up from human curiosity and enquiry.
the problematical proposition is, therefore, that which expresses only logical possibility (which is not objective); that is, it expresses a free choice to admit the validity of such a proposition-a merely arbitrary reception of it into the understanding.
nobody argues that the art of navigation is not founded on astronomy, because sailors cannot wait to calculate the nautical almanack.
a thousand poets flag and languish after a prosaic manner; but the best old prose (and i strew it here up and down indifferently for verse) shines throughout with the lustre, vigour, and boldness of poetry, and not without some air of its fury.
"quae, nisi seductis, nequeas committere divis"
of them all, as he shall think expedient, for their peace and common defence."
taken giddy: at last, stretching himself out stiff, as if dead, he suffered himself to be drawn and dragged from place to place, as it was his part to do; and afterward, when he knew it to be time, he began first gently to stir, as if awaking out of a
aversion, but have a little more form; and also, that they who shall see me so obstinate in my resolution against all exhortations and menaces that shall be given me, when my infirmity shall press hardest upon me, may not think 'tis mere obstinacy in me;
in summe, he that holdeth this foundation, jesus is the christ, holdeth expressely all that hee seeth rightly deduced from it, and implicitely all that is consequent thereunto, though he have not skill enough to discern the consequence.
"in tam diversa magister ventus et unda trahunt."
the feebleness of our condition is such that things cannot, in their natural simplicity and purity, fall into our use; the elements that we enjoy are changed, and so 'tis with metals; and gold must be debased with some other matter to fit it for our
nil actum reputans, si quid superesset agendum.
this feeling is called pride, in reference to the man who thinks too highly of himself, and is a species of madness, wherein a man dreams with his eyes open, thinking that he can accomplish all things that fall within the scope of his conception, and
and as in every number we must have unity as the foundation, so a phenomenon taken as unity is a quantity, and as such always a continuous quantity (quantum continuum).
he acknowledges under certain circumstances, which made him hesitate at first, that there are other equally privileged ones; as soon as he has settled this question of rank, he moves among those equals and equally privileged ones with the same assurance,
but are they not indeed distinguished who are conscious that they are regarded at all?
the bullfrogs trump to usher in the night, and the note of the whippoorwill is borne on the rippling wind from over the water.
and these are the principall sacraments, and as it were the solemne oathes we make of our alleageance.
returned according to the necessities of bion. plato and these examples would conclude that we are brought to a belief of god either by reason or by force.
but to return to what i was upon before; we have for our part inconstancy, irresolution, incertitude, sorrow, superstition, solicitude of things to come, even after we shall be no more, ambition, avarice, jealousy, envy, irregular, frantic, and untamed
(having seen the lord after his passion) was a competent witnesse of his resurrection: and as for barnabas, he was a disciple before the passion.
therefore, monsieur, since every new light i can shed on him and his name, is so much added to his second period of existence, and, moreover, since his name is ennobled and honoured by the place which receives it, it falls to me not only to extend it as
let us add another story, not very improper for this subject, which seneca relates in one of his epistles: "you know," says he, writing to lucilius, "that harpaste, my wife's fool, is thrown upon me as an hereditary charge, for i have naturally an
and the woodland songster, pent in forlorn imprisonment, though a mistress' lavish care store of honeyed sweets prepare; yet, if in his narrow cage, as he hops from bar to bar, he should spy the woods afar, cool with sheltering foliage, all these dainties
as for lodging, it is true they were but poorly entertained, though what they found an inconvenience was no doubt intended for an honor; but as far as eating was concerned, i do not see how the indians could have done better.
--but he may have been seized with a sudden and unknown frenzy.-- so may a sudden earthquake arise, and shake and tumble my house about my ears. i shall therefore change the suppositions.
this critical science is not opposed to the dogmatic procedure of reason in pure cognition; for pure cognition must always be dogmatic, that is, must rest on strict demonstration from sure principles a priori -but to dogmatism , that is, to the
eventually seem unsuitable, or like a weakening and softening metaphor--as being too human; and who should, nevertheless, end by asserting the same about this world as you do, namely, that it has a "necessary" and "calculable" course, not, however,
to the german teacher whom his father had placed near him, and who never addressed him except in the language of virgil and cicero. the study of greek took precedence.
flocks of admetus. i also dreamed that i might gather the wild herbs, or carry evergreens to such villagers as loved to be reminded of the woods, even to the city, by hay-cart loads.
or in correcting of reckoning; and call to mind our past cogitations, though they be not names of any thing; because they make us refuse to admit of names not rightly used.
he would have been peculiarly well fitted to give a truly scientific character to metaphysical studies, had it occurred to him to prepare the field by a criticism of the organum , that is, of pure reason itself.
"the very custom of assenting seems to be dangerous and slippery."--cicero, acad., ii. twenty one.
"tale facit carmen docta testudine, quale cynthius impositis temperat articulis:"
yet still reason must remain restless, and unquiet, even with regard to that scepticism, to which she is driven by these seeming absurdities and contradictions.
for greatness of soul, the wicked socratic assurance of the old physician and plebeian, who cut ruthlessly into his own flesh, as into the flesh and heart of the "noble," with a look that said plainly enough "do not dissemble before me!
of his army at once and had given credit to some individual persons who had not delivered him a very true account; or else, for not having had too perfect notice given him by his lieutenants of what they had done in his absence.-- suetonius, life of
can be found to make it comprehensible what sort of things we ought to think under such conceptions.
"but thou, catullus, be obstinately firm."--catullus, viii. nineteen.
colour. what shall we say of those that naturally change themselves into wolves, colts, and then into men again?
in man creature and creator are united: in man there is not only matter, shred, excess, clay, mire, folly, chaos; but there is also the creator, the sculptor, the hardness of the hammer, the divinity of the spectator, and the seventh day--do ye understand
in the recorded deliverances of the founder of christianity, and which have been entirely thrown aside in the system of ethics erected on the basis of those deliverances by the christian church.
thus our conception of time explains the possibility of so much synthetical knowledge a priori, as is exhibited in the general doctrine of motion, which is not a little fruitful.
two hundred forty two. whether we call it "civilization," or "humanising," or "progress," which now distinguishes the european, whether we call it simply, without praise or blame, by the political formula the democratic movement in europe--behind all the
superfluity of vain display. have ye no good of your own implanted within you, that ye seek your good in things external and separate?
that sympathy has value! but of what account is the sympathy of those who suffer! or of those even who preach sympathy!
we see also that kings that have been fortunate conquerors, in their first years, it being not possible for them to go forward infinitely, but that they must have some check, or arrest in their fortunes, turn in their latter years to be superstitious, and
sect. one hundred twenty four. the great and chief end, therefore, of men's uniting into commonwealths, and putting themselves under government, is the preservation of their property. to which in the state of nature there are many things wanting.
be sure that you give the poor the aid they most need, though it be your example which leaves them far behind. if you give money, spend yourself with it, and do not merely abandon it to them. we make curious mistakes sometimes.
the get hold themselves to be immortal, and that their death is nothing but a journey to their god zamolxis. every five years they dispatch some one among them to him, to entreat of him such necessaries as they stand in need of.
and talk first and foremost to mine animals! the proudest animal and the wisest animal-they might well be the right counsellors for us both!"-
in a bitter or sweet thing, c. that stars , castles , and other remote bodies are of the same bigness and shape , as they are represented to my senses : and such like.
yet so it is, that whoever would fairly assail me, i think i so sufficiently assist his purpose in my known and avowed imperfections, that he may that way satisfy his ill-nature without fighting with the wind.
i would have it such as that laws and religions should not make, but perfect and authorise it; that finds it has wherewithal to support itself without help, born and rooted in us from the seed of universal reason, imprinted in every man by nature.
whereof there be almost as many kinds, as of the passions themselves.
i can stand a whole day together, and am never weary of walking; but from my youth i have ever preferred to ride upon paved roads; on foot, i get up to the haunches in dirt, and little fellows as i am are subject in the streets to be elbowed and jostled
the art of medicine is most neglected, the mean duration of man's life is less than in those where it is most cultivated. how indeed can this be the case, if we bring on ourselves more diseases than medicine can furnish remedies?
and, which is yet worse, let every one but dive into his own bosom, and he will find his private wishes spring and his secret hopes grow up at another's expense.
but how now (since i suppose a certain powerful and (if it be lawful to call him so) evil deluder , who useth all his endeavours to deceive me in all things) can i affirme that i have any of those things, which i have now said belong to the nature of a
john the baptist used in the reception of all them that gave their names to the christ, whom hee preached to bee already come into the world; and our saviour instituted the same for a sacrament to be taken by all that beleeved in him.
the practical principle which guides them to their opinions on the regulation of human conduct, is the feeling in each person's mind that everybody should be required to act as he, and those with whom he sympathises, would like them to act.
let us reasonably accommodate their lives with what is in our power.
as yet had he known only tears, and the melancholy of the hebrews, together with the hatred of the good and just-the hebrew jesus: then was he seized with the longing for death.
texts concerning the place of life eternall for beleevers
metamorphoses of the infinite number of various fables.
but what man shall dare tax another with imprudence? who is prudent? the men we call greatest are least in this kingdom.
for every judge of right, and wrong, is not judge of what is commodious, or incommodious to the common-wealth.
and these actions have arisen one out of the other, so that they have left no time for men to settle down and act against him.
one hundred ninety four. the difference among men does not manifest itself only in the difference of their lists of desirable things--in their regarding different good things as worth striving for, and being disagreed as to the greater or less value, the
but, sir, i am unable to do justice to all these qualities; and of the fruit of his own studies it had not entered into his mind to leave any proof to posterity; all that remains, is the little which, as a pastime, he did at intervals.
other language of the passions i find none: for cursing, swearing, reviling, and the like, do not signifie as speech; but as the actions of a tongue accustomed.
to praise a man's self, cannot be decent, except it be in rare cases; but to praise a man's office or profession, he may do it with good grace, and with a kind of magnanimity.
let the philosophers say what they will, the thing at which we all aim, even in virtue is pleasure.
we have seen that the legislative power belongs to the people, and can belong to it alone.
the third, is, from that the sea of s. peter is called by s. cyprian, the head, the source, the roote, the sun, from whence the authority of bishops is derived.
giving society the rational sanction he has promised. it becomes clear that, in political matters at any rate, the "state of nature" is for him only a term of controversy.
simulations, or in their weaker moments, in old age perhaps, did they belong to the "fatherlands"--they only rested from themselves when they became "patriots."
to surrender a share, but not so great an one as to forget himself for others; and for such an one the answer that fathers have ordinarily in their mouths, "i will not put off my clothes, before i go to bed," serves well.
why the jailer does not leave open his prison doors,-why the judge does not dismis his case,-why the preacher does not dismiss his congregation!
unto all of you, whatever honours ye like to assume in your names, whether ye call yourselves 'the free spirits' or 'the conscientious,' or 'the penitents of the spirit,' or 'the unfettered,' or 'the great longers,'-
one. logicians say, with justice, that in the use of judgements in syllogisms, singular judgements may be treated like universal ones.
some to vows and miracles, others to the hot baths.
but the maxim of civil right, that no one is bound by undertakings made to himself, does not apply in this case; for there is a great difference between incurring an obligation to yourself and incurring one to a whole of which you form a part.
the rulers diminish in proportion to the increase of that of the people.
guarded. i do not flatter myself, but if it be possible they flatter me.
then, feeling the last pangs of death, with the bloody water of the bath he bathed his head, saying: "this water i dedicate to jupiter the deliverer."
everybody has heard the tale of the picard, to whom, being upon the ladder, they presented a common wench, telling him (as our law does some times permit) that if he would marry her they would save his life; he, having a while considered her and
but if i can find no such idea in me, one have no argument to perswade me of the existence of any thing besides my self for i have diligently enquired, and hitherto i could discover no other perswasive .
horse and man are alike carried away by the desire of procreation; but the desire of the former is equine, the desire of the latter is human. so also the lusts and appetites of insects, fishes, and birds must needs vary according to the several natures.
i often find matter of doubt in things of which the commentary has disdained to take notice; i am most apt to stumble in an even country, like some horses that i have known, that make most trips in the smoothest way.
teacheth by publique authority, the common-wealth teacheth, and hath a resemblance of law, till the same authority controuleth it; and in all crimes that contain not in them a denyall of the soveraign power, nor are against an evident law, excuseth
'tis a way that has been practised by all the legislators: and there is no government that has not some mixture either of ceremonial vanity or of false opinion, that serves for a curb to keep the people in their duty.
sovereignty is, first and foremost, a legal term, and it has often been held that its use in political philosophy merely leads to confusion. in jurisprudence, we are told, it has the perfectly plain meaning given to it in austin's famous definition.
the courtier has, indeed, reason to desire a moderate stature in the gentlemen he is setting forth, rather than any other, and to reject all strangeness that should make him be pointed at.
my imagination has delivered three repasts to the custody of my memory, which fortune rendered sovereignly sweet to me, upon several occasions in my more flourishing age; my present state excludes me; for every one, according to the good temper of body
by this means we gain a multitude of cognitions, which although really nothing more than elucidations or explanations of that which (though in a confused manner) was already thought in our conceptions, are, at least in respect of their form, prized as new
thus it was that the decemvirs, first elected for one year and then kept on in office for a second, tried to perpetuate their power by forbidding the comitia to assemble; and by this easy method every government in the world, once clothed with the public
folly and absurdity are not to be cured by bare admonition; and what cyrus answered to him, who importuned him to harangue his army, upon the point of battle, "that men do not become valiant and warlike upon a sudden, by a fine oration, no more than a man
reservation. the most positive dogmatists are fain, in this point principally, to fly to the refuge of the academy.
apprehension, in which empirical consciousness can within a certain time rise from nothing zero up to its given amount), consequently an intensive quantity.
but very indifferent things, yet so it is that i see nothing worthy of any great admiration.
children, who play life, discern its true law and relations more clearly than men, who fail to live it worthily, but who think that they are wiser by experience, that is, by failure.
one hundred forty four.--the santones were the people who inhabited saintonge in france, from whom the romans derived the use of hoods or cowls covering the head and face.
i say then, that, even after we have experience of the operations of cause and effect, our conclusions from that experience are not founded on reasoning, or any process of the understanding. this answer we must endeavour both to explain and to defend.
why, in cicero's days, as he himself somewhere points out, the fame of the roman republic had not yet crossed the caucasus, and yet by that time her name had grown formidable to the parthians and other nations of those parts.
performance in those impudent embraces of the cynics, but that they contented themselves to represent lascivious gestures only, to maintain the impudence of their school's profession; and that, to eject what shame had withheld and restrained, it was
them; moreover, that if souls had any other derivation than a natural consequence, and that they had been some other thins out of the body, they would retain some memory of their first being, the natural faculties that are proper to them of discoursing,
hath quarter, hath not his life given, but deferred till farther deliberation; for it is not an yeelding on condition of life, but to discretion.
compare to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience?
he speaketh expressely of his reign in zion, and jerusalem; that is, on earth. and (micah four.seven.) "and the lord shall reign over them in mount zion:" this mount zion is in jerusalem upon the earth. and (ezek.
the tax that keeps the price of corn low.
the beauty of this vesture had been somewhat tarnished by age and neglect, and wore that dingy look which marble contracts from exposure.
for i ground the civill right of soveraigns, and both the duty and liberty of subjects, upon the known naturall inclinations of mankind, and upon the articles of the law of nature; of which no man, that pretends but reason enough to govern his private
this division is made systematically from a common principle, namely the faculty of judgement (which is just the same as the power of thought), and has not arisen rhapsodically from a search at haphazard after pure conceptions, respecting the full number
"o wretched clay, first formed by prometheus. in his attempt, what little wisdom did he shew! in framing bodies, he did not apply his art to form the mind, which should have been his first care."--propertius, iii. five, seven.
nature has imprinted in beasts the care of themselves and of their conservation; they proceed so far as hitting or hurting to be timorous of being worse, of themselves, of our haltering and beating them, accidents subject to their sense and experience;
it is remarkable how easily and insensibly we fall into a particular route, and make a beaten track for ourselves.
"he makes them wear the silent chains of brutes, the bloodthirsty souls he encloses in bears, the thieves in wolves, the deceivers in foxes; where, after successive years and a thousand forms, man had spent his life, and after purgation in lethe's flood,
this so vigorous fancy of carneades sprang, in my opinion, anciently from the impudence of those who made profession of knowledge and their immeasurable self-conceit.
"punishment must there be, and justice"-so thinketh it: "not gratuitously shall he here sing songs in honour of enmity!"
in vain: again and again he experiences, profoundly and bitterly, how difficult it is to find assistants and dogs for all the things that directly excite his curiosity.
to explain, however, in what way the tribunes did sometimes represent it, it is enough to conceive how the government represents the sovereign.
he did not throw down the walls of every city like those of jericho, on the sounding of the rams horns, nor break up the prison of every apostle, like that of st. paul.
generally, every one renounced all care of life; the grapes, the principal wealth of the country, remained untouched upon the vines; every man indifferently prepared for and expected death, either to-night or to-morrow, with a countenance and voice so far
the most absolute authority is that which penetrates into a man's inmost being, and concerns itself no less with his will than with his actions.
qu procul usque adeo divino ab numine distant, inque deum numero qu sint indigna videri;
those who are capable of humility, of justice, of love, of aspiration, stand already on a platform that commands the sciences and arts, speech and poetry, action and grace.
but it is better said in this wise: "the discerning one walketh amongst men as amongst animals."
eighteen. it is certainly not the least charm of a theory that it is refutable; it is precisely thereby that it attracts the more subtle minds.
i cogitate therein only the successive progress from one moment to another, and hence, by means of the different portions of time and the addition of them, a determinate quantity of time is produced.
though the youth at last grows indifferent, the laws of the universe are not indifferent, but are forever on the side of the most sensitive. listen to every zephyr for some reproof, for it is surely there, and he is unfortunate who does not hear it.
therefore the intellect, in function finite, or in function infinite, must comprehend the attributes of god and the modifications of god, and nothing else. q.e.five hundred.
more and more the surges of everlasting nature enter into me, and i become public and human in my regards and actions. so come i to live in thoughts and act with energies which are immortal.
another division of lawes, is into naturall and positive.
on either side, and on the same floor, a gallery of an hundred paces long and twelve broad, having found walls already raised for some other design to the requisite height.
what is most necessary, and perhaps most difficult, in government, is rigid integrity in doing strict justice to all, and above all in protecting the poor against the tyranny of the rich.
discover them for themselves--yet after all this, what man among them would be so absurd as to take the trouble of cultivating a field, which might be stripped of its crop by the first comer, man or beast, that might take a liking to it; and how should
again, if it should be asked, wherein that testimony appeareth, the answer is easie; for he hath testified the same by the miracles he wrought, first by moses; secondly, by his son himself; and lastly by his apostles, that had received the holy spirit;
thou hast grieved over my calumniation, and likewise hast lamented the damage to my good name. finally, thine indignation blazed forth against fortune; thou hast complained of the unfairness with which thy merits have been recompensed.
this does not mean that the government ought to be afraid to make use of its power, but that it ought to make use of it only in a lawful manner.
for singing is for the convalescent; the sound ones may talk. and when the sound also want songs, then want they other songs than the convalescent."
in ourselves dwelleth he still, the old idol-priest, who broileth our best for his banquet. ah, my brethren, how could firstlings fail to be sacrifices!
bright green weed is brought up on anchors even in midwinter.
"well! up thither leadeth the way, there is the cave of zarathustra. in it mayest thou seek him whom thou wouldst fain find.
pain or displeasure, forasmuch as we can have no feeling without leisure; our sufferings require time, which in death is so short, and so precipitous, that it must necessarily be insensible.
"when cupid, fluttering round me here and there, shone in his rich purple mantle."--catullus, lxvi. one hundred thirty three.
"often, compelled by the force of disease, some one as thunderstruck falls under our eyes, and foams, groans, and trembles, stretches, twists, breathes irregularly, and in paroxysms wears out his strength."--lucretius, iii. four hundred eighty five.
prop. nine. an emotion, whereof we conceive the cause to be with us at the present time, is stronger than if we did not conceive the cause to be with us.
i observe most of the wits of these times pretend to ingenuity, by endeavouring to blemish and darken the glory of the bravest and most generous actions of former ages, putting one vile interpretation or another upon them, and forging and supposing vain
and therefore, when great ones in their own particular motion, move violently, and, as tacitus expresseth it well, liberius quam ut imperantium meminissent; it is a sign the orbs are out of frame.
'tis not here, as in fencing, where the most hits gain the prize; for so long as the enemy is on foot, the game is new to begin, and that is not to be called a victory that puts not an end to the war.
the laws themselves send us home. i can do no less in favour of this wretched condition into which my age has thrown me than furnish it with toys to play withal, as they do children; and, in truth, we become such.
of the same strain was statilius' answer, when brutus courted him into the conspiracy against caesar; he was satisfied that the enterprise was just, but he did not think mankind worthy of a wise man's concern'; according to the doctrine of hegesias, who
clatter of some falling ruin, and be affrighted even to paleness and convulsion; and so in other passions, provided his judgment remain sound and entire, and that the seat of his reason suffer no concussion nor alteration, and that he yield no consent to
there was a general silence hereupon, and his uncle was prevented from replying by tears and sobs.
and public spirit; we should immediately, from these circumstances, detect the falsehood, and prove him a liar, with the same certainty as if he had stuffed his narration with stories of centaurs and dragons, miracles and prodigies.
it moveth my heart for those priests. they also go against my taste; but that is the smallest matter unto me, since i am among men.
tumults. for to confess the truth, it had been possible enough for a man of my complexion to have shaken hands with any one constant and continued form whatever; but the contrary invasions and incursions, alternations and vicissitudes of fortune round
and all memory when one was gone; when the youth becomes a watcher of windows and studious of a glove, a veil, a ribbon, or the wheels of a carriage; when no place is too solitary and none too silent, for him who has richer company and sweeter
to this i shall add, that misfortunes proceed thus by destiny, and that they befall good men by the same law which makes them good. after this, i shall prevail upon you never to pity any good man; for though he may be called unhappy, he cannot be so.
you have sworn to the gods to keep yourselves upright; and it would seem as if i suspected you, or would recriminate upon you that i do not believe that you are so; and i should testify against myself, not to believe them as i ought, mistrusting their
also do i like to tickle him with a wax-taper, that he may finally let the heavens emerge from ashy-grey twilight.
the new continents are built out of the ruins of an old planet; the new races fed out of the decomposition of the foregoing. new arts destroy the old.
folly to hazard that upon the uncertainty of augmenting it folly to put out their own light and shine by a borrowed lustre for fear of the laws and report of men for who ever thought he wanted sense?
are too many to enter into dispute, and dialogue with him that speaketh indifferently to them all at once.
passed thence in pursuit of pompey into egypt, which he also subdued; from egypt he went into syria and the territories of pontus, where he fought pharnaces; thence into africa, where he defeated scipio and juba; again returned through italy, where he
this case denyeth christ before men, but his governour, and the law of his countrey.
break the social treaty. this is the unavoidable and inherent defect which, from the very birth of the body politic, tends ceaselessly to destroy it, as age and death end by destroying the human body.
this we may say, that whatsoever a subject, as naaman was, is compelled to in obedience to his soveraign, and doth it not in order to his own mind, but in order to the laws of his country, that action is not his, but his soveraigns; nor is it he that in
when the images become quite confused in the body, the mind also imagines all bodies confusedly without any distinction, and will comprehend them, as it were, under one attribute, namely, under the attribute of being, thing, c.
but now one answers from far woods in a strain made really melodious by distance,- hoo hoo hoo, hoorer hoo ; and indeed for the most part it suggested only pleasing associations, whether heard by day or night, summer or winter.
cato says, the master of a family ( patremfamilias ) must have in his rustic villa "cellam oleariam, vinariam, dolia multa, uti lubeat caritatem expectare, et rei, et virtuti, et glori erit," that is, "an oil and wine cellar, many casks, so that it may be
she ceased, but i stood fixed by the sweetness of the song in wonderment and eager expectation, my ears still strained to listen.
but to make their difference appeare more cleerly, let us suppose one man endued with an excellent naturall use, and dexterity in handling his armes; and another to have added to that dexterity, an acquired science, of where he can offend, or be offended
i walked over each farmer's premises, tasted his wild apples, discoursed on husbandry with him, took his farm at his price, at any price, mortgaging it to him in my mind; even put a higher price on it,-took everything but a deed of it,-took his word for
character makes an overpowering present; a cheerful, determined hour, which fortifies all the company by making them see that much is possible and excellent that was not thought of. character dulls the impression of particular events.
guard against injuring the anchorite! if ye have done so, however, well then, kill him also!-
"it is good to obey the laws of one's country." --excerpta ex trag. gyaecis, grotio interp., one thousand six hundred twenty six, p. nine hundred thirty seven.
my imagination carried me so far that i even had the refusal of several farms,-the refusal was all i wanted,-but i never got my fingers burned by actual possession.
in accumulating property for ourselves or our posterity, in founding a family or a state, or acquiring fame even, we are mortal; but in dealing with truth we are immortal, and need fear no change nor accident.
but he that with attention readeth that chapter, shall find there is no place in the whole scripture, that maketh more against the popes authority, than this very place.
now i should like to know whether there be in the mind two sorts of decisions, one sort illusive, and the other sort free?
use, a law not by vertue of time, but of the soveraigns consent
these periods differed widely in the particular opinions which they developed; but were alike in this, that during all three the yoke of authority was broken. in each, an old mental despotism had been thrown off, and no new one had yet taken its place.
and i am the more willing to expose my whimsies to the public; forasmuch as, though they are spun out of myself, and without any pattern, i know they will be found related to some ancient humour, and some will not stick to say, "see whence he took it!"
-who when departing called out: 'too long have i sat with lonesomeness; there have i unlearned silence!' that hast thou learned now-surely?
"neque submissam et abjectam, neque se efferentem;"
(for example,) though the effect of folly, in them that are possessed of an opinion of being inspired, be not visible alwayes in one man, by any very extravagant action, that proceedeth from such passion; yet when many of them conspire together, the rage
but if they will enjoy the inheritance of their ancestors, they must take it on the same terms their ancestors had it, and submit to all the conditions annexed to such a possession.
iii.) i say, further, whereby the mind affirms concerning its body or any part thereof a force for existence greater than before. for all the ideas of bodies, which we possess, denote rather the actual disposition of our own body (two. xvi. coroll.
"hac duce, custodes furtim transgressa jacentes, ad juvenem tenebris sola puella venit:"
its last lord it here seeketh: hostile will it be to him, and to its last god; for victory will it struggle with the great dragon.
its composition is full of art, its colors are well laid on and the whole canvas which it paints is lifelike and apt to touch us with terror, with tenderness, with desire and with grief.
must be marvellously blind not to see that he runs a very great hazard in their hands. who ever saw one physician approve of another's prescription, without taking something away, or adding something to it?
that they ought not to condemn me for what i make authorities, received and approved by so many ages, to utter: and that there is no reason that for want of rhyme they should refuse me the liberty they allow even to churchmen of our nation and time, and
those ancients, indeed, were all of them dilettanti in speaking, consequently connoisseurs, consequently critics--they thus brought their orators to the highest pitch; in the same manner as in the last century, when all italian ladies and gentlemen knew
a great potentate might arise, an artful prodigy, who with approval and disapproval could strain and constrain all the past, until it became for him a bridge, a harbinger, a herald, and a cock-crowing.
thus did zarathustra go about grieved in his heart, and for three days he did not take any meat or drink: he had no rest, and lost his speech. at last it came to pass that he fell into a deep sleep.
peter) over all other bishops of the empire: which was the third and last knot, and the whole synthesis and construction of the pontificall power.
but seeing it is not likely our saviour would countenance a heathen rite, it is most likely it proceeded from the legall ceremony of washing after leprosie.
but they are princes who do not accept men by halves, and despise limited and conditional services: i cannot help it: i frankly tell them how far i can go; for a slave i should not be, but to reason, and i can hardly submit even to that.
-ha! solemnly! in effect solemnly! a worthy beginning! afric manner, solemnly!
founded on the present circumstances of the fact, how far injuries from without are to be vindicated; and in both these to employ all the force of all the members, when there shall be need.
different from the builder, who places the most attractive, portion of his house towards the street, and to the draper, who displays in his window his best goods, that which was most precious in my friend, the juice and marrow of his genius, departed with
sect. two hundred thirty nine. in these cases barclay, the great champion of absolute monarchy, is forced to allow, that a king may be resisted, and ceases to be a king.
for there is not one of them that begins his ratiocination from the definitions, or explications of the names they are to use; which is a method that hath been used onely in geometry; whose conclusions have thereby been made indisputable.
shy, ashamed, awkward, like the tiger whose spring hath failed-thus, ye higher men, have i often seen you slink aside. a cast which ye made had failed.
those harsh winds of calumny and persecution, which blow upon her.
profit, i will sift them no further; many of that sort are here and there dispersed up and down this book, either borrowed or by imitation.
i try myself in the depth of my suffering, and have always found that i was in a capacity to speak, think, and give a rational answer as well as at any other time, but not so firmly, being troubled and interrupted by the pain.
the difficulty consisteth in the evidence of the authority derived from him; the removing whereof, dependeth on the knowledge of the publique registers, publique counsels, publique ministers, and publique seales; by which all lawes are sufficiently
one hundred three. the danger in happiness.--"everything now turns out best for me, i now love every fate:--who would like to be my fate?"
a gentleman, a neighbour of mine, a great admirer of antiquity, and who was always extolling the excellences of former times in comparison with this present age of ours, did not, amongst the rest, forget to dwell upon the lofty and magnificent sound of
proof.--the endeavour, wherewith everything endeavours to persist in its being, is defined solely by the essence of the thing itself (three. vii.); from this alone, and not from the essence of anything else, it necessarily follows (three.
proof.--this is evident from three. xvi.
he who left me my house in charge, foretold that i was like to ruin it, considering my humour so little inclined to look after household affairs.
for all words, are subject to ambiguity; and therefore multiplication of words in the body of the law, is multiplication of ambiguity: besides it seems to imply, (by too much diligence,) that whosoever can evade the words, is without the compasse of the
happy, if we can unite the boundaries of the different species of philosophy, by reconciling profound enquiry with clearness, and truth with novelty!
we there drew the conclusion, that god can form the idea of his essence, and of all things which follow necessarily therefrom, solely because he is a thinking thing, and not because he is the object of his own idea.
for my own part, though there were nothing else in the case, i am of opinion, that to those who loathe the taste of physic, it must needs be a dangerous and prejudicial endeavour to force it down at so incommodious a time, and with so much aversion, and
five hundred the moon is regarded as farthest from the sun at the full, and, as she wanes, approaching gradually nearer.
inferior to the health and pleasantness of my youth. i do not speak of vigour and sprightliness; 'tis not reason they should follow me beyond their limits:
there is a toy which i have heard, and i would not have it given over, but waited upon a little.
nevertheless, his wickedness was accompanied by such vigour of mind and body that, having joined the militia, he rose through all its grades to be prtor of syracuse.
unless opinions favourable to democracy and to aristocracy, to property and to equality, to co-operation and to competition, to luxury and to abstinence, to sociality and individuality, to liberty and discipline, and all the other standing antagonisms of
it is a question of fact, whether the perceptions of the senses be produced by external objects, resembling them: how shall this question be determined? by experience surely; as all other questions of a like nature.
i took into account also the very different character which a person brought up from infancy in france or germany exhibits, from that which, with the same mind originally, this individual would have possessed had he lived always among the chinese or with
"the fruit of riches is in abundance; satiety declares abundance." --idem, ibid., vi. two.
requirements, and to listen to so much art and intention in language?
you rogue? do you not see that i only sleep for maecenas?" such there may be, whose manners may be lewd enough, whose will may be more reformed than another, who outwardly carries herself after a more regular manner.
i have here rated the improved land very low, in making its product but as ten to one, when it is much nearer an hundred to one: for i ask, whether in the wild woods and uncultivated waste of america, left to nature, without any improvement, tillage or
gothic style just yet. if there are any to whom it is no interruption to acquire these things, and who know how to use them when acquired, i relinquish to them the pursuit.
them serves only, like a void space, to limit the use of empirical principles, without containing at the same time any other object of cognition beyond their sphere.
baser still it regardeth the obsequious, doggish one, who immediately lieth on his back, the submissive one; and there is also wisdom that is submissive, and doggish, and pious, and obsequious.
it is because people will only read what is the newest instead of what is the best of all ages, that writers remain in the narrow circle of prevailing ideas, and that the age sinks deeper and deeper in its own mire.
depending on grace, not on nature. but on the contrary, what interpretation shall we give, besides the literall sense of the words of solomon (eccles.
shall suffer all the torments that can be inflicted on a captive."
eaten well, they would drink together of what he had prepared; a beverage, said he, that will deliver our bodies from torments, our souls from insult, and our eyes and ears from the sense of so many hateful mischiefs, as the conquered suffer from cruel
nothing but hardness generally offends me (of any other quality i am as patient and indifferent as any man i have known); so that, contrary to the common humour, even in fish it often happens that i find them both too fresh and too firm; not for want of
as to the variety and weakness of the rationale of this art, they are more manifest in it than in any other art; aperitive medicines are proper for a man subject to the stone, by reason that opening and dilating the passages they help forward the slimy
this it ought not to require a very heroic mould to enable them to bear. there is no room for any appeal ad misericordiam in behalf of such persons.
the fairies in what nation soever they converse, have but one universall king, which some poets of ours call king oberon; but the scripture calls beelzebub, prince of daemons.
"man is by nature a clean and delicate creature."--seneca, ep., ninety two.
riot and corruption went in the train of the racing chariots; and from all these things marcus held severely aloof.
thirdly, that they that exhort and dehort, where they are required to give counsell, are corrupt counsellours, and as it were bribed by their own interest.
proposition of contradiction, without the necessity of adding the condition "the same time." this is the reason why i have altered the formula of this principle-an alteration which shows very clearly the nature of an analytical proposition.
sect. two hundred thirteen. this being usually brought about by such in the commonwealth who misuse the power they have; it is hard to consider it aright, and know at whose door to lay it, without knowing the form of government in which it happens.
in the first place, the authority ought not to be equally divided between father and mother; the government must be single, and in every division of opinion there must be one preponderant voice to decide.
we see horses take such an acquaintance with one another that we have much ado to make them eat or travel, when separated; we observe them to fancy a particular colour in those of their own kind, and, where they meet it, run to it with great joy and
conceived from his stature, beauty, youth, and activity, by which she had been caught and deceived.
the conception of a dog indicates a rule, according to which my imagination can delineate the figure of a four-footed animal in general, without being limited to any particular individual form which experience presents to me, or indeed to any possible
design. but, on examination, i found that, as for logic, its syllogisms and the majority of its other precepts are of avail--rather in the communication of what we already know, or even as the art of lully, in speaking without judgment of things of which
action is of a class which, if practised generally, would be generally injurious, and that this is the ground of the obligation to abstain from it.
now do i await my redemption-that i may go unto them for the last time.
extremely idle, extremely given up to my own inclination both by nature and art, i would as willingly lend a man my blood as my pains.
in seeking the universal basis of society, we are not seeking anything that is wholly actualised in any state, though we must be seeking something which exists, more or less perfectly, in every state.
yea, a dying for many hath here been devised, which glorifieth itself as life: verily, a hearty service unto all preachers of death!
unless they do this, they are not perfect. hooker's eccl. pol. l. i. sect. ten.)
of all the particulars with which he has furnished us during his stay at rome, the following passage in reference to the essays is not the least singular: "the master of the sacred palace returned him his essays, castigated in accordance with the views of
how charming it is that there are words and tones; are not words and tones rainbows and seeming bridges 'twixt the eternally separated?
the characteristic of heroism is its persistency. all men have wandering impulses, fits and starts of generosity. but when you have chosen your part, abide by it, and do not weakly try to reconcile yourself with the world.
still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable
this liberality is very necessary to a prince who marches with his armies, and lives by plunder, sacking and extorting, and is dealing with the wealth of others, for without it he would not be followed by his soldiers.
forty eight. the great advantage of the mathematical sciences above the moral consists in this, that the ideas of the former, being sensible, are always clear and determinate, the smallest distinction between them is immediately perceptible, and the same
believe almost instinctively in "progress" and the "future," and are more and more lacking in respect for old age, the ignoble origin of these "ideas" has complacently betrayed itself thereby.
and this seed of religion, having been observed by many; some of those that have observed it, have been enclined thereby to nourish, dresse, and forme it into lawes; and to adde to it of their own invention, any opinion of the causes of future events, by
nine and twenty sonnets of estienne de la boitie
even our great plutarch, that excellent and perfect judge of human actions, when he sees brutus and torquatus kill their children, begins to doubt whether virtue could proceed so far, and to question whether these persons had not rather been stimulated by
all the opinions of the world agree in this, that pleasure is our end, though we make use of divers means to attain it: they would, otherwise, be rejected at the first motion; for who would give ear to him that should propose affliction and misery for his
who would not be astonished at so strange a constitution as that of demophoon, steward to alexander the great, who sweated in the shade and shivered in the sun?
in the idea in the same way that the equality of its three angles to two right angles is comprised in the idea of a triangle, or as in the idea of a sphere, the equidistance of all points on its surface from the center, or even still more clearly; and
but he that would know more particularly the originall of titles of honour, may find it, as i have done this, in mr. seldens most excellent treatise of that subject.
"the very first of human life must spring from woman's breast, your first small words are taught you from her lips, your first tears quench'd by her, and your last sighs too often breathed out in a woman's hearing, when men have shrunk from the ignoble
if i could ever find the twig he sits upon! i mean he ; i mean the twig . this at least is not the turdus migratorius .
assembly of men: for they are bound, every man to every man, to own, and be reputed author of all, that he that already is their soveraigne, shall do, and judge fit to be done: so that any one man dissenting, all the rest should break their covenant made
justice and propriety begin with the constitution of common-wealth but because covenants of mutuall trust, where there is a feare of not performance on either part, (as hath been said in the former chapter,) are invalid; though the originall of justice be
thus ships, though driven by a prosperous gale, seem fix'd to sailors; those seem under sail that ride at anchor safe; and all admire, as they row by, to see the rocks retire.
how can that infinite beauty, power, and goodness, admit of any correspondence or similitude to such abject things as we are, without extreme wrong and manifest dishonour to his divine greatness?
the involuntariness of the figures and similes is the most remarkable thing; one loses all perception of what constitutes the figure and what constitutes the simile; everything seems to present itself as the readiest, the correctest and the simplest means
cupping-glasses, that only suck and attract bad blood.
whoever has a mind to isolate his spirit, when the body is ill at ease, to preserve it from the contagion, let him by all means do it if he can: but otherwise let him on the contrary favour and assist it, and not refuse to participate of its natural
there--are many in our times who talk at this rate, wishing that this hot emotion that is now amongst us might discharge itself in some neighbouring war, for fear lest all the peccant humours that now reign in this politic body of ours may diffuse
and also for this design of mine 'tis convenient for me for me to write at home, in a wild country, where i have nobody to assist or relieve me; where i hardly see a man who understands the latin of his paternoster, and of french a little less.
sometimes, after coming home thus late in a dark and muggy night, when my feet felt the path which my eyes could not see, dreaming and absent-minded all the way, until i was aroused by having to raise my hand to lift the latch, i have not been able to
there are two elements that go to the composition of friendship, each so sovereign that i can detect no superiority in either, no reason why either should be first named. one is truth. a friend is a person with whom i may be sincere.
meanwhile, by reason of the conditions of the logical exercise of our understanding, it is impossible to avoid separating, as it were, that which in the existence of a substance is subject to change, whilst the substance remains, and regarding it in
for it is the omnipresence of intellect that always and everywhere characterises the works of the genius; and analogous to this is lichtenberg's observation, namely, that garrick's soul was omnipresent in all the muscles of his body.
forcing it on our distinct notice,-we shall catch many hints that will broaden and lighten into knowledge of the secret of nature.
"fu il vincer sempremai laudabil cosa, vincasi o per fortuna, o per ingegno,"
how he did get down again! for my part, one think that they had better metamorphose all such aspiring heroes of universal noveldom into man weathercocks, as they used to put heroes among the constellations, and let them swing round there till they are
himself as an example of the superman. in "ecco homo" he is careful to enlighten us concerning the precursors and prerequisites to the advent of this highest type, in referring to a certain passage in the "gay science":-
already merely a german event in music, and no longer a european event, as beethoven had been, as in a still greater degree mozart had been; with schumann german music was threatened with its greatest danger, that of losing the voice for the soul of
yea, my friend, the bad conscience art thou of thy neighbours; for they are unworthy of thee. therefore they hate thee, and would fain suck thy blood.
enlighten men in the way of eternall life, but it was not till then put in execution, and actually incarnate; so that our saviour is there called "the word," not because he was the promise, but the thing promised.
being , or then that a god (to whose essence alone existence appertains) does exist ?
too proud art thou to kill these sweet-tooths. but take care lest it be thy fate to suffer all their poisonous injustice!
nothing is so supple and erratic as our understanding; it is the shoe of theramenes, fit for all feet. it is double and diverse, and the matters are double and diverse too. "give me a drachm of silver," said a cynic philosopher to antigonus.
it is impossible, therefore, that the idea of power can be derived from the contemplation of bodies, in single instances of their operation; because no bodies ever discover any power, which can be the original of this idea. eleven
there was nothing, according to their custom, wherein their reputation was more concerned, nor for which they were to undergo more blame and disgrace, than in being taken in theft.
the principles of modality are, however, not objectively synthetical, for the predicates of possibility, reality, and necessity do not in the least augment the conception of that of which they are affirmed, inasmuch as they contribute nothing to the
i too see that painting and sculpture are gymnastics of the eye, its training to the niceties and curiosities of its function. there is no statue like this living man, with his infinite advantage over all ideal sculpture, of perpetual variety.
whatever the benefits of fortune are, they yet require a palate to relish them. 'tis fruition, and not possession, that renders us happy:
i take goodness in this sense, the affecting of the weal of men, which is that the grecians call philanthropia; and the word humanity (as it is used) is a little too light to express it. goodness i call the habit, and goodness of nature, the inclination.
matters once at this pitch, it is easy to imagine the rest.
"capienda rebus in malis praeceps via est:"
in order to assure ourselves of this accordance, we must observe that in every disjunctive judgement, the sphere of the judgement (that is, the complex of all that is contained in it) is represented as a whole divided into parts; and, since one part
nor to say we conceive, and imagine, or have an idea of him, in our mind: for whatsoever we conceive is finite:
it was also very fine to see those vast amphitheatres, all faced with marble without, curiously wrought with figures and statues, and within glittering with rare enrichments:
turquet: turkish dwarf under foot: below value unready: untrained usury: interest value: certify virtuous: able votary: vowed wanton: spoiled wood: maze work: manage, utilize
this trifling loss, which could not be avoided without swelling the book beyond due limits, may be supplied, at the pleasure of the reader, by a comparison with the first edition, and will, i hope, be more than compensated for by the greater clearness of
actions proceeding from equity, joyned with losse, are honourable; as signes of magnanimity: for magnanimity is a signe of power. on the contrary, craft, shifting, neglect of equity, is dishonourable.
it is therefore manifest, that the words of st. mark are not so to be interpreted. there be some of them that stand here (saith our saviour) that shall not tast of death till they have seen the kingdome of god come in power.
"virtue, repudiating all base repulse, shines in taintless honours, nor takes nor leaves dignity at the mere will of the vulgar."--horace, od., iii. two, seventeen.
wherefore, whether the thing be present, past, or future, the mind conceives it under the same necessity and is affected with the same certitude; and whether the idea be of something present, past, or future, it will in all cases be equally true (two.
thus, when we say that the mind contemplates its own weakness, we are merely saying that while the mind is attempting to conceive something which asserts its power of activity, it is checked in its endeavour----in other words (three. xi.
of manners, severity towards themselves and indulgence towards their neighbours, prevail throughout the whole body of our ministers.
i have elsewhere spoken of the zeal that pushed on worthy men to the like faults. for my part, one can say, "such an one does this thing ill, and another thing virtuously and well."
first, from his desire of knowing causes
for who is there that does not perceive that he understands something or other, and consequently he must thereby have an idea of understanding , and by enlarging it indefinitely he forms the idea of gods understanding . and so of his other attributes.
but contrarily; to refuse to do it, is against the law of nature, that forbiddeth breach of covenant.
the same considerations dispose of another reproach against the doctrine of utility, founded on a still grosser misconception of the purpose of a standard of morality, and of the very meaning of the words right and wrong.
histories, concerning the religious rites of the greeks and romanes, i doubt not but he might find many more of these old empty bottles of gentilisme, which the doctors of the romane church, either by negligence, or ambition, have filled up again with the
but difficulties soon presented themselves, and it became necessary to learn how to surmount them: the height of the trees, which prevented him from gathering their fruits, the competition of other animals desirous of the same fruits, and the ferocity of
if any one does an act hurtful to others, there is a prima facie case for punishing him, by law, or, where legal penalties are not safely applicable, by general disapprobation.
to extract from it a body of ethical doctrine, has ever been possible without eking it out from the old testament, that is, from a system elaborate indeed, but in many respects barbarous, and intended only for a barbarous people. st.
i have dwelt on this point, as being a necessary part of a perfectly just conception of utility or happiness, considered as the directive rule of human conduct.
"montaigne stops here to make his excuse for thus naming the epicureans with the stoics, in conformity to the general opinion that the epicureans were not so rigid in their morals as the stoics, which is not true in the main, as he demonstrates at one
for that hour do i now wait: for first must the signs come unto me that it is mine hour-namely, the laughing lion with the flock of doves.
the latter belongs to the principles of modality, which to the determination of causality adds the conception of necessity, which is itself, however, subject to a rule of the understanding.
thus, though there is a great difference between various emotions of love, hatred, or desire, for instance between love felt towards children, and love felt towards a wife, there is no need for us to take cognizance of such differences, or to track out
i see the utmost limits of natural necessity: and considering a poor man begging at my door, ofttimes more jocund and more healthy than i myself am, i put myself into his place, and attempt to dress my mind after his mode; and running, in like manner,
but to excommunicate a man that held this foundation, that jesus was the christ, for difference of opinion in other points, by which that foundation was not destroyed, there appeareth no authority in the scripture, nor example in the apostles.
those who, while they disapprove of the character and measures of a government, yield to it their allegiance and support, are undoubtedly its most conscientious supporters, and so frequently the most serious obstacles to reform.
desire, it were better, once for all, to give these young wenches the things they long for.
the growth of the intellect is spontaneous in every expansion. the mind that grows could not predict the times, the means, the mode of that spontaneity. god enters by a private door into every individual.
by which two places it sufficiently appeareth, that in a common-wealth, a subject that has no certain and assured revelation particularly to himself concerning the will of god, is to obey for such, the command of the common-wealth: for if men were at
i cannot fix my object; 'tis always tottering and reeling by a natural giddiness; i take it as it is at the instant i consider it; i do not paint its being, i paint its passage; not a passing from one age to another, or, as the people say, from seven to
the one is commonly transitory, a sound, a tongue, a dialect merely, almost brutish, and we learn it unconsciously, like the brutes, of our mothers.
could not sink it in the pond safely till nightfall,-loving to dwell long upon these themes. he would say, as he went by in the morning, "how thick the pigeons are!
beyond all these do i look, as a dog looketh over the backs of thronging flocks of sheep. they are petty, good-wooled, good-willed, grey people.
only be admonished by what you already see, not to strike leagues of friendship with cheap persons, where no friendship can be. our impatience betrays us into rash and foolish alliances which no god attends.
and of names universall, some are of more, and some of lesse extent; the larger comprehending the lesse large: and some again of equall extent, comprehending each other reciprocally.
art, or feat of the hand; as nero for playing on the harp, domitian for certainty of the hand with the arrow, commodus for playing at fence, caracalla for driving chariots, and the like.
manliness, which is closely related to the genius for war and conquest, and made its first entrance into germany in the person of the great frederick.
eight.seven.) when the elders of israel (grieved with the corruption of the sons of samuel) demanded a king, samuel displeased therewith, prayed unto the lord; and the lord answering said unto him, "hearken unto the voice of the people, for they have not
would be for the new ruler to take up his residence in them.
i have in my mind's eye the western indented with deep bays, the bolder northern, and the beautifully scalloped southern shore, where successive capes overlap each other and suggest unexplored coves between.
bombshells in the midst, dislocating the compact mass of one-sided opinion, and forcing its elements to recombine in a better form and with additional ingredients.
what these rules should be, is the principal question in human affairs; but if we except a few of the most obvious cases, it is one of those which least progress has been made in resolving.
"understanding is in the gods," says plato, "and not at all, or very little, in men."
i should only believe in a god that would know how to dance.
and for the same reason, those that are advanced by degrees, are less envied than those that are advanced suddenly and per saltum.
o you, who have never heard the voice of heaven, who think man destined only to live this little life and die in peace; you, who can resign in the midst of populous cities your fatal acquisitions, your restless spirits, your corrupt hearts and endless
but if we would have a more philosophical confutation of this theory, perhaps the two following reflections may suffice.
stoved: hot-housed style: title success: outcome sumptuary law: law against extravagance superior globe: the heavens temper: proportion tendering: nursing tract: line, trait travel: travail, labor treaties: treatises trench to: touch trivial: common
-when, thou well of eternity! thou joyous, awful, noontide abyss! when wilt thou drink my soul back into thee?"
but the pure conceptions of the understanding would entirely lose all their peculiar character, if we treated them merely as the productions of experience.
eudemonidas, seeing xenocrates when very old, still very intent upon his school lectures: "when will this man be wise," said he, "if he is yet learning?"
motleyness, this medley of the most delicate, the most coarse, and the most artificial, with a secret confidence and cordiality; we enjoy it as a refinement of art reserved expressly for us, and allow ourselves to be as little disturbed by the repulsive
"the journey, of which we proceed to describe the course simply," says the editor of the itinerary, "had, from beaumont-sur-oise to plombieres, in lorraine, nothing sufficiently interesting to detain us . . .
that the usurer breaketh the first law, that was made for mankind after the fall, which was, in sudore vultus tui comedes panem tuum; not, in sudore vultus alieni. that usurers should have orange-tawny bonnets, because they do judaize.
"all labours that are illustrious and famous become supportable." --cicero, tusc. quaes., ii. twenty six.
little nimble motions; 'tis a new and extraordinary undertaking, and that withdraws us from the common and most recommended employments of the world.
the greatest trust, between man and man, is the trust of giving counsel.
of these ideas some are innate , some adventitious , and some others seem to me as created by my self; for that i understand what a thing is, what is truth , what a thought , seems to proceed meerly from my own nature .
in this way i believed that i could borrow all that was best both in geometrical analysis and in algebra, and correct all the defects of the one by help of the other.
moreover, through the comparative shortness of such periods, the data of remote times are with difficulty collected; hence the matter can be most conveniently observed in one's own age.
service read in his own private chapel, when it is interdicted in all churches round about, and allow him the use of his goods and his life, as one who protects our wives and cattle in time of need."
write books yourself which are worth translating and leave the books of other people as they are.
-ah! ever are there but few of those whose hearts have persistent courage and exuberance; and in such remaineth also the spirit patient. the rest, however, are cowardly.
four. senatus consulta, the orders of the senate; because when the people of rome grew so numerous, as it was inconvenient to assemble them; it was thought fit by the emperour, that men should consult the senate in stead of the people: and these have some
the second is more constant; as being regulated by some desire, and designee.
did they enter into composition with death by knowing that some nations rejoice at his approach; or with cuckoldry, by knowing that in some parts of the world wives are in common?
my ancestors had an aversion to physic by some occult and natural instinct; for the very sight of drugs was loathsome to my father.
he who dives into and in his inquisition comprehends all circumstances and consequences, hinders his election: a little engine well handled is sufficient for executions, whether of less or greater weight.
but the state lieth in all languages of good and evil; and whatever it saith it lieth; and whatever it hath it hath stolen.
but to return to my subject. it was truly very good reason that we should be beholden to god only, and to the favour of his grace, for the truth of so noble a belief, since from his sole bounty we receive the fruit of immortality, which consists in the
make the most of mankind, in lanes and fronting one another, so that every traveller had to run the gantlet, and every man, woman, and child might get a lick at him.
i do not speak of how very little suffices for nature, and how for avarice nothing is enough. wherefore, if wealth cannot get rid of want, and makes new wants of its own, how can ye believe that it bestows independence?'
were my will easy to lend itself out and to be swayed, i should not stick there; i am too tender both by nature and use:
get the victory. if nature therefore have made men equall, that equalitie is to be acknowledged; or if nature have made men unequall; yet because men that think themselves equall, will not enter into conditions of peace, but upon equall termes, such
each man may have, over and above, what opinions he pleases, without it being the sovereign's business to take cognisance of them; for, as the sovereign has no authority in the other world, whatever the lot of its subjects may be in the life to come, that
in his own case. thus both parties to the happy contract are equally pleased. the abstract truth gets the concrete illustration; the concrete illustration finds its proper foundation in a series of abstract inquiries.
and the most likely of their opinions is that 'tis always a soul, that by its faculty, reasons, remembers, comprehends, judges, desires, and exercises all its other operations by divers instruments of the body; as the pilot guides his ship according to
thou hast lost thy goal. alas, how wilt thou forego and forget that loss? thereby-hast thou also lost thy way!
benefit of faith, "is remission of sins" unlesse we conceive withall, that the dammage of infidelity, is "the retention of the same sins."
the question who is the better man, has no place in the condition of meer nature; where, (as has been shewn before,) all men are equall. the inequallity that now is, has been introduced by the lawes civill.
universe together. the latter would have remained forever undiscovered, if copernicus had not ventured on the experiment-contrary to the senses but still just-of looking for the observed movements not in the heavenly bodies, but in the spectator.
let them not take me now at a disadvantage; let them not threaten me in the subdued condition wherein i now am; that were treachery. in truth, i have enough the better of them by these domestic examples, that they should rest satisfied.
the fancy the greeks had for rediscovering their gods among the barbarians arose from the way they had of regarding themselves as the natural sovereigns of such peoples.
another place which seems to make for a naturall immortality of the soule, is that, where our saviour saith, that abraham, isaac, and jacob are living: but this is spoken of the promise of god, and of their certitude to rise again, not of a life then
for even granting this to be the case (which can seldom be supposed), the very continuation and exertion of a like energy (for it is impossible it can be absolutely the same), i say, this exertion of a like energy, in a different period of space and time,
thus, from being at one moment a sovereign court, becomes at the next a mere commission; so that subsequently it reports to itself, as house of commons, the result of its proceedings in grand committee, and debates over again under one name what it has
i have contemplated the imprisonment of the offender, rather than the seizure of his goods,-though both will serve the same purpose,-because they who assert the purest right, and consequently are most dangerous to a corrupt state, commonly have not spent
but what if i say that perhaps this being is not god , but that i am produced either by my parents , or some other causes less perfect then god ?
arts of persuasion, to insinuate it into our minds as great a benefit to be without (children) as if anything were so common as ignorance as if impatience were of itself a better remedy than patience as we were formerly by crimes, so we are now
though it be allowed, that reason may form very plausible conjectures with regard to the consequences of such a particular conduct in such particular circumstances; it is still supposed imperfect, without the assistance of experience, which is alone able
we only labour to stuff the memory, and leave the conscience and the understanding unfurnished and void.
the oldest egyptian or hindoo philosopher raised a corner of the veil from the statue of the divinity; and still the trembling robe remains raised, and i gaze upon as fresh a glory as he did, since it was i in him that was then so bold, and it is he in me
for example, a written law ordaineth, that he which is thrust out of his house by force, shall be restored by force: it happens that a man by negligence leaves his house empty, and returning is kept out by force, in which case there is no speciall law
but the reason is plain. there is in human nature generally, more of the fool than of the wise; and therefore those faculties, by which the foolish part of men's minds is taken, are most potent.
the present and the bygone upon earth-ah! my friends-that is my most unbearable trouble; and i should not know how to live, if i were not a seer of what is to come.
so that conquest (to define it) is the acquiring of the right of soveraignty by victory. which right, is acquired, in the peoples submission, by which they contract with the victor, promising obedience, for life and liberty.
fourthly, from the alteration or succession it selfe.
as regards modesty and delicate respect, which he enjoys in intercourse with himself--in accordance with an innate heavenly mechanism which all the stars understand.
may be added, that as in wounds, so in diseases, some are medicinal and wholesome.
for example, a body is in a state of rest after motion, but we cannot infer the contingency of the motion from the fact that the former is the opposite of the latter. for this opposite is merely a logical and not a real opposite to the other.
separated again, they are themselves subject to the laws they have made; which is a new and near tie upon them, to take care, that they make them for the public good.
but i can think what i please, provided only i do not contradict myself; that is, provided my conception is a possible thought, though i may be unable to answer for the existence of a corresponding object in the sum of possibilities.
own device, so that the number of languages would be equal to that of the individuals speaking them, and the variety would be increased by the vagabond and roving life they led, which would not give time for any idiom to become constant.
others therewith, takes, in my opinion, a wrong and unnatural course.
common-wealth to an enemy; also all attempts upon the representative of the common-wealth, be it a monarch, or an assembly; and all endeavours by word, or deed to diminish the authority of the same, either in the present time, or in succession: which
one people, as the favourites of heaven; and that people the countrymen of the author: of their deliverance from bondage by prodigies the most astonishing imaginable: i desire any one to lay his hand upon his heart, and after a serious consideration
nobility and gentry was so great, that being, for sport's sake, divided into troops, according to their names, in the first troop, which consisted of williams, there were found an hundred and ten knights sitting at the table of that name, without
but if we stay at home and mind our business, who will want railroads? we do not ride on the railroad; it rides upon us. did you ever think what those sleepers are that underlie the railroad? each one is a man, an irish-man, or a yankee man.
such a society established with laws and the power of preserving itself is called a state, while those who live under its protection are called citizens.
storm, who were coming to rush into his lodgings, suddenly sent out to them two of the inhabitants of the city (of whom he had some with him) with new and milder terms to be proposed in their council, which he had then and there contrived for his need:
this maturity is quite independent of that other kind of perfection, the standard of which may be high or low, i mean the perfection to which the capacities of an individual may be brought; it is not based on a correspondence between the abstract and
or otherwise distinguished from the rest: yet he that shall consider the particular common-wealthes that have been, and are in the world, will not perhaps easily reduce them to three, and may thereby be inclined to think there be other formes, arising
his imagination paints no pictures; his heart makes no demands on him. his few wants are so readily supplied, and he is so far from having the knowledge which is needful to make him want more, that he can have neither foresight nor curiosity.
in written lawes, men use to make a difference between the letter, and the sentence of the law: and when by the letter, is meant whatsoever can be gathered from the bare words, 'tis well distinguished.
churches and altars, only adorned with crosses without any other images, great observers of fasts and feasts, exact payers of their tithes to the priests, and so chaste, that none of them is permitted to have to do with more than one woman in his life--
"but souls that of his own good life partake, he loves as his own self; dear as his eye they are to him: he'll never them forsake: when they shall die, then god himself shall die: they live, they live in blest eternity." henry more .
advantages of which they can have no idea until they have already departed from that state.
and therefore where the body and the mind are in disorder, to what use serve these external conveniences: considering that the least prick with a pin, or the least passion of the soul, is sufficient to deprive one of the pleasure of being sole monarch of
if we were even assured that, when they make a mistake, that mistake of theirs would do us no harm, though it did us no good, it were a reasonable bargain to venture the making ourselves better without any danger of being made worse.
of fact. but in things wherein i stand in need of nothing but judgment, other men's reasons may serve to fortify my own, but have little power to dissuade me; i hear them all with civility and patience; but, to my recollection, i never made use of any but
power, when it is plain, by what has been said before, that the master of the family has a very distinct and differently limited power, both as to time and extent, over those several persons that are in it; for excepting the slave (and the family is as
unhappy do i call all those who have only one choice: either to become evil beasts, or evil beast-tamers. amongst such would i not build my tabernacle.
his actions he was evermore surrounded with an importunate crowd.
'tis the business of the gods, says aristotle,' and from which both their beatitude and ours proceed.
therefore one should try to find out the strictly natural course of knowledge, so that by keeping methodically to it children may become acquainted with the affairs of the world, without getting false ideas into their heads, which frequently cannot be
their affairs and the concerns of their city had made upon him, whilst he held the government to which they had preferred me.
pupilage: the government they had been under, during it, continued still to be more their protection than restraint; and they could no where find a greater security to their peace, liberties, and fortunes, than in the rule of a father.
if i had known how to name them, i should then have signed off in detail from all the societies which i never signed on to; but i did not know where to find such a complete list.
peradventure, to hold my prating? i have been told that even those who are not of our church nevertheless amongst themselves expressly forbid the name of god to be used in common discourse, nor so much even by way of interjection, exclamation, assertion
pure reason is a perfect unity; and therefore, if the principle presented by it prove to be insufficient for the solution of even a single one of those questions to which the very nature of reason gives birth, we must reject it, as we could not be
never had any general so much credit with his soldiers: in the beginning of the civil wars, his centurions offered him to find every one a man-at-arms at his own charge, and the foot soldiers to serve him at their own expense; those who were most at their
for as by faith we believe that the greatest happiness of the next life consists alone in the contemplation of the divine majesty , so we find by experience that now we receive from thence the greatest pleasure , whereof we are capable in this life ; tho
( e ) pleasure begins in the restlessness of desire, and ends in repentance. even the pure pleasures of home may turn to gall and bitterness.--ch. eight. all fail, then, to give what they promise.
these are exactly the occasions on which the men of one generation commit those dreadful mistakes, which excite the astonishment and horror of posterity.
i do not say that john or jonathan will realize all this; but such is the character of that morrow which mere lapse of time can never make to dawn. the light which puts out our eyes is darkness to us. only that day dawns to which we are awake.
agricultural pursuits, and was exclusively occupied with reading and reflection, he devoted himself with satisfaction to the task of setting down his thoughts just as they occurred to him.
arrived at this point, all sorts of excuses are sought after, in order to console us for its want of stability, or rather, indeed, to enable us to dispense altogether with so late and dangerous an investigation.
in one heavy thunder shower the lightning struck a large pitch-pine across the pond, making a very conspicuous and perfectly regular spiral groove from top to bottom, an inch or more deep, and four or five inches wide, as you would groove a walking-stick.
for the kings of persia were at that time preparing to invade his country.
those kings may well put on a good air before us still: for that have they learned best of us all at present! had they however no one to see them, one wager that with them also the bad game would again commence,-
"nunc caput in mortem vendunt, et funus arena, atque hostem sibi quisque parat, cum bella quiescunt."
nineteen. that to study philosophy is to learn to die.
this also afflicts me, that the mischief which nearest threatens us, is not an alteration in the entire and solid mass, but its dissipation and divulsion, which is the most extreme of our fears.
for, if they decide for the first view, and make space and time into substances, this being the side taken by mathematical natural philosophers, they must admit two self-subsisting nonentities, infinite and eternal, which exist (yet without there being
what now remains is of such sort that to the taste indeed it is biting, but when received within it turns to sweetness.
did perhaps a silly child take them out of its toy-box? would that another child put them again into the box!
under the republic, the curi still confined to the four urban tribes, and including only the populace of rome, suited neither the senate, which led the patricians, nor the tribunes, who, though plebeians, were at the head of the well-to-do citizens.
cannot attain soon enough to a survey of the system, and the colouring and embellishments bestowed upon it prevent his observing its articulation or organization-which is the most important consideration with him, when he comes to judge of its unity and
and let him make the roots of those errors i have laid open to him shoot up into trees: let him make his use, not only of those i am really affected with, but also of those that only threaten me; injurious vices, both in quality and number; let him cudgel
mingleth things done, with things not done; and that she is a terror to great cities.
obvious to everybody; and when, in consequence of certain revelations, the protection that had been given it by the upper classes was withdrawn, it was talked about by everybody.
i want to teach men the sense of their existence, which is the superman, the lightning out of the dark cloud-man.
the answer to the objection is, that there has been ample time, namely, the whole past duration of the human species.
performed in his own person; his body lying upon a couch, but his judgment and courage upright and firm to his last gasp, and in some sort beyond it.
and, besides, a hundred registers may enrol them whose commentaries will not last above three days, and will never come to the sight of any one.
"we, the new, the nameless, the hard-to-understand,"-it says there,-"we firstlings of a yet untried future-we require for a new end also a new means, namely, a new healthiness, stronger, sharper, tougher, bolder and merrier than all healthiness hitherto.
the next degree is to be so in his house, and in his ordinary actions, for which we are accountable to none, and where there is no study nor artifice.
ties of government. certain nations of the newly discovered indies (i need not give them names, seeing they are no more; for, by wonderful and unheardof example, the desolation of that conquest has extended to the utter abolition of names and the ancient
as an agent, i am quite satisfied in the point; but as a philosopher, who has some share of curiosity, i will not say scepticism, i want to learn the foundation of this inference.
sixty four. it is universally allowed that matter, in all its operations, is actuated by a necessary force, and that every natural effect is so precisely determined by the energy of its cause that no other effect, in such particular circumstances, could
because it may be used erroneously, are men to be told that they ought not to use it at all?
doing contrary to the religion they establish
being afterwards himself engaged upon the same account, the horror of the former story on a sudden so strangely possessed his imagination, that he ran the same fortune the other had done; and from that time forward, the scurvy remembrance of his disaster
i have often considered with myself whence it should proceed, that in war the image of death, whether we look upon it in ourselves or in others, should, without comparison, appear less dreadful than at home in our own houses (for if it were not so, it
but precisely unto him came the shrewder distrusters and nut-crackers: precisely from him did they fish his best-concealed fish!
your limits. now, that which seems to me so much to disorder our consciences in the commotions we are now in concerning religion, is the catholics dispensing so much with their belief.
if a man come from the indies hither, and perswade men here to receive a new religion, or teach them any thing that tendeth to disobedience of the lawes of this country, though he be never so well perswaded of the truth of what he teacheth, he commits a
highways which wind among mountains, by being much frequented, become gradually so smooth and commodious, that it is much better to follow them than to seek a straighter path by climbing over the tops of rocks and descending to the bottoms of precipices.
the most and the least, of ours, in comparison with eternity, or yet with the duration of mountains, rivers, stars, trees, and even of some animals, is no less ridiculous.-- seneca, consol. ad marciam, c. twenty.
"non agimur tumidis velis aquilone secundo, non tamen adversis aetatem ducimus austris viribus, ingenio, specie, virtute, loco, re, extremi primorum, extremis usque priores."
as for the distinction of temporall, and spirituall, let us consider in what sense it may be said intelligibly, that the temporall, or civill power is subject to the spirituall. there be but two ways that those words can be made sense.
there that i bestow and employ myself. and which is more, i fancy that i have met but with few customs that are not as good as our own; i have not, i confess, travelled very far; scarce out of the sight of the vanes of my own house.
every profound spirit needs a mask; nay, more, around every profound spirit there continually grows a mask, owing to the constantly false, that is to say, superficial interpretation of every word he utters, every step he takes, every sign of life he
the creator, hate they most, him who breaketh the tables and old values, the breaker,-him they call the law-breaker.
scripture, and made canonicall by moses the civill soveraign.
and as the italian and spanish tongues were familiar to my father, and as this book was written in a sort of jargon of spanish with latin terminations, he hoped that, with a little help, he might be able to understand it, and therefore recommended it to
upon him till they had retired to safety.
for we shall there find work enough to do, without any need of addition.
their brethren: whereas their offence is thereby the greater, both as being ungrateful for the greater share they have by the law, and breaking also that trust, which is put into their hands by their brethren.
but it is not good to look too long upon these turning wheels of vicissitude, lest we become giddy. as for the philology of them, that is but a circle of tales, and therefore not fit for this writing.
that has in it neither more nor less difficulty than the question-"how can i be an object to myself?" or this-"how i can be an object of my own intuition and internal perceptions?"
what is called "modern ideas," or "the ideas of the eighteenth century," or "french ideas"--that, consequently, against which the german mind rose up with profound disgust--is of english origin, there is no doubt about it.
this misconception led the romans to make great mistakes; such, for example, as the failure to nominate a dictator in the catilinarian conspiracy.
if we consider what happens in conversation, in reveries, in remorse, in times of passion, in surprises, in the instructions of dreams, wherein often we see ourselves in masquerade,-the droll disguises only magnifying and enhancing a real element and
verily, too early died that hebrew whom the preachers of slow death honour: and to many hath it proved a calamity that he died too early.
such as accuse ladies of contradicting their beauty by their manners, do not always hit right; for, in a face which is none of the best, there may dwell some air of probity and trust; as, on the contrary, i have read, betwixt two beautiful eyes, menaces
calleth them), to him, a habit of dissimulation is a hinderance and a poorness. but if a man cannot obtain to that judgment, then it is left to him generally, to be close, and a dissembler.
viands, nor how to make a hawk fly, nor to physic a horse or a dog. and, since i must publish my whole shame, 'tis not above a month ago, that i was trapped in my ignorance of the use of leaven to make bread, or to what end it was to keep wine in the vat.
i postponed till now any communication with you on the subject, and perhaps the condition in which you see me address you, may cause my advice and opinion to carry greater authority." my brother expressed his thanks to him cordially.
know, i was never sufficiently secure if i had him not always in my eye. if i chanced to leave my cash-box behind me, o, what strange suspicions and anxiety of mind did i enter into, and, which was worse, without daring to acquaint anybody with it.
capitall,) or (if the assembly have a common stock, wherein none of the innocent members have propriety,) by pecuniary mulct. for from corporall penalties nature hath exempted all bodies politique.
wherein they say he did temporize; though in secret, he thought there was no god. but certainly he is traduced; for his words are noble and divine: non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum. plato could have said no more.
ingenious, heavy; melancholic, pleasant; lying, true; knowing, ignorant; liberal, covetous, and prodigal: i find all this in myself, more or less, according as i turn myself about; and whoever will sift himself to the bottom, will find in himself, and
who can command, who must obey-that is there attempted! ah, with what long seeking and solving and failing and learning and re-attempting!
but whether men know, or beleeve, or grant the scriptures to be the word of god; if out of such places of them, as are without obscurity, i shall shew what articles of faith are necessary, and onely necessary for salvation, those men must needs know,
god must be the sole cause, inasmuch as to him alone does existence appertain. (prop. xiv. coroll. i.) q.e.five hundred.
pleased to exercise her power? and therefore that ancient exclamation was exceeding just:
in the political economy , thinking of the nation-state, he affirms what in the social contract (book two, chap, iii) he denies of the city, and recognises that the life of a nation is made up of the whole complex of its institutions, and that the
it had been a strange thing, if in a town, where men perhaps had never seen any magistrate otherwise chosen then by an assembly, those of the town becomming christians, should so much as have thought on any other way of election of their teachers, and
we are not, however, confined to theoretical sources of cognition for the means of satisfying this additional requirement, but may derive them from practical sources.
we are part of the world, the world therefore is endued with wisdom and reason, and that more abundantly than we. 'tis a fine thing to have a great government; the government of the world then appertains to some happy nature.
it may be thou knowest not of the banishment of anaxagoras, of the poison draught of socrates, nor of zeno's torturing, because these things happened in a distant country; yet mightest thou have learnt the fate of arrius, of seneca, of soranus, whose
rather deny gods omnipotence , then beleive all things uncertain ; but there at present we may not contradict.
seneca. both of these have this notable convenience suited to my humour, that the knowledge i there seek is discoursed in loose pieces, that do not require from me any trouble of reading long, of which i am incapable.
of the mangling their limbs, and of the feast that is to be made, where their carcass is to be the only dish.
proved itself the disciplinary means whereby the european spirit has attained its strength, its remorseless curiosity and subtle mobility; granted also that much irrecoverable strength and spirit had to be stifled, suffocated, and spoilt in the process
the fortune in being the first, in an invention or in a privilege, doth cause sometimes a wonderful overgrowth in riches; as it was with the first sugar man, in the canaries.
"dare to be wise; begin! he who defers the hour of living well is like the clown, waiting till the river shall have flowed out: but the river still flows, and will run on, with constant course, to ages without end."--horace, ep., i. two.
in the meantime the assembled ones had risen from their seats, and waited with reverence for zarathustra to speak. zarathustra however spake thus:
as reason makes no demands contrary to nature, it demands, that every man should love himself, should seek that which is useful to him--i mean, that which is really useful to him, should desire everything which really brings man to greater perfection, and
aloft"; for this is just what she believes of the eternally masculine.
i am angry at the custom of forbidding children to call their father by the name of father, and to enjoin them another, as more full of respect and reverence, as if nature had not sufficiently provided for our authority.
"pusi saepe lacum propter se, ac dolia curta. somno devincti, credunt extollere vestem."
these men lent themselves to a pretty business who in our times have attempted to shake the truth of our church by the vices of her ministers; she extracts her testimony elsewhere; 'tis a foolish way of arguing and that would throw all things into
for whenever a man by proclaiming his good deeds receives the recompense of fame, he diminishes in a measure the secret reward of a good conscience. what issues have overtaken my innocency thou seest.
discussion, though they may be prevented from spreading, do not disappear. but it is not the minds of heretics that are deteriorated most, by the ban placed on all inquiry which does not end in the orthodox conclusions.
found themselves by much the weaker, insomuch that alessandro trivulcio was there slain, but he himself follow the count, and, relying upon his honour, to secure himself from the danger of the shot within the walls of the town.
twenty. indignation is hatred towards one who has done evil to another.
we are all discerners of spirits. that diagnosis lies aloft in our life or unconscious power. the intercourse of society, its trade, its religion, its friendships, its quarrels, is one wide, judicial investigation of character.
thus the physician keeps preaching to a poor languishing patient to "be cheerful"; but he would advise him a little more discreetly in bidding him "be well." for my part, one am but a man of the common sort.
caesar had also one which had forefeet like those of a man, his hoofs being divided in the form of fingers, which likewise was not to be ridden, by any but caesar himself, who, after his death, dedicated his statue to the goddess venus.
in the same way, heat is measured by the comparison of its different effects on water, c., and on mercury in a thermometer.-tr
prop. forty nine. there is in the mind no volition or affirmation and negation, save that which an idea, inasmuch as it is an idea, involves.
advantage. i have ever remained firm in my original resolution to suppose no other principle than that of which i have recently availed myself in demonstrating the existence of god and of the soul, and to accept as true nothing that did not appear to me
(compare for anaxagoras, phdo, laws; for the sophists, meno, republic, tim., theaet., soph., etc.) but at the same time he shows that he is not one of them.
might then have reason to talk at that rate; but 'tis from them we have learned to make ourselves judges of the world; 'tis from them that we derive this fancy, "that human reason is controller-general of all that is without and within the roof of heaven;
obstinately continue in an unchristian life; but he cannot say, they doe him wrong, because they are not obliged to obey him: for to a teacher that shall so complain, may be applyed the answer of god to samuel in the like place, (one sam.
condition of empirical thought in an experience, therefore only mediately and indirectly.
i say this only, that usury is a concessum propter duritiem cordis; for since there must be borrowing and lending, and men are so hard of heart, as they will not lend freely, usury must be permitted.
the utmost we say of them, even when they operate with greatest vigour, is, that they represent their object in so lively a manner, that we could almost say we feel or see it: but, except the mind be disordered by disease or madness, they never can arrive
of agitation and trembling, and to await another opportunity at more private and more composed leisure, than to make himself perpetually miserable, for having misbehaved himself and been baffled at the first assault.
"i hate the wise man, who in his own concern is not wise." --euripides, ap. cicero, ep. fam., xiii. fifteen.
"nil mihi tam valde placeat, rhamnusia virgo, quod temere invitis suscipiatur heris."
every man thinks himself sufficiently intelligent every place of retirement requires a walk everything has many faces and several aspects examine, who is better learned, than who is more learned excel above the common rate in frivolous things excuse
contumelious language: yet still he maintained his courage entire all the way, with a strong voice and undaunted countenance proclaiming the honourable and glorious cause of his death; namely, for that he would not deliver up his country into the hands of
'tis an absolute and, as it were, a divine perfection, for a man to know how loyally to enjoy his being. we seek other conditions, by reason we do not understand the use of our own; and go out of ourselves, because we know not how there to reside.
"a good deed is all the more a satisfaction by how much the more it has cost us"--lucan, ix. four hundred four.
most honourable, magnificent and sovereign lords, i am, with the most profound respect,
and let them boldly call philosophy to their assistance; in whose teeth it may be cast that, seeing it neither discerns the one nor the other end of the joint, betwixt the too much and the little, the long and the short, the light and the heavy, the near
as soon as it is possible to disobey with impunity, disobedience is legitimate; and, the strongest being always in the right, the only thing that matters is to act so as to become the strongest.
established with the express consent of the people or its representatives. it is not the same with articles the use of which we can deny ourselves; for as the individual is under no absolute necessity to pay, his contribution may count as voluntary.
for if there be a right in any else to dissolve them, there is a right also to controule them, and consequently to controule their controulings. and if there be no such right, then the controuler of lawes is not parlamentum, but rex in parlamento.
on the contrary, the memory is to be specially exercised, as it has its greatest strength and tenacity in youth; however, what has to be retained must be chosen with the most careful and scrupulous consideration.
then he passes from loving them in one to loving them in all, and so is the one beautiful soul only the door through which he enters to the society of all true and pure souls.
douleia, because we are gods slaves; latreia, because wee serve him: and in all kinds of service is contained, not onely obedience, but also worship, that is, such actions, gestures, and words, as signifie honor.
presence, all those present believing it would be a great pleasure even to himself; but it proved quite contrary; for through shame and spite, his fury, which was not yet cool, redoubled; and by a subtlety which his passion suddenly suggested to him, he
affairs the good opinion of the vulgar is injurious the sick man has not to complain who has his cure in his sleeve the virtue of the soul does not consist in flying high tis an exact life that maintains itself in due order in private tis not the cause,
if an ox were his property, and he wished to get needles and thread at the store, he thought it would be inconvenient and impossible soon to go on mortgaging some portion of the creature each time to that amount.
"beasts, out of opinion of some benefit received by them, were consecrated by barbarians"--cicero, de natura deor., i. thirty six.
he was also always one and the same, and raised himself, not by starts but by complexion, to the highest pitch of vigour; or, to say better, mounted not at all, but rather brought down, reduced, and subjected all asperities and difficulties to his
(but i should here also remark, that we can only distinctly conceive distance of space or time up to a certain definite limit; that is, all objects distant from us more than two hundred feet, or whose distance from the place where we are exceeds that
the excuses and reparations that i see every day made and given to repair indiscretion, seem to me more scandalous than the indiscretion itself.
zarathustra the dancer, zarathustra the light one, who beckoneth with his pinions, one ready for flight, beckoning unto all birds, ready and prepared, a blissfully light-spirited one:-
i spare you not, i love you from my very heart, my brethren in war!-
i have spoken of wonder simply because it is customary to speak of certain emotions springing from the three primitive ones by different names, when they are referred to the objects of our wonder.
for the good-they cannot create; they are always the beginning of the end:-
so men, having tried and sounded all things, and having found in that mass of knowledge, and provision of so many various things, nothing solid and firm, and nothing but vanity, have quitted their presumption, and acknowledged their natural condition.
bodies of them that rise to punishment. the text is luke twenty. verses thirty four,thirty five,thirty six. a fertile text.
the overcoming of morality through itself-through truthfulness, the overcoming of the moralist through his opposite-through me-: that is what the name zarathustra means in my mouth."
therefore a righteous man, does not lose that title, by one, or a few unjust actions, that proceed from sudden passion, or mistake of things, or persons: nor does an unrighteous man, lose his character, for such actions, as he does, of forbeares to do,
the difference between talents and character is adroitness to keep the old and trodden round, and power and courage to make a new road to new and better goals.
thermopylae. who ever ran with a more glorious desire and greater ambition, to the winning, than captain iscolas to the certain loss of a battle?-- diodorus siculus, xv. sixty four.
from all which 'tis manifest, that (notwithstanding the infinite goodness of god) 'tis impossible but the nature of man as he consists of a mind and body should be deceivable .
proof.--the mind (two. xvii. coroll.) imagines any given body, because the human body is affected and disposed by the impressions from an external body, in the same manner as it is affected when certain of its parts are acted on by the said external body;
we dignify our fopperies when we commit them to the press: 'tis of a great deal more weight to say, "i have read such a thing," than if you only say, "i have heard such a thing."
amongst the oaths they make him take to maintain their religion, their laws, and liberties, to be valiant, just, and mild, he moreover swears to make the sun run his course in his wonted light, to drain the clouds at fit seasons, to make rivers run their
advertisement concerning the objections.
to charge them in the rear, how certain soever he might make himself of the victory, judging it would rather be an effect of conduct than valour, to proceed that way; and therefore, to show his prowess, rather chose with a marvellous ardour of courage to
the sun should be turned to darknesse, and the moon into bloud, before the great and terrible day of the lord come," he addeth verse thirty two. "and it shall come to passe, that whosoever shall call upon the name of the lord, shall be saved.
of the present world; wherein the elect shall not be consumed, but be refined; that is, depose their erroneous doctrines, and traditions, and have them as it were sindged off; and shall afterwards call upon the name of the true god.
right to rule them, but because they obey him. take away in any kind of state, the obedience, (and consequently the concord of the people,) and they shall not onely not flourish, but in short time be dissolved.
if we see the gods of physic to this very day debating about our anatomy,
the charge should be measured not by the amount of the impositions, but by the path they have to travel in order to get back to those from whom they came.
xi. designation of angles.-a particular angle in a figure is denoted by three letters, as bac, of which the middle one, a, is at the vertex, and the other two along the legs. the angle is then read bac.
and precisely because this internal intuition presents to us no shape or form, we endeavour to supply this want by analogies, and represent the course of time by a line progressing to infinity, the content of which constitutes a series which is only of
who would not despise; the vanities of luxury, on beholding the simple and modest attire which, from the lustre it derives from you, seems the most favourable to beauty?
"if he be grasping, or a boaster, and something softer than an euganean lamb."--juvenal, sat., viii. fourteen.
but baron, seems to have been a title of the gaules, and signifies a great man; such as were the kings, or princes men, whom they employed in war about their persons; and seems to be derived from vir, to ber, and bar, that signified the same in the
he was seen, for seven-and-twenty years together, to endure hunger, poverty, the indocility of his children, and the nails of his wife, with the same countenance. and, in the end, calumny, tyranny, imprisonment, fetters, and poison.
being no passion so contagious as that of fear, that is so easily believed, or that so suddenly diffuses itself; and that the cities that should hear the rattle of this tempest at their gates, that should take in their captains and soldiers yet trembling
the mother gave suck to her children at first for her own sake; and afterwards, when habit had made them dear, for theirs: but as soon as they were strong enough to go in search of their own food, they forsook her of their own accord; and, as they had
'well,' said she, 'if thou art paying the penalty of a mistaken belief, thou canst not rightly impute the fault to circumstances.
duties on the importation of foreign commodities, of which the natives are fond, without the country standing in need of them; on the exportation of those of the growth of the country which are not too plentiful, and which foreigners cannot do without; on
the losing of a bird, or the breaking, of a glass, we suffer ourselves to be moved little less than one of the common people.
i render them the conquest of my house cowardly and base; it is never shut to any one that knocks; my gate has no other guard than a porter, and he of ancient custom and ceremony; who does not so much serve to defend it as to offer it with more decorum
the shape of a bull; that he would suffer himself to be mounted and governed by none but his master, and that he was so honoured after his death as to have a city erected to his name.
the third text is john twenty one. ver. sixteen,seventeen.
what man, that has his naturall senses, though he can neither write nor read, does not find himself governed by them he fears, and beleeves can kill or hurt him when he obeyeth not?
unexpectedly; he sustained the second, though more potent, because he was prepared for it. 'tis light occasions that humble our lives.
prefaces and passages, and excusations, and other speeches of reference to the person, are great wastes of time; and though they seem to proceed of modesty, they are bravery.
'tis plain enough to be seen that 'tis the sharpness of our mind that gives the edge to our pains and pleasures: beasts that have no such thing, leave to their bodies their own free and natural sentiments, and consequently in every kind very near the
upon the rumour of which, all the people ran to see the sight, by whom his words and science, containing the principles and means to attain to this art, were recorded, and kept for many ages.-- cicero, de devina, ii.
distinctly as to exclude all ground of doubt.
round, fair, and considerate are they to one another, as grains of sand are round, fair, and considerate to grains of sand.
--in all enterprises of consequence he always reconnoitred in person, and never brought his army into quarters till he had first viewed the place, and, if we may believe suetonius, when he resolved to pass over into england, he was the first man that
for their chastity is ridiculous vice of confining their belief to their own capacity vices will cling together, if a man have not a care victorious envied the conquered virtue and ambition, unfortunately, seldom lodge together virtue is a pleasant and
everything that pleases does not nourish:
your sovereignty, acquired or recovered by the sword, and maintained for two centuries past by your valour and wisdom, is at length fully and universally acknowledged.
in view of the future or possible, we should live quite laxly and undefined in front, our outlines dim and misty on that side; as our shadows reveal an insensible perspiration toward the sun.
may very distinctly imagine the head of a lion joined to the body of a goat, without being therefore shut up to the conclusion that a chimaera exists; for it is not a dictate of reason that what we thus see or imagine is in reality existent; but it
shall not men be able, by their teaching, and preaching, protected by the law, to make that received, which is so consonant to reason, that any unprejudicated man, needs no more to learn it, than to hear it?
but as soon as two drops of blood have thus passed, one into each of the cavities, these drops which cannot but be very large, because the orifices through which they pass are wide, and the vessels from which they come full of blood, are immediately
the republic, keeping within narrow bounds that personal interest which so isolates the individual that the state is enfeebled by his power, and has nothing to hope from his good-will.
do not think it enough to go round it once. the oftener you go there the more it will please you, if it is good."
but then you will say, they may be of use, to buy men out of dangers or troubles. as solomon saith, riches are as a strong hold, in the imagination of the rich man. but this is excellently expressed, that it is in imagination, and not always in fact.
subjectivity , which is an error of style in german literature, is, through the deteriorated condition of literature and neglect of old languages, becoming more common.
unto them i look into the eye,-before them i say it unto their face and unto the blush on their cheeks: ye are those who again pray!
after which, to calm and appease the people, aroused and astounded at so strange a thing, they counterfeited great sorrow for his death, and appointed most sumptuous funerals.
twenty three. the child with the mirror.
and to have rectified the disorders which succession of time had insensibly, as well as inevitably introduced: for it being the interest as well as intention of the people, to have a fair and equal representative; whoever brings it nearest to that, is an
in causes of life and death, judges ought (as far as the law permitteth) in justice to remember mercy; and to cast a severe eye upon the example, but a merciful eye upon the person.
the obligation of a benefit wholly relates to the good will of those who confer it: the other coincident circumstances are dumb, dead, and casual; it costs her dearer to grant you that little, than it would do her companion to grant all.
but what has been the utility of those schools? what science is there at this day acquired by their readings and disputings? that wee have of geometry, which is the mother of all naturall science, wee are not indebted for it to the schools.
'tis by the same vanity of imagination that he equals himself to god, attributes to himself divine qualities, withdraws and separates himself from the the crowd of other creatures, cuts out the shares of the animals, his fellows and companions, and
attempt, and consequently the presence of the food which we formerly longed for will become odious. this revulsion of feeling is called satiety or weariness.
ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model
but because there is, in man, an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured, by the sun of discipline and virtue.
shooting against heaven with titanian vengeance, as if by flights of arrows they intended to bring god to reason. though the ancient poet in plutarch tells us--
--ille etiam caecos instare tumultus saepe monet, fraudesque et operta tunescere bella.
do you ask me, whence comes the custom of blessing those who sneeze?
and oft did it carry me off and up and away and in the midst of laughter; then flew i quivering like an arrow with sun-intoxicated rapture:
life, and enables him, like many a stoic in the worst times of the roman empire, to cultivate in tranquillity the sources of satisfaction accessible to him, without concerning himself about the uncertainty of their duration, any more than about their
for a league being a connexion of men by covenants, if there be no power given to any one man or assembly, (as in the condition of meer nature) to compell them to performance, is so long onely valid, as there ariseth no just cause of distrust: and
chapter seven. of the ends or resolutions of discourse
of far more importance than all that has been above said, is the consideration that certain of our cognitions rise completely above the sphere of all possible experience, and by means of conceptions, to which there exists in the whole extent of experience
what strange, perplexing, questionable questions! it is already a long story; yet it seems as if it were hardly commenced. is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away?
from the other; because it may at least be placed apart by god , and that it may be esteem'd different , it matters not by what power it may be so sever'd .
here then it seems evident, that, when we transfer the past to the future, in order to determine the effect, which will result from any cause, we transfer all the different events, in the same proportion as they have appeared in the past, and conceive one
but for those that by writing, or publique discourse, or by their eminent actions, have already engaged themselves to the maintaining of contrary opinions, they will not bee so easily satisfied.
work. it is not of so dangerous consequence, as in a medicinal drug, whether an old story be so or so.
the longest of my designs is not of above a year's extent; i think of nothing now but ending; rid myself of all new hopes and enterprises; take my last leave of every place i depart from, and every day dispossess myself of what i have.
the general observations treasured up by a course of experience, give us the clue of human nature, and teach us to unravel all its intricacies. pretexts and appearances no longer deceive us. public declarations pass for the specious colouring of a cause.
at the same time it does not deprive the speculative philosopher of his just title to be the sole depositor of a science which benefits the public without its knowledge-i mean, the critique of pure reason.
'builder of yon starry dome, thou that whirlest, throned eternal, heaven's swift globe, and, as they roam, guid'st the stars by laws supernal: so in full-sphered splendour dight cynthia dims the lamps of night, but unto the orb fraternal closer drawn,
moves, and makes haste of itself. in great occasions this satisfies me, that they are so just every one expects a reasonable indignation, and then i glorify myself in deceiving their expectation; against these, i fortify and prepare myself; they disturb
down upon them, a "mighty wind, and cloven tongues of fire;" and not by imposition of hands; as neither did god lay his hands on moses; and his apostles afterward, transmitted the same spirit by imposition of hands, as moses did to joshua.
for this very permanence is the ground on which we apply the category of substance to the phenomenon; and we should have been obliged to prove that in all phenomena there is something permanent, of the existence of which the changeable is nothing but a
this principle might have been expressed as follows: "all alteration (succession) of phenomena is merely change"; for the changes of substance are not origin or extinction, because the conception of change presupposes the same subject as existing with two
meanwhile, however, the higher men had awakened in zarathustra's cave, and marshalled themselves for a procession to go to meet zarathustra, and give him their morning greeting: for they had found when they awakened that he no longer tarried with them.
in rebus quoque apertis noscere possis, si non advertas animum, proinde esse quasi omni tempore semot fuerint, longeque remot:
eighthly, by the canonization of saints, and declaring who are martyrs, they assure their power, in that they induce simple men into an obstinacy against the laws and commands of their civill soveraigns even to death, if by the popes excommunication, they
and why it keeps the outer world so resolutely at a distance, and other questions of the same description. the belief in "immediate certainties" is a moral naivete which does honour to us philosophers; but--we have now to cease being "merely moral" men!
their power was but the nation's own power, concentrated, and in a form convenient for exercise.
it is a conversion of all nature into the rhetoric of thought, under the eye of judgment, with a strenuous exercise of choice. and yet the imaginative vocabulary seems to be spontaneous also.
seven. conclusions from the above conceptions.
as aristotle maintains, in order that the rich may always be put first.
entreaties and his eyes with tears, and, endeavouring so to withdraw and secure his person, that carriage more inflamed their fury, and soon brought the effects of it upon him.
profecto non deum, quern cogitare non possunt, sed semetip pro illo cogitantes, non ilium, sed seipsos, non illi, sed sibi comparant?
the chief objection against all abstract reasonings is derived from the ideas of space and time; ideas, which, in common life and to a careless view, are very clear and intelligible, but when they pass through the scrutiny of the profound sciences (and
later on, when the young soul, tortured by continual disillusions, finally turns suspiciously against itself--still ardent and savage even in its suspicion and remorse of conscience: how it upbraids itself, how impatiently it tears itself, how it revenges
for as it is hard to say, that the devill was entred into judas, before he had any such hostile designe; so it is impertinent to say, he was first christs enemy in his heart, and that the devill entred into him afterwards.
been felled. in like manner the evil which one does in the interval of a day prevents the germs of virtues which began to spring up again from developing themselves and destroys them.
for how shall a man know the infallibility of the church, but by knowing first the infallibility of the scripture?
the utmost they allow is an extenuation of its absolute necessity, or of the positive guilt of rejecting it.
explanation--thus pride is different from partiality, for the latter term is used in reference to an external object, but pride is used of a man thinking too highly of himself.
from my childhood in the place where i resolved to stick.
it is accordingly on this battle-field, almost solely, that the rights of the individual against society have been asserted on broad grounds of principle, and the claim of society to exercise authority over dissentients, openly controverted.
but by what way soever he pretend, the power is the same; and he may (if it bee granted to be his right) depose princes and states, as often as it is for the salvation of soules, that is, as often as he will; for he claimeth also the sole power to judge,
confirmeth also their materiality. and (mat.
tyranny and unreasonableness are unlawful what is essential and invaluable in every system of morals, is that it is a long constraint.
naturall are those which have been lawes from all eternity; and are called not onely naturall, but also morall lawes; consisting in the morall vertues, as justice, equity, and all habits of the mind that conduce to peace, and charity; of which i have
corollary.--hence, so long as particular things do not exist, except in so far as they are comprehended in the attributes of god, their representations in thought or ideas do not exist, except in so far as the infinite idea of god exists; and when
at which dionysius, reading in his soldiers' looks, that instead of being incensed at the haughty language of this conquered enemy, to the contempt of their captain and his triumph, they were not only struck with admiration of so rare a virtue, but
such a doctrine might well have sufficed to conceal the truth from the human race for all eternity, if mathematics had not furnished another standard of verity in considering solely the essence and properties of figures without regard to their final
connection of our representations in a certain manner, and of subjecting them to a rule; and that conversely, it is only because a certain order is necessary in the relations of time of our representations, that objective significancy is ascribed to them.
transcendental deduction of the universally possible employment in experience of the pure conceptions of the understanding twenty two
'tis a thing of too great weight and consequence to be so tumbled and tossed and altered every moment, and wherein the wise determine once for all, having above all things regard to reason and the public observance.
but it must be noted that, when i say a greater or less force for existence than before, i do not mean that the mind compares the present with the past disposition of the body, but that the idea which constitutes the reality of an emotion affirms
shall a man go and hang himself because he belongs to the race of pygmies, and not be the biggest pygmy that he can? let every one mind his own business, and endeavor to be what he was made.
a misadventure, and should secure me from its repetition.
"thou dost presume too much, poor needy wretch, to claim a station in the firmament because thy humble cottage, or thy tub, nurses some lazy or pedantic virtue in the cheap sunshine or by shady springs, with roots and pot-herbs; where thy right hand,
five. the infinity of time signifies nothing more than that every determined quantity of time is possible only through limitations of one time lying at the foundation. consequently, the original representation, time, must be given as unlimited.
he will spurn, to the woods his heart will turn; only for the woods he longs, pipes the woods in all his songs.
enemies and compels him to undertake wars against them, so that he may have cause to overcome them, and thus raise himself higher by means of that ladder which his enemies have brought him.
friendships, you are to walk with bridle in your hand ordinary method of cure is carried on at the expense of life others adore all of their own side ought not only to have his hands, but his eyes, too, chaste ought not to expect much either from his
of names, some are proper, and singular to one onely thing; as peter, john, this man, this tree: and some are common to many things; as man, horse, tree; every of which though but one name, is nevertheless the name of divers particular things; in respect
death sometimes is more grievous to us, in that it is grievous to others, and interests us in their interest as much as in our own, and sometimes more.
apart from morality, such belief is a folly which does little honour to us!
there find them as solid and firm as any others of the same quality that can be opposed against them; so that we shall be ready to say to our opponents:
if he recognises this and wishes to change his system, he incurs at once the charge of niggardliness; a prince, therefore, not being able to exercise this virtue of liberality without risk if it is known, must not, if he is prudent, object to be called
so also (apocalypse nineteen.thirteen.) the apostle speaking of christ, clothed in a garment dipt in bloud, saith; his name is "the word of god;" which is to be understood, as if he had said his name had been, "he that was come according to the purpose of
they are an unassuming and fundamentally mediocre species of men, these utilitarian englishmen, and, as already remarked, in so far as they are tedious, one cannot think highly enough of their utility.
and if we would explode any forgery in history, we cannot make use of a more convincing argument, than to prove, that the actions ascribed to any person are directly contrary to the course of nature, and that no human motives, in such circumstances, could
we have an instance of such an epicycle in the philosophy of fichte and schelling, crowned by hegel's caricature of it.
the heavens in one day's career; immensely great, moving yet firm and round, who the whole world below has made his bound; at rest, without rest, idle without stay, nature's first son, and father of the day:"
di cittatorie piene, e di libelli, five hundred'esamine, e di carte di procure, hanno le mani e il seno, e gran fastelli di chioge, di consigli, et di letture: per cui le faculta de poverelli non sono mai nelle citta sicure; hanno dietro e dinanzi, e
have they not sometimes in their writings sounded the difficulties they have met with of knowing their own being?
the eighth place is, timothy three.two. "a bishop must be the husband but of one wife, vigilant, sober, c." which he saith was a law. i thought that none could make a law in the church, but the monarch of the church, st. peter.
to an envious man nothing is more delightful than another's misfortune, and nothing more painful than another's success. so every man, according to his emotions, judges a thing to be good or bad, useful or useless.
furthers me in the perception of wax , or any other body , does also encrease the proofs of the nature of my mind .
"health, beauty, riches." aristotle says that the right of command appertains to the beautiful; and that, when there is a person whose beauty comes near the images of the gods, veneration is equally due to him.
opportunity, by crowding them all into one place, the more conveniently to execute what he had designed, which was to force all the children under fourteen years of age from the arms of their fathers and mothers, to transport them from their sight and
for instance, virtue, art, music, dancing, reason, spirituality--anything whatever that is transfiguring, refined, foolish, or divine.
motions of his mind to be cramped and his wonted lustre obscured. what strange metamorphoses do i see age every day make in many of my acquaintance!
i see nothing in any animal but an ingenious machine, to which nature hath given senses to wind itself up, and to guard itself, to a certain degree, against anything that might tend to disorder or destroy it.
i know not whether it was the dumps or a budding ecstasy. mem. there never is but one opportunity of a kind.
no one would demur upon punishing a judge with death who should condemn a criminal on the account of his own choler; why, then, should fathers and pedagogues be any more allowed to whip and chastise children in their anger?
one result of this lack of coherence is the inconstancy of royal government, which, regulated now on one scheme and now on another, according to the character of the reigning prince or those who reign for him, cannot for long have a fixed object or a
marked in the same manner, and only one side different, the probability would be much higher, and our belief or expectation of the event more steady and secure.
therefore it is that with an unrelenting hand they most often, in full day, be taken to task, opened, and torn from the hollow of the heart. as in doing well, so in doing ill, the mere confession is sometimes satisfaction.
this last relation may be represented as that between the extreme terms of a continuous proportion, which has government as its mean proportional.
that fire being applied to it, they were never seen to stir either hand or foot; and after this manner, one of them, calanus by name; expired in the presence of the whole army of alexander the great.
one.) "if there arise amongst you a prophet, or dreamer of dreams," the later word is but the interpretation of the former. and (joel two.
wall, but enclosed with terraces, leaded aloft, and fairly garnished, on the three sides; and cloistered on the inside, with pillars, and not with arches below.
the manifold torment of the psychologist who has discovered this ruination, who discovers once, and then discovers almost repeatedly throughout all history, this universal inner "desperateness" of higher men, this eternal "too late!"
"able to give weight to smoke."--persius, v. twenty.
no, no; if the fairest features of the landscape are to be named after men, let them be the noblest and worthiest men alone. let our lakes receive as true names at least as the icarian sea, where "still the shore" a "brave attempt resounds."
the younger ruminate pensively and begin to mutter some broken notes; the disciple listens to the master's lesson, and gives the best account he is able; they are silent oy turns; one may hear faults corrected and observe some reprehensions of the
that part the civill law, to distinguish it from the rest of their own civill lawes.
concord; having experienced by the cruelty of some christians, that there is no beast in the world so much to be feared by man as man; these are very nearly his words.
having too good an opinion of our own worth he cannot be good, seeing he is not evil even to the wicked he did not think mankind worthy of a wise man's concern he felt a pleasure and delight in so noble an action he judged other men by himself he may
but that the souls of the faithfull, are not of their own nature, but by gods speciall grace, to remaine in their bodies, from the resurrection to all eternity, i have already i think sufficiently proved out of the scriptures, in the thirty eight.
for whosoever entreth into anothers dominion, is subject to all the lawes thereof; unless he have a privilege by the amity of the soveraigns, or by speciall licence.
in the family of lepidus at rome there were three, not successively but by intervals, who were born with the same eye covered with a cartilage.
the best pictures are rude draughts of a few of the miraculous dots and lines and dyes which make up the ever-changing "landscape with figures" amidst which we dwell. painting seems to be to the eye what dancing is to the limbs.
there. when i approached carelessly and alarmed them, they made a sudden splash and rippling with their tails, as if one had struck the water with a brushy bough, and instantly took refuge in the depths.
"words which might add courage to any timid man." --horace, ep., ii. two, one, two.
et nihil hoc ad nos, qui coltu conjugioque corporis atque anim consistimus uniter apti.
"neque afl'ectui suo, aut alieno, obnoxiae;"
the new ice had formed around and under the bubble, so that it was included between the two ices.
from this moment there would be no question of virtue or morality; for despotism cui ex honesto nulla est spes , wherever it prevails, admits no other master; it no sooner speaks than probity and duty lose their weight and blind obedience is the only
his wife. besides, it signifies nothing, for there is neither continency nor virtue where there are no opposing desires. it is true, they may say, but we will not yield; saints themselves speak after that manner.
he incessantly called out that they should carry him again into the heat of the battle, to encourage his soldiers, who very bravely disputed the fight without him, till night parted the armies.
we must observe the parity betwixt us, have some tolerable apprehension of their meaning, and so have beasts of ours,--much about the same. they caress us, threaten us, and beg of us, and we do the same to them.
goose pond, of small extent, is on my way to flint's; fair-haven, an expansion of concord river, said to contain some seventy acres, is a mile south-west; and white pond, of about forty acres, is a mile and a half beyond fair-haven.
meanwhile do i run with warm feet hither and thither on mine olive-mount: in the sunny corner of mine olive-mount do i sing, and mock at all pity.-
vomit has three or four times gone off him, being very afraid in a violent storm, as it happened to that ancient:
i could, and do, with great facility, rely upon the faith of another; but i should very unwillingly do it in such a case, as it should thereby be judged that it was rather an effect of my despair and want of courage than voluntarily and out of confidence
this fact, as far as it symbolizes the moral fact of the unattainable, the flying perfect, around which the hands of man can never meet, at once the inspirer and the condemner of every success, may conveniently serve us to connect many illustrations of
if a body of like colour and consistence with that bread, which we have formerly eat, be presented to us, we make no scruple of repeating the experiment, and foresee, with certainty, like nourishment and support.
it has therefore empirical principles, although, at the same time, it is in so far general, that it applies to the exercise of the understanding, without regard to the difference of objects.
why do they cover with so many hindrances, one over another, the parts where our desires and their own have their principal seat?
such is what passed between montaigne and these two personages at that time; but when the essayist was leaving, and went to bid them farewell, they used very different language to him.
on the contrary, the most easy and most natural way would be to banish even the thoughts of them; they will not come soon enough; their true being will not continue with us long enough; our mind must lengthen and extend them; we must incorporate them in
as nature demonstrates to us that several dead things retain yet an occult relation to life; wine changes its flavour and complexion in cellars, according to the changes and seasons of the vine from whence it came; and the flesh of--venison alters its
but it is evident that since, in the case of such a criterion, we make abstraction of all the content of a cognition (that is, of all relation to its object), and truth relates precisely to this content, it must be utterly absurd to ask for a mark of the
such being the ease, we can easily see that a proud man is necessarily envious (three. xli. note), and only takes pleasure in the company, who fool his weak mind to the top of his bent, and make him insane instead of merely foolish.
had recourse to auxiliaries, and arranged with ferrando, king of spain, that he should help him with his armies.
the proposition that happiness is the end and aim of morality, does not mean that no road ought to be laid down to that goal, or that persons going thither should not be advised to take one direction rather than another.
yet not a few are greedy after this gossip.
by which they sufficiently betray their tricks, and make it manifest to us that they therein more consider their own reputation, and consequently their profit, than their patient's interest.
epicurus, in the beginning of his letter to meniceus,-- diogenes laertius, x. one hundred twenty two. --says, "that neither the youngest should refuse to philosophise, nor the oldest grow weary of it."
for the punishments set down in the law, are to subjects, not to enemies; such as are they, that having been by their own act subjects, deliberately revolting, deny the soveraign power.
one asking a lacedaemonian what had made him live so long, he made answer, "the ignorance of physic"; and the emperor adrian continually exclaimed as he was dying, that the crowd of physicians had killed him.
pronounce or remember; and socrates thinks it worthy a father's care to give fine names to his children.
if we would know why the same body seems greater (without adding to it) one time, than another; they say, when it seems lesse, it is condensed; when greater, rarefied. what is that condensed, and rarefied?
unknown things; take but away, i say, this disparity from the conquerors, and you take away all the occasion of so many victories.
two hundred twenty five. whether it be hedonism, pessimism, utilitarianism, or eudaemonism, all those modes of thinking which measure the worth of things according to pleasure and pain, that is, according to accompanying circumstances and secondary
as for the rites of consecration, though they depend for the most part upon the discretion and judgement of the governors of the church, and not upon the scriptures; yet those governors are obliged to such direction, as the nature of the action it selfe
probable, now in one sect, and then in another, evermore wavering under the doubts of the academy." dicendum est, sed ita ut nihil affirment, quceram omnia, dubitans plerumque, et mihi diffidens.
taking the free and natural rules for his own share, feeling assured of a firm and entire health:
this, if barely so, is rather mockery than relief; and men can never be secure from tyranny, if there be no means to escape it till they are perfectly under it: and therefore it is, that they have not only a right to get out of it, but to prevent it.
it follows that, the more the distance between people and government increases, the more burdensome tribute becomes: thus, in a democracy, the people bears the least charge; in an aristocracy, a greater charge; and, in monarchy, the weight becomes
augustin' testifies to have seen a blind child recover sight upon the relics of st. gervasius and st.
have ye understood this word, o my brethren? ye are frightened: do your hearts turn giddy? doth the abyss here yawn for you? doth the hell-hound here yelp at you?
xix.), we shall in obedience to reason necessarily endeavour to bring about that men should live in obedience to reason.
for instance, a circle existing in nature, and the idea of a circle existing, which is also in god, are one and the same thing displayed through different attributes.
certainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted (good to make severe
but, wherever a man goes, men will pursue and paw him with their dirty institutions, and, if they can, constrain him to belong to their desperate odd-fellow society.
how many young and unhappy victims of their parents' avarice plunge into vice, or pass their melancholy days in tears, groaning in the indissoluble bonds which their hearts repudiate and gold alone has formed!
to the reprobate there remaineth after the resurrection, a second, and eternall death: between which resurrection, and their second, and eternall death, is but a time of punishment and torment; and to last by succession of sinners thereunto, as long as
-so that it excited my commiseration. for just then went the full moon, silent as death, over the house; just then did it stand still, a glowing globe-at rest on the flat roof, as if on some one's property:-
and now the question arises-inasmuch as these categories are not derived from nature, and do not regulate themselves according to her as their model (for in that case they would be empirical)-how it is conceivable that nature must regulate herself
birth from an other, yet we cannot proceed in infinitum , but at last we must arrive at some first idea , whose cause is (as it were) an original copy , in which all the objective reallity of the idea is formally contain'd .
now, as such an intuition, that is, an intellectual intuition, is no part of our faculty of cognition, it is absolutely impossible for the categories to possess any application beyond the limits of experience.
this, i shall be told, may do for a single town; but what is to be done when the state includes several? is the sovereign authority to be divided? or is it to be concentrated in a single town to which all the rest are made subject?
iii., v.), while modes are merely modifications of the attributes of god. but from god, or from any of his attributes, in so far as the latter is modified by a modification infinite and eternal, a conditioned thing cannot follow.
neverthelesse we are not to understand, that by such liberty, the soveraign power of life, and death, is either abolished, or limited.
whatever any mind doth or saith is after a law; and this native law remains over it after it has come to reflection or conscious thought.
twenty five. of the education of children.
nay, though god, all-bounteous, give gold at man's desire-- honours, rank, and fame--content not a whit is nigher; but an all-devouring greed yawns with ever-widening need.
realities, and possible smaller perceptions. every colour-for example, red-has a degree, which, be it ever so small, is never the smallest, and so is it always with heat, the momentum of weight, etc.
et casta inceste, nubendi tempore in ipso, hostia concideret mactatu mosta parentis;
soveraigns favour. the former, (though they may faile by nature, or accident,) cannot be taken away by a law; and therefore the losse of them is not punishment.
they cast their eye down into the fountain: and now glanceth up to me their odious smile out of the fountain.
i have seen one who robbed her husband wholesale, that, as she told her confessor, she might distribute the more liberal alms. let who will trust to that religious dispensation.
thou thyself-verily! even thou couldst well become an ass through superabundance of wisdom.
arise; for every one bustling and running to his arms just when he should go to charge, has his cuirass to buckle on when his companions are already put to rout.
and therefore i ought not to doubt but that these things are true . and by this sense of pain , hunger , thirst , c.
the abode of winter, that old man we see in the almanac,-his shanty, as if he had a design to estivate with us. they calculated that not twenty-five per cent of this would reach its destination, and that two or three per cent would be wasted in the cars.
and therfore all that hath been said formerly, (chap.
but, if the follies of youth made me for a while forget his wise lessons, i have at length the happiness to be conscious that, whatever propensity one may have to vice, it is not easy for an education, with which love has mingled, to be entirely thrown
it is exactly because there are ladies in europe that women of a lower standing, that is to say, the greater majority of the sex, are much more unhappy than they are in the east. even lord byron says ( letters and papers , by thomas moore, vol. ii. p.
for the rest, what we commonly call friends and friendships, are nothing but acquaintance and familiarities, either occasionally contracted, or upon some design, by means of which there happens some little intercourse betwixt our souls.
the next day sat zarathustra again on the stone in front of his cave, whilst his animals roved about in the world outside to bring home new food,-also new honey: for zarathustra had spent and wasted the old honey to the very last particle.
"what happeneth? what are they about?" he asked himself, and stole up to the entrance, that he might be able unobserved to see his guests. but wonder upon wonder! what was he then obliged to behold with his own eyes!
between the two as there is between the dog, the heavenly constellation, and a dog, an animal that barks. this i will prove as follows.
i will set down some rare and particular passages of his wars that remain in my memory.
the doctor of the gentiles (the propriety of whose vocation, drew him to have a special care of those without) saith, if an heathen come in, and hear you speak with several tongues, will he not say that you are mad?
them, in a manner, spectators of the fact, to which they gave their testimony.
such was the platform of his administration.
let him be to thee for ever a sort of beautiful enemy, untamable, devoutly revered, and not a trivial conveniency to be soon outgrown and cast aside. the hues of the opal, the light of the diamond, are not to be seen if the eye is too near.
since descartes--and indeed more in defiance of him than on the basis of his procedure--an attentat has been made on the part of all philosophers on the old conception of the soul, under the guise of a criticism of the subject and predicate
by our best enemies we do not want to be spared, nor by those either whom we love from the very heart. so let me tell you the truth!
one, and upon a very doubtful incident. what can a man expect from a physician who writes of war, or from a mere scholar, treating of the designs of princes?
the impression made on a wise man is that of universal innocence. poison is not poisonous after all, nor are any wounds fatal. compassion is a very untenable ground. it must be expeditious. its pleadings will not bear to be stereotyped.
and, as if opportunities of interrupting and reprehending were not to be omitted, to desire thence to derive the reputation of something more than ordinary.
what danger would there be that the wisest amongst us should so determine ours, according to occurrences and at sight, without obligation of example and consequence? for every foot its own shoe.
forty five. i shall add, for a further confirmation of the foregoing theory, that, as this operation of the mind, by which we infer like effects from like causes, and vice versa , is so essential to the subsistence of all human creatures, it is not
cleaves to the doctrine he has happened upon, as to a rock against which he has been thrown by tempest;" why shall not these likewise be permitted to maintain their liberty, and consider things without obligation or slavery?
he who has sat day and night, from year's end to year's end, alone with his soul in familiar discord and discourse, he who has become a cave-bear, or a treasure-seeker, or a treasure-guardian and dragon in his cave--it may be a labyrinth, but can also be
but 'tis not sufficient to think only transiently on these things, but i must take care to remember them; for dayly my old opinions returne upon me, and much against my will almost possesse my beleife tyed to them, as it were by a continued use and right
i know of no more encouraging fact than the unquestionable ability of man to elevate his life by a conscious endeavor.
we will add this in general, touching the affection of envy; that of all other affections, it is the most importune and continual.
i say, first, it is an association of those ideas only, which involve the nature of things outside the human body: not of ideas which answer to the nature of the said things: ideas of the modifications of the human body are, strictly speaking (two.
it according to the estimate that common approbation and use puts upon it; the alloy is not questioned, but how much it is current for.
the sun runs every day his ordinary course; the bounds of the sea and the earth cannot be confounded; the water is unstable and without firmness; a wall, unless it be broken, is impenetrable to a solid body; a man cannot preserve his life in the flames;
the mexicans also practised a similar purification at the end of every fifty-two years, in the belief that it was time for the world to come to an end.
gwinner advised him to discontinue his cold baths and to breakfast in bed; but schopenhauer, notwithstanding his early medical training, was little inclined to follow medical advice. to dr.
but first, if i were from my self, i should neither doubt , nor desire , nor want any thing, for i should have given my self all those perfections , of which i have any idea , and consequently i my self should be god ; and i cannot think that those things
all lash out into licentiousness of opinions and manners; and 'tis almost a miracle to find one temperate and sociable.
our spontaneous action is always the best.
"a father's garment and ring is by so much dearer to his posterity, as there is the greater affection towards parents." --st. aug., de civat. dei, i. thirteen.
nor that he is moved, or resteth: for both these attributes ascribe to him place:
verily, a polluted stream is man. one must be a sea, to receive a polluted stream without becoming impure.
and might it not be said, that an edict enjoining all people but such as are public professors of divinity, to be very reserved in writing of religion, would carry with it a very good colour of utility and justice --and to me, amongst the rest
for if the inchanters do it by their own power independent, there is some power that proceedeth not from god; which all men deny: and if they doe it by power given them, then is the work not from the immediate hand of god, but naturall, and consequently
part of their substance; and we only repute for value in them, not what they bring to us, but what we add to them. by which i understand that we are great economisers of our expense: as it weighs, it serves for so much as it weighs.
sovereignty, for the same reason as makes it inalienable, cannot be represented; it lies essentially in the general will, and will does not admit of representation: it is either the same, or other; there is no intermediate possibility.
as if it were injustice to sell dearer than we buy; or to give more to a man than he merits. the value of all things contracted for, is measured by the appetite of the contractors: and therefore the just value, is that which they be contented to give.
at this season i seldom had a visitor. when the snow lay deepest no wanderer ventured near my house for a week or fortnight at a time, but there i lived as snug as a meadow mouse, or as cattle and poultry which are said to have survived for a long time
eight. inclination is pleasure, accompanied by the idea of something which is accidentally a cause of pleasure.
he also found the way open for accumulating wealth in ways never used before the time of alexander.
'tis for little souls, buried under the weight of affairs, not from them to know how clearly to disengage themselves, not to know how to lay them aside and take them up again:
from whence 'tis manifest, that essence as 'tis distinguish'd from existence is nothing more than the copulation of names by this word is , and therefore essence without existence is meerly a fiction of our own; and as the image of a man in the mind is to
cease, then, to seek the wealth thou hast lost, since in true friends thou hast found the most precious of all riches.'
a man that is busy, and inquisitive, is commonly envious.
man, that hath redeemed us, and shall in his humane nature represent his fathers person in his eternall kingdome after the resurrection; and to acknowledge the doctrine of the apostles, who assisted by the spirit of the father, and of the son, were left
thus spake zarathustra, and laughed thereby a second time. then, however, he thought of his abandoned friends-and as if he had done them a wrong with his thoughts, he upbraided himself because of his thoughts.
"everywhere equality before the law--nature is not different in that respect, nor better than we": a fine instance of secret motive, in which the vulgar antagonism to everything privileged and autocratic--likewise a second and more refined atheism--is
but the secret foundation of this prohibition of marriage of priests, is not likely to have been laid so slightly, as upon such errours in morall philosophy; nor yet upon the preference of single life, to the estate of matrimony; which proceeded from the
"jam fuerit, nec post unquam revocare licebit."
even his duty to obtain this verdict, and he has to seek his way to the right and the belief only through the most extensive (perhaps disturbing and destroying) experiences, often hesitating, doubting, and dumbfounded.
the opinions of the world, both in antient and later ages, concerning the cause of madnesse, have been two.
every one is at the disposure of his own will, when those who had, by the delegation of the society, the declaring of the public will, are excluded from it, and others usurp the place, who have no such authority or delegation.
for as it is there called an absurdity, to contradict what one maintained in the beginning: so in the world, it is called injustice, and injury, voluntarily to undo that, which from the beginning he had voluntarily done.
the one more sharp, pricks and makes us start, and more touches the soul; the other more constantly solid, forms, establishes, and supports us, and more touches the understanding. that ravishes the judgment, this wins it.
that they speak in favour of life, though they sit in their den, these poison-spiders, and withdrawn from life-is because they would thereby do injury.
that primitive condition can then subsist no longer; and the human race would perish unless it changed its manner of existence.
proof.--bodies are individual things (two., def. i.), which (lemma one.) are distinguished one from the other in respect to motion and rest; thus (i. xxviii.) each must necessarily be determined to motion or rest by another individual thing, namely (two.
that which appeareth in a dream, to one that sleepeth; or in a looking-glasse, to one that is awake; which, men not knowing that such apparitions are nothing else but creatures of the fancy, think to be reall, and externall substances; and therefore call
vain hopes, engages him in dangerous adventures, from which he never can desist, and which yet he never can bring to a termination.
diverts itself. i am of late but too reserved, too heavy, and too ripe; years every day read to me lectures of coldness and temperance.
passion for power: the earthquake which breaketh and upbreaketh all that is rotten and hollow; the rolling, rumbling, punitive demolisher of whited sepulchres; the flashing interrogative-sign beside premature answers.
something is placed in the mind, can be nothing else than the mode in which the mind is affected by its own activity, to wit-its presenting to itself representations, consequently the mode in which the mind is affected by itself; that is, it can be
twenty. all the objects of human reason or enquiry may naturally be divided into two kinds, to wit, relations of ideas , and matters of fact .
as nature designed to make of this person, and of alexander, two miracles of military art, so one would say she had done her utmost to arm them after an extraordinary manner for every one knows that alexander's horse, bucephalus, had a head inclining to
and therefore no man can infallibly know by naturall reason, that another has had a supernaturall revelation of gods will; but only a beliefe; every one (as the signs thereof shall appear greater, or lesser) a firmer, or a weaker belief.
intuition, to the conception of seven. for i first take the number seven, and, for the conception of five calling in the aid of the fingers of my hand as objects of intuition, i add the units, which i before took together to make up the number five,
valour is greedy of danger, and thinks only of whither it strives to go, not of what it will suffer, since even what it will suffer is part of its glory.
so, if we say that a man and a stone only agree in the fact that both are finite--wanting in power, not existing by the necessity of their own nature, or, lastly, indefinitely surpassed by the power of external causes--we should certainly affirm that a
be apart, to be capable of being different, to stand alone, to have to live by personal initiative, and the philosopher will betray something of his own ideal when he asserts "he shall be the greatest who can be the most solitary, the most concealed, the
"nemo expergitus exstat, frigida quern semel est vitai pausa sequuta."
we feel within, i know not what tart-sweet titillation of ill-natured pleasure in seeing others suffer; and the children feel it:
two more editions were printed in one thousand five hundred eighty two and one thousand five hundred eighty seven; and during this time the author, while making alterations in the original text, had composed part of the third book.
do but endure only; you need no other regimen play, run, dine, do this and t'other, if you can; your debauch will do you more good than harm; say as much to one that has the pox, the gout, or hernia!
and the adventures thereof below: but no pleasure is comparable to the standing upon the vantage ground of truth (a hill not to be commanded, and where the air is always clear and serene), and to see the errors, and wanderings, and mists, and tempests, in
them in the subduing, or shared in possessing, the countries they mastered.
eighty five. but though animals learn many parts of their knowledge from observation, there are also many parts of it, which they derive from the original hand of nature; which much exceed the share of capacity they possess on ordinary occasions; and in
of this pure nature every man is at some time sensible. language cannot paint it with his colors. it is too subtile. it is undefinable, unmeasurable; but we know that it pervades and contains us. we know that all spiritual being is in man.
two hundred sixty nine. the more a psychologist--a born, an unavoidable psychologist and soul-diviner--turns his attention to the more select cases and individuals, the greater is his danger of being suffocated by sympathy: he needs sternness and
i am sure, for my part, that one now go to god and the place of the blessed." he seemed to detect in my expression some inquietude at his words; and he exclaimed, "what, my brother, would you make me entertain apprehensions?
tacitus saith, livia sorted well with the arts of her husband, and dissimulation of her son; attributing arts or policy to augustus, and dissimulation to tiberius.
note) a transition to a greater perfection; therefore the image of pleasure in the object of love helps the mental endeavour of the lover; that is, it affects the lover pleasurably, and so much the more, in proportion as this emotion may have been greater
if any mischief come in such cases, it is not to be charged upon him who defends his own right, but on him that invades his neighbours.
and, though all the rest should be equal, yet integrity and innocency would remain to the ancients, for they cohabit singularly well with simplicity.
by this standard i had been great and rare, just as i find myself now pigmy and vulgar by the standard of some past ages, wherein, if no other better qualities concurred, it was ordinary and common to see a man moderate in his revenges, gentle in
answer to certain seeming texts for images
for certain it is, that ordnance was known in the city of the oxidrakes in india; and was that, which the macedonians called thunder and lightning, and magic. and it is well known that the use of ordnance, hath been in china above two thousand years.
plato, indeed, is said to have written the introduction to his republic seven times with different modifications.
the long bondage of the spirit, the distrustful constraint in the communicability of ideas, the discipline which the thinker imposed on himself to think in accordance with the rules of a church or a court, or conformable to aristotelian premises, the
government, then pay him back some of his own when he demands it; "render therefore to csar that which is csar's and to god those things which are god's,"-leaving them no wiser than before as to which was which; for they did not wish to know.
alike and in the same manner in several other worlds; which he would have delivered with greater assurance, had he seen the similitude and concordance of the new discovered world of the west indies with ours, present and past, in so many strange examples.
he often thought of making this fourth part public also, but doubted whether he would ever be able to do so without considerably altering certain portions of it.
it often befalls me to imagine and expect mortal dangers with a kind of delight: i stupidly plunge myself headlong into death, without considering or taking a view of it, as into a deep and obscure abyss which swallows me up at one leap, and involves me
but it is necessary also to confess that the power of nature is so ample and vast, and these principles so simple and general, that i have hardly observed a single particular effect which i cannot at once recognize as capable of being deduced in man
every thing is medial. moons are no more bounds to spiritual power than bat-balls.
it has been adapted to the most opposite points of view, and used, in different forms, on both sides of every question to which it could conceivably be applied.
which it has always found in its observation to result from similar objects.
"stulte, quid haec frustra votis puerilibus optas?"
but i asked once, and suffocated almost with my question: what? is the rabble also necessary for life?
take shelter under the cloud, while they flee to carts and sheds. let not to get a living be thy trade, but thy sport. enjoy the land, but own it not.
--under his knees and toes, as if they had been nailed there, to shew the firmness of his seat.
the scenery of walden is on a humble scale, and, though very beautiful, does not approach to grandeur, nor can it much concern one who has not long frequented it or lived by its shore; yet this pond is so remarkable for its depth and purity as to merit a
"by how much more you use it to many, by so much less will you be in a capacity to use it to many more. and what greater folly can there be than to order it so that what you would willingly do, you cannot do longer."--cicero, de offic., ii. fifteen.
i perceive this also, that whenever we endeavour to know whether the works of god are perfect , we must not respect any one kind of creature singly , but the whole universe of beings ; for perhaps what (if considered alone ) may deservedly seem imperfect
about him when he is at stool two opinions alike, no more than two hairs two principal guiding reins are reward and punishment tyrannic sourness not to endure a form contrary to one's own tyrannical authority physicians usurp over poor creatures
considering the difficulties there are in holding a newly acquired state, some may wonder how it came to pass that alexander the great became master of asia in a few years, and had hardly occupied it when he died, from which it might be supposed that the
it is legitimate, because based on the social contract, and, equitable, because common to all; useful, because it can have no other object than the general good, and stable, because guaranteed by the public force and the supreme power.
a light hath dawned upon me. not to the people is zarathustra to speak, but to companions! zarathustra shall not be the herd's herdsman and hound!
there, far from the village street, and except at very long intervals, from the jingle of sleigh-bells, i slid and skated, as in a vast moose-yard well trodden, overhung by oak woods and solemn pines bent down with snow or bristling with icicles.
the power depends on the depth of the artist's insight of that object he contemplates. for every object has its roots in central nature, and may of course be so exhibited to us as to represent the world.
if some man in bedlam should entertaine you with sober discourse; and you desire in taking leave, to know what he were, that you might another time requite his civility; and he should tell you, he were god the father; i think you need expect no
"for our rejoicing is this, the testimony of our conscience." --corinthians, i. i.
entertained towards his rival. if he had hated him, he will forthwith hate the object of his love, because he conceives it is pleasurably affected by one whom he himself hates: and also because he is compelled to associate the image of his loved one with
everything ordained by the law were not lawful.
there is no desire more natural than that of knowledge. we try all ways that can lead us to it; where reason is wanting, we therein employ experience,
here do all things come caressingly to thy talk and flatter thee: for they want to ride upon thy back. on every simile dost thou here ride to every truth.
"nihil in speciem fallacius, quam prava religio, ubi deorum numen prxtenditur sceleribus."
'tis a strong evidence of a weak judgment when men approve of things for their being rare and new, or for their difficulty, where worth and usefulness are not conjoined to recommend them.
advantage of the prince, and may be called corporate will, being general in relation to the government, and particular in relation to the state, of which the government forms part; and, in the third place, the will of the people or the sovereign will,
usually come to by those whose experience has been limited to their own country.
sins ye retain, they are retained." by which words, is not granted an authority to forgive, or retain sins, simply and absolutely, as god forgiveth or retaineth them, who knoweth the heart of man, and truth of his penitence and conversion; but
nine. of the severall subjects of knowledge
where their influence prevails, they make it nearly impossible for the received opinion to be rejected wisely and considerately, though it may still be rejected rashly and ignorantly; for to shut out discussion entirely is seldom possible, and when it
possession. this fourth part (the original ms.
"as if any thing could be more unhappy than man, who is insulted over by his own imagination." 'tis far from honouring him who made us, to honour him that we have made.
"hoc sermone pavent, hoc iram, gaudia, curas, hoc cuncta effundunt animi secreta; quid ultra? concumbunt docte;"
the very nearness of the fire but cooled our ardor. at first we thought to throw a frog-pond on to it; but concluded to let it burn, it was so far gone and so worthless.
at the same time young and aged, too ripe and yet still too rich in futurity. this kind of music expresses best what i think of the germans: they belong to the day before yesterday and the day after tomorrow--they have as yet no today.
to be said deprived of them, but only negatively wanting them; and i cannot prove that god ought to have given me a greater faculty of knowing .
having left off the custom that was generally observed, in former times, almost by all nations, and is yet in many, of bathing every day; and i cannot imagine but that we are much the worse by, having our limbs crusted and our pores stopped with dirt.
in the true man there is a child hidden: it wanteth to play. up then, ye women, and discover the child in man!
many hidden corners and heights in the landscapes round about nice are hallowed to me by unforgettable moments.
to be at the same time the most disposed to respect yours.
two hundred forty five. the "good old" time is past, it sang itself out in mozart--how happy are we that his rococo still speaks to us, that his "good company," his tender enthusiasm, his childish delight in the chinese and its flourishes, his courtesy of
( the lawful power of making laws to command whole politic societies of men, belonging so properly unto the same intire societies, that for any prince or potentate of what kind soever upon earth, to exercise the same of himself, and not by express
who is the first drawing-master? without instruction we know very well the ideal of the human form.
lucullus, seeing certain soldiers of the medes, who formed the van of tigranes' army, heavily armed and very uneasy, as if in prisons of iron, thence conceived hopes with great ease to defeat them, and by them began his charge and victory.
pleasant to look over, when time begins to wear things out of memory, and very useful sometimes to put us out of doubt when such a thing was begun, when ended; what visitors came, and when they went; our travels, absences, marriages, and deaths; the
as the founder had set up ten curi in each tribe, the whole roman people, which was then contained within the walls, consisted of thirty curia , each with its temples, its gods, its officers, its priests and its festivals, which were called compitalia and
xenophon tells us, that the assyrians were fain to keep their horses fettered in the stable, they were so fierce and vicious; and that it required so much time to loose and harness them, that to avoid any disorder this tedious preparation might bring upon
representeth it. all pastors, except the supreme, execute their charges in the right, that is by the authority of the civill soveraign, that is, jure civili.
the understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible.
of the ends of political society and government.
when zarathustra, however, was aloft on the summit, he sent his animals home that had accompanied him, and found that he was now alone:-then he laughed from the bottom of his heart, looked around him, and spake thus:
thereon,-reverencing the splendor of the god which he sees bursting through each chink and cranny.
and what is it to purgatory, that of psalme, sixty six. twelve.
being on the spot, disorders can be seen as they arise and can quickly be remedied, but living at a distance, they are only heard of when they get beyond remedy.
much of that doctrine, which serveth to the establishing of a new government, must needs be contrary to that which conduced to the dissolution of the old,) there cannot choose but be very many.
among mankind, and has never been the subject of dispute, either in philosophy or common life.
as regards the category of community, it may easily be inferred that, as the pure categories of substance and causality are incapable of a definition and explanation sufficient to determine their object without the aid of intuition, the category of
pride was his ruin and corruption. 'tis pride that diverts him from the common path, and makes him embrace novelties, and rather choose to be head of a troop, lost and wandering in the path of error; to be a master and a teacher of lies, than to be a
(for had i any such power , i should certainly know of it, seeing i am nothing but a thinking thing , or at least at present i onely treat of that part of me, which is a thing that thinks ) to which, i answer, that i can discover no such power in me; and
he who therein employs only his judgment and address proceeds more cheerfully: he counterfeits, he gives way, he defers quite at his ease, according to the necessities of occasions; he fails in his attempt without trouble and affliction, ready and entire
fact is more or less unusual. the reason why we place any credit in witnesses and historians, is not derived from any connexion , which we perceive a priori , between testimony and reality, but because we are accustomed to find a conformity between them.
his secretary, to whom he dictated his journal, assures us that he never saw him take so much interest in surrounding scenes and persons, and believes that the complete change helped to mitigate his sufferings in concentrating his attention on other
and i do not believe that means purely human are in any sort capable of doing it: for, if they were, so many rare and excellent souls, and so abundantly furnished with natural force, in former ages, could not have failed, by their reason, to arrive at
notwithstanding, so much is true, that the carriage of greatness, in a plain and open manner (so it be without arrogancy and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion.
the respect and obedience which they owe to you. this conduct is not only just but prudent; as it happily tends to obliterate the memory of many unhappy events, which ought to be buried in eternal oblivion.
the better the constitution of a state is, the more do public affairs encroach on private in the minds of the citizens.
but because wee are all guilty of disobedience to gods law, not onely originally in adam, but also actually by our own transgressions, there is required at our hands now, not onely obedience for the rest of our time, but also a remission of sins for the
in ignorance that the others do in knowledge; to make it undeniably manifest that man is immoderate throughout, and can never stop but of necessity and the want of ability to proceed further.
i think, that the state ought to tolerate every principle of philosophy; nor is there an instance, that any government has suffered in its political interests by such indulgence.
lycurgus, the most perfect legislator that ever was, virtuous and invented this very unjust practice of making the helots, who were their slaves, drunk by force, to the end that the spartans, seeing them so lost and buried in wine, might abhor the excess
the truths which are ultimately accepted as the first principles of a science, are really the last results of metaphysical analysis, practised on the elementary notions with which the science is conversant; and their relation to the science is not that of
at last he said that whatever he thought for the best would be agreeable to him; and as he intended to make him his heir, he was at liberty to dispose of what would be his.
each member of the community gives himself to it, at the moment of its foundation, just as he is, with all the resources at his command, including the goods he possesses.
princes, however, do wisely to publish the informations they receive of all the practices against their lives, to possess men with an opinion they have so good intelligence that nothing can be plotted against them, but they have present notice of it.
with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience.
the first instance which we saw of motion communicated by the shock of two billiard balls (to return to this obvious illustration) is exactly similar to any instance that may, at present, occur to us; except only, that we could not, at first, infer one
"if you have arguments more fit. produce them, or to these submit."
i tell you: one must still have chaos in one, to give birth to a dancing star. i tell you: ye have still chaos in you.
for it is evident that the transcendental employment of reason is not objectively valid, and therefore does not belong to the logic of truth (that is, to analytic), but as a logic of illusion, occupies a particular department in the scholastic system
how often must we learn this lesson? men cease to interest us when we find their limitations. the only sin is limitation. as soon as you once come up with a man's limitations, it is all over with him. has he talents? has he enterprise? has he knowledge?
then modes , and less things then complete substances : and lastly if there be an infinite independent substance this is more a thing , then a finite, dependent substance . and all this is self-evident.
are so far from being able to make a small state great, as their gift lieth the other way; to bring a great and flourishing estate, to ruin and decay.
the influence of the senses has in most men overpowered the mind to that degree that the walls of time and space have come to look real and insurmountable; and to speak with levity of these limits is, in the world, the sign of insanity.
thy silent pride is always counter to their taste; they rejoice if once thou be humble enough to be frivolous.
duller spirits may perhaps only get done with what confines its operations in us to hours and plays itself out in hours--in a considerable time: some in half a year, others in half a lifetime, according to the speed and strength with which they digest and
"do we not see that human nature asks no more for itself than that, free from bodily pain, it may exercise its mind agreeably, exempt from care and fear."--lucretius, ii. sixteen.
that they govern. therefore all states that are liberal of naturalization towards strangers, are fit for empire.
one hundred seven. when priests and poets, supported by your authority, o athenians, talk of a golden or silver age, which preceded the present state of vice and misery, i hear them with attention and with reverence.
but still this is possible only in relation to experience and within its limits.
carefully determine what happens in every public deliberation, and it will be seen that the general will is always for the common good; but very often there is a secret division, a tacit confederacy, which, for particular ends, causes the natural
next because i cannot imagine two or more gods , and supposing that he is now only one, i may plainly perceive it necessary for him to have been from eternity , and will be to eternity ; and lastly because i perceive many other things in god , which i
thus, in the conception of a figure which is contained within two straight lines, there is no contradiction, for the conceptions of two straight lines and of their junction contain no negation of a figure.
furthermore, if this form of government carries with it a certain inequality of fortune, this is justifiable in order that as a rule the administration of public affairs may be entrusted to those who are most able to give them their whole time, but not,
the most general will is always the most just, and the voice of the people is, in fact, the voice of god."
on the other hand, in the transcendental synthesis of the manifold content of representations, consequently in the synthetical unity of apperception, i am conscious of myself, not as i appear to myself, nor as i am in myself, but only that "i am."
this conclusion does not surprise me; for the writer drew all his arguments from man in civilisation.
melons, 'tis odds you relapse into some new distemper.
ninety five. i may add as a fourth reason, which diminishes the authority of prodigies, that there is no testimony for any, even those which have not been expressly detected, that is not opposed by an infinite number of witnesses; so that not only the
but i return to caesar. his pleasures never made him steal one minute of an hour, nor go one step aside from occasions that might any way conduce to his advancement.
we may here be mistaken in asserting that there is no idea of any other necessity or connexion in the actions of body: but surely we ascribe nothing to the actions of the mind, but what everyone does, and must readily allow of.
neither can i evade the force of these arguments by supposing my self to have alwaies been, what now i am , and that therefore i need not seek for an author of my being .
doubtless his conduct is much more graceful when mixed with inadvertency and trouble; miscarriages and ill successes give him point and grace; provided it be sharp and eager, 'tis no great matter whether it be prudent or no: do but observe how he goes
proof.--if it involved a limited time, which should determine the duration of the thing, it would then follow solely from that power whereby the thing exists, that the thing could not exist beyond the limits of that time, but that it must be destroyed;
i fear that on one occasion, to avoid bad smells as much as possible, i actually inquired at the palazzo del quirinale whether they could not provide a quiet room for a philosopher.
with thee have i wandered about in the remotest, coldest worlds, like a phantom that voluntarily haunteth winter roofs and snows.
montaigne seems to have had several copies written out to forward to friends or acquaintances.
there is something like this in these two other philosophers, for they also promise eternity to the letters they write to their friends; but 'tis after another manner, and by accommodating themselves, for a good end, to the vanity of another; for they
but returning to our matter, i say that whoever studies the preceding argument will see that either hatred or contempt were the causes of the ruin of the emperors named, and will also observe how it came about that, some of them acting in one way and some
find out something that hath the use and value of money amongst his neighbours, you shall see the same man will begin presently to enlarge his possessions.
or two. my kidneys held out an age without alteration; and i have almost now lived another, since they changed their state; evils have their periods, as well as benefits: peradventure, the infirmity draws towards an end.
these considerations are relevant, not to the estimation of actions, but of persons; and there is nothing in the utilitarian theory inconsistent with the fact that there are other things which interest us in persons besides the rightness and wrongness of
seneca, ep., ninety five. "since the 'savans' have made their appearance among us, the good people have become eclipsed." --rousseau, discours sur les lettres.
course, and to cause the earth to bear all things necessary for his people.
they are a part of the truth; sometimes a greater, sometimes a smaller part, but exaggerated, distorted, and disjoined from the truths by which they ought to be accompanied and limited.
cumbering the ground, and preventing the growth of any real and heartfelt conviction, from reason or personal experience.
the schema is, in itself, always a mere product of the imagination. but, as the synthesis of imagination has for its aim no single intuition, but merely unity in the determination of sensibility, the schema is clearly distinguishable from the image.
and so long as mankind were content to combat one enemy by another, and to be ruled by a master, on condition of being guaranteed more or less efficaciously against his tyranny, they did not carry their aspirations beyond this point.
thirdly, in consequence to this, they ought to be informed, how great fault it is, to speak evill of the soveraign representative, (whether one man, or an assembly of men;) or to argue and dispute his power, or any way to use his name irreverently,
you may have known your neighbor yesterday for a thief, a drunkard, or a sensualist, and merely pitied or despised him, and despaired of the world; but the sun shines bright and warm this first spring morning, re-creating the world, and you meet him at
for the beloved kingdom of god, was first rent, and broken, by ill counsel; upon which counsel, there are set for our instruction, the two marks whereby bad counsel is for ever best discerned; that it was young counsel, for the person; and violent
the same has fallen out to men truly wise, which befalls the ears of corn; they shoot and raise their heads high and pert, whilst empty; but when full and swelled with grain in maturity, begin to flag and droop.
the above remarks are of the greatest importance, not only for the confirmation of our previous confutation of idealism, but still more when the subject of self-cognition by mere internal consciousness and the determination of our own nature without the
them, could never be said to be happy till they had been seen to pass over the last day of their lives," by reason of the uncertainty and mutability of human things, which, upon very light and trivial occasions, are subject to be totally changed into a
if we find those who are engaged in metaphysical pursuits, unable to come to an understanding as to the method which they ought to follow; if we find them, after the most elaborate preparations, invariably brought to a stand before the goal is reached,
continual successe in obtaining those things which a man from time to time desireth, that is to say, continual prospering, is that men call felicity; i mean the felicity of this life.
five. metaphysical exposition of this conception.
the fellow calls them his hands; with them he cuts anything, charges and discharges a pistol, threads a needle, sews, writes, puts off his hat, combs his head, plays at cards and dice, and all this with as much dexterity as any other could do who had
doubt whether those (old writings) we have be not the worst doubtful ills plague us worst downright and sincere obedience drugs being in its own nature an enemy to our health drunkeness a true and certain trial of every one's nature dying appears to him a
we have liberty to lean, but not to lay our whole weight upon others, so as to prop ourselves by their ruin; like him who caused little children's throats to be cut to make use of their blood for the cure of a disease he had, or that other, who was
some other passion.-- plutarch, life of publicola, c. three. --all actions exceeding the ordinary bounds are liable to sinister interpretation, for as much as our liking no more holds with what is above than with what is below it.
her wounds and put a stop to the rapine and pillaging of lombardy, to the rapacity and extortion in the kingdom and in tuscany, and cure her of those sores which have long been festering.
for all who have in anywise reflected on the divine nature deny that god has a body.
by the former, the sovereign decrees that there shall be a governing body established in this or that form; this act is clearly a law.
they have a habitual respect for the sound of them, but no feeling which spreads from the words to the things signified, and forces the mind to take them in, and make them conform to the formula. whenever conduct is concerned, they look round for mr.
twenty seven.) shall stand in the holy place, and such tribulation as was not since the beginning of the world, nor ever shall be again, insomuch as if it were to last long, (ver.
own name, but in his. for, his right remaining, the question is only of the administration; that is to say, of the magistrates and officers; which, if he have not means to name, he is supposed to approve those, which he himself had formerly appointed.
placed at the summit of all the previous attainments of humanity, with an open, unfettered intellect, and a character which led him of himself to embody in his moral writings the christian ideal, he yet failed to see that christianity was to be a good and
-but at this point in his discourse it chanced that zarathustra suddenly paused, and looked like a person in the greatest alarm. with terror in his eyes did he gaze on his disciples; his glances pierced as with arrows their thoughts and arrear-thoughts.
cannot by our reason find out the cause.
the present monarch hath right to dispose of the succession the greatest difficultie about the right of succession, is in monarchy: and the difficulty ariseth from this, that at first sight, it is not manifest who is to appoint the successor; nor many
diligence and expense hunted after the acquaintance of learned men, receiving them into his house as persons sacred, and that had some particular inspiration of divine wisdom; collecting their sayings and sentences as so many oracles, and with so much the
every act of popular assertion or resistance was stated as an appeal to the king not to violate the contract. the demand was a good popular cry, and it seemed to have the theorists behind it.
still am i the richest and most to be envied-i, the lonesomest one! for i have possessed you, and ye possess me still. tell me: to whom hath there ever fallen such rosy apples from the tree as have fallen unto me?
though the instinct be different, yet still it is an instinct, which teaches a man to avoid the fire; as much as that, which teaches a bird, with such exactness, the art of incubation, and the whole economy and order of its nursery.
for their merchants; they are vena porta; and if they flourish not, a kingdom may have good limbs, but will have empty veins, and nourish little.
do but seriously consider how much more insupportable and painful an immortal life would be to man than what i have already given him.
those who are born princes, but often enables men of private fortune to attain to that rank. and one sees, on the other hand, that when princes think more of luxury than of arms, they lose their state.
degrees of honor, in subjects, are, first participes curarum, those upon whom, princes do discharge the greatest weight of their affairs; their right hands, as we call them.
you only need sit still long enough in some attractive spot in the woods that all its inhabitants may exhibit themselves to you by turns.
for naturally any company whatever is consolatory in danger.
certainly be the best; or if you make a show as if you would environ the kennel with fire, that one she first catches up to save.
idolaters. the temple of jerusalem was gods house, and the house of prayer; and so is any edifice dedicated by christians to the worship of christ, christs house: and therefore the greek fathers call it kuriake, the lords house; and thence, in our
veronese; but theodoro trivulzio opposed the motion, rather choosing to make his way by force of arms, and to run the hazard of a battle, saying it was by no means fit that he who in his life was never afraid of his enemies should seem to apprehend them
i know that the arms of friendship are long enough to reach from the one end of the world to the other, and especially this, where there is a continual communication of offices that rouse the obligation and remembrance.
how many innocent people have we known that have been punished, and this without the judge's fault; and how many that have not arrived at our knowledge?
at length the old hound burst into view with muzzle to the ground, and snapping the air as if possessed, and ran directly to the rock; but spying the dead fox she suddenly ceased her hounding as if struck dumb with amazement, and walked round and round
as long as several men in assembly regard themselves as a single body, they have only a single will which is concerned with their common preservation and general well-being.
the sympathies and antipathies which grew out of them: and sympathies and antipathies which had little or nothing to do with the interests of society, have made themselves felt in the establishment of moralities with quite as great force.
let us suppose that nothing precedes an event, upon which this event must follow in conformity with a rule.
now the weakness of human arguments upon this subject is particularly manifested by the fabulous circumstances they have superadded as consequences of this opinion, to find out of what condition this immortality of ours was.
the nature of such controversies is excellently expressed, by st. paul, in the warning and precept, that he giveth concerning the same, devita profanas vocum novitates, et oppositiones falsi nominis scientiae.
community; so it dissociateth one community from another: so that excommunication is not needfull for keeping kings and states asunder; nor has any further effect then is in the nature of policy it selfe; unlesse it be to instigate princes to warre upon
nothing he who stops not the start will never be able to stop the course he will choose to be alone headache should come before drunkenness health depends upon the vanity and falsity of their promises health is altered and corrupted by their frequent
stop, and turn, and perform all its airs, with his hands behind him.
"there is no such alliance betwixt us and heaven, that the brightness of the stars should be made also mortal by our death." --pliny, nat. hist., ii. eight.
"dum aes exigitur, dum mula ligatur, tota abit hora."
an other idea of the sun as taken from the arguments of astronomers, that is consequentially collected by me from certain natural notions.
peradventure, we esteem and look upon them for less than they are, by reason they undertake more, and more expose themselves; they do not answer to the charge they have undertaken.
but, though much to be wished, it does not always happen, that every alexander meets with a lucian, ready to expose and detect his impostures.
but, above all, it will confer an inestimable benefit on morality and religion, by showing that all the objections urged against them may be silenced for ever by the socratic method, that is to say, by proving the ignorance of the objector.
yet the spirit can for the time pervade and control every member and function of the body, and transmute what in form is the grossest sensuality into purity and devotion.
he who ventures to answer these metaphysical questions at once by an appeal to a sort of intuitive perception, like the person who says, "i think, and know that this, at least, is true, actual, and certain"--will encounter a smile and two notes of
and when i reflect upon my self, and consider how that i doubt , that is, am an imperfect dependent being , i from hence collect such a clear and distinct idea of an independent perfect being , which is god , and from hence only that i have such an idea ,
"importunus enim transvolat aridas quercus."
a poor bed warmeth me more than a rich one, for i am jealous of my poverty. and in winter she is most faithful unto me.
now the question is whether there do not exist, a priori in the mind, conceptions of understanding also, as conditions under which alone something, if not intuited, is yet thought as object.
the end? or, if the path has only hitherto been missed, what indications do we possess to guide us in a renewed investigation, and to enable us to hope for greater success than has fallen to the lot of our predecessors?
a gallant man does not give over his pursuit for being refused, provided it be a refusal of chastity, and not of choice; we may swear, threaten, and complain to much purpose; we therein do but lie, for we love them all the better: there is no allurement
justice has its corrections proper for such maladies.
philosopher has at length a right to "bad character," as the being who has hitherto been most befooled on earth--he is now under obligation to distrustfulness, to the wickedest squinting out of every abyss of suspicion.--forgive me the joke of this gloomy
you i advise not to work, but to fight. you i advise not to peace, but to victory. let your work be a fight, let your peace be a victory!
similitude, and by avoiding than by imitation.
i will only say a word or two of this infinite argument, to show the simplicity of those who compare the pitiful greatness of these times with that of rome.
my imagination, in spite of my teeth, always pushes me ten days forward or backward, and is ever murmuring in my ears: "this rule concerns those who are to begin to be."
i, who boast that i so curiously and particularly embrace the conveniences of life, find them, when i most nearly consider them, very little more than wind. but what?
experience, and say: "the conditions of the possibility of experience in general are at the same time conditions of the possibility of the objects of experience, and have, for that reason, objective validity in an a priori synthetical judgement."
the deity is known to us only by his productions, and is a single being in the universe, not comprehended under any species or genus, from whose experienced attributes or qualities, we can, by analogy, infer any attribute or quality in him.
authors of the second class, who postpone their thinking until they begin to write, are like a sportsman who goes out at random--he is not likely to bring home very much.
"si non prima novis conturbes vulnera plagis, volgivagaque vagus venere ante recentia cures."
but if they, or any other, relate any such stories of their own knowledge, they shall not thereby confirm the more such vain reports; but discover their own infirmity, or fraud.
for answer hereunto, we are to distinguish the persons that have been for that cause put to death; whereof some have received a calling to preach, and professe the kingdome of christ openly; others have had no such calling, nor more has been required of
heated imagination disturb the regularity of its operations. their credulity increases his impudence: and his impudence overpowers their credulity.
but for the third degree, which is simulation, and false profession; that i hold more culpable, and less politic; except it be in great and rare matters.
alexander the great, having found a rich cabinet amongst darius' spoils, gave order it should be reserved for him to keep his homer in, saying: that he was the best and most faithful counsellor he had in his military affairs.
every mode of explanation which does not show us this possibility, although in appearance it may be similar to ours, can with the utmost certainty be distinguished from it by these marks.
i need no allurement, no invitation, no sauce; one eat the meat raw, so that, instead of whetting my appetite by these preparatives, they tire and pall it.
which is given. moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable.
there be, that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men.
to such ideas as theirs this were an act of no especial note; elsewhere and in another age, the frankness and unanimity of such an action would be thought wonderful; our monkeyish capets
of this are a thousand examples; but it will be enough to instance three of one and the same person.
chapter twenty one. of the liberty of subjects
for to him that opens himself, men will hardly show themselves adverse; but will fair let him go on, and turn their freedom of speech, to freedom of thought. and therefore it is a good shrewd proverb of the spaniard, tell a lie and find a troth.
as for the tower, i would have it two stories, of eighteen foot high apiece, above the two wings; and a goodly leads upon the top, railed with statuas interposed; and the same tower to be divided into rooms, as shall be thought fit.
then, during the moral epoch of mankind, they sacrificed to their god the strongest instincts they possessed, their "nature"; this festal joy shines in the cruel glances of ascetics and "anti-natural" fanatics.
friends, and fortunes: and when opportunity presents itself, she leads us on to the hazards of war:
"the fatal shaft adheres to the side."--aeneid, iv. seventy three.
whereas it is manifest, that it was christ that was loosed; it was hee that could not bee holden of death, or the grave; and not the souls in purgatory.
or was it that he conceived valour to be a virtue so peculiar to himself, that his pride could not, without envy, endure it in another? or was it that the natural impetuosity of his fury was incapable of opposition?
as merely logical, whereas it is plainly transcendental, and concerns not merely the clearness or obscurity, but the content and origin of both.
if it leaves the general for the particular, and treats one man better than another, it ceases to be sovereign; but equality is already presupposed in the terms of the contract.
i desire to speak somewhere without bounds; like a man in a waking moment, to men in their waking moments; for i am convinced that i cannot exaggerate enough even to lay the foundation of a true expression.
but where testament, and expresse words are wanting, other naturall signes of the will are to be followed: whereof the one is custome.
one would think then that good thought would be as familiar as air and water, and the gifts of each new hour would exclude the last. yet we can count all our good books; nay, i remember any beautiful verse for twenty years.
it is no wonder if people, who take their pattern from the first image of nature, should in most of their opinions swerve from the common path; as, for example, few amongst them would have approved of the strict conditions of our marriages, and most of
christians were cast to the lions, but the christian church grew up a stately and spreading tree, overtopping the older and less vigorous growths, and stifling them by its shade.
judged the property of human nature. i omit what necessity particularly does suddenly suggest to those who are in need;--the alphabets upon the fingers, grammars in gesture, and the sciences which are only by them exercised and expressed; and the nations
these authors, for the most part, concur in useful and true opinions; and there is this parallel betwixt them, that fortune brought them into the world about the same century: they were both tutors to two roman emperors: both sought out from foreign
does grief prick thee,--nay, stab thee?--if thou art naked, present thy throat; if covered with the arms of vulcan, that is, fortitude, resist it."
all experience. for inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects
them. in london alone there are eighty,zero prostitutes. then what are these women who have come too quickly to this most terrible end but human sacrifices on the altar of monogamy?
he was seen, when courted by a beauty with whom he was in love, to maintain at need a severe abstinence.
and by this extremity of doubt, which jostles itself, they separate and divide themselves from many opinions, even of those they have several ways maintained, both concerning doubt and ignorance.
ye venerate me; but what if your veneration should some day collapse? take heed lest a statue crush you!
this is, however, my third manly prudence: i am not put out of conceit with the wicked by your timorousness.
in what relation the "apology" of plato stands to the real defence of socrates, there are no means of determining.
down the imaginary barriers that separate different peoples, follow the example of our sovereign creator, and include the whole human race in their benevolence.
the disciples of hegesias, who starved themselves to death, animated thereunto by his fine lectures, and in such numbers that king ptolemy ordered he should be forbidden to entertain his followers with such homicidal doctrines, did not consider death in
a boy is to be broken in to the toil and roughness of exercise, so as to be trained up to the pain and suffering of dislocations, cholics, cauteries, and even imprisonment and the rack itself; for he may come by misfortune to be reduced to the worst of
the lightning, a volcano, or some lucky chance acquainted them with fire, a new resource against the rigours of winter: they next learned how to preserve this element, then how to reproduce it, and finally how to prepare with it the flesh of animals which
ornaments, and a contempt of the artificial; but i find this negligence of much better use in the form of speaking.
i believe that the state will soon be able to take all my work of this sort out of my hands, and then i shall be no better patriot than my fellow-countrymen.
"nae iste magno conatu magnas nugas dixerit."
children was a defect that ought to render life less complete or less contented: a sterile vocation has its conveniences too.
but to the later question, it is not fit, nor needfull for me to say either i, or no: for any man that sees what i am doing, may easily perceive what i think.
i have yet in the house to be seen canes poured full of lead, with which they say he exercised his arms for throwing the bar or the stone, or in fencing; and shoes with leaden soles to make him lighter for running or leaping.
"ad nos vix tenuis famx perlabitur aura."
when jealousy seizes these poor souls when their eyes give the lie to their tongue who escapes being talked of at the same rate wisdom has its excesses, and has no less need of moderation would in this affair have a man a little play the servant
and to return to my subject, he long nourished, says marcellinus, paganism in his heart; but all his army being christians, he durst not own it.
the hand of his government is laid upon every thing after the same manner, with the same power and order; our interest does nothing towards it; our inclinations and measures sway nothing with him.
and just acknowledge it: it was long, o zarathustra, before thou discoveredst my trick and lie! thou believedst in my distress when thou heldest my head with both thy hands,-
reach any thing satisfactory against them.
with the whole, as one party, it is impossible; because as yet they are not one person: and if he make so many severall covenants as there be men, those covenants after he hath the soveraignty are voyd, because what act soever can be pretended by any one
wherever state intervention is for the best, the state has a right to intervene; but it has no moral right, though it must have a legal right, to intervene where it is not for the best.
drove back his thoughts within himself. being a student at padua, he had his study so long situated amid the rattle of coaches and the tumult of the square, that he not only formed himself to the contempt, but even to the use of noise, for the service of
immorality, in being, by his doctrines and instructions, a "corruptor of youth."
but, before i go further, i should like here to explain at greater length prop. x of this part, in order that we may clearly understand how one idea is contrary to another. in the note to two. xvii.
sophocles . thou dost not, martius, and, therefore, not what 'tis to live; to die is to begin to live. it is to end an old, stale, weary work, and to commence a newer and a better. 'tis to leave deceitful knaves for the society of gods and goodness.
thus, there must have been; a time, when the eyes of the people were so fascinated, that their rulers had only to say to the least of men, "be great, you and all your posterity," to make him immediately appear great in the eyes of every one as well as in
now as all things are in god, and are conceived through god, we can from this knowledge infer many things, which we may adequately know, and we may form that third kind of knowledge of which we spoke in the note to two.
and therefore, though perhaps at first, (as shall be shewed more at large hereafter in the following part of this discourse) some one good and excellent man having got a pre-eminency amongst the rest, had this deference paid to his goodness and virtue, as
it seemed that from such a basis of truth and frankness as the poor weak-headed pauper had laid, our intercourse might go forward to something better than the intercourse of sages.
and as to those answers of which they make old stories, as he that doubted if there was any such thing as heat, whom they bid throw himself into the fire; and he that denied the coldness of ice, whom they bid to put ice into his bosom;--they are pitiful
powerful, and that every opponent who pushes them hard, and whom they find it difficult to answer, appears to them, if he shows any strong feeling on the subject, an intemperate opponent.
how many men, especially in turkey, go naked upon the account of devotion? some one asked a beggar, whom he saw in his shirt in the depth of winter, as brisk and frolic as he who goes muffled up to the ears in furs, how he was able to endure to go so?
an earthly virtue is it which i love: little prudence is therein, and the least everyday wisdom.
one was often, when a boy, wonderfully concerned to see, in the italian farces, a pedant always brought in for the fool of the play, and that the title of magister was in no greater reverence amongst us: for being delivered up to their tuition, what could
talia cum rex aliquis meditator molitur serio, omnem regnandi curam animum ilico abjicit, ac proinde imperium in subditos amittit, ut dominus servi pro derelicto habiti dominium.
that the grimaces of old age, those deformed and dismal looks, might not come to disgrace it; would again put me upon sound and wise studies, by which i might render myself more loved and esteemed, clearing my mind of the despair of itself and of its use,
for commonly such states are grown rich in the time of their degenerating; and so the prey inviteth, and their decay in valor, encourageth a war.
their eyes give the lie to their tongue when time begins to wear things out of memory when we have got it, we want something else "when will this man be wise," said he, "if he is yet learning?"
effects along with the former, must either be different, or superior, or of more extensive operation, than those which simply produced the effect, whence alone the cause is supposed to be known to us.
yea, if ye should, ye beauteous friendly ones, quite take my word: she hath, alas! lost it! hu! hu! hu! hu! hu! it is away! for ever away! the other leg! oh, pity for that loveliest other leg! where may it now tarry, all-forsaken weeping?
its principles are merely principles of the exposition of phenomena, and the proud name of an ontology, which professes to present synthetical cognitions a priori of things in general in a systematic doctrine, must give place to the modest title of
--he that bids us conceal ourselves, and to have no other concern but for ourselves, and who will not have us known to others, would much less have us honoured and glorified; and so advises idomeneus not in any sort to regulate his actions by the common
"ense maritali nemo confossus adulter purpureo stygias sanguine tinxit aquas."
after you have said all and believed all has been said to its prejudice, it produces so intestine an inclination in opposition to your best arguments that you have little power to resist it; for, as cicero says, even those who most controvert it, would
colledge of jesuites there establish'd by henry the th .
neither is it enough, to consult concerning persons secundum genera, as in an idea, or mathematical description, what the kind and character of the person should be; for the greatest errors are committed, and the most judgment is shown, in the choice of
revenge is a kind of wild justice; which the more man's nature runs to, the more ought law to weed it out. for as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office.
satisfaction, by which means the tumult was once more appeased, and the people again turned back to the conclave.
rather would i be a day-labourer in the nether-world, and among the shades of the bygone!-fatter and fuller than ye, are forsooth the nether-worldlings!
another passage, on the testimony of hermogenes, the friend of socrates, that he had no wish to live; and that the divine sign refused to allow him to prepare a defence, and also that socrates himself declared this to be unnecessary, on the ground that
i have noted it, in my history of king henry the seventh of england, who depressed his nobility; whereupon it came to pass, that his times were full of difficulties and troubles; for the nobility, though they continued loyal unto him, yet did they not
some are dinning in our ears that we americans, and moderns generally, are intellectual dwarfs compared with the ancients, or even the elizabethan men. but what is that to the purpose? a living dog is better than a dead lion.
further, the emotion of pleasure in reference to the body and mind together i shall call stimulation (titillatio) or merriment (hilaritas), the emotion of pain in the same relation i shall call suffering or melancholy.
they did not lay formal accusations to my charge, for they had no foundation for so doing; one never hide my head from the laws, and whoever would have questioned me, would have done himself a greater prejudice than me; they were only mute suspicions that
political body as a real contract between the people and the chiefs chosen by them: a contract by which both parties bind themselves to observe the laws therein expressed, which form the ties of their union.
must there not be such philosophers some day? ...
and therefore rash, and unevident inferences; (such as are fetched onely from examples, or authority of books, and are not arguments of what is good, or evill, but witnesses of fact, or of opinion,) obscure, confused, and ambiguous expressions, also all
being reconciled with it. far less would i insinuate this of the doctrines and precepts of christ himself.
"sign them," cried he; "i will do so with my own hand; but i could desire more time, for i feel exceedingly timid and weak, and in a manner exhausted."
"-and only when ye have all denied me, will i return unto you.
for evil purposes are, perchance, due to the imperfection of human nature; that it should be possible for scoundrels to carry out their worst schemes against the innocent, while god beholdeth, is verily monstrous.
two hundred twenty seven. honesty, granting that it is the virtue of which we cannot rid ourselves, we free spirits--well, we will labour at it with all our perversity and love, and not tire of "perfecting" ourselves in our virtue, which alone remains:
i set aside the sense of feeling, that has its functions nearer, more lively, and substantial, that so often, by the effects of the pains it helps the body to, subverts and overthrows all those fine stoical resolutions, and compels him to cry out of his
"bona jam nec nasci licet, ita corrupta bunt semina;"
long ago that a masculinized woman could dare, with unbridled presumption, to recommend the germans to the interest of europe as gentle, good-hearted, weak-willed, and poetical fools.
alive into his enemies' hands, upon articles of being treated like a king, neither did he in his captivity discover anything unworthy of that title.
these simple passions called appetite, desire, love, aversion, hate, joy, and griefe, have their names for divers considerations diversified.
except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon-all this is proved in the
the colors that show best by candle-light are white, carnation, and a kind of sea-water-green; and oes, or spangs, as they are of no great cost, so they are of most glory. as for rich embroidery, it is lost and not discerned.
my spiritual conscience requireth from me that it should be so-that i should know one thing, and not know all else: they are a loathing unto me, all the semi-spiritual, all the hazy, hovering, and visionary.
i therefore make use of such terms, as may convey my meaning without any violent departure from their ordinary signification. one statement of my method will suffice. as for the cause of the above--named emotions see three. xxvii. coroll. i., and three.
a woman he was embalming: which was the occasion of the law then made in egypt, that the corpses of beautiful young women, of those of good quality, should be kept three days before they should be delivered to those whose office it was to take care for
and, in truth, we yet see, that nothing can be more ingenious and pleasing than the children of france; but they ordinarily deceive the hope and expectation that have been conceived of them; and grown up to be men, have nothing extraordinary or worth
who was, in truth, a very great and rare man, a man in whose soul philosophy was imprinted in the best characters, by which he professed to govern all his actions; and, in truth, there is no sort of virtue of which he has not left behind him very notable
but all this language gotten, and augmented by adam and his posterity, was again lost at the tower of babel, when by the hand of god, every man was stricken for his rebellion, with an oblivion of his former language.
no new thought, nothing of the nature of a finer turning or better expression of an old thought, not even a proper history of what has been previously thought on the subject: an impossible literature, taking it all in all, unless one knows how to leaven
even the knowledge of our parents, children, and friends, if that can affect and delight us in the other world, if that still continues a satisfaction to us there, we still remain in earthly and finite conveniences.
though the application of the standard may be difficult, it is better than none at all: while in other systems, the moral laws all claiming independent authority, there is no common umpire entitled to interfere between them; their claims to precedence one
as a shepherd is of a nature superior to that of his flock, the shepherds of men, i.e. their rulers, are of a nature superior to that of the peoples under them.
coroll. i.--hence it follows that god's existence, like his essence, is an eternal truth.
in eight hundred years; for with these forces, only slow and trifling acquisitions are made, but sudden and miraculous losses.
i say, therefore, that every one of us feeble creatures is excusable in thinking that to be his own which is comprised under this measure; but withal, beyond these limits, 'tis nothing but confusion; 'tis the largest extent we can grant to our own claims.
for according to the principle of causality, actions are always the first ground of all change in phenomena and, consequently, cannot be a property of a subject which itself changes, because if this were the case, other actions and another subject would
is it yet temperance and frugality to avoid expense and pleasure of which the use and knowledge are imperceptible to us? see, here, an easy and cheap reformation.
sixthly, whereas to certain actions, there be annexed by nature, divers hurtfull consequences; as when a man in assaulting another, is himselfe slain, or wounded; or when he falleth into sicknesse by the doing of some unlawfull act; such hurt, though in
nourished with innocent things, and with few, ready and impatient to fly, to fly away-that is now my nature: why should there not be something of bird-nature therein!
"but lastly, as in building, if the line be not exact and straight, the rule decline, or level false, how vain is the design!
common treasure onely; which fayling he hath no remedy, nor complaint, but against himselfe, that being privy to the acts of the assembly, and their means to pay, and not being enforced, did neverthelesse through his own folly lend his mony.
the result of to-day, which haunts the mind and cannot be escaped, will presently be abridged into a word, and the principle that seemed to explain nature will itself be included as one example of a bolder generalization.
if people of quality will be persuaded by me, they shall content themselves with setting out their proper and natural treasures; they conceal and cover their beauties under others that are none of theirs: 'tis a great folly to put out their own light and
this most miserable of all the philosophies that have ever existed dragged down with it into the abyss of discredit the systems of fichte and schelling, which had preceded it.
and though the name of king be not yet given to god, nor of kingdome to abraham and his seed; yet the thing is the same; namely, an institution by pact, of gods peculiar soveraignty over the seed of abraham; which in the renewing of the same covenant by
this last was an enemy to all mankind, who passionately desired our ruin, and avoided our conversation as dangerous, proceeding from wicked and depraved natures: the other valued us so little that we could neither trouble nor infect him by our example;
our presence bestows not being on it: our absence does not annihilate it. it preserves its existence uniform and entire, independent of the situation of intelligent beings, who perceive or contemplate it.
many nations do yet, and did anciently, go to war without defensive arms, or with such, at least, as were of very little proof:
in time, however, a democratic republic came to occupy a large portion of the earth's surface, and made itself felt as one of the most powerful members of the community of nations; and elective and responsible government became subject to the observations
far too long hath there been a slave and a tyrant concealed in woman. on that account woman is not yet capable of friendship: she knoweth only love.
democritus, general of the aetolians, being brought prisoner to rome, found means to make his escape by night: but close pursued by his keepers, rather than suffer himself to be retaken, he fell upon his own sword and died.
herodoti halicarnassei historiarum libri novem ejusdem narratio de vita homeri, gr. lat. h. stephani apologia pro herodoto accesserunt huic edition chronologia historia, tabula geographica herodot, necnon variantes lectiones not ex pluribus one thousand.
theophrastus said that human knowledge, guided by the senses, might judge of the causes of things to a certain degree; but that being arrived to first and extreme causes, it must stop short and retire, by reason either of its own infirmity or the
to this pleasure involved in love is added the pleasure arising from aid given to the endeavour to remove the pain involved in hatred (three. xxxvii.), accompanied by the idea of the former object of hatred as cause.
whatsoever is known, is doubtless known by the faculty of the knower; for, seeing the judgment proceeds from the operation of him that judges, 'tis reason that this operation be performed by his means and will, not by the constraint of another; as it
he may as well play the fool who speaks true, as he who speaks false, for we are upon the manner, not the matter, of speaking.
and what is the surest mark of their preservation and prosperity? their numbers and population. seek then nowhere else this mark that is in dispute.
"you tread on fire, hidden under deceitful ashes." --horace, od., ii. i, seven.
one word more by way of comparison betwixt these two.
how shall we conclude immediately from the action to the permanence of that which acts, this being nevertheless an essential and peculiar criterion of substance (phenomenon)?
because, being compelled to associate the image of her he loves with the parts of shame and the excreta of another, he therefore shrinks from her.
possessors of nature. and this is a result to be desired, not only in order to the invention of an infinity of arts, by which we might be enabled to enjoy without any trouble the fruits of the earth, and all its comforts, but also and especially for the
easiest to communicate, they are used to purchase every other distinction.
there is not a piece of science but its flank may be turned to-morrow; there is not any literary reputation, not the so-called eternal names of fame, that may not be revised and condemned.
how can a man or a people seize an immense territory and keep it from the rest of the world except by a punishable usurpation, since all others are being robbed, by such an act, of the place of habitation and the means of subsistence which nature gave
in the morning, our breakfasts were put through the hole in the door, in small oblong-square tin pans, made to fit, and holding a pint of chocolate, with brown bread, and an iron spoon.
what's the railroad to me? i never go to see where it ends. it fills a few hollows, and makes banks for the swallows, it sets the sand a-blowing, and the blackberries a-growing,
come, wherein some sinnes may be forgiven, which in this world were not forgiven: notwithstanding that it is manifest, there are but three worlds; one from the creation to the flood, which was destroyed by water, and is called in scripture the old world;
the christ. to which i answer, they are; and so are many more articles: but they are such, as are contained in this one, and may be deduced from it, with more, or lesse difficulty.
moreover, i think this also well deserves to be considered--that there is nothing in the special nature of money to hinder its being taken away from those who possess it against their will.'
any one may guess if he was not well rated when he came home, for having so grossly tripped in the presence of a prince of so delicate a nostril as king francis.
world-renunciation, and will-renunciation, both symptoms perhaps explainable as disguised epilepsy?
now it is in the mean time a great consolation to a christian man to see our frail and mortal parts so fitly suited to our holy and divine faith that, when we employ them to the subjects of their own mortal and frail nature they are not even there more
"he who is his own friend, is a friend to everybody else." --seneca, ep., six.
starved himself to death. and as to clemency, 'tis said of a tiger, the most cruel of all beasts, that a kid having been put in to him, he suffered a two days' hunger rather than hurt it, and the third broke the grate he was shut up in, to seek elsewhere
such are they who are granted a state either for money, or by favour of him who grants it, as happened to many in greece, in the cities of ionia and of the hellespont, who were created princes by darius in order to hold these places for his security and
and therefore these emperors, who being new men had need of extraordinary favours, adhered to the soldiers more willingly than to the people; whether this, however, was of use to them or not, depended on whether the prince knew how to maintain his
being dead, the widow may if she will (but few will) demand two or three months' respite wherein to order her affairs.
i do not mean by this, that these representations do necessarily belong to each other in empirical intuition, but that by means of the necessary unity of appreciation they belong to each other in the synthesis of intuitions, that is to say, they belong to
it were ingratitude to contemn the relics and images of so many worthy and valiant men as i have seen live and die, and who, by their example, give us so many good instructions, knew we how to follow them.
thus made, self-deception and dishonest casuistry get in. there exists no moral system under which there do not arise unequivocal cases of conflicting obligation.
one would approach at first warily through the shrub-oaks, running over the snow crust by fits and starts like a leaf blown by the wind, now a few paces this way, with wonderful speed and waste of energy, making inconceivable haste with his "trotters," as
--as of three hours after supper; nor get children but before i sleep, nor get them standing; nor endure my own sweat; nor quench my thirst either with pure water or pure wine; nor keep my head long bare, nor cut my hair after dinner; and i should be as
but, as the legislative continued to show traces of the ancient barbaric rule, her empire gradually broke up, and intestine wars introduced the reign of anarchy; while the sceptics , like nomadic tribes, who hate a permanent habitation and settled mode of
"perche, dubbiosa ancor del suo ritorno, non s'assicura attonita la mente."
in england, at all events, we know that government in all its different forms, whether as king, or as a caste of nobles, or as an oligarchical plutocracy, or even as trades unions, is so dwarfing in its action that, for the sake of the future, the
the word of god, as it is taken for that which he hath spoken, is understood sometimes properly, sometimes metaphorically.
protection of the peace and greatness of one's country.
their cage, from an innate impatience of captivity; when i behold numbers of naked savages, that despise european pleasures, braving hunger, fire, the sword and death, to preserve nothing but their independence, i feel that it is not for slaves to argue
the less to be pitied, because it is so easy to be avoided; it being as impossible for a governor, if he really means the good of his people, and the preservation of them, and their laws together, not to make them see and feel it, as it is for the father
both belong to the class of dynamical principles. the former is properly a consequence of the principle of causality-one of the analogies of experience.
two hundred twenty nine. in these later ages, which may be proud of their humanity, there still remains so much fear, so much superstition of the fear, of the "cruel wild beast," the mastering of which constitutes the very pride of these humaner
for men measure, not onely other men, but all other things, by themselves: and because they find themselves subject after motion to pain, and lassitude, think every thing els growes weary of motion, and seeks repose of its own accord; little considering,
if i am asked, whether such an one should not rather be considered an ass than a man; i answer, that i do not know, neither do i know how a man should be considered, who hangs himself, or how we should consider children, fools, madmen, c.
but, that we might not scape scot-free, the marquess of pescara having laid siege to genoa, where duke ottaviano fregosa commanded under our protection, and the articles betwixt them being so far advanced that it was looked upon as a done thing, and upon
and that the health from which we fell was so ill, that itself relieves the regret we should have for it.
then did i fly backwards, homewards-and always faster. thus did i come unto you, ye present-day men, and into the land of culture.
for my part then, one love life and cultivate it, such as it has pleased god to bestow it upon us.
for numbers and for carnage it was an austerlitz or dresden. concord fight! two killed on the patriots' side, and luther blanchard wounded! why here every ant was a buttrick,-"fire! for god's sake fire!"-and thousands shared the fate of davis and hosmer.
my wisdom hath accumulated long like a cloud, it becometh stiller and darker. so doeth all wisdom which shall one day bear lightnings.-
nature, where there is no constant property, nor in the social state, where everything is under the authority of the laws.
i always interpret the death by the life preceding; and if any one tell me of a death strong and constant in appearance, annexed to a feeble life, i conclude it produced by some feeble cause, and suitable to the life before.
and nicolas grouchy, who wrote a book de comitiis romanorum; guillaume guerente, who wrote a comment upon aristotle: george buchanan, that great scottish poet: and marc antoine muret (whom both france and italy have acknowledged for the best orator of his
'tis far from flying evil and pain, what the sages say, that of actions equally good, a man should most covet to perform that wherein there is greater labour and pain.
if his governor be of my humour, he will form his will to be a very good and loyal subject to his prince, very affectionate to his person, and very stout in his quarrel; but withal he will cool in him the desire of having any other tie to his service than
weakness, on the other hand, is not natural to it: provided it is something, it is never less than it should be.
and, in a single word, if there is any work in the world which cannot be so well finished by another as by him who has commenced it, it is that at which i labour.
conceding to this view of the subject the utmost that can be claimed for it by those most easily satisfied with the amount of understanding of truth which ought to accompany the belief of it; even so, the argument for free discussion is no way weakened.
austin: and tacitus, sanctius est ac reverentius de actis deorum credere, quam scire ; "it is more holy and reverent to believe the works of god than to know them;" and plato thinks there is something of impiety in inquiring too curiously into god, the
our ancestors, and especially at the time they had war with the english, in all their greatest engagements and pitched battles fought for the most part on foot, that they might have nothing but their own force, courage, and constancy to trust to in a
the change does not consist of these momenta, but is generated or produced by them as their effect.
here you see, an innocent man, judicially acquitted, notwithstanding his innocency, (when no written law forbad him to fly) after his acquitall, upon a presumption in law, condemned to lose all the goods he hath.
common oil in some sauce, he ate heartily of it, that he might not put his entertainer out of countenance. another time he caused his baker to be whipped for serving him with a finer than ordinary sort of bread.
judgment stumble upon a truth amongst an infinite number of lies suffer those inconveniences which are not possibly to be avoided superstitiously to seek out in the stars the ancient causes their pictures are not here who were cast away things i say are
why did poppea invent the use of a mask to hide the beauties of her face, but to enhance it to her lovers? why have they veiled, even below the heels, those beauties that every one desires to show, and that every one desires to see?
wherefore i conceive i should not do amiss, if (with my mind bent clearly to the contrary side) i should deceive my self, and suppose them for a while altogether false and imaginary ; till at length the weights of prejudice being equal in each scale, no
having lain with pontia posthumia, he augmented love with fruition, and solicited with all importunity to marry her: unable to persuade her, this excessive affection precipitated him to the effects of the most cruel and mortal hatred: he killed her.
proximate cause through another mode of thinking, and that again through another, and so on to infinity; so that, so long as we consider things as modes of thinking, we must explain the order of the whole of nature, or the whole chain of causes, through
it may be looked upon as the result of an extraordinary atavism, that the ordinary man, even at present, is still always waiting for an opinion about himself, and then instinctively submitting himself to it; yet by no means only to a "good" opinion, but
of the first sort, are collectors, receivers, and treasurers; of the second are the treasurers againe, and the officers appointed for payment of severall publique or private ministers.
besides this, he ought, at convenient seasons of the year, to keep the people occupied with festivals and spectacles; and as every city is divided either into trades or into classes, he ought to pay attention to all these things, mingle with them from
what do we know but that the difficulties which we find in several works of nature proceed hence; and that several effects of animals, which exceed our capacity, are not produced by faculty of some sense that we are defective in?
"tell the tailors," said he, "to remember to make a knot in their thread before they take the first stitch." his companion's prayer is forgotten.
as for example, when we read that after the rod of moses being cast on the ground became a serpent, (exod. seven.
for a week i heard the circling, groping clangor of some solitary goose in the foggy mornings, seeking its companion, and still peopling the woods with the sound of a larger life than they could sustain.
if it appear, therefore, that all mankind have ever allowed, without any doubt or hesitation, that these two circumstances take place in the voluntary actions of men, and in the operations of mind; it must follow, that all mankind have ever agreed in the
and if he had presumed to exact it under pretext of defending them, would he not have received the answer recorded in the fable: "what more can the enemy do to us?"
two hundred seventy six. in all kinds of injury and loss the lower and coarser soul is better off than the nobler soul: the dangers of the latter must be greater, the probability that it will come to grief and perish is in fact immense, considering the
the king of any countrey is the publique person, or representative of all his own subjects. and god the king of israel was the holy one of israel.
"quo me comque rapit tempestas, deferor hospes."
from other men, of whom they have once conceived a good opinion.
he who goes into a crowd must now go one way and then another, keep his elbows close, retire or advance, and quit the straight way, according to what he encounters; and must live not so much according to his own method as to that of others; not according
one hundred thirty seven. in intercourse with scholars and artists one readily makes mistakes of opposite kinds: in a remarkable scholar one not infrequently finds a mediocre man; and often, even in a mediocre artist, one finds a very remarkable man.
but this also cannot be perform'd without a body , and i have seem'd to perceive many things in my sleep , of which i afterwards understood my self not to be sensible . was it my cogitative faculty ?
i was born and bred up in the country, and amongst husbandmen; i have had business and husbandry in my own hands ever since my predecessors, who were lords of the estate i now enjoy, left me to succeed them; and yet i can neither cast accounts, nor reckon
two, joseph the just, and matthias (ver. twenty three.) and caused lots to be drawn; "and (ver. twenty six.) the lot fell on matthias and he was numbred with the apostles."
to be sure, people have not hitherto been so modest.
and under the law of nature, or under the positive laws of an established government.
the degree only indicates that quantity the apprehension of which is not successive, but instantaneous. this, however, i touch upon only in passing, for with causality i have at present nothing to do.
may not my observations reflect upon myself?"--a wise and divine saying, that lashes the most universal and common error of mankind.
which makes me not very apt to applaud those whom i observe to be so frequent on their knees, if the actions nearest to the prayer do not give me some evidence of amendment and reformation:
but what did i perceive of these clearly? viz. that i had the ideas or thoughts of these things in my mind, and at present i cannot deny that i have these ideas in me.
stream of time. with this more substantial shelter about me, i had made some progress toward settling in the world. this frame, so slightly clad, was a sort of crystallization around me, and reacted on the builder.
and we ought not to confound speech with the natural movements which indicate the passions, and can be imitated by machines as well as manifested by animals; nor must it be thought with certain of the ancients, that the brutes speak, although we do not
arid have we all become; and fire falling upon us, then do we turn dust like ashes:-yea, the fire itself have we made aweary.
and nothing evil groweth in thee any longer, unless it be the evil that groweth out of the conflict of thy virtues.
hear cicero's protestation, who expounds to us another's fancy by his own: qui requirunt quid de quaque re ipsi sentiamus, curiosius id faciunt quam necesse est,...
we only learn to dispute that we may contradict; and so, every one contradicting and being contradicted, it falls out that the fruit of disputation is to lose and annihilate truth.
for march, there come violets, specially the single blue, which are the earliest; the yellow daffodil; the daisy; the almond-tree in blossom; the peach-tree in blossom; the cornelian-tree in blossom; sweet-briar.
but let such military persons be assured, and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state; or else the remedy, is worse than the disease.
"he is too old! he now careth no more for his children,"-answered the other night-watchman.
from this false doctrine, men are disposed to debate with themselves, and dispute the commands of the common-wealth; and afterwards to obey, or disobey them, as in their private judgements they shall think fit.
lastly, the metaphysiques, ethiques, and politiques of aristotle, the frivolous distinctions, barbarous terms, and obscure language of the schoolmen, taught in the universities, (which have been all erected and regulated by the popes authority,) serve
then again, there is the insatiability of each individual will; every time it is satisfied a new wish is engendered, and there is no end to its eternally insatiable desires.
presently run, with the same difficulties, to create another; being unable to take into hatred subjection itself.
to his valour, because he, afterwards aspired to the sovereignty, to the prejudice of the laws of his country? if we take a hatred against an advocate, he will not be allowed the next day to be eloquent.
seventeen. of the causes, generation, and definition of a common-wealth
when any one, or more, shall take upon them to make laws, whom the people have not appointed so to do, they make laws without authority, which the people are not therefore bound to obey; by which means they come again to be out of subjection, and may
the question is often asked how individuals, having no right to dispose of their own lives, can transfer to the sovereign a right which they do not possess. the difficulty of answering this question seems to me to lie in its being wrongly stated.
according to the saying of cyrus in xenophon, "'tis not the number of men, but the number of good men, that gives the advantage": the remainder serving rather to trouble than assist.
xxx. a lozenge which has a right angle is called a square.
i admired anew the economy and convenience of plastering, which so effectually shuts out the cold and takes a handsome finish, and i learned the various casualties to which the plasterer is liable.
and, plato, when thou sayest in another place that it shall be the spiritual part of man that will be concerned in the fruition of the recompense of another life, thou tellest us a thing wherein there is as little appearance of truth:--
"sicilian dainties will not tickle their palates, nor the melody of birds and harps bring back sleep."--hor., od., iii. one, eighteen.
i do not mean by this a criticism of books and systems, but a critical inquiry into the faculty of reason, with reference to the cognitions to which it strives to attain without the aid of experience; in other words, the solution of the question regarding
aye, for the game of creating, my brethren, there is needed a holy yea unto life: its own will, willeth now the spirit; his own world winneth the world's outcast.
of all these formes of government, the matter being mortall, so that not onely monarchs, but also whole assemblies dy, it is necessary for the conservation of the peace of men, that as there was order taken for an artificiall man, so there be order also
they also showed me in another place what they thought was a "leach hole," through which the pond leaked out under a hill into a neighboring meadow, pushing me out on a cake of ice to see it.
the social treaty has for its end the preservation of the contracting parties. he who wills the end wills the means also, and the means must involve some risks, and even some losses.
how long have i investigated this one thing, the brain of the leech, so that here the slippery truth might no longer slip from me! here is my domain!
and which of us poets hath not adulterated his wine? many a poisonous hotchpotch hath evolved in our cellars: many an indescribable thing hath there been done.
we would not deal with a man thus plodding ever, leaning on a hoe or a spade as a staff between his work, not as a mushroom, but partially risen out of the earth, something more than erect, like swallows alighted and walking on the ground:-
to the end that even sleep itself should not so stupidly escape from me, i have formerly caused myself to be disturbed in my sleep, so that i might the better and more sensibly relish and taste it.
besides, common logic presents me with a complete and systematic catalogue of all the simple operations of reason; and it is my task to answer the question how far reason can go, without the material presented and the aid furnished by experience.
after that socrates was told that the god of wisdom had assigned to him the title of sage, he was astonished at it, and, searching and examining himself throughout, could find no foundation for this divine judgment.
and having heard it spoken of by men of understanding for an admirable drug, and of infallible operation; i, who have ever thought myself subject to all the accidents that can befall other men, had a mind, in my perfect health, to furnish myself with this
one may think him bold in his relations; as where he tells us, that a soldier carrying a burden of wood, his hands were so frozen and so stuck to the load that they there remained closed and dead, being severed from his arms.
it is necessary that the public money should go through the hands of the rulers, all of whom have, besides the interests of the state, their own individual interests, which are not the last to be listened to.
'then, thou didst want the presence of the one, the absence of the other?'
but as soon as mankind have attained the capacity of being guided to their own improvement by conviction or persuasion (a period long since reached in all nations with whom we need here concern ourselves), compulsion, either in the direct form or in that
many rare things, and such as would have gone very near to have rivalled the best writings of antiquity: for in natural parts especially, i know no man comparable to him.
--which fortune has lately offered me upon the account of this work, had befallen me in that time of my life, instead of this, wherein 'tis equally desirable to possess, soon to be lost!
he that complains of nature that she has not furnished mankind with a vehicle to convey smells to the nose had no reason; for they will do it themselves, especially to me; my very mustachios, which are full, perform that office; for if i stroke them but
solidity, extension, motion; these qualities are all complete in themselves, and never point out any other event which may result from them.
as to the rest, if fortune has never done me any violent or extraordinary injury, neither has she done me any particular favour; whatever we derive from her bounty, was there above a hundred years before my time: i have, as to my own particular, no
so that 'tis one of those principles which are evident by the light of nature : that the act of conservation differs only ratione (as the philosophers term it) from the act of creation .
laws derive their authority from possession and custom.
with his divining rod, saw a thin vapor rising from the sward, and the hazel pointed steadily downward, and he concluded to dig a well here.
is a very arbitrary supposition, and what there cannot possibly be any traces of in the effects, from which all our knowledge of the cause is originally derived.
individual must revolt. just as our former point of view limited the value of mill's treatise on liberty , so these considerations tend to show its eternal importance. the omnipotence of society means a dead level of uniformity.
it is the fashion of the present time to disparage negative logic--that which points out weaknesses in theory or errors in practice, without establishing positive truths.
one hundred thirty two. one is punished best for one's virtues.
they are happy men, whose natures sort with their vocations; otherwise they may say, multum incola fuit anima mea; when they converse in those things, they do not affect.
but between the sovereign authority and arbitrary government there sometimes intervenes a mean power of which something must be said.
it cannot be supposed that they should intend, had they a power so to do, to give to any one, or more, an absolute arbitrary power over their persons and estates, and put a force into the magistrate's hand to execute his unlimited will arbitrarily upon
one hundred eighty one. it is inhuman to bless when one is being cursed.
'tis not time for a gentleman of thirty years old to give place to his son who is twenty; he is himself in a condition to serve both in the expeditions of war and in the court of his prince; has need of all his appurtenances; and yet, doubtless, he ought
the employment a man should choose for such a life ought neither to be a laborious nor an unpleasing one; otherwise 'tis to no purpose at all to be retired. and this depends upon every one's liking and humour.
for as it becomes none but great poets to make use of the poetical licence, so it is intolerable for any but men of great and illustrious souls to assume privilege above the authority of custom:
beget avoid all magnificences that will in a short time be forgotten away with that eloquence that enchants us with itself away with this violence! away with this compulsion!
build his church on the person of st. peter, had said, "thou art a stone, and upon this stone i will build my church," when it was so obvious without ambiguity to have said, "i will build my church on thee; and yet there had been still the same allusion
i am sorry that lycurgus and plato had no knowledge of them; for to my apprehension, what we now see in those nations, does not only surpass all the pictures with which the poets have adorned the golden age, and all their inventions in feigning a happy
one. inasmuch as it teaches us to act solely according to the decree of god, and to be partakers in the divine nature, and so much the more, as we perform more perfect actions and more and more understand god.
and whereas in nations not throughly civilized, severall numerous families have lived in continuall hostility, and invaded one another with private force; yet it is evident enough, that they have done unjustly; or else that they had no common-wealth.
just as in the days of the norman kings, every appeal on the part of the people for more liberties was couched in the form of a demand that the customs of the "good old times" of edward the confessor should be respected, so in the seventeenth century
he who first likened glory to a shadow did better than he was aware of; they are both of them things pre-eminently vain glory also, like a shadow, goes sometimes before the body, and sometimes in length infinitely exceeds it.
against us or no: whence this platonic subtlety springs, that "neither they who know are to enquire, forasmuch as they know; nor they who do not know, forasmuch as to inquire they must know what they inquire of."
this is what my memory presents to me in gross, and with uncertainty enough; all judgments in gross are weak and imperfect.
from this we perceive the possibility of cognizing a priori a law of changes-a law, however, which concerns their form merely.
proof.--the knowledge of good and evil is (four. viii.) the emotion of pleasure or pain, in so far as we are conscious thereof; therefore, every man necessarily desires what he thinks good, and shrinks from what he thinks bad.
adorn their sepultures, there they were erected, and particularly that of st andrew, to protect themselves from nocturnal visions, and to lay upon the cradles of infants against enchantments; elsewhere there was found one of wood, of very great height,
and petilius, having been set on by cato to demand an account of the money that had passed through his hands in the province of antioch, scipio being come into the senate to that purpose, produced a book from under his robe, wherein he told them was an
asks the black bonnet of the gray coat; and the hard-featured farmer reins up his grateful dobbin to inquire what you are doing where he sees no manure in the furrow, and recommends a little chip dirt, or any little waste stuff, or it may be ashes or
but tell me, what seekest thou here in my forests and rocks? and if thou hast put thyself in my way, what proof of me wouldst thou have?-
requiring the force of the society for their exercise, it is almost impracticable to place the force of the commonwealth in distinct, and not subordinate hands; or that the executive and federative power should be placed in persons, that might act
they can do with all, the ardour of society ravishing particular judgments.
"thou great star," spake he, as he had spoken once before, "thou deep eye of happiness, what would be all thy happiness if thou hadst not those for whom thou shinest!
the terms of the social compact between these two estates of men may be summed up in a few words. "you have need of me, because i am rich and you are poor. we will therefore come to an agreement.
no more its first vigour and firmness; 'twere better to begin gently and coldly, and to keep one's breath and vigorous efforts for the height and stress of the business.
perhaps carlyle's epithets of "iridescent" and "vivid" refer incidentally to mrs. mill's quick perceptiveness, and thus throw a useful light on the mutual advantages of the common work of husband and wife.
him." i perceive, methinks, in the writings of the ancients, that he who speaks what he thinks, strikes much more home than he who only feigns.
of the power of councells to make the scripture law
but the same is the case with this law as with other pure a priori representations (e.g., space and time), which we can draw in perfect clearness and completeness from experience, only because we had already placed them therein, and by that means, and by
the nickname of trembling with which they surnamed sancho twelve., king of navarre, tells us that valour will cause a trembling in the limbs as well as fear.
more, than if he allowed the account in grosse, trusting to every of the accountants skill and honesty; so also in reasoning of all other things, he that takes up conclusions on the trust of authors, and doth not fetch them from the first items in every
infant, and to whom least benefit can accrue by his death, or diminution.
every morning, generally speaking, the shallow water is being warmed more rapidly than the deep, though it may not be made so warm after all, and every evening it is being cooled more rapidly until the morning. the day is an epitome of the year.
the work of vegetation begins first in the irritability of the bark and leaf-buds. from exchanging glances, they advance to acts of courtesy, of gallantry, then to fiery passion, to plighting troth and marriage.
two hundred thirty two. woman wishes to be independent, and therefore she begins to enlighten men about "woman as she is"--this is one of the worst developments of the general uglifying of europe.
the little man, especially the poet-how passionately doth he accuse life in words! hearken to him, but do not fail to hear the delight which is in all accusation!
wore away the ice on every side, and contributed essentially, if not mainly, to dry the surface of the pond; for, as the water ran in, it raised and floated the ice. this was somewhat like cutting a hole in the bottom of a ship to let the water out.
it either conquers others, and changes its situation, or it is conquered and becomes nothing. only insignificance or greatness can keep it free.
each adventurous genius will still leap at the arduous prize, and find himself stimulated, rather that discouraged, by the failures of his predecessors; while he hopes that the glory of achieving so hard an adventure is reserved for him alone.
affected by some mode of extension, and not by some mode of thought (two. vi.); that is, it cannot spring from the mind, which is a mode of thought. this was our second point. therefore body cannot determine mind, c. q.e.five hundred.
"he imparted this matter to aristo the tragedian; a man of good family and fortune, which neither of them receive any blemish by that profession; nothing of this kind being reputed a disparagement in greece."--livy, xxiv. twenty four.
physic are incredible in themselves events are a very poor testimony of our worth and parts every abridgment of a good book is a foolish abridgment every day travels towards death; the last only arrives at it every government has a god at the head of it
them to their disciples; nor can any one rest such confidence in their testimony, as in the immediate object of his senses.
whereas i now find, that i myself was to be pitied as much, at least, as they; not that experience has taught me anything to alter my former opinions, though my curiosity has endeavoured that way; but reason has instructed me, that thus resolutely to
from a sense of injury: and as it is the contempt or the intention to hurt, and not the harm done, which constitutes the injury, men who neither valued nor compared themselves could do one another much violence, when it suited them, without feeling any
ministers, victimes, offerings, and the externall matter of sacraments.
the existence of a phenomenon. but it is because of this spontaneity that i call myself an intelligence.
pressing example, albuquerque, viceroy in the indies for emmanuel, king of portugal, in an extreme peril of shipwreck, took a young boy upon his shoulders, for this only end that, in the society of their common danger his innocence might serve to protect
xxxv.), men in so far as they agree in nature, would be at variance one with another?
and when she saw the muses of poesie standing by my bedside, dictating the words of my lamentations, she was moved awhile to wrath, and her eyes flashed sternly.
of the first, st. peter speaks, (two pet. two.five.) "if god spared not the old world, but saved noah the eighth person, a preacher of righteousnesse, bringing the flood upon the world of the ungodly," c.
in effect, to translate man back again into nature; to master the many vain and visionary interpretations and subordinate meanings which have hitherto been scratched and daubed over the eternal original text, homo natura; to bring it about that man shall
what makes this sand foliage remarkable is its springing into existence thus suddenly.
standish; and i no more suspect this event than the falling of the house itself, which is new, and solidly built and founded.
not onely towards god their king, but also towards one another in point of justice, and towards other nations both in peace and warre; which properly was a kingdome, wherein god was king, and the high priest was to be (after the death of moses) his sole
also the philosophers themselves had the name of their sects, some of them from these their schools: for they that followed plato's doctrine, were called academiques; the followers of aristotle, peripatetiques, from the walk hee taught in; and those that
hostile manner into his dominions; and from that day forward grew worse and worse, still drawing nearer to and foreseeing his end; yet never did man better employ his own sufficiency more vigorously and bravely than he did upon this occasion.
the procuration of the good of the people
"ac veluti montis saxum de, vertice praeceps cum ruit avulsum vento, seu turbidus imber proluit, aut annis solvit sublapsa vetustas, fertur in abruptum magno mons improbus actu, exultatque solo, silvas, armenta, virosque, involvens secum."
that are new and doubtful considered, i am very much of opinion that it is far more easy and pleasant to follow than to lead; and that it is a great settlement and satisfaction of mind to have only one path to walk in, and to have none to answer for but a
tolerated. if christians would teach infidels to be just to christianity, they should themselves be just to infidelity.
"tum vertice nudo, excipere insanos imbres, coelique ruinam."
it seems not worth his while to be solemn and denounce with bitterness flesh-eating or wine-drinking, the use of tobacco, or opium, or tea, or silk, or gold.
some are petitioning the state to dissolve the union, to disregard the requisitions of the president. why do they not dissolve it themselves,-the union between themselves and the state,-and refuse to pay their quota into its treasury?
i find i am much prouder of the victory i obtain over myself, when, in the very ardour of dispute, i make myself submit to my adversary's force of reason, than i am pleased with the victory i obtain over him through his weakness.
also the religion of the church of rome, was partly, for the same cause abolished in england, and many other parts of christendome; insomuch, as the fayling of vertue in the pastors, maketh faith faile in the people: and partly from bringing of the
able to force. in the first case they invariably succeed ill, and accomplish nothing; but when they can depend on their own strength and are able to use force, they rarely fail.
scripture. the whole fourteen. chapter of job, which is the speech not of his friends, but of himselfe, is a complaint of this mortality of nature; and yet no contradiction of the immortality at the resurrection.
answered he, "i have long ceased to strive any more for happiness, i strive for my work."-"o zarathustra," said the animals once more, "that sayest thou as one who hath overmuch of good things.
this theory was, we have seen, a commonplace. the amount of historical authenticity assigned to the contract almost universally presupposed varied enormously.
"equality of rights" and "sympathy with all sufferers"--and suffering itself is looked upon by them as something which must be done away with.
and ii.), and we have shown (part i., prop.
we shadow out the objects of our faith, say they, in sensible types and images, and render them more present to us by the immediate presence of these types, than it is possible for us to do merely by an intellectual view and contemplation.
and to this cause, probably, it is chiefly owing that christianity now makes so little progress in extending its domain, and after eighteen centuries, is still nearly confined to europeans and the descendants of europeans.
it follows incontestably, that the pure conceptions of the understanding are incapable of transcendental, and must always be of empirical use alone, and that the principles of the pure understanding relate only to the general conditions of a possible
which i had woven with my own hands, and, clutching the torn pieces, went off, believing that the whole of me had passed into their possession.
hear their opinion, and afterwards deliberate by himself in his own way, and in these councils and with each of these men comport himself so that every one may see that the more freely he speaks, the more he will be acceptable.
if our folly does not carry us so far as this, we must necessarily admit, that the decision of the mind, which is believed to be free, is not distinguishable from the imagination or memory, and is nothing more than the affirmation, which an idea, by
this emptiness finds its expression in the whole form of existence, in the infiniteness of time and space as opposed to the finiteness of the individual in both; in the flitting present as the only manner of real existence; in the dependence and
it may, peradventure, be an honour to us in future ages, that a learned author of this present time, and a parisian, takes a great deal of pains to persuade the ladies of our age rather to take any other course than to enter into the horrid meditation of
certainly, had it been capable of moderation, it is to be believed that in the sack and desolation of thebes, to see so many valiant men, lost and totally destitute of any further defence, cruelly massacred before his eyes, would have appeased it: where
philopoemen, who arriving the first of all his company at an inn where he was expected, the hostess, who knew him not, and saw him an unsightly fellow, employed him to go help her maids a little to draw water, and make a fire against philopoemen's coming;
for otherwise we could infer these secret powers from the first appearance of these sensible qualities, without the aid of experience; contrary to the sentiment of all philosophers, and contrary to plain matter of fact.
succession of time). now this synthetical unity, as the a priori condition under which i conjoin the manifold of an intuition, is, if i make abstraction of the permanent form of my internal intuition (that is to say, of time), the category of cause, by
but the infliction of what evill soever, on an innocent man, that is not a subject, if it be for the benefit of the common-wealth, and without violation of any former covenant, is no breach of the law of nature.
sceptical doubts concerning the operations of the understanding.
man and wife in that society, as far as may consist with procreation and the bringing up of children till they could shift for themselves; nothing being necessary to any society, that is not necessary to the ends for which it is made.
much probability they compare us together, truly i abate a great deal of our presumption, and willingly resign that imaginary sovereignty that is attributed to us over other creatures.
having crossed over to dyrrachium with very slender forces, and seeing the remainder of his army which he had left to antony's conduct slow in following him, he undertook alone to repass the sea in a very great storms and privately stole away to fetch the
though nothing can be immortall, which mortals make; yet, if men had the use of reason they pretend to, their common-wealths might be secured, at least, from perishing by internall diseases.
name of devill and his angels may be understood of the churches adversaries and their ministers;) but then it is repugnant to their immateriality; because everlasting fire is no punishment to impatible substances, such as are all things incorporeall.
rule deferred going to rome to take possession of the imperial seat, and had obtained a reputation for great cruelty, having through his prefects in rome and other parts of the empire committed many acts of cruelty.
in this alone, the greater part of the social contract theory is already latent.
love--which is the most precious of all ties. did not all pronounce thee most happy in the virtues of thy wife, the splendid honours of her father, and the blessing of male issue?
"with these incitements grief provokes itself." --lucretius, ii. forty two.
visions and suggestions which beauty makes to his mind, the soul passes through the body and falls to admire strokes of character, and the lovers contemplate one another in their discourses and their actions, then they pass to the true palace of beauty,
veins, and by that means deferred the effect of poison, that some of them were within an hour of seeing the enemy inside the walls of capua, which was taken the next morning, and of undergoing the miseries they had at so dear a rate endeavoured to avoid.
for after the object is removed, or the eye shut, wee still retain an image of the thing seen, though more obscure than when we see it.
for doubtless all clear and distinct perception is something , and therefore cannot proceed from nothing , but must necessarily have god for its author ( god , i say, who is infinitely perfect , and who cannot deceive ) and therefore it must be true .
it is by means of the transcendental unity of apperception that all the manifold, given in an intuition is united into a conception of the object.
'tis for good and useful writings to rivet it to them, and its reputation will go according to the fortune of our state.
have i left anything behind me unseen, i go back to see it; 'tis still on my way; i trace no certain line, either straight or crooked.-- rousseau has translated this passage in his emile, book v.
so that i see nothing at all in the scripture, that requireth a beliefe, that daemoniacks were any other thing but mad-men.
but who is this lieutenant of god, and head of the church, shall be considered in its proper place thereafter.
i have a slow and perplexed apprehension, but what it once apprehends, it apprehends well, for the time it retains it.
property (the moral property) of actions, which belongs to them in themselves.
--and pitied the orchomenians that the penitence of lyciscus for the treason committed against them, came at a season when there was no one remaining alive of those who had been interested in the offence, and whom the pleasure of this penitence should
we call it by many names,-fever, intemperance, insanity, stupidity and crime; they are all forms of old age; they are rest, conservatism, appropriation, inertia; not newness, not the way onward. we grizzle every day. i see no need of it.
manifold in apprehension is always successive. for example, the apprehension of the manifold in the phenomenon of a house which stands before me, is successive.
and afterwards when they demanded a king, after the manner of the nations; yet it was not with a design to depart from the worship of god their king; but despairing of the justice of the sons of samuel, they would have a king to judg them in civill
to those that contend upon presupposition we must, on the contrary, presuppose to them the same axiom upon which the dispute is. for every human presupposition and declaration has as much authority one as another, if reason do not make the difference.
as for the acquaintance, which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many.
wherefore they were forced to superadd a very hot bath, and then, feeling his end approach, whilst he had breath he continued excellent discourses upon the subject of his present condition, which the secretaries wrote down so long as they could hear his
there was an artist in the city of kouroo who was disposed to strive after perfection. one day it came into his mind to make a staff.
in all single instances of the operation of bodies or minds, there is nothing that produces any impression, nor consequently can suggest any idea of power or necessary connexion.
it is not lawful for us, in time and place, to make advantage of our enemies' want of understanding, as well as their want of courage.
he then took my hand, and continued: "brother, friend, there are many acts of my life, i think, which have cost me as much difficulty as this one is likely to do; and, after all, i have been long prepared for it, and have my lesson by heart.
zarathustra's voice also resounded in such a manner that his animals came to him frightened, and out of all the neighbouring caves and lurking-places all the creatures slipped away-flying, fluttering, creeping or leaping, according to their variety of
in fact, does not the undertaking entered into by the whole body of the nation bind it to provide for the security of the least of its members with as much care as for that of all the rest?
the rights of soveraignty the same in both
war then is a relation, not between man and man, but between state and state, and individuals are enemies only accidentally, not as men, nor even as citizens, one but as soldiers; not as members of their country, but as its defenders.
them into sects and schools, carrying on a vigorous warfare against one another.
would claim that power which his predecessors exercised without the direction of the law, as a prerogative belonging to him by right of his office, which he may exercise at his pleasure, to make or promote an interest distinct from that of the public,
my happiness in bestowing died in bestowing; my virtue became weary of itself by its abundance!
'tis not that we seek for now: we examine whether these relaters and collectors of things are commendable themselves.
i will not only that my voice reach him, but, peradventure, that it strike and pierce him. when i rate my valet with sharp and bitter language, it would be very pretty for him to say; "pray, master, speak lower; i hear you very well":
"plenus rimarum sum, hac atque iliac perfluo."
yet did their valour create no pity, and the length of one day was not enough to satiate the thirst of the conqueror's revenge, but the slaughter continued to the last drop of blood that was capable of being shed, and stopped not till it met with none but
subjection were inconsistent with, or spoiled him of that liberty or sovereignty he had a right to, or gave away his empire to those who had the government of his nonage? this government over him only prepared him the better and sooner for it.
artificial, regular and methodical fortune. and after the cure is performed, how can he assure himself that it was not because the disease had arrived at its period or an effect of chance?
they may sometimes discourse high, but that doth little hurt; besides, they are a counterpoise to the higher nobility, that they grow not too potent; and, lastly, being the most immediate in authority, with the common people, they do best temper popular
mill, as i have said, died in one thousand eight hundred fifty eight, after seven years of happy companionship with her husband, and was buried at avignon.
laws, or the reverence of the ancient customs, as a tyrannical yoke:
i was already considering to whom, amongst my friends, i might commit a necessitous and discredited old age; and having turned my eyes quite round, i found myself bare.
it, if i but say it my mind is easily composed at distance neither be a burden to myself nor to any other no use to this age, one throw myself back upon that other nothing falls where all falls nothing presses so hard upon a state as innovation obstinate
these cannot be presented a priori , but must be gradually discovered; and, while the synthesis of conceptions has been fully exhausted in the critique, it is necessary that, in the proposed work, the same should be the case with their analysis .
a factory owner, hearing what depth i had found, thought that it could not be true, for, judging from his acquaintance with dams, sand would not lie at so steep an angle.
nevertheless his barbarous cruelty and inhumanity, together with his countless atrocities, do not permit of his being named among the most famous men. we cannot attribute to fortune or merit that which he achieved without either.
deus ita artifex magnus in magnis, ut minor non sit in parvis: "god is so great an artificer in great things, that he is no less in the least" our arrogancy sets this blasphemous comparison ever before us.
but limiting myself more to particular cases, i would point out how one sees a certain prince to-day fortunate and to-morrow ruined, without seeing that he has changed in character or otherwise.
who had made him cuckold, and one whom he himself was wont to call aegisthus.
heraclitus was positive that the world was composed of fire; and, by the order of destiny, was one day to be enflamed and consumed in fire, and then to be again renewed. and apuleius says of men: sigillatim mortales, cunctim perpetui.
sect. two hundred fifteen. secondly, when the prince hinders the legislative from assembling in its due time, or from acting freely, pursuant to those ends for which it was constituted, the legislative is altered: for it is not a certain number of men,
the god veileth his beauty: thus hidest thou thy stars. thou speakest not: thus proclaimest thou thy wisdom unto me.
so hobbes said that if he had read as much as the academical pedants he should have known as little.
the body politic, as well as the human body, begins to die as soon as it is born, and carries in itself the causes of its destruction. but both may have a constitution that is more or less robust and suited to preserve them a longer or a shorter time.
that many of the captains were put to death upon the place of conquest, by order of the kings of castile, justly offended with the horror of their deportment, and almost all of them hated and disesteemed.
the question is, how far an opinion is life-furthering, life-preserving, species-preserving, perhaps species-rearing, and we are fundamentally inclined to maintain that the falsest opinions (to which the synthetic judgments a priori belong), are the most
we remained somewhat too long in rome that spring, and what with the effect of the increasing heat and the discouraging circumstances already described, my brother resolved not to write any more, or in any case, not to proceed with "zarathustra", although
and last of all i will consider what i ought to think of those things at present .
other hand, there is no other animal, however perfect or happily circumstanced, which can do the like.
-a little valiant nonsense, some divine service and ass-festival, some old joyful zarathustra fool, some blusterer to blow your souls bright.
may it not equally be led away from its true interests to the pursuit of pleasure or of something which is really harmful to it?
which things consider'd i should be no less foolish in saying, i will imagine that i may more throughly understand what i am , then if i should say, at present i am awake and perceive something true, but because it appears not evidently enough, i shall
it is frequent in medival writers, a commonplace with the theorists of the renaissance, and in the eighteenth century already nearing its fall before a wider conception.
our saviour in this chapter interpreteth the law of moses; which the jews thought was then fulfilled, when they had not transgressed the grammaticall sense thereof, howsoever they had transgressed against the sentence, or meaning of the legislator.
faith coming to tinct and illustrate sehond's arguments renders them firm and stolid; and to that degree that they are capable of serving for directions, and of being the first guides to an elementary christian to put him into the way of this knowledge.
their loathing, with a hand which only slowly grasps: who art thou? what hast thou done? rest thee here: this place has hospitality for every one--refresh thyself! and whoever thou art, what is it that now pleases thee? what will serve to refresh thee?
from all that has been said, there results the idea of a particular science, which may be called the critique of pure reason. for reason is the faculty which furnishes us with the principles of knowledge a priori.
to salve this, it is said, that by second, and everlasting death, is meant a second, and everlasting life, but in torments; a figure never used, but in this very case.
it was a singular experience that long acquaintance which i cultivated with beans, what with planting, and hoeing, and harvesting, and threshing, and picking over and selling them,-the last was the hardest of all,-i might add eating, for i did taste.
and beardless flower of his adolescence, and the handsomest of all the greeks.
i am very much of plato's opinion, who says that facile or harsh humours are great indications of the good or ill disposition of the mind.
should always be for life; i mean, to such as are under no restraint of any positive law, which ordains all such contracts to be perpetual.
this we can indeed always perceive in ourselves.
when we hear another language spoken, we involuntarily attempt to form the sounds into words with which we are more familiar and conversant--it was thus, for example, that the germans modified the spoken word arcubalista into armbrust (cross-bow).
we are to observe that to every thing nothing is more dear and estimable than its being (the lion, the eagle the dolphin, prize nothing above their own kind); and that every thing assimilates the qualities of all other things to its own proper qualities,
wrinkled, sibyl-like, cone-headed infant that sat upon its father's knee as in the palaces of nobles, and looked out from its home in the midst of wet and hunger inquisitively upon the stranger, with the privilege of infancy, not knowing but it was the
and this is also to be gathered out of the ordinary definition of justice in the schooles: for they say, that "justice is the constant will of giving to every man his own."
but of these many antichrists, there is one speciall one, o antichristos, the antichrist, or antichrist definitely, as one certaine person; not indefinitely an antichrist.
as a bird in lime-twiggs; the more he struggles, the more belimed.
lastly, amongst the points by the church of rome declared necessary for salvation, there be so many, manifestly to the advantage of the pope, and of his spirituall subjects, residing in the territories of other christian princes, that were it not for the
we are instructed by these petty experiences which usurp the hours and years. the hard soil and four months of snow make the inhabitant of the northern temperate zone wiser and abler than his fellow who enjoys the fixed smile of the tropics.
will learn to be somewhat on his guard against german music, because, in injuring his taste anew, it will also injure his health anew.
about the right object of the christian faith.
i told him, that as he worked so hard at bogging, he required thick boots and stout clothing, which yet were soon soiled and worn out, but i wore light shoes and thin clothing, which cost not half so much, though he might think that i was dressed like a
we have resolutely pursued the revenge of an injury received, and been sensible of a singular contentment for the victory; but we shall weep notwithstanding.
like many of my contemporaries, i had rarely for many years used animal food, or tea, or coffee, c.; not so much because of any ill effects which i had traced to them, as because they were not agreeable to my imagination.
if he easily pardons, and remits offences, it shows that his mind is planted above injuries; so that he cannot be shot. if he be thankful for small benefits, it shows that he weighs men's minds, and not their trash. but above all, if he have st.
or if thou esteem not thyself favoured by fortune in that thy then seeming prosperity hath departed, deem not thyself wretched, since what thou now believest to be calamitous passeth also. what!
that devilish iron horse, whose ear-rending neigh is heard throughout the town, has muddied the boiling spring with his foot, and he it is that has browsed off all the woods on walden shore, that trojan horse, with a thousand men in his belly, introduced
reasonings, on which almost all knowledge depends, will ever be affected by such a discovery.
i find it less exempt from traverses and inconveniences than virtue itself; and, besides that the enjoyment is more momentary, fluid, and frail, it has its watchings, fasts, and labours, its sweat and its blood; and, moreover, has particular to itself so
alas! there cometh the time when man will no longer give birth to any star. alas! there cometh the time of the most despicable man, who can no longer despise himself.
life and liberty allowed him, is then conquered, and a subject; and not before.
whereupon, he had a mind, for the jest's sake, to show them to the contrary; and having, for this occasion, made a muster of all his wits, wholly to employ them in the service of profit and gain, he set a traffic on foot, which in one year brought him in
empirical universality is, therefore, only an arbitrary extension of validity, from that which may be predicated of a proposition valid in most cases, to that which is asserted of a proposition which holds good in all; as, for example, in the affirmation,
"a drab of state, a cloth-o'-silver slut, to have her train borne up, and her soul trail in the dirt."
and pines away in grief and tears for thy absence, wherein, if in naught else, i would allow some marring of thy felicity.
and when both of them had thus silently composed and strengthened themselves, they gave each other the hand, as a token that they wanted once more to recognise each other.
"the glory of the spartans is extinguished by my plans. --"cicero, tusc. quaes., v. seventeen.
one. moral philosophy, or the science of human nature, may be treated after two different manners; each of which has its peculiar merit, and may contribute to the entertainment, instruction, and reformation of mankind.
here is one step back, and a very manifest one; i shall retire another: from the second to the third, and so to the fourth, so gently, that i shall be stark blind before i shall be sensible of the age and decay of my sight: so artificially do the fatal
medicines:--aristotle is of opinion "that the nightingales teach their young ones to sing, and spend a great deal of time and care in it;" whence it happens that those we bring up in cages, and which have not had the time to learn of their parents, want
it is also a law of nature, "that all men that mediate peace, be allowed safe conduct." for the law that commandeth peace, as the end, commandeth intercession, as the means; and to intercession the means is safe conduct.
we are in this very like him, who having need of fire, went to a neighbour's house to fetch it, and finding a very good one there, sat down to warm himself without remembering to carry any with him home.-- plutarch, how a man should listen.
true brevity of expression consists in a man only saying what is worth saying, while avoiding all diffuse explanations of things which every one can think out for himself; that is, it consists in his correctly distinguishing between what is necessary and
'tis what antisthenes said, "that a man should either make provision of sense to understand, or of a halter to hang himself;" and what chrysippus alleged upon this saying of the poet tyrtus:--
for me-how could there be an outside-of-me? there is no outside! but this we forget on hearing tones; how delightful it is that we forget!
he had been instructed only in that innocent and ineffectual way in which the catholic priests teach the aborigines, by which the pupil is never educated to the degree of consciousness, but only to the degree of trust and reverence, and a child is not
-what happeneth to me? hush! it stingeth me-alas-to the heart? to the heart! oh, break up, break up, my heart, after such happiness, after such a sting!
to prophets of perpetuall calling, and supreme, god spake in the old testament from the mercy seat, in a manner not expressed in the scripture.
or suppose he comes from reading a greek or latin classic in the original, whose praises are familiar even to the so called illiterate; he will find nobody at all to speak to, but must keep silence about it.
two hundred seventeen. let us be careful in dealing with those who attach great importance to being credited with moral tact and subtlety in moral discernment!
-for a hunt after susceptible simpletons: all mouse-traps for the heart have again been set! and whenever i lift a curtain, a night-moth rusheth out of it.
whenever the appeal is made,-no matter how indirectly,-to numbers, proclamation is then and there made that religion is not. he that finds god a sweet enveloping thought to him never counts his company.
sixty six. the tendency of a person to allow himself to be degraded, robbed, deceived, and exploited might be the diffidence of a god among men.
it was generally conceived to be meant, of the spanish fleet that came in 'eighty eight: for that the king of spain's surname, as they say, is norway. the prediction of regiomontanus,
great necessity, the greater part of mankind passing over their whole lives without ever knowing what poverty is, and some without sorrow or sickness, as xenophilus the musician, who lived a hundred and six years in a perfect and continual health; as also
they talked to me of the age of the wine and the fame of the vintage; but i thought of an older, a newer, and purer wine, of a more glorious vintage, which they had not got, and could not buy.
sect. two hundred thirty one. that subjects or foreigners, attempting by force on the properties of any people, may be resisted with force, is agreed on all hands.
o my brethren! with whom lieth the greatest danger to the whole human future? is it not with the good and just?-
there be other names of government, in the histories, and books of policy; as tyranny, and oligarchy: but they are not the names of other formes of government, but of the same formes misliked.
there is no passion so hard to contend with as this, which we would have them only resist, not simply as an ordinary vice, but as an execrable abomination, worse than irreligion and parricide; whilst we, at the same time, go to't without offence or
for it is the same deposing of a king, to submit to another king, whether he be set up by a neighbour nation, or by our selves.
"thus from one swarm of ants some sally out. to spy another's stock or mark its rout."
another time when winslow visited them, it being a season of plenty with them, there was no deficiency in this respect.
to empty and disfurnish the memory, is not this the true way to ignorance?
every addition to our empirical knowledge, and every advance made in the exercise of our perception, is nothing more than an extension of the determination of the internal sense, that is to say, a progression in time, be objects themselves what they may,
that of a second; every one runs hazard enough himself without hazarding for another, and has enough to do to assure himself in his own valour for the defence of his life, without intrusting a thing so dear in a third man's hand.
ambition is like choler; which is an humor that maketh men active, earnest, full of alacrity, and stirring, if it be not stopped. but if it be stopped, and cannot have his way, it becometh adust, and thereby malign and venomous.
xiii.) be affected in a variety of different ways by one and the same body; and contrariwise, as one and the same thing can be affected in many ways, it can also in many different ways affect one and the same part of the body.
another time, being seen to defend himself against a dog: "it is," said he, "very hard totally to put off man; and we must endeavour and force ourselves to resist and encounter things, first by effects, but at least by reason and argument."
that, as a man may say, were born with me; they are natural and entirely my own.
"haud ignarus . . . . quantum nova gloria in armis, et praedulce decus, primo certamine possit."
of his goods; whom yet he can command any thing, and hang for the least disobedience; because such a blind obedience is necessary to that end, for which the commander has his power, viz.
we may give to this influence what name we please; but, as it is usually conjoined with the action, it must be esteemed a cause , and be looked upon as an instance of that necessity, which we would here establish.
how does it become a man to behave toward the american government today? i answer that he cannot without disgrace be associated with it. i cannot for an instant recognize that political organization as my government which is the slave's government also.
without absolution, (though you turn to me, unlesse you turn also to them,) to the punishments (as much as lies in them) of the world to come: and so the words may be taken as a prophecy, or praediction concerning the times, as they have along been in the
there has been virtue in the world hitherto, it has just consisted in such striving.
i pry more narrowly into the business, and see how all things go:
incessant labor with my hands, at first, for i had my house to finish and my beans to hoe at the same time, made more study impossible. yet i sustained myself by the prospect of such reading in future.
of trade, by approaches, or the like), as they become more able to annoy them, than they were. and this is generally the work of standing counsels, to foresee and to hinder it.
for magnanimity is contempt of unjust, or dishonest helps.
it is not enough that ye should reconcile with him whom ye slay. let your sorrow be love to the superman: thus will ye justify your own survival!
prop. sixty six. we may, under the guidance of reason, seek a greater good in the future in preference to a lesser good in the present, and we may seek a lesser evil in the present in preference to a greater evil in the future. fifteen
might not lose the pleasure of quenching it by drinking. satius est supervacua discere, quam nihil. "'tis better to learn more than necessary than nothing at all."
he declared that "a soldier who fights in the ranks does not require half so much courage as a foot-pad,"-"that honor and religion have never stood in the way of a well-considered and a firm resolve."
i, for my part, who have been banished from all life's blessings, stripped of my honours, stained in repute, am punished for well-doing.
thus i do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although i maintain that the properties of space and time, in conformity to which i set both, as the condition of their
some who live in the outskirts, having come to town a-shopping in their wagons, have been obliged to put up for the night; and gentlemen and ladies making a call have gone half a mile out of their way, feeling the sidewalk only with their feet, and not
the foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space
i want to have goblins about me, for i am courageous. the courage which scareth away ghosts, createth for itself goblins-it wanteth to laugh.
decrepitude: which of us would not laugh to see this moment of continuance put into the consideration of weal or woe?
like a deep well is an anchorite. easy is it to throw in a stone: if it should sink to the bottom, however, tell me, who will bring it out again?
he who confers a benefit exercises a fine and honest action; he who receives it exercises the useful only.
i could have engaged myself in public employments without quitting my own matters a nail's breadth, and have given myself to others without abandoning myself.
of the iniquities of the people, to lay them all on that head, and then by some opportune man, to cause the goat to be led into the wildernesse, and there to escape, and carry away with him the iniquities of the people.
other, had i had to whom to write; but i wanted such a settled intercourse, as i once had, to attract me to it, to raise my fancy, and to support me.
if it did not exceed the capacity of human nature to foretell future events, it would be absurd to employ any prophecy as an argument for a divine mission or authority from heaven.
because the action is to be known by none but thyself." if we do not take up of ourselves the rule of well-doing, if impunity pass with us for justice, to how many sorts of wickedness shall we every day abandon ourselves?
therefore peter answered (for them all) "thou art christ, the son of the living god;" which i said is the foundation of the faith of the whole church; from which our saviour takes the occasion of saying, "upon this stone i will build my church;" by which
her eyes were bright as fire, and of a more than human keenness; her complexion was lively, her vigour showed no trace of enfeeblement; and yet her years were right full, and she plainly seemed not of our age and time. her stature was difficult to judge.
they are subtleties, indeed, with which she often alarms us to little purpose.
they called substances; and because they could not feel them with their hands, incorporeall: so also the jews upon the same ground, without any thing in the old testament that constrained them thereunto, had generally an opinion, (except the sect of the
but the "spirit," especially the "historical spirit," profits even by this desperation: once and again a new sample of the past or of the foreign is tested, put on, taken off, packed up, and above all studied--we are the first studious age in puncto of
"nor can providence ever seem so averse to her own work, that debility should be found to be amongst the best things." --quintilian, instit. orat., v. twelve.
but seeing that hath not been proved, and that it is notoriously known, the large jurisdiction of the pope was given him by those that had it, that is, by the emperours of rome, (for the patriarch of constantinople, upon the same title, namely, of being
nature shows all things formed and bound. the intellect pierces the form, overleaps the wall, detects intrinsic likeness between remote things and reduces all things into a few principles.
provers." he conceals himself in clouds of words of difficult, unintelligible sense, and has left to those of his sect as great a dispute about his judgment as about the matter itself.
prop. five. things are naturally contrary, that is, cannot exist in the same object, in so far as one is capable of destroying the other.
yet notwithstanding the objection on the score of humanity, i am compelled to doubt if equally valuable sports are ever substituted for these; and when some of my friends have asked me anxiously about their boys, whether they should let them hunt, i have
overruled by the common opinions, which always follow their leader as a flight of cranes, and complying with the method of the time, having no more those persons he had brought out of italy, and who had given him the first model of education, about him,
under this perfect friendship, the other fleeting affections have in my younger years found some place in me, to say nothing of him, who himself so confesses but too much in his verses; so that i had both these passions, but always so, that i could myself
"we must not trouble the gods with our affairs; they take no heed of our angers and disputes."--plutarch.
borrowed; the triumphs of the generals, upon their return; the great donatives and largesses, upon the disbanding of the armies; were things able to inflame all men's courages.
of a truth the senate, by its decrees concerning me, has made it such!
the jews, however, are beyond all doubt the strongest, toughest, and purest race at present living in europe, they know how to succeed even under the worst conditions (in fact better than under favourable ones), by means of virtues of some sort, which one
commonwealth. and thus the consent of freemen, born under government, which only makes them members of it, being given separately in their turns, as each comes to be of age, and not in a multitude together; people take no notice of it, and thinking it not
peace with god and thy neighbour: so desireth good sleep. and peace also with thy neighbour's devil! otherwise it will haunt thee in the night.
'then, what seek ye by all this noisy outcry about fortune? to chase away poverty, i ween, by means of abundance. and yet ye find the result just contrary.
proof.--we call a thing good or evil, when it is of service or the reverse in preserving our being (four. deff. i. and ii.), that is (three. vii.), when it increases or diminishes, helps or hinders, our power of activity.
for what concerns our affairs and pleasures, it is much more commodious, as the ancients did, to lose one's dinner, and defer making good cheer till the hour of retirement and repose, without breaking up a day; and so was i formerly used to do.
for, as we thus conceive it, we affirm its existence; that is, the body is affected by no emotion which excludes the existence of the thing, and therefore (two.
seeing then there was in the time of the old testament, such quarrells amongst the visionary prophets, one contesting with another, and asking when departed the spirit from me, to go to thee?
those whom i see make good books in ill breeches, should first have mended their breeches, if they would have been ruled by me.
in this case, all the springs of the state are vigorous and simple and its rules clear and luminous; there are no embroilments or conflicts of interests; the common good is everywhere clearly apparent, and only good sense is needed to perceive it.
but because i have essayed to expound the chief of these discoveries in a treatise which certain considerations prevent me from publishing, i cannot make the results known more conveniently than by here giving a summary of the contents of this treatise.
a man must have, in good earnest, desired that which he, in good earnest, expects to have a pleasure in enjoying; i say, though fortune should unjustly favour their dissimulation; which often falls out, because there is none of the sex, let her be as ugly
"i should admire him who with patience bearing a patched garment, bears well a changed fortune, acting both parts equally well." --horace ep., xvii. twenty five.
back upon that other no way found to tranquillity that is good in common noble and rich, where examples of virtue are rarely lodged nobody prognosticated that i should be wicked, but only useless noise of arms deafened the voice of laws none of the sex,
thou who all mankind viewedst- so god, as sheep-: the god to rend within mankind, as the sheep in mankind, and in rending laughing-
spirit of god taken in the scripture sometimes for a wind, or breath
"wee went through fire and water, and thou broughtest us to a moist place;" and other the like texts, (with which the doctors of those times entended to adorne, or extend their sermons, or commentaries) haled to their purposes by force of wit?
say the skeptics, as lovers of repose, and almost as a kind of safety police; "this subterranean nay is terrible! be still, ye pessimistic moles!"
solyman to the emperor of calicut, so angered him, that he not only rudely rejected them, saying that neither he nor any of his predecessors had ever been wont to take, and that it was their office to give; but, moreover, caused the ambassadors sent with
intuition , then the consciousness of a relation to something external to me would not be necessary.
this saint has very much obliged me: ipsa veritatis occultatio ant humili-tatis exercitatio est, aut elationis attritio "the very concealment of the truth is either an exercise of humility or a quelling of presumption."
if there are any persons who contest a received opinion, or who will do so if law or opinion will let them, let us thank them for it, open our minds to listen to them, and rejoice that there is some one to do for us what we otherwise ought, if we have any
we more admire and value things that are unusual and strange than those of ordinary observation.
been laid, and who represents to us even the variety of rumours that were then spread abroad, and the different reports that were made to him; 'tis the naked and inform matter of history, and of which every one may make his profit, according to his
note.--when i said above in three. xviii.
"by no means," said be; "it is not for such a man as i am to steal a victory, 'malo me fortunae poeniteat, quam victoria pudeat.'"-- "i had rather complain of ill-fortune than be ashamed of victory." quint. curt, iv. thirteen --
and how different the beginning of our life is to the end! the former is made up of deluded hopes, sensual enjoyment, while the latter is pursued by bodily decay and the odour of death.
how glorious a power, which is not even found effectual for its own preservation! but if happiness has its source in sovereign power, is not happiness diminished, and misery inflicted in its stead, in so far as that power falls short of completeness?
--for though they say that men must often die for trivial causes, seeing those that detain us in life are of no very great weight, yet there is to be some limit.
i amused myself one winter day with sliding this piecemeal across the pond, nearly half a mile, skating behind with one end of a log fifteen feet long on my shoulder, and the other on the ice; or i tied several logs together with a birch withe, and then,
very hardly part with it for any passion whatever. i do myself a greater injury in lying than i do him of whom i tell a lie.
in this state what is very well to be endured by a man who has his soul free from the fear of death, and of the menaces, conclusions, and consequences which physic is ever thundering in our ears; but the effect even of pain itself is not so sharp and
the freedom of a man at years of discretion, and the subjection of a child to his parents, whilst yet short of that age, are so consistent, and so distinguishable, that the most blinded contenders for monarchy, by right of fatherhood, cannot miss this
"nothing is worse than that assertion and decision should precede knowledge and perception."--cicero, acad., i. thirteen.
thus talked zarathustra in the city he loved, which is surnamed "the pied cow." for from here he had but two days to travel to reach once more his cave and his animals; his soul, however, rejoiced unceasingly on account of the nighness of his return home.
while the earth was left to its natural fertility and covered with immense forests, whose trees were never mutilated by the axe, it would present on every side both sustenance and shelter for every species of animal.
nevertheless, this pond is not very fertile in fish. its pickerel, though not abundant, are its chief boast.
"'tis much better quietly to obey than wish to rule." --lucretius, five, one thousand one hundred twenty six.
existences, which remain uniform and independent.
it should be rather proclaimed, on the contrary, that no one should wear scarlet or goldsmiths' work but courtesans and tumblers.
it would therefore be somewhat absurd to strive after. but it is meant to be a possibility which men of the present could realise with all their spiritual and physical energies, provided they adopted the new values.
sixty five -- were fallen into dispute about their title; the emperor hindered them from proceeding to blows: but one of them, under colour of bringing things to a friendly issue by an interview, having invited his competitor to an entertainment in his
that such infamy is endured in a town is a piece of barbarity and injustice, the more so as it could be easily removed by a police notice requiring every whip cord to have a knot at the end of it.
i receive health with open arms, free, full, and entire, and by so much the more whet my appetite to enjoy it, by how much it is at present less ordinary and more rare; so far am i from troubling its repose and sweetness with the bitterness of a new and
what would you say of him that would not vouchsafe to respite his reading in a book whilst he was under incision?
to be sure, thou wouldst call it by name and caress it; thou wouldst pull its ears and amuse thyself with it.
there the sun lighted me to hoe beans, pacing slowly backward and forward over that yellow gravelly upland, between the long green rows, fifteen rods, the one end terminating in a shrub oak copse where i could rest in the shade, the other in a blackberry
i for my part care for no other books, but either such as are pleasant and easy, to amuse me, or those that comfort and instruct me how to regulate my life and death:
thus temperance, sobriety, and presence of mind in danger, c., are varieties of courage; courtesy, mercy, c., are varieties of highmindedness.
the mercy of the waves and angry neptune in a frail boat; that she further teaches discretion and prudence; and that even venus can inflate boys under the discipline of the rod with boldness and resolution, and infuse masculine courage into the heart of
yet this incessant movement and progression which all things partake could never become sensible to us but by contrast to some principle of fixture or stability in the soul. whilst the eternal generation of circles proceeds, the eternal generator abides.
"as we are born we die, and the end commences with the beginning." --manilius, ast., iv. sixteen.
in earnest, i have often been troubled to see judges, by fraud and false hopes of favour or pardon, allure a criminal to confess his fact, and therein to make use of cozenage and impudence.
in certain passages in the social contract , in his criticism of the abbe de saint-pierre's project of perpetual peace , and in the second chapter of the original draft of the social contract , rousseau takes into account the possibility of a still higher
country before us, the boundaries of which no one has yet seen, a beyond to all countries and corners of the ideal known hitherto, a world so over-rich in the beautiful, the strange, the questionable, the frightful, and the divine, that our curiosity as
-- in cotton's translation the work referred to is "those memoirs upon the famous edict of january," of which mention has already been made in the present edition.
the true use of it. what does this saying of some mean, that the heavens in growing old bow themselves down nearer towards us, and put us into an uncertainty even of hours and days?
that god promised a redeemer to adam, and such of his seed as should trust in him, and repent; but not to them that should die in their sins, as do the reprobate.
therefore after god had commanded him to deliver the israelites from the egyptian bondage, when he said (exod four.one.
it struck me again tonight, as if i had not seen it almost daily for more than twenty years,-why, here is walden, the same woodland lake that i discovered so many years ago; where a forest was cut down last winter another is springing up by its shore as
but though our thought seems to possess this unbounded liberty, we shall find, upon a nearer examination, that it is really confined within very narrow limits, and that all this creative power of the mind amounts to no more than the faculty of
or as if a body were made without any quantity at all, and that afterwards more, or lesse were put into it, according as it is intended the body should be more, or lesse dense.
dodwells separation of churches from episcopal government, as practised by the present nonconformists proved schismatical from such principles as are least controverted, and do withal most popularly explain the sinfulness and mischief of schism. quarto.
i know some who consentingly have acquired both profit and advancement from cuckoldom, of which the bare name only affrights so many people.
the same moses (the civill soveraigne of israel) when he consecrated aaron (the high priest,) and his sons, did wash them with water, (not exorcised water,) put their garments upon them, and anointed them with oyle; and they were sanctified, to minister
as the state of morality then made superfluous many of the precautions which would have been necessary at other times, there was no fear that a dictator would abuse his authority, or try to keep it beyond his term of office.
what is the greatest thing ye can experience? it is the hour of great contempt. the hour in which even your happiness becometh loathsome unto you, and so also your reason and virtue.
whilst we are infested with the greater.
one.nine, ten.) "that they turned from idols, to serve the living and true god, and to waite for his sonne from heaven:" where to waite for his sonne from heaven, is to wait for his comming to be king in power; which were not necessary, if this kingdome
undisturbedness, of repletion, of final unity--it is the "sabbath of sabbaths," to use the expression of the holy rhetorician, st.
two hundred sixty. in a tour through the many finer and coarser moralities which have hitherto prevailed or still prevail on the earth, i found certain traits recurring regularly together, and connected with one another, until finally two primary types
one hundred sixty six. one may indeed lie with the mouth; but with the accompanying grimace one nevertheless tells the truth.
"for god sake, sir," replied cyneas, "tell me what hinders that you may not, if you please, be now in the condition you speak of?
for how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to
in truth, his powers were badly economised and too sparingly employed; insomuch that, over and above his actual work, there was abundant capacity lying idle which might have been called into service, both to the public advantage and his own private glory.
item, 'tis a frivolous thing in itself, but nevertheless worthy to be recorded for the strangeness of it, that is written by an eyewitness, that henry, duke of normandy, son of henry two., king of england, making a great feast in france, the concourse of
eleven.twenty nine. thirteen.twenty five. fourteen.six,nineteen.
sprung, and rest in god again, spurn at the grave, and, fearless of decay, dwell in high heaven, and star th' ethereal way."
her, suspecting her to be a witch. as 'tis usual in things that consist in fancy, she put him upon devotion, and having accordingly made his vows to venus, he found himself divinely restored the very first night after his oblations and sacrifices.
the eighteenth century view is that individuals existed first, each with their own special claims and responsibilities; that they deliberately formed a social state, either by a contract or otherwise; and that then finally they limited their own action
"but why doth zarathustra speak otherwise unto us than unto his disciples?"
i am not satisfied whether those pleasant ligatures-- les nouements d'aiguillettes, as they were called, knots tied by some one, at a wedding, on a strip of leather, cotton, or silk, and which, especially when passed through the wedding-ring, were
as regards the form of thought) is possible only by their means. for in that case they apply necessarily and a priori to objects of experience, because only through them can an object of experience be thought.
we must be thrifty of the liberty of our souls, and never let it out but upon just occasions, which are very few, if we judge aright.
however, i think an attentive reader will see that i have already answered their propositions; for all their arguments are founded on the hypothesis that extended substance is composed of parts, and such a hypothesis i have shown (prop. xii., and coroll.
but if we ascribe to it farther qualities, or affirm it capable of producing other effects, we can only indulge the licence of conjecture, and arbitrarily suppose the existence of qualities and energies, without reason or authority.
men do not know the natural disease of the mind; it does nothing but ferret and inquire, and is eternally wheeling, juggling, and perplexing itself like silkworms, and then suffocates itself in its work; "mus in pice."-- "a mouse in a pitch barrel."
i admonish all those who have authority to be angry in my family, in the first place to manage their anger and not to lavish it upon every occasion, for that both lessens the value and hinders the effect: rash and incessant scolding runs into custom, and
there be other things tending to the destruction of particular men; as drunkenness, and all other parts of intemperance; which may therefore also be reckoned amongst those things which the law of nature hath forbidden; but are not necessary to be
every one, to destroy their fruit. and, in another place, if a tradesman marry, all of the same condition, who are invited to the wedding, lie with the bride before him; and the greater number of them there is, the greater is her honour, and the opinion
and in particular, of the essence of a man, which (they say) is his soule, they affirm it, to be all of it in his little finger, and all of it in every other part (how small soever) of his body; and yet no more soule in the whole body, than in any one of
seventhly, if the harm inflicted be lesse than the benefit, or contentment that naturally followeth the crime committed, that harm is not within the definition; and is rather the price, or redemption, than the punishment of a crime: because it is of the
popular ideas about them are false. thus, for instance, the truly philosophical combination of a bold, exuberant spirituality which runs at presto pace, and a dialectic rigour and necessity which makes no false step, is unknown to most thinkers and
but as to what concerns devotion, observance of the laws, goodness, liberality, loyalty, and plain dealing, it was of use to us that we had not so much as they; for they have lost, sold, and betrayed themselves by this advantage over us.
are a very poor testimony of our worth and parts.
yet it consoles the latter that he suffers for the sake of honour, and he looks away from his torments to their cause: whilst the other, jaded with pleasures and sick with over-enjoyment, is more hurt by the cause of his sufferings than by the sufferings
wretched as themselves; wherefore it is nothing wonderful, if they be generally troublesome and odious to their fellow--men.
thus, for example, out of two hundred,zero illuminations by the moon, i might compose and give a priori, that is construct, the degree of our sensations of the sun-light. thirty we may therefore entitle these two principles constitutive.
value in them, not what they bring to us reserve a backshop, wholly our own and entirely free resolved to bring nothing to it but expectation and patience rest satisfied, without desire of prolongation of life or name restoring what has been lent us, wit
o afternoon of my life! o happiness before eventide! o haven upon high seas! o peace in uncertainty! how i distrust all of you!
judgment in examining these whenever i should be duly qualified for the task. nor could i have proceeded on such opinions without scruple, had i supposed that i should thereby forfeit any advantage for attaining still more accurate, should such exist.
forty one. of the office of our blessed saviour
latter half of the eighteenth century; and a third, of still briefer duration, in the intellectual fermentation of germany during the goethian and fichtean period.
"tuo tibi judicio est utendum.... virtutis et vitiorum grave ipsius conscientiae pondus est: qua sublata, jacent omnia."
it was a warm day, and he was surprised to see so great a body of ice remaining. not seeing any ducks, he hid his boat on the north or back side of an island in the pond, and then concealed himself in the bushes on the south side, to await them.
dissimulation is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it. therefore it is the weaker sort of politics, that are the great dissemblers.
pelagia and sophronia, both canonised, the first of these precipitated herself with her mother and sisters into the river to avoid being forced by some soldiers, and the last also killed herself to avoid being ravished by the emperor maxentius.
whichever groups of sensations within a soul awaken most readily, begin to speak, and give the word of command--these decide as to the general order of rank of its values, and determine ultimately its list of desirable things.
said that there are no longer as many votes as there are men, but only as many as there are associations. the differences become less numerous and give a less general result.
in the second place are legislatores, lawgivers; which are also called second founders, or perpetui principes, because they govern by their ordinances after they are gone; such were lycurgus, solon, justinian, eadgar, alphonsus of castile, the wise, that
necks; after having satisfied his second and special faith, he satisfied the general and first.
layest aside thy own immoderate either seeking or evading glory or reputation impunity pass with us for justice it is not for outward show that the soul is to play its part knowledge of others, wherein the honour consists lessen the just value of things
the only good histories are those that have been written themselves who held command in the affairs whereof they write, or who participated in the conduct of them, or, at least, who have had the conduct of others of the same nature.
this is why an exchange of compliments between two women is much more ridiculous than between two men.
than i regret that my duration shall not be as long and entire as that of an oak.
"eam vir sanctus et sapiens sciet veram esse victoriam, quae, salva fide et integra dignitate, parabitur."-- "an honest and prudent man will acknowledge that only to be a true victory which shall be obtained saving his own good faith and
men. which way, though it consist in constitution, instruction, education, and the occasions and invitements men have to christian vertues; yet it is truly attributed to the operation of the spirit of god, or holy spirit (which we in our language call the
"they aim at no slight or jocular rewards."--aeneid, xii. seven hundred sixty four.
i know very well, by hearsay, several sorts of prudent pleasures, effectually so, and glorious to boot; but opinion has not power enough over me to give me an appetite to them.
his intention was to assure himself of them, which he would soon have succeeded in doing if alexander had lived. these were the measures taken by him with regard to the present.
huntsmen assure us that to cull out from amongst a great many puppies that which ought to be preserved as the best, the best way is to refer the choice to the mother; as thus, take them and carry them out of the kennel, and the first she brings back will
yet we must confess, that what we see in a dream is (as it were) a painted picture , which cannot be devised but after the likeness of some real thing; and that therefore these generals at least, viz.
'tis an ill custom and unmanly that the gentlemen of our time have got, not to put on arms but just upon the point of the most extreme necessity, and to lay them by again, so soon as ever there is any show of the danger being over; hence many disorders
as age renders my humours more sharp, i study to oppose them, and will, if i can, order it so, that for the future i may be so much the less peevish and hard to please, as i have more excuse and inclination to be so, although i have heretofore been
we never carry on that thing well by which we are prepossessed and led:
the nearer you get to the equator, the less people live on. meat they hardly touch; rice, maize, curcur, millet and cassava are their ordinary food. there are in the indies millions of men whose subsistence does not cost a halfpenny a day.
vacant places of america, we shall find that the possessions he could make himself, upon the measures we have given, would not be very large, nor, even to this day, prejudice the rest of mankind, or give them reason to complain, or think themselves
the reasoning of caligula agrees with that of hobbes and grotius. aristotle, before any of them, had said that men are by no means equal naturally, but that some are born for slavery, and others for dominion.
to the critique of pure reason, therefore, belongs all that constitutes transcendental philosophy; and it is the complete idea of transcendental philosophy, but still not the science itself; because it only proceeds so far with the analysis as is
the disjunctive judgement contains, therefore, the relation of the parts of the whole sphere of a cognition, since the sphere of each part is a complemental part of the sphere of the other, each contributing to form the sum total of the divided cognition.
who among you can at the same time laugh and be exalted?
yea, i would that the earth shook with convulsions when a saint and a goose mate with one another.
king, he is therefore seditious in his heart." and i did not grant to the magistrate himself that he did well in condemning a book because it had placed a heretic -- theodore de beza. --amongst the best poets of the time.
the greeks (from whose customes, and daemonology, and from the doctrine of the cabalists, their religion became much corrupted): in such sort as nothing can be gathered from their confusion, both in state and religion, concerning the supremacy in either.
person; and that (till the captivity) was the king. and again, after the return from the captivity, they paid their tythes as before to the priest. hitherto therefore church livings were determined by the civill soveraign.
zeleucus by the like invention reclaimed the corrupted manners of the locrians.
i hardly ever choose my dish at table, but take the next at hand, and unwillingly change it for another.
i was pleased to hear of the old log canoe, which took the place of an indian one of the same material but more graceful construction, which perchance had first been a tree on the bank, and then, as it were, fell into the water, to float there for a
whatsoever affects our ears is said to give rise to noise, sound, or harmony.
for as by the holy ghost, is frequently in scripture understood, the graces and good inclinations given by the holy ghost; so by the entring of satan, may bee understood the wicked cogitations, and designes of the adversaries of christ, and his disciples.
so that if a man wishes to improve himself in any subject he must guard against immediately seizing the newest books written upon it, in the assumption that science is always advancing and that the older books have been made use of in the compiling of the
piso, otherwise a man of very eminent virtue, being moved against a soldier of his, for that returning alone from forage he could give him no account where he had left a companion of his, took it for granted that he had killed him, and presently condemned
if we enjoy nothing but what we touch, we may say farewell to the money in our chests, and to our sons when they are gone a hunting. we will have them nearer to us: is the garden, or half a day's journey from home, far? what is ten leagues: far or near?
i see, and am vexed to see, in several families i know, monsieur about noon come home all jaded and ruffled about his affairs, when madame is still dressing her hair and tricking up herself, forsooth, in her closet: this is for queens to do, and that's a
upon by the words, but the spectator. so that all the miracle consisteth in this, that the enchanter has deceived a man; which is no miracle, but a very easie matter to doe.
eight. of the vertues, commonly called intellectuall, and their contrary
tacit trust, that it shall be employed for their good, and the preservation of their property: now this power, which every man has in the state of nature, and which he parts with to the society in all such cases where the society can secure him, is to use
continued ) ten the people ( continued ) eleven the various systems of legislation twelve the division of the laws
standing at my door, i could hear the rush of their wings; when, driving toward my house, they suddenly spied my light, and with hushed clamor wheeled and settled in the pond. so i came in, and shut the door, and passed my first spring night in the woods.
it is therefore manifest, that christ hath not left to his ministers in this world, unlesse they be also endued with civill authority, any authority to command other men.
characters, prejudices, and opinions. such a uniformity in every particular, is found in no part of nature.
b. consequences from the accidents of politique bodies; which is called politiques, and civill philosophy
he that cannot look into his own estate at all, had need both choose well those whom he employeth, and change them often; for new are more timorous and less subtle. he that can look into his estate but seldom, it behooveth him to turn all to certainties.
who would believe that captain bayard should have no honour but what he derives from the deeds of peter terrail; and that antonio iscalin should suffer himself to his face to be robbed of the honour of so many navigations and commands at sea and land by
but in those who with greater resolution have determined to despatch themselves, we must examine whether it were with one blow which took away the leisure of feeling the effect for it is to be questioned whether, perceiving life, by little and little, to
"take heed, lest any man deceive you by philosophy and vain deceit, after the tradition of men, and the rudiments of the world."
the fairies also have their enchanted castles, and certain gigantique ghosts, that domineer over the regions round about them.
i give her caution that, of all sorts of people, those will be the worst that shall set her in discord; i have no fear for her, but of herself, and, certainly, i have as much fear for her as for any other part of the kingdom.
sovereign to itself; and that it is consequently against the nature of the body politic for the sovereign to impose on itself a law which it cannot infringe.
for the most part one escaped wonderfully from these dangers, either by proceeding at once boldly and without deliberation to the goal, as is recommended to those who run the gantlet, or by keeping my thoughts on high things, like orpheus, who, "loudly
three. by emotion i mean the modifications of the body, whereby the active power of the said body is increased or diminished, aided or constrained, and also the ideas of such modifications.
their ways, they cannot but stumble, and fall in the way of religion: whereas the example of those we regard not, works not on us at all, but leaves us to our own diligence and caution; and consequently are no causes of our falling.
of holinesse there be degrees: for of those things that are set apart for the service of god, there may bee some set apart again, for a neerer and more especial service.
the other, that you do not peremptorily break off, in any business, in a fit of anger; but howsoever you show bitterness, do not act anything, that is not revocable.
lento in life and action--think of balzac, for instance,--unrestrained workers, almost destroying themselves by work; antinomians and rebels in manners, ambitious and insatiable, without equilibrium and enjoyment; all of them finally shattering and
but that i may reveal my heart entirely unto you, my friends: if there were gods, how could i endure it to be no god! therefore there are no gods.
and even in our wildest and most wandering reveries, nay in our very dreams, we shall find, if we reflect, that the imagination ran not altogether at adventures, but that there was still a connexion upheld among the different ideas, which succeeded each
and by him that spake only as a philosopher, and natural man, it was well said, pompa mortis magis terret, quam mors ipsa. groans, and convulsions, and a discolored face, and friends weeping, and blacks, and obsequies, and the like, show death terrible.
of ours, when we cannot talk of the world but either with danger or falsehood.
thinks you dare one may regret better times, but cannot fly from the present one must first know what is his own and what is not only desire to become more wise, not more learned or eloquent only secure harbour from the storms and tempests of life only
and will any one say, that the mother hath a legislative power over her children?
which considered, i define civill law in this manner.
women are directly adapted to act as the nurses and educators of our early childhood, for the simple reason that they themselves are childish, foolish, and short-sighted--in a word, are big children all their lives, something intermediate between the
readers seeing both at once will more easily determine where the truth lies; for i do not engage in any case to make prolix replies, but only with perfect frankness to avow my errors if i am convinced of them, or if i cannot perceive them, simply to state
all matter that is the outcome of experience, in other words everything that is founded on fact, whether it be historical or physical, taken by itself and in its widest sense, is included in the term matter.
it will have a life that will be short and glorious. if, on its coasts, the sea washes nothing but almost inaccessible rocks, let it remain barbarous and ichthyophagous: it will have a quieter, perhaps a better, and certainly a happier life.
rousseau's object, then, in the first words of the social contract , "is to inquire if, in the civil order, there can be any sure and certain, rule of administration, taking men as they are and laws as they might be."
different pictures of so uniform a subject.
generally to call them spirits. and as the romans in this, held the same opinion with the greeks: so also did the jewes; for they calle mad-men prophets, or (according as they thought the spirits good or bad) daemoniacks; and some of them called both
ptolemy, who was a great man, had established the bounds of this world of ours; all the ancient philosophers thought they had the measure of it, excepting some remote isles that might escape their knowledge; it had been pyrrhonism, a thousand years ago,
wanton avidity, bilious envy, careworn revenge, populace-pride: all these struck mine eye. it is no longer true that the poor are blessed. the kingdom of heaven, however, is with the kine."
solicited; it would be roused and heated by unexpected, sudden, and accidental occasions. if it be left to itself, it flags and languishes; agitation only gives it grace and vigour.
rousseau's political influence, so far from being dead, is every day increasing; and as new generations and new classes of men come to the study of his work, his conceptions, often hazy and undeveloped, but nearly always of lasting value, will assuredly
callicles in plato says, that the extremity of philosophy is hurtful, and advises not to dive into it beyond the limits of profit; that, taken moderately, it is pleasant and useful; but that in the end it renders a man brutish and vicious, a contemner of
such an institution could only be made by common consent, and must have been effected in a manner not very easy for men whose gross organs had not been accustomed to any such exercise.
compacted by a power supernaturall, because the sight judges them corporeall; and some to call them spirits, because the sense of touch discerneth nothing in the place where they appear, to resist their fingers: so that the proper signification of spirit
this was apparent from what followed; for he was so astonished and stupefied with the thought of so high an execution, that he totally lost his judgment both to find his way to flight and to govern his tongue.
"whether the balance or dread scorpio, more potent over my natal hour, aspects me, or capricorn, supreme over the hesperian sea." --horace, od., ii. one hundred seventeen.
they are expecting you at agen. the sieur de mauvesin came as far as canteloup, and thence returned, having got some intelligence. i am in search of one captain rous, to whom . . . wrote, trying to draw him into his cause by all sorts of promises.
i chide society, i embrace solitude, and yet i am not so ungrateful as not to see the wise, the lovely and the noble-minded, as from time to time they pass my gate. who hears me, who understands me, becomes mine,-a possession for all time.
it commonly falls out in most men that they set a good face upon the matter and speak with great indifference, to acquire reputation, which they hope afterwards, living, to enjoy.
phocion, to one who interrupted his speaking by injurious and very opprobrious words, made no other return than silence, and to give him full liberty and leisure to vent his spleen; which he having accordingly done, and the storm blown over, without any
that is, because i that have this idea do my self exist ; i do so clearly conclude that god also exists , and that on him my being depends each minute; that i am confident nothing can be known more evidently and certainly by humane understanding .
the morality of our acts consists in their being directed in accordance with universal law; acts in which we are guided merely by our passions are not moral.
which i say in excuse of those whom we ordinarily see impatient in the assaults of this malady; for as to what concerns myself, i have passed it over hitherto with a little better countenance, and contented myself with groaning without roaring out; not,
neither were the courts of princes silent in his deserved praises; for after a retirement of twenty five years he was invited by christina queen of sweedland to her court; thither upon the intreaty of this brave and learned princess he betook himself,
"non ponebat enim rumores ante salutem."
where they crack lice with their teeth like monkeys, and abhor to see them killed with one's nails: where in all their lives they neither cut their hair nor pare their nails; and, in another place, pare those of the right hand only, letting the left grow
midday of life! my second youth's delight! my summer's park! unrestful joy to long, to lurk, to hark! i peer for friends!--am ready day and night, for my new friends. come! come! the time is right!
but this principle is the first principle of all the operations of our understanding, so that we cannot form the least conception of any other possible understanding, either of one such as should be itself intuition, or possess a sensuous intuition, but
"development" is therefore the essentially german discovery and hit in the great domain of philosophical formulas,--a ruling idea, which, together with german beer and german music, is labouring to germanise all europe.
them to be elevated, virtuous, full of steady resolution, and (after all said) admirable.
says he, "would it, then, be a reputed cowardice to overcome them by giving ground?" urging, at the same time, the authority of homer, who commends in aeneas the science of flight.
grant that a thing absolutely begins to be; we must then have a point of time in which it was not. but how and by what can we fix and determine this point of time, unless by that which already exists?
wishing to secure them, did not wish to make this the special care of the king, to relieve him of the dissatisfaction that he might incur among the nobles by favouring the people, and among the people by favouring the nobles.
let them display their eloquence and intelligence, and judge according to their own fancy: but let them, withal, leave us something to judge of after them, and neither alter nor disguise, by their abridgments and at their own choice, anything of the
the manner how speech serveth to the remembrance of the consequence of causes and effects, consisteth in the imposing of names, and the connexion of them.
it; which indeed are his own judgments, they being made by himself, or his representative.
in attempting to render the exposition of my views as intelligible as possible, i have been compelled to leave out or abridge various passages which were not essential to the completeness of the work, but which many readers might consider useful in other
and as these ways cannot be applyed to god, in his speaking to moses, at mount sinai; so also, they cannot be applyed to him, in his speaking to the high priests, from the mercy-seat.
nothing less than the miniature paraphrase of the hundred volumes of the universal history.
interrogation in a philosopher nowadays. "sir," the philosopher will perhaps give him to understand, "it is improbable that you are not mistaken, but why should it be the truth?"
neither can they be secret, and therefore not effectual; but according to the french proverb, beaucoup de bruit, peu de fruit; much bruit little fruit. yet certainly, there is use of this quality in civil affairs.
"and, come the worst that can come, the distribution and variety of all the acts of my comedy are performed in a year.
the wildest and most courageous animals hath he envied and robbed of all their virtues: thus only did he become-man.
but, notwithstanding such resistance, the king's person and authority are still both secured, and so no danger to governor or government.
the true way would be to beget in men a contempt of silks and gold, as vain, frivolous, and useless; whereas we augment to them the honours, and enhance the value of such things, which, sure, is a very improper way to create a disgust.
this is not to derogate from the romans; for having only simply named them with the greeks, he can have done them no injury, what disparity soever there may be betwixt them and plutarch does not entirely oppose them to one another; there is no preference
"for perspicuity is lessened by argument." ("the clearness of a cause is clouded by argumentation.") --cicero, de nat. deor., iii. four.
these things, when they are well based and have greatness in them, render him revered and admired, and there is not lacking scope in italy for the introduction of every kind. here there is great virtue in the members, if it were not wanting in the heads.
lastly, whereas there was a place neer jerusalem, called the valley of the children of hinnon; in a part whereof, called tophet, the jews had committed most grievous idolatry, sacrificing their children to the idol moloch; and wherein also god had
whatsoever a man can get by his own industry, and hazard, is his own: that the practice of all nations cannot be unjust: that examples of former times are good arguments of doing the like again;" and many more of that kind: which being granted, no act in
but by the ears heat and stir up their imagination, and then we find fault husbands hate their wives only because they themselves do wrong i am apt to dream that i dream i do not say that 'tis well said, but well thought i had much rather die than live
all these heaviest things the load-bearing spirit taketh upon itself: and like the camel, which, when laden, hasteneth into the wilderness, so hasteneth the spirit into its wilderness.
there is between these two bodies this essential difference, that the state exists by itself, and the government only through the sovereign.
constrained (cf. three. xi. note). i pass over the definitions of merriment, stimulation, melancholy, and grief, because these terms are generally used in reference to the body, and are merely kinds of pleasure or pain.
opposed at once by pompeius, caesar, and crassus: it is grievous, when a candidate for public offices, to be defeated by one's inferiors; therefore let him be defeated by vatinius: it is grievous to take part in civil wars, therefore let him fight in
whatever outrages have happened to men may befall a man again; and very easily in a republic, if there appear any signs of a decay of religion.
protected from public attack are rested not so much on its truth, as on its importance to society.
by making it more and more necessary. floods or earthquakes surrounded inhabited districts with precipices or waters: revolutions of the globe tore off portions from the continent, and made them islands.
as for the third part of his office, which was to be king, i have already shewn that his kingdome was not to begin till the resurrection.
one hundred fifty. around the hero everything becomes a tragedy; around the demigod everything becomes a satyr-play; and around god everything becomes--what? perhaps a "world"?
'tis an excellent way to gain the heart and will of another, to submit and intrust one's self to him, provided it appear to be freely done, and without the constraint of necessity, and in such a condition, that a man manifestly does it out of a pure and
if the senses be our first judges, it is not ours that we are alone to consult; for, in this faculty, beasts have as great, or greater, than we; it is certain that some of them have the sense of hearing more quick than man; others that of seeing, others
for the works of the egyptian sorcerers, though not so great as those of moses, yet were great miracles.
and whoever wanteth to have fame, must take leave of honour betimes, and practise the difficult art of-going at the right time.
"yes, yes," he responded, "i have; but it is not that which i need; and, besides, when all is said, i have no longer any existence." "god," i replied, "will grant you a better one soon." "would it were now, my brother," was his answer.
fifty five. here, then, many philosophers think themselves obliged by reason to have recourse, on all occasions, to the same principle, which the vulgar never appeal to but in cases that appear miraculous and supernatural.
and therefore, when the discourse is put into speech, and begins with the definitions of words, and proceeds by connexion of the same into general affirmations, and of these again into syllogismes, the end or last sum is called the conclusion; and the
if you examine it closely the morning after it freezes, you find that the greater part of the bubbles, which at first appeared to be within it, are against its under surface, and that more are continually rising from the bottom; while the ice is as yet
such is in miniature the moral picture, if not of human life, at least of the secret pretensions of the heart of civilised man.
them would have been only too glad to look upon itself as the ultimate end of existence and the legitimate lord over all the other impulses. for every impulse is imperious, and as such, attempts to philosophize.
and though a philosopher may live remote from business, the genius of philosophy, if carefully cultivated by several, must gradually diffuse itself throughout the whole society, and bestow a similar correctness on every art and calling.
by happiness is intended pleasure, and the absence of pain; by unhappiness, pain, and the privation of pleasure.
previously, there had been an obscure point in his knowledge of the world which had arisen through his omitting something in his early education, whether he had been either artificially educated by men or just naturally by his own experience.
the nation itself, with all its so called internal improvements, which, by the way, are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and
of time is possible. permanence is, in fact, just another expression for time, as the abiding correlate of all existence of phenomena, and of all change, and of all coexistence.
prop. forty. whatsoever ideas in the mind follow from ideas which are therein adequate, are also themselves adequate.
but if another triangle be shewn him different in shape from the former, he cannot know without a new labour, whether the three angles of that also be equall to the same.
unto the lord in the priests office; which was a simple and decent cleansing, and adorning them, before hee presented them to god, to be his servants.
and not content with having increased the power of the church and lost his friends, he now desiring the kingdom of naples, divided it with the king of spain; and where he alone was the arbiter of italy, he now brought in a companion, so that the ambitious
"whilst we can, let us banish old age from the brow." --herod., ep., xiii. seven.
three, as the horatii against the curiatii, the multitude on either side is considered but as one single man: the hazard, wherever there is company, being confused and mixed.
do they think, those they employ and deal with, are saints? do they not think, they will have their own ends, and be truer to themselves, than to them?
in the metaphysical deduction, the a priori origin of categories was proved by their complete accordance with the general logical of thought; in the transcendental deduction was exhibited the possibility of the categories as a priori cognitions of objects
proof.--the knowledge of evil (four. viii.) is pain, in so far as we are conscious thereof. now pain is the transition to a lesser perfection (def. of the emotions, iii.) and therefore cannot be understood through man's nature (three.
peter tells us, that it is at the generall resurrection. for in his two. epistle, three. chapter, and seven.
"do we not see them, uncertain what they want, and always asking for something new, as if they could get rid of the burthen." --lucretius, iii. one thousand seventy.
moved that changes not place, or that has not dimension; and whatsoever has dimension, is body. but the meaning of those words is best understood by the like place, gen. eight. one.
it is also often argued, and still oftener thought, that none but bad men would desire to weaken these salutary beliefs; and there can be nothing wrong, it is thought, in restraining bad men, and prohibiting what only such men would wish to practise.
how often have i done myself a manifest injustice to avoid the hazard of having yet a worse done me by the judges, after an age of vexations, dirty and vile practices, more enemies to my nature than fire or the rack?
thus the law of public order in assemblies is not so much to maintain in them the general will as to secure that the question be always put to it, and the answer always given by it" (book four, chap. i).
ville au pied des alpes, etc, one thousand seven hundred sixty one; contrat social, or principes du droit politique, one thousand seven hundred sixty two; emile, ou de l'education, one thousand seven hundred sixty two; lettre a christophe de beaumont,
reputation or opinion, except so as to avoid the other accidental inconveniences that the contempt of men might bring upon him.
that, however, which is most diseased and degenerated in such nondescripts is the will; they are no longer familiar with independence of decision, or the courageous feeling of pleasure in willing--they are doubtful of the "freedom of the will" even in
let the master not only examine him about the grammatical construction of the bare words of his lesson, but about the sense and let him judge of the profit he has made, not by the testimony of his memory, but by that of his life.
taken by so many great captains, of changing their habit and disguising their persons upon the point of going to engage.
we may certainly collect from phenomena a law, according to which this or that usually happens, but the element of necessity is not to be found in it.
the elder dionysius was a very great captain, as it befitted his fortune he should be; but he took very great pains to get a particular reputation by poetry, and yet he was never cut out for a poet.
performed by the free decision of our mind, it is opposed to repentance, which we may thus define:
"i love to doubt, as well as to know."--dante, inferno, xi. ninety three
even when they meet in the street, they look at each other like guelphs and ghibellines.
"nothing is so popular as an agreeable manner (goodness)." --cicero, pro ligar., c. twelve.
analytical judgements (affirmative) are therefore those in which the connection of the predicate with the subject is cogitated through identity; those in which this connection is cogitated without identity, are called synthetical judgements.
these, which (as this world goes) is sometimes inflicted on the good as well as the bad. as for proof, in our present civil war whoever draws his sword against the laws, threatens the honestest men with the whip and the halter.
prop. three. the activities of the mind arise solely from adequate ideas; the passive states of the mind depend solely on inadequate ideas.
to the despisers of the body will i speak my word. i wish them neither to learn afresh, nor teach anew, but only to bid farewell to their own bodies,-and thus be dumb.
them as i do, and get by them what i get, provided that he on his part were truly acknowledging, and a friend. but we live in a world where loyalty of one's own children is unknown.
are not all privileges and exemptions reserved for them alone? is not the public authority always on their side? if a man of eminence robs his creditors, or is guilty of other knaveries, is he not always assured of impunity?
this is the reason, monsieur, why, although persons of an ingenious turn laugh at our care as to what will happen after our own time, for instance, to our souls, which, lodged elsewhere, will lose all consciousness of what goes on here below, yet i
acquire more of natural lore if he should live to the age of methuselah,-told me, and i was surprised to hear him express wonder at any of nature's operations, for i thought that there were no secrets between them, that one spring day he took his gun and
hand." of what advantage can we conceive the knowledge of so many things was to yarro and aristotle? did it exempt them from human inconveniences? were they by it freed from the accidents that lay heavy upon the shoulders of a porter?
for if they are capable of making greater advancement than i have made, they will much more be able of themselves to discover all that i believe myself to have found; since as i have never examined aught except in order, it is certain that what yet
but the means, by which this is effected; the energy, by which the will performs so extraordinary an operation; of this we are so far from being immediately conscious, that it must for ever escape our most diligent enquiry.
the religious hypothesis, therefore, must be considered only as a particular method of accounting for the visible phenomena of the universe: but no just reasoner will ever presume to infer from it any single fact, and alter or add to the phenomena, in any
the soul has greater part in the rest, and there are some vices that have something, if a man may so say, of generous in them; there are vices wherein there is a mixture of knowledge, diligence, valour, prudence, dexterity, and address; this one is
for a country, in which no one either evaded the laws or made a bad use of magisterial power, could require neither laws nor magistrates.
presumption of impunity by force, is a root, from whence springeth, at all times, and upon all temptations, a contempt of all lawes; whereas in the later case, the apprehension of danger, that makes a man fly, renders him more obedient for the future.
in the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow:--the noble man also helps the unfortunate, but not--or scarcely--out of
instead of being, as at first, constantly on the alert either to defend themselves against the world, or to bring the world over to them, they have subsided into acquiescence, and neither listen, when they can help it, to arguments against their creed,
servant, and another while to another, that he has spun out a long succession of years, as ignorant, by this means, of his domestic affairs as a mere stranger.
bird; as when a beast puts his muzzle to the ground and deliberately howls. this was his looning,-perhaps the wildest sound that is ever heard here, making the woods ring far and wide.
when we read in history that antigonus was very much displeased with his son for presenting him the head of king pyrrhus his enemy, but newly slain fighting against him, and that seeing it, he wept; and that rene, duke of lorraine, also lamented the death
israel. but moses, and aaron, and the succeeding high priests were the civill soveraigns. therefore hitherto, the canonizing, or making of the scripture law, belonged to the civill soveraigne.
but i let them go at a venture. i see that others get reputation by such things: 'tis not for me alone to judge. i present myself standing and lying, before and behind, my right side and my left, and, in all my natural postures.
them: so that law, and right, differ as much, as obligation, and liberty; which in one and the same matter are inconsistent.
prop. fifty. pity, in a man who lives under the guidance of reason, is in itself bad and useless.
two hundred eighty nine. in the writings of a recluse one always hears something of the echo of the wilderness, something of the murmuring tones and timid vigilance of solitude; in his strongest words, even in his cry itself, there sounds a new and more
until this is shown, and until we know how it is shown, we do not understand the grounds of our opinion.
my conscience, also, was engaged in it, even to debauch and licentiousness; but, as to ingratitude, treachery, malice, and cruelty, never. i would not purchase the pleasure of this vice at any price, but content myself with its proper and simple cost:
let me thing of building castles in spain, my imagination suggests to me conveniences and pleasures with which my soul is really tickled and pleased.
but the most important point is this, that to a something of this kind not one category can be found applicable.
how indeed can we be conscious of a power to move our limbs, when we have no such power; but only that to move certain animal spirits, which, though they produce at last the motion of our limbs, yet operate in such a manner as is wholly beyond our
fear and sympathy it is with these feelings that man has hitherto stood in the presence of woman, always with one foot already in tragedy, which rends while it delights--what? and all that is now to be at an end?
must conform to the condition under which alone they can exist together in a common self-consciousness, because otherwise they would not all without exception belong to me. from this primitive conjunction follow many important results.
the great inequality in manner of living, the extreme idleness of some, and the excessive labour of others, the easiness of exciting and gratifying our sensual appetites, the too exquisite foods of the wealthy which overheat and fill them with
verily, i learned waiting also, and thoroughly so,-but only waiting for myself. and above all did i learn standing and walking and running and leaping and climbing and dancing.
this expression, great light in the understanding , is metaphorical , and therefore not to be used in argumentation; and every one, that doubts not of his opinion, pretends such a light , and has no less a propension in his will to affirm what he doubts
--of the like motley and fantastic composition, the beginning about love, and all the rest to the end about rhetoric; they fear not these variations, and have a marvellous grace in letting themselves be carried away at the pleasure of the wind, or at
thing as ceremony, ushering, or waiting upon people down to the coach, and such other troublesome ceremonies as our courtesy enjoins (o the servile and importunate custom!).
it sees prudence not to be a several faculty, but a name for wisdom and virtue conversing with the body and its wants.
on the contrary, we darken and bury intelligence; we can no longer discover it, but at the mercy of so many fences and barriers.
two hundred fifty eight. corruption--as the indication that anarchy threatens to break out among the instincts, and that the foundation of the emotions, called "life," is convulsed--is something radically different according to the organization in which
we may, therefore, conclude from the whole, i hope, without any temerity, though with assurance; that our idea of power is not copied from any sentiment or consciousness of power within ourselves, when we give rise to animal motion, or apply our limbs to
seen whether virtues or vices preponderate among civilised men; and whether their virtues do them more good than their vices do harm; till we have discovered, whether the progress of the sciences sufficiently indemnifies them for the mischiefs they do one
"o zarathustra," it whispered scornfully, syllable by syllable, "thou stone of wisdom! thou threwest thyself high, but every thrown stone must-fall!
wherefore he strives before all things to conceive things as they really are, and to remove the hindrances to true knowledge, such as are hatred, anger, envy, derision, pride, and similar emotions, which i have mentioned above.
i please myself with imagining a state at last which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose, if a few were to live aloof from it, not
for some kind of content and frame to "shape" itself thereto--for the most part a man without frame and content, a "selfless" man. consequently, also, nothing for women, in parenthesi.
i should tell plato that it is a nation wherein there is no manner of traffic, no knowledge of letters, no science of numbers, no name of magistrate or political superiority; no use of service, riches or poverty, no contracts, no successions, no
other fact, he might condemn and put him to death, or other-wise have punished him, as well as any of his children; which it was impossible he should do by virtue of any paternal authority over one who was not his child, but by virtue of that executive
icetes had contracted with two soldiers to kill timoleon at adrana in sicily.-- plutarch, life of timoleon, c. seven.
you enjoy sufficient store of wealth and beauty; you are a lady of good family; it only remains for you to add to these possessions the cultivation of your mind, in which i exhort you not to fail.
propositions i should take the soul in the same signification , as a thing in general, as a thing in itself-as, without previous criticism, i could not but take it.
eloquence, 'fyactam et elumbem'. the orators also, nearest to the age wherein he lived, reprehended in him the care he had of a certain long cadence in his periods, and particularly took notice of these words, 'esse videatur', which he there so often
cos. cea is the form of the name given by pliny
on this morning of the great snow, perchance, which is still raging and chilling men's blood, i hear the muffled tone of their engine bell from out the fog bank of their chilled breath, which announces that the cars are coming , without long delay,
whatsoever we imagine, is finite. therefore there is no idea, or conception of anything we call infinite.
to prepare such an assembly as this, and endeavour to set up the declared abettors of his own will, for the true representatives of the people, and the law-makers of the society, is certainly as great a breach of trust, and as perfect a declaration of a
possess at the mercy of others, and over which fortune has more right than i; so that even as to health, which i so much value, 'tis all the more necessary for me not so passionately to covet and heed it, than to find diseases so insupportable.
the health officer should, in the interest of one's eyes, see that the smallness of print has a fixed minimum, which must not be exceeded.
man on whom he had taken his revenge, he was presently awarded ten attic minae, for having had the good fortune, by designing to revenge the death of his father, to preserve the life of the common father of sicily.
moreover, with wisdom we shall learn liberality.
prop. thirty one. in so far as a thing is in harmony with our nature, it is necessarily good.
and all other choice than what comes from the express and immediate hand of god seems to me a choice of very little privilege.
but seeing moses had no authority to govern the israelites, as a successor to the right of abraham, because he could not claim it by inheritance; it appeareth not as yet, that the people were obliged to take him for gods lieutenant, longer than they
expense. in short, the question is always who he is, and who the other is. for instance, in a person created and destined for command, self-denial and modest retirement, instead of being virtues, would be the waste of virtues: so it seems to me.
si consilium vis: permittee ipsis expendere numinibus, quid conveniat nobis, rebusque sit utile nostris... carior est illis homo quam sibi;
when pompey's head was presented to caesar, the histories tell us that he turned away his face, as from a sad and unpleasing object.
it must then sound hard and be distasteful to the ear, when we always insist that that which here thinks it knows, that which here glorifies itself with praise and blame, and calls itself good, is the instinct of the herding human animal, the instinct
with the new morning, however, there came unto me a new truth: then did i learn to say: "of what account to me are market-place and populace and populace-noise and long populace-ears!"
curiosity-- desire, to know why, and how, curiosity; such as is in no living creature but man; so that man is distinguished, not onely by his reason; but also by this singular passion from other animals; in whom the appetite of food, and other pleasures
may be put infinitely , how do you know that you know , that you know , that you know ? c.
reeling, tripping, and playing: you put him in the stocks when you guide him by art and wisdom; and he is restrained of his divine liberty when put into those hairy and callous clutches.
but, the very ladies will be laughing too; and what are they so apt to laugh at in this virtuous age of ours as at a peaceable and well-composed marriage?
these sentences of the holy spirit do so clearly and vividly express that which i would maintain that i should need no other proof against men who would with all humility and obedience submit to his authority: but these will be whipped at their own
be able to write anything that is worth reading. for the others will only think what is possible for every other man to think. they give the impress of their own mind; but every one already possesses the original of this impression.
by means of the external sense (a property of the mind), we represent to ourselves objects as without us, and these all in space. herein alone are their shape, dimensions, and relations to each other determined or determinable.
monsieur d'aubigny, besieging capua, and after having directed a furious battery against it, signor fabricio colonna, governor of the town, having from a bastion begun to parley, and his soldiers in the meantime being a little more remiss in their guard,
that are to be governed) by a right given him by god, (which hee calleth indirectly,) in his assumption to the papacy.
besides, the ancient aristotelians have clearly deliver'd as a doctrine, that substance is not perceived by sense but is collected by ratiocination .
men, the conditions of whose lives are delicate, diverse, and difficult to determine. what, then, is the attitude of the two greatest religions above-mentioned to the surplus of failures in life?
the most certain thing i know about myself. there must be a sort of repugnance in me to believe anything definite about myself.--is there perhaps some enigma therein?
hard green wood just cut, though i used but little of that, answered my purpose better than any other.
the former covenant to one, makes voyd the later to another
thirteen. of judging of the death of another. fourteen. that the mind hinders itself. fifteen. that our desires are augmented by difficulty. sixteen. of glory. seventeen. of presumption.
large bodies, if once overthrown, are with great difficulty set up again, or even kept erect when once seriously shaken, and the fall of such is always disastrous.
lii., we venerate a man, through wonder at his prudence, fortitude, c., we do so, because we conceive those qualities to be peculiar to him, and not as common to our nature; we, therefore, no more envy their possessor, than we envy trees for being tall,
their parents have a sort of rule and jurisdiction over them, when they come into the world, and for some time after; but it is but a temporary one.
dominion, as his own valour and that of his ancestors had acquired.
for their guide, the reason that guideth other men which are tutors over them, to seek and procure their good for them,
different order; this is easily proved, if we reflect on what our opponents themselves concede, namely, that it depends solely on the decree and will of god, that each thing is what it is. if it were otherwise, god would not be the cause of all things.
forty six. faith, such as early christianity desired, and not infrequently achieved in the midst of a skeptical and southernly free-spirited world, which had centuries of struggle between philosophical schools behind it and in it, counting besides the
as the struggle proceeded for making the ruling power emanate from the periodical choice of the ruled, some persons began to think that too much importance had been attached to the limitation of the power itself.
"nor was this considered a breach of good faith or a disparagement to rutilius or scaurus."--tacitus, agricola, c. i.
let them go and fall away, o zarathustra, and do not lament! better even to blow amongst them with rustling winds,-
do you believe that catullus's verses, or those of sappho, please an old doting miser as they do a vigorous, amorous young man?
however, i cannot here explain the remaining kinds of emotions (seeing that they are as numerous as the kinds of objects), nor, if i could, would it be necessary.
feigned to be inanimated, inhabited, or possessed by some spirit or other.
but because i know that she would have wished it, i endeavour to make the best of what life i have left, and to work for her purposes with such diminished strength as can be derived from thoughts of her, and communion with her memory."
we do not much consider subjects in gross and singly; they are little and superficial circumstances, or images that touch us, and the outward useless rinds that peel off from the subjects themselves:
these inclinations are not whimsical usually, but their form, size, and direction are determined by the promontories of the shore, the ancient axes of elevation.
and when afterwards they would willingly detect the cheat, in order to undeceive the deluded multitude, the season is now past, and the records and witnesses, which might clear up the matter, have perished beyond recovery.
seneca in his youth having warmly espoused the example of sextius, of eating nothing that had died, for a whole year dispensed with such food, and, as he said, with pleasure, and discontinued it that he might not be suspected of taking up this rule from
therefore, between reality in a phenomenon and negation, there exists a continuous concatenation of many possible intermediate sensations, the difference of which from each other is always smaller than that between the given sensation and zero, or
in one thousand five hundred seventy one he had caused to be printed at paris certain 'opuscucla' of etienne de la boetie; and these two efforts, inspired in one case by filial duty, and in the other by friendship, prove that affectionate motives
these same wills the pluses and minuses that cancel one another, one and the general will remains as the sum of the differences.
under rate; in the hand of some 'tis a sceptre, in that of others a fool's bauble.
the romans, in order to hold capua, carthage, and numantia, destroyed them, but did not lose them.
words, i borrow for a moment the terms of geometry, i am none the less well aware that moral quantities do not allow of geometrical accuracy.
it argues surely more power in the deity to delegate a certain degree of power to inferior creatures than to produce every thing by his own immediate volition.
"what is love? what is creation? what is longing? what is a star?"-so asketh the last man and blinketh.
by diligence and self-command let him put the bread he eats at his own disposal, that he may not stand in bitter and false relations to other men; for the best good of wealth is freedom. let him practise the minor virtues.
i believe that if the study of history were developed from this point of view, it would be easy to refute the contrary opinions of bayle and warburton, one of whom holds that religion can be of no use to the body politic, while the other, on the contrary,
by naturall, i mean not, that which a man hath from his birth: for that is nothing else but sense; wherein men differ so little one from another, and from brute beasts, as it is not to be reckoned amongst vertues.
for want of constancy enough to support the shock of adverse accidents to which we are subject, and of patience seriously to apply myself to the management of my affairs, i nourish as much as i can this in myself, wholly leaving all to fortune "to take
what doors would be closed against him? what people would refuse him obedience? what envy could oppose him? what italian would rebel against him? this barbarous domination stinks in the nostrils of every one.
by the name of christ, is understood the king, which god had before promised by the prophets of the old testament, to send into the world, to reign (over the jews, and over such of other nations as should beleeve in him) under himself eternally; and to
shown out of deut. thirteen. one. c. and in the new testament there was but one onely mark; and that was the preaching of this doctrine, that jesus is the christ, that is, the king of the jews, promised in the old testament.
in the following november, while staying at mentone, he began to elaborate these notes, and after a long pause, finished the manuscript at nice between the end of january and the middle of february one thousand eight hundred eighty five.
-thou hast divined how the man feeleth who killed him. stay! and if thou wilt go, thou impatient one, go not the way that i came. that way is bad.
zero.six white line for crow fence,................... zero.two horse cultivator and boy three hours,........ one.zero horse and cart to get crop,.................. zero.seventy five ---- in all,.................................
vicious may, peradventure, arm itself with security, but it cannot supply itself with this complacency and satisfaction.
old age i hail and caress truth in what quarter soever i find it i hate all sorts of tyranny, both in word and deed i hate poverty equally with pain i have a great aversion from a novelty "i have done nothing to-day"--"what? have you not lived?"
as to what remains, i honour physicians, not according to the precept for their necessity (for to this passage may be opposed another of the prophet reproving king asa for having recourse to a physician), but for themselves, having known many very good
the first is, if he endeavour to overturn the government, that is, if he have a purpose and design to ruin the kingdom and commonwealth, as it is recorded of nero, that he resolved to cut off the senate and people of rome, lay the city waste with fire and
riotous abuse of them is a fault as reprovable here as in illicit connections. those immodest and debauched tricks and postures, that the first ardour suggests to us in this affair, are not only indecently but detrimentally practised upon our wives.
it remaineth therefore, that there could be no certaine maintenance assigned to any pastors of the church, but by the whole congregation; and then onely, when their decrees should have the force (not onely of canons, but also) of laws; which laws could
evidently commodious that a man may not, with out a miracle, refuse it. i find it a very hard thing to undergo misfortunes, but to be content with a moderate measure of fortune, and to avoid greatness, i think a very easy matter.
life should be cut off in the sound and living part live a quite contrary sort of life to what they prescribe others live, not so long as they please, but as long as they ought llaying the fault upon the patient, by such frivolous reasons long a voyage i
himself, or being flattered by others, that as supreme magistrate he is uncapable of controul; he alone is in a condition to make great advances toward such changes, under pretence of lawful authority, and has it in his hands to terrify or suppress
let the german friends of richard wagner advise together as to whether there is anything purely german in the wagnerian art, or whether its distinction does not consist precisely in coming from super-german sources and impulses: in which connection it may
introduction of parliamentary imbecility, together with the obligation of every one to read his newspaper at breakfast i do not say this as one who desires it, in my heart i should rather prefer the contrary--i mean such an increase in the threatening
there are infinite examples of like popular resolutions which seem the more fierce and cruel in proportion as the effect is more universal, and yet are really less so than when singly executed; what arguments and persuasion cannot do with individual men,
those village worms are quite too large; a shiner may make a meal off one without finding the skewer.
"every one was not so much angry against things in general, as against those that particularly concern himself." --livy, xxxiv. thirty six.
intellectual things, wherein they seem'd to me very necessary; and partly that thereby i may shew how firm those truths are, which hereafter i lay down, seeing they cannot be weaken'd by these metaphysical doubts: so, that i never designed to gain any
will to power, as i conceive of it. the power of moral prejudices has penetrated deeply into the most intellectual world, the world apparently most indifferent and unprejudiced, and has obviously operated in an injurious, obstructive, blinding, and
the cause of sense, is the externall body, or object, which presseth the organ proper to each sense, either immediatly, as in the tast and touch; or mediately, as in seeing, hearing, and smelling: which pressure, by the mediation of nerves, and other
but if this synthesis is a synthesis of apprehension (of the manifold of a given phenomenon), then the order is determined in the object, or to speak more accurately, there is therein an order of successive synthesis which determines an object, and
of foreign flowers, having furnished nothing of my own not believe from one, i should not believe from a hundred nothing is so supple and erratic as our understanding number of fools so much exceeds the wise opinions we have are taken on authority and
a little thing will turn and divert us, because a little thing holds us.
there may come a time when the citizens, no longer looking upon themselves as interested in the common cause, will cease to be the defenders of their country, and the magistrates will prefer the command of mercenaries to that of free-men; if for no other
and so, having concluded a truce with those of argos for seven days, the third night after he fell upon them when they were all buried in sleep, and put them to the sword, alleging that there had no nights been mentioned in the truce; but the gods
greater or smaller ability of the conqueror, but depended on the dissimilarity of the conditions.
"upon his arrival at botzen, montaigne wrote to francois hottmann, to say that he had been so pleased with his visit to germany that he quitted it with great regret, although it was to go into italy.
dumb-waiters, as it were; in other words, the parlor is so far from the kitchen and workshop. the dinner even is only the parable of a dinner, commonly. as if only the savage dwelt near enough to nature and truth to borrow a trope from them.
proof.--the idea of a modification of the human body (two. xxvii.) does not involve an adequate knowledge of the said body, in other words, does not adequately express its nature; that is (two.
them all hopes of mercy and composition, by representing to them that there is no fair quarter to be expected from an enemy they have incensed to that degree, nor other remedy remaining but in victory.
the kings of castile having banished the jews out of their dominions, john, king of portugal, in consideration of eight crowns a head, sold them a retreat into his for a certain limited time, upon condition that the time fixed coming to expire they should
the raising of a house or ship into the air is a visible miracle. the raising of a feather, when the wind wants ever so little of a force requisite for that purpose, is as real a miracle, though not so sensible with regard to us.
the recluse does not believe that a philosopher--supposing that a philosopher has always in the first place been a recluse--ever expressed his actual and ultimate opinions in books: are not books written precisely to hide what is in us?--indeed, he will
am the understanding . for in the same manner i may conclude, i am a walking thing , therefore i am the walking it self .
that of the threshold. four to a child--protectors of his swathing-clouts, his drink, meat, and sucking. some certain, some uncertain and doubtful, and some that are not yet entered paradise:--
it, and to sport with it; he seeks no consolation out of the thing itself; dying appears to him a natural and indifferent accident; 'tis there that he fixes his sight and resolution, without looking elsewhere.
this is the question to which rousseau chiefly addressed himself.
dreams, and visions, may proceed from god, not onely by his supernaturall, and immediate, but also by his naturall operation, and by mediation of second causes; there is need of reason and judgement to discern between naturall, and supernaturall gifts,
by any means, to extirpate so great and so powerful an enemy of their religion."
the phenomena of the year take place every day in a pond on a small scale.
the thrills of joy and thrills of pain are undistinguishable. how peaceful the phenomena of the lake! again the works of man shine as in the spring.
this was accordingly done, and served so good use, as to please and gratify the suspected troops, and thenceforward to beget a mutual and wholesome confidence and intelligence amongst them.
it cannot be spared, nor left behind, but it hindereth the march; yea, and the care of it, sometimes loseth or disturbeth the victory. of great riches there is no real use, except it be in the distribution; the rest is but conceit.
a plane is perfectly flat and even, like the surface of still water, or of a smooth floor.-newcomb.
this prophet declaims to them in public, exhorting them to virtue and their duty: but all their ethics are comprised in these two articles, resolution in war, and affection to their wives.
an immoderate zeal, even to that which is good, even though it does not offend, astonishes me, and puts me to study what name to give it. neither the mother of pausanias,
or a drop of dew? or a fume and fragrance of eternity? hear ye it not? smell ye it not? just now hath my world become perfect, midnight is also midday,-
whoever extolleth him as a god of love, doth not think highly enough of love itself. did not that god want also to be judge? but the loving one loveth irrespective of reward and requital.
"fit but for once."--horace, epod., xii. fifteen.
handles which were formerly ascribed to saturn.
now this proposition, socrates is a man , when socrates does not exist, signifies only the connection of the names, and the word is carries under it the image of the unity of the thing, which is called by these two names .
it will be said that the despot assures his subjects civil tranquillity.
but the acknowledging of one god eternall, infinite, and omnipotent, may more easily be derived, from the desire men have to know the causes of naturall bodies, and their severall vertues, and operations; than from the feare of what was to befall them in
the will of the people, moreover, practically means, the will of the most numerous or the most active part of the people; the majority, or those who succeed in making themselves accepted as the majority: the people, consequently, may desire to oppress a
metrocles somewhat indiscreetly broke wind backwards while in disputation, in the presence of a great auditory in his school, and kept himself hid in his own house for shame, till crates coming to visit him, and adding to his consolations and reasons the
as to the existence of some other thing.
province under an excellent president, to which each city appointed its own advocate.
reduced to such a necessity; and in another of their provinces, they all forsook him to shift for himself as well as he could. to whom do they not, at last, become tedious and insupportable? the ordinary offices of fife do not go that length.
for remedy in a case where the mischief may be irreparable. want of a common judge with authority, puts all men in a state of nature: force without right, upon a man's person, makes a state of war, both where there is, and is not, a common judge.
people commended unto zarathustra a wise man, as one who could discourse well about sleep and virtue: greatly was he honoured and rewarded for it, and all the youths sat before his chair. to him went zarathustra, and sat among the youths before his chair.
discretion of speech, is more than eloquence; and to speak agreeably to him, with whom we deal, is more than to speak in good words, or in good order.
anyhow, when at last it is done, you will find it is no recondite, but a simple, natural, common state which the writer restores to you.
have sympathetic actions been praised?" the noble type of man regards himself as a determiner of values; he does not require to be approved of; he passes the judgment: "what is injurious to me is injurious in itself;" he knows that it is he himself only
but as this exercise of reason is not always directed on the determination of the object, in other words, on cognition thereof, but also on the determination of the subject and its volition, i do not intend to treat of it in this place.
two. physiques, or consequences from qualities
the comparison between that eternall life which adam lost, and our saviour by his victory over death hath recovered; holdeth also in this, that as adam lost eternall life by his sin, and yet lived after it for a time; so the faithful christian hath
prop. seventy two. the free man never acts fraudulently, but always in good faith.
but granting that some one did say in all seriousness that the poets lie too much: he was right-we do lie too much.
here i have discovered it, 'tis my thought , this alone cannot be separated from me, i am , i exist , tis true , but for what time am i ? why i am as long as i think ; for it may be that when i cease from thinking , i may cease from being.
by jacob disguised in his brother's coat; and how through it all the love of their subject kept them up, until at last the trying fight of such a teacher of the human race is ended, the immortal laurel offered to him, and the time come when it can be said
two things rendered this opinion plausible to them; one, that, without the immortality of souls, there would be nothing whereon to ground the vain hopes of glory, which is a consideration of wonderful
once provided with huts, none could have any inducement to appropriate that of his neighbour; not indeed so much because it did not belong to him, as because it could be of no use, and he could not make himself master of it without exposing himself to a
"agros divisere atque dedere pro facie cujusque, et viribus ingenioque; nam facies multum valuit, viresque vigebant."
almost all people descend to meet. all association must be a compromise, and, what is worst, the very flower and aroma of the flower of each of the beautiful natures disappears as they approach each other.
world-weary ones! and have not even withdrawn from the earth! eager did i ever find you for the earth, amorous still of your own earth-weariness!
indeed, how would ye be able to believe, ye divers-coloured ones!-ye who are pictures of all that hath ever been believed!
after their rejection of god in the demand of a king, they enjoyed still the same revenue; but the right thereof was derived from that, that the kings did never take it from them: for the publique revenue was at the disposing of him that was the publique
three more in company; and, his ruin being made apparent to him, he conceived himself singularly obliged to his enemy, to whose discretion he and his garrison surrendered themselves; and fire being presently applied to the mine, the props no sooner began
i am afraid our knowledge is weak in all senses; we neither see far forward nor far backward; our understanding comprehends little, and lives but a little while; 'tis short both in extent of time and extent of matter:
sister, though of several parties (as it oft falls out amongst frontier neighbours), the sieur de licques carried her; but on the same day he was married, and which was worse, before he went to bed to his wife, the bridegroom having a mind to break a
every granary, and the greater part of the warehouses not consumed by fire.
our opinion will never suffer it to want of its value: the price gives value to the diamond; difficulty to virtue; suffering to devotion; and griping to physic.
before i could comprehend it. as to the manner of my fall, that was concealed from me in favour to him who had been the occasion, and other flim-flams were invented.
a third difference between them is, that no man can pretend a right to be of another mans counsell; because he is not to pretend benefit by it to himselfe; but to demand right to counsell another, argues a will to know his designes, or to gain some other
but desire, which arises from the true knowledge of good and evil, though it be concerned with things which are good at the moment, can be quenched or controlled by any headstrong desire (by the last prop., the proof whereof is of universal application).
so that the first task is to win something, and the second, after the something has been won, to forget about it, otherwise it becomes a burden.
it resteth therefore, that it was left in it, by not destroying the images themselves, in the conversion of the gentiles that worshipped them.
"is it," say you, "to their advantage to be driven into exile, to be brought to want, to carry out to burial their children and wife, to be publicly disgraced, to lose their health?" yes!
"jactantius moerent, quae minus dolent."
him: "do not concern thyself, marcellinus, as if thou didst deliberate of a thing of importance; 'tis no great matter to live; thy servants and beasts live; but it is a great thing to die handsomely, wisely, and firmly.
particular interest, at this day, very little.
and men, that are otherwise imployed, then to search into their causes, know not of themselves, what to call them; and may therefore easily be perswaded, by those whose knowledge they much reverence, some to call them bodies, and think them made of aire
sense to bee enquired after, (for of all metaphors there is some reall ground, that may be expressed in proper words) both of the place of hell, and the nature of hellish torment, and tormenters.
and yet the weakness of our condition often pushes us upon the necessity of making use of ill means to a good end.
( the public power of all society is above every soul contained in the same society; and the principal use of that power is, to give laws unto all that are under it, which laws in such cases we must obey, unless there be reason shewed which may
it is plain mankind never owned nor considered any such natural subjection that they were born in, to one or to the other that tied them, without their own consents, to a subjection to them and their heirs.
thirty one. shame is pain accompanied by the idea of some action of our own, which we believe to be blamed by others.
honest man of science may feel himself of a better family and origin, in view of such representatives of philosophy, who, owing to the fashion of the present day, are just as much aloft as they are down below--in germany, for instance, the two lions of
sect. one hundred fourteen. though it be a sufficient answer to their objection, to shew that it involves them in the same difficulties that it doth those they use it against; yet i shall endeavour to discover the weakness of this argument a little
for every man is obliged to doe his best endeavour, to informe himself of all written lawes, that may concerne his own future actions.
walking in churchyards; whereas it is either their fancy onely, or els the knavery of such persons, as make use of such superstitious feare, to pass disguised in the night, to places they would not be known to haunt.
the special shape given to the second social contract theory by hobbes looks, at first sight, much like a combination, into a single act, of both the contracts. this, however, is not the view he adopts.
means they had in their power to oblige me, both before they knew me and after; and they did much more for me in choosing me anew than in conferring that honour upon me at first.
without limiting my judgement to that relation-then, and then only, arises illusion.
mention in reply what has been written by a physician of england, who has the honor of having broken the ice on this subject, and of having been the first to teach that there are many small passages at the extremities of the arteries, through which the
cardinal bellarmines books de summo pontifice considered
light. it is content with only securing itself from trouble and disorder; as to its own weakness, it frankly acknowledges and confesses it.
of accommodation to that; even to the extent of giving an apparent sanction to slavery.
nay, queen margaret of navarre-- marguerite de valois, authoress of the 'heptameron' --further adds, that it would be a rudeness in a gentleman to go out, as we so often do, to meet any that is coming to see him, let him be of what high condition soever;
a car-load of drovers, too, in the midst, on a level with their droves now, their vocation gone, but still clinging to their useless sticks as their badge of office. but their dogs, where are they?
if a man has faith, he will cooperate with equal faith everywhere; if he has not faith, he will continue to live like the rest of the world, whatever company he is joined to.
but does not philosophy think that we are wise enough to consider that the voice that the spirit utters, when dismissed from man, so clear-sighted, so great, and so perfect, and whilst it is in man so terrestrial, ignorant, and dark, is a voice proceeding
"fundamentally standeth everything still"-: but contrary thereto, preacheth the thawing wind!
to what end serves the knowledge of things if it renders us more unmanly? if we thereby lose the tranquillity and repose we should enjoy without it? and if it put us into a worse condition than pyrrho's hog?
on this successive synthesis of the productive imagination, in the generation of figures, is founded the mathematics of extension, or geometry, with its axioms, which express the conditions of sensuous intuition a priori, under which alone the schema of a
an essential and inevitable defect, which will always rank monarchical below republican government, is that in a republic the public voice hardly ever raises to the highest positions men who are not enlightened and capable, and such as to fill them with
but such twisting of words is a mere sophistical subterfuge, to avoid a difficult question, by modifying its meaning to suit our own convenience.
scarcely however was the voluntary beggar gone in haste, and zarathustra again alone, when he heard behind him a new voice which called out: "stay! zarathustra! do wait! it is myself, forsooth, o zarathustra, myself, thy shadow!"
they are naked, or that their heads are made of clay as a bottle, or of glass, c. but these are mad men, and i should be as mad as they in following their example by fancying these things as they do.
what we recognise in a man, we also irritate in him. therefore be on your guard against the small ones!
and consequently such obedience is no crime: for no man is obliged (when the protection of the law faileth,) not to protect himself, by the best means he can.
easily alter, or at least disguise, their true and real disposition; and yet it is hard to force the propension of nature.
voice, and his last words were long after in high honour and esteem amongst men, and it is a great loss to us that they have not come down to our times.
as pertinax and alexander were both new rulers, it was useless and injurious for them to try and imitate marcus, who was a hereditary prince; and similarly with caracalla, commodus, and maximinus it was pernicious for them to imitate severus, as they had
the most ancient of all societies, and the only one that is natural is the family: and even so the children remain attached to the father only so long as they need him for their preservation. as soon as this need ceases, the natural bond is dissolved.
ease, moreover, undertaking to defray the more necessitous. the late admiral chastillon
more than abundance; and at home have an exact regard to necessity, little to outward show.
they that found absolute monarchy upon the title of the sword, make their heroes, who are the founders of such monarchies, arrant draw-can-sirs, and forget they had any officers and soldiers that fought on their side in the battles they won, or assisted
there can be nothing absurd to a greater degree than to maintain that fire does not warm, that light does not shine, and that there is no weight nor solidity in iron, which are things conveyed to us by the senses; neither is there belief nor knowledge in
in what they, wholly invent, forasmuch as there is no contrary impression to jostle their invention there seems to be less danger of tripping; and yet even this by reason it is a vain body and without any hold, is very apt to escape the memory, if it be
in the civil wars of caesar, lucius domitius, being taken in the abruzzi, and thereupon poisoning himself, afterwards repented.
as to the rest, this method of education ought to be carried on with a severe sweetness, quite contrary to the practice of our pedants, who, instead of tempting and alluring children to letters by apt and gentle ways, do in truth present nothing before
it is therefore manifest, that wee may dispute the doctrine of our pastors; but no man can dispute a law.
left dead upon the place: but by none so much as by raisciac, a german lord, who was infinitely enamoured of so rare a valour.
the most universal and received fancy, and that continues down to our times in various places, is that of which they make pythagoras the author; not that he was the original inventor, but because it received a great deal of weight and repute by the
i do not value chiefly a man's uprightness and benevolence, which are, as it were, his stem and leaves. those plants of whose greenness withered we make herb tea for the sick, serve but a humble use, and are most employed by quacks.
sect. two hundred seven. thirdly, supposing a government wherein the person of the chief magistrate is not thus sacred; yet this doctrine of the lawfulness of resisting all unlawful exercises of his power, will not upon every slight occasion indanger him,
"non siculae dapes dulcem elaborabunt saporem: non avium cyatheaceae cantus somnum reducent."
upon all occasions represent him to our imagination in his every shape; at the stumbling of a horse, at the falling of a tile, at the least prick with a pin, let us presently consider, and say to ourselves, "well, and what if it had been death itself?"
one.) are the word of god. and in the same sense it is said (john one.three.) "all things were made by it, and without it was nothing made that was made; and (heb.
too pinched and narrow. the keeping or spending are, of themselves, indifferent things, and receive no colour of good or ill, but according to the application of the will.
peas so late!"-for i continued to plant when others had begun to hoe,-the ministerial husbandman had not suspected it. "corn, my boy, for fodder; corn for fodder." "does he live there?"
lose the present for fear of the future: and to make thyself miserable now, because thou art to be so in time?" these are his words. science, indeed, does us one good office in instructing us exactly as to the dimensions of evils,
fancy, and in the sense, otherwise, than of things really without us: which some (because they vanish away, they know not whither, nor how,) will have to be absolutely incorporeall, that is to say immateriall, of formes without matter; colour and figure,
and we will suppose all this of god to be false ; yet whether they will suppose me to become what i am by fate, by chance , by a continued chain of causes , or any other way, because to erre is an imperfection , by how much the less power they will
prop. one. thought is an attribute of god, or god is a thinking thing.
securing the citizens from becoming poor.
"the spirit of life was in the wheels," is equivalent to, "the wheels were alive." and (ezek.
another place is that of one cor. three. where it is said that they which built stubble, hay, c.
for where a man cannot choose, or vary in particulars, there it is good to take the safest, and wariest way, in general; like the going softly, by one that cannot well see.
lxi.), and not from pain; wherefore this desire springs from the knowledge of good, not of evil (four. viii.); hence under the guidance of reason we seek good directly and only by implication shun evil. q.e.five hundred.
there is therefore no other government in this life, neither of state, nor religion, but temporall; nor teaching of any doctrine, lawfull to any subject, which the governour both of the state, and of the religion, forbiddeth to be taught: and that
one to be general, a will need not always be unanimous; but every vote--must be counted: any exclusion is a breach of generality.
proof.--desire (def. of the emotions, i.) considered absolutely is the actual essence of man, in so far as it is conceived as in any way determined to a particular activity by some given modification of itself.
"sinistras sagis involvunt, gladiosque distringunt,"
profiting little by good examples, i make use of those that are ill, which are everywhere to be found: i endeavour to render myself as agreeable as i see others offensive; as constant as i see others fickle; as affable as i see others rough; as good as i
now will children's laughter ever from coffins flow; now will a strong wind ever come victoriously unto all mortal weariness: of this thou art thyself the pledge and the prophet!
egoism is a purely relative and factitious feeling, which arises in the state of society, leads each individual to make more of himself than of any other, causes all the mutual damage men inflict one on another, and is the real source of the "sense of
it just now came into my mind, whence it is we should derive that error of having recourse to god in all our designs and enterprises, to call him to our assistance in all sorts of affairs, and in all places where our weakness stands in need of support,
'tis for this that the authors of such errors will never depart from proof of the testimony of the interpretation of words.
surely none of those things which i perceived by my senses ; for what i smelt , tasted , have seen , felt , or heard , are all vanish'd , and yet the wax remains . perhaps 'twas this only that i now think on, viz.
that is not the way to do justice to the arguments, or bring them into real contact with his own mind. he must be able to hear them from persons who actually believe them; who defend them in earnest, and do their very utmost for them.
"all things remain bound and entangled in one fatal chain."
mental discipline of every one of its citizens; a mode of thinking which may have been admissible in small republics surrounded by powerful enemies, in constant peril of being subverted by foreign attack or internal commotion, and to which even a short
seneca, with a calm and steady countenance, heard their charge, and presently called for paper to write his will, which being by the captain refused, he turned himself towards his friends, saying to them, "since i cannot leave you any other acknowledgment
sire, your letter of the last of november came to my hand only just now, when the time which it pleased you to name for meeting you at tours had already passed.
established, before wee give credit to a pretended miracle, or prophet.
to the huguenots the public exercise of their religion. --made famous by our civil-wars, which also shall elsewhere, peradventure, find a place.
in reasons, comparisons, and arguments, if i transplant any into my own soil, and confound them amongst my own, i purposely conceal the author, to awe the temerity of those precipitate censors who fall upon all sorts of writings, particularly the late
two hundred eight. when a philosopher nowadays makes known that he is not a skeptic--i hope that has been gathered from the foregoing description of the objective spirit?--people all hear it impatiently; they regard him on that account with some
this seeking for my home: o zarathustra, dost thou know that this seeking hath been my home-sickening; it eateth me up.
to the contrary, i find the kingdome of god, to signifie in most places of scripture, a kingdome properly so named, constituted by the votes of the people of israel in peculiar manner; wherein they chose god for their king by covenant made with him, upon
"quae magis gustata quam potata, delectant,"
whenever he can, until the aggressor offers peace, and desires reconciliation on such terms as may repair any wrongs he has already done, and secure the innocent for the future; nay, where an appeal to the law, and constituted judges, lies open, but the
"no victory is complete, which the conquered do not admit to be so.--"claudius, de sexto consulatu honorii, v. two hundred forty eight.
not the king of england's; for he must have leave to be admitted to the privileges of it: nor the king of france's; for how then has his father a liberty to bring him away, and breed him as he pleases?
it must be observed that we ought not to reason about a land-tax in the same manner as about duties laid on various kinds of merchandise; for the effect of such duties is to raise the price, and they are paid by the buyers rather than the sellers.
succeeding time. therefore, because there certainly is something that follows, i must of necessity connect it with something else, which antecedes, and upon which it follows, in conformity with a rule, that is necessarily, so that the event, as
mankind, the sole hope of the future, the consolation of the present, the great discharge from all the obligations of the past; altogether at one in their belief in the community as the deliverer, in the herd, and therefore in "themselves."
i got up early and bathed in the pond; that was a religious exercise, and one of the best things which i did.
had fortune heaped up five or six such-like incidents, it had been enough to have brought this miracle into nature.
let us chuse for example this piece of bees-wax , it was lately taken from the comb , it has not yet lost all the tast of the honey , it retains something of the smell of the flowers from whence 'twas gather'd, its colour , shape , and bigness are
torments? if i presuppose that a perfect virtue manifests itself in contending, in patient enduring of pain, and undergoing the uttermost extremity of the gout; without being moved in her seat; if i give her troubles and difficulty for her necessary
but like infection is the petty thought: it creepeth and hideth, and wanteth to be nowhere-until the whole body is decayed and withered by the petty infection.
sometimes they made a high mountain advance itself, covered with fruit-trees and other leafy trees, sending down rivulets of water from the top, as from the mouth of a fountain: otherwhiles, a great ship was seen to come rolling in, which opened and
reasons of the one and the other party; 'tis a number, if they make any number, that would be able to give us very little disturbance. but what becomes of all the rest, under what ensigns do they march, in what quarter do they lie?
or what is it, without authority from the civill soveraign, to excommunicate any person, but to take from him his lawfull liberty, that is, to usurpe an unlawfull power over their brethren?
recovering of the same; and consequently, not onely the faithfull and righteous, but also the wicked, and the heathen, shall enjoy eternall life, without any death at all; much lesse a second, and everlasting death.
corollary one.--it follows: one. that there can be no cause which, either extrinsically or intrinsically, besides the perfection of his own nature, moves god to act.
and it is only for your afternoon, you, my written and painted thoughts, for which alone i have colours, many colours, perhaps, many variegated softenings, and fifty yellows and browns and greens and reds;--but nobody will divine thereby how ye looked in
penetration that has been applied to the consideration of them. where this process, conducted as it is mechanically, so to speak, will end, cannot be determined with certainty.
at the foundation of this term lies the disappointed hope, which the eminent analyst, baumgarten, conceived, of subjecting the criticism of the beautiful to principles of reason, and so of elevating its rules into a science. but his endeavours were vain.
from this abominable place, the jews used ever after to call the place of the damned, by the name of gehenna, or valley of hinnon.
then, each must be content to have the range of his glory limited to his own people; the splendid immortality of fame must be confined within the bounds of a single race.
thus did my wise longing, born in the mountains, cry and laugh in me; a wild wisdom, verily!-my great pinion-rustling longing.
give good hearing to those, that give the first information in business; and rather direct them in the beginning, than interrupt them in the continuance of their speeches; for he that is put out of his own order, will go forward and backward, and be more
so little power does the bare act of begetting give a man over his issue; if all his care ends there, and this be all the title he hath to the name and authority of a father.
i have often wished that such as write histories in latin would leave our names as they find them and as they are; for in making vaudemont into vallemontanus, and metamorphosing names to make them suit better with the greek or latin, we know not where we
their farms;" who donned a frock instead of a professor's gown, and is as ready to extract the moral out of church or state as to haul a load of manure from his barn-yard.
his physicians and friends, rejoicing at so happy an event, and coming to congratulate him, found themselves very much deceived, it being impossible for them to make him alter his purpose, he telling them, that as he must one day die, and was now so far
would needs present me half of theirs, seemed to me equally easy to take and fruitless in operation, the others have to pay a thousand vows to aesculapius, and as many crowns to their physicians, for the voiding a little gravel, which i often do by the
proceeding to the other qualities before named, i say that every prince must desire to be considered merciful and not cruel. he must, however, take care not to misuse this mercifulness.
this was translated out of the authors latine into french by monsieur le five hundred. five hundred. fifty. n. s.
we should not be able to derive from the justice of your cause such powerful arguments for the maintenance and reduction of your subjects, as we do from the reports of the success of your undertaking; and then i have to assure your majesty, that the
but in man there is more of the child than in the youth, and less of melancholy: better understandeth he about life and death.
but i have been accustomed to imagine many other things besides that corporeal nature which is the object of pure mathematicks ; such as are, colours , sounds , tasts , pain , c. but none of these so distinctly .
for a dogge by custome will understand the call, or the rating of his master; and so will many other beasts.
lastly, from this inconstancy in the nature of human judgment, inasmuch as a man often judges things solely by his emotions, and inasmuch as the things which he believes cause pleasure or pain, and therefore endeavours to promote or prevent, are often
this may be answered by pointing out that, if reason persuaded him to act thus, it would persuade all men to act in a similar manner, in which case reason would persuade men not to agree in good faith to unite their forces, or to have laws in common, that
criticism alone can strike a blow at the root of materialism, fatalism, atheism, free-thinking, fanaticism, and superstition, which are universally injurious-as well as of idealism and scepticism, which are dangerous to the schools, but can scarcely pass
accordingly, the supreme principle of all synthetical judgements is: "every object is subject to the necessary conditions of the synthetical unity of the manifold of intuition in a possible experience."
this is very common; we are more solicitous that men speak of us, than how they speak; and it is enough for us that our names are often mentioned, be it after what manner it will.
you make a german sick if you lay him upon a mattress, as you do an italian if you lay him on a feather-bed, and a frenchman, if without curtains or fire. a spanish stomach cannot hold out to eat as we can, nor ours to drink like the swiss.
for it is by this principle alone that pure mathematics is rendered applicable in all its precision to objects of experience, and without it the validity of this application would not be so self-evident; on the contrary, contradictions and confusions have
there out of the tracks which custom and the laws have laid before him. and therefore it will be better for you to keep yourself in the beaten path, let it be what it will, than to fly out at a venture with this unbridled liberty.
but after a brief space he again laughed, and said soothedly:
the latine tongue has two words, whose significations approach to those of good and evill; but are not precisely the same; and those are pulchrum and turpe.
the effect of an object upon the faculty of representation, so far as we are affected by the said object, is sensation. that sort of intuition which relates to an object by means of sensation is called an empirical intuition.
quite contrary condition. and so it was that agesilaus made answer to one who was saying what a happy young man the king of persia was, to come so young to so mighty a kingdom: "'tis true," said he, "but neither was priam unhappy at his years."--
therefore if a book, from this point of view, is excellent and without a rival, so also is its author.
for the first week, whenever i looked out on the pond it impressed me like a tarn high up on the side of a mountain, its bottom far above the surface of other lakes, and, as the sun arose, i saw it throwing off its nightly clothing of mist, and here and
wherefore there was a necessity that they should since add a fortuitous and sideways motion, and that they should moreover accoutre their atoms with hooked tails, by which they might unite and cling to one another.
"mars, the god of wars, who controls the cruel tasks of war, often reclines on thy bosom, and greedily drinks love at both his eyes, vanquished by the eternal wound of love: and his breath, as he reclines, hangs on thy lips; bending thy head over him as
and generally all actions which men doe in common-wealths, for feare of the law, or actions, which the doers had liberty to omit.
ordinary judgments exasperate themselves to punishment by the horror of the fact: but it cools mine; the horror of the first murder makes me fear a second; and the deformity of the first cruelty makes me abhor all imitation of it.'
wherefore the intellect of god, in so far as it is conceived to constitute god's essence, is, in reality, the cause of things, both of their essence and of their existence.
it must be admitted, however, that utilitarian writers in general have placed the superiority of mental over bodily pleasures chiefly in the greater permanency, safety, uncostliness, c., of the former--that is, in their circumstantial advantages rather
prop. sixty four. the knowledge of evil is an inadequate knowledge.
for proof whereof, we are to consider the end, for which men that are merchants, and may buy and sell, export, and import their merchandise, according to their own discretions, doe neverthelesse bind themselves up in one corporation.
of ambitions, it is less harmful, the ambition to prevail in great things, than that other, to appear in every thing; for that breeds confusion, and mars business.
sect. one hundred seventy four. he, that shall consider the distinct rise and extent, and the different ends of these several powers, will plainly see, that paternal power comes as far short of that of the magistrate, as despotical exceeds it; and that
evil which is sufficient to restrain me, i shall call him daring.
fled into the low countries, into his hands; which philip accordingly did, but upon condition, nevertheless, that henry should attempt nothing against the life of the said duke; but coming to die, the king in his last will commanded his son to put him to
i moreover observe this particular convenience in it, that it is a disease wherein we have little to guess at: we are dispensed from the trouble into which other diseases throw us by the uncertainty of their causes, conditions, and progress; a trouble
there is nothing i hate so much as driving a bargain thou wilt not feel it long if thou feelest it too much tis the sharpnss of our mind that gives the edge to our pains titles being so dearly bought twenty people prating about him when he is at stool
this principle once admitted, the precise amount of state interference that is necessary to secure freedom will be always a matter for particular discussion; every case must be decided on its own merits, and, in right, the sovereign will be omnipotent, or
when ye are willers of one will, and when that change of every need is needful to you: there is the origin of your virtue.
nature? so far from being conscious of this energy in the will, it requires as certain experience as that of which we are possessed, to convince us that such extraordinary effects do ever result from a simple act of volition.
"why do we seek climates warmed by another sun? who is the man that by fleeing from his country, can also flee from himself?" --horace, od., ii. sixteen, eighteen.
knowing the sloth of the emperor julian, severus, who was leader of the army in slavonia, persuaded the troops that it would be well to go to rome to avenge the death of pertinax, who had been slain by the imperial guard, and under this pretext, without
him, and that one from starting a trade for fear of taxes; but he should offer rewards to whoever does these things, and to whoever seeks in any way to improve his city or state.
but still our curiosity will be pardonable, perhaps commendable, if it carry us on to still farther researches, and make us examine more accurately the nature of this belief , and of the customary conjunction , whence it is derived.
receive him; nor when he is received, be retayned in it, without seeing the danger of their errour; which errours a man cannot reasonably reckon upon as the means of his security; and therefore if he be left, or cast out of society, he perisheth; and if
the notion of substance, for example, if we leave out the sensuous determination of permanence, would mean nothing more than a something which can be cogitated as subject, without the possibility of becoming a predicate to anything else.
it is the business of ethics to tell us what are our duties, or by what test we may know them; but no system of ethics requires that the sole motive of all we do shall be a feeling of duty; on the contrary, ninety-nine hundredths of all our actions are
to form citizens is not the work of a day; and in order to have men it is necessary to educate them when they are children.
but above all, that of the triumph, amongst the romans, was not pageants or gaudery, but one of the wisest and noblest institutions, that ever was.
twenty one. the causa sui is the best self-contradiction that has yet been conceived, it is a sort of logical violation and unnaturalness; but the extravagant pride of man has managed to entangle itself profoundly and frightfully with this very folly.
call themselves. having been at home, or at least guests, in many realms of the spirit, having escaped again and again from the gloomy, agreeable nooks in which preferences and prejudices, youth, origin, the accident of men and books, or even the
love, which is the essence of god, is not for levity, but for the total worth of man.
for who is there that does not see, to whose benefit it conduceth, to have it believed, that a king hath not his authority from christ, unlesse a bishop crown him? that a king, if he be a priest, cannot marry?
-o ye wags and barrel-organs! answered zarathustra, and smiled once more, how well do ye know what had to be fulfilled in seven days:-
her light;-- what nature's jarring sympathy can mean;"
the liberty of a subject, lyeth therefore only in those things, which in regulating their actions, the soveraign hath praetermitted; such as is the liberty to buy, and sell, and otherwise contract with one another; to choose their own aboad, their own
natural man; which no generall or universall church is, till it have a representant; which it hath not on earth: for if it had, there is no doubt but that all christendome were one common-wealth, whose soveraign were that representant, both in things
it is at least certain, that no peoples are so oppressed and wretched as conquering nations, and that their successes only increase their misery.
in evening's limpid air, what time the dew's soothings unto the earth downpour, invisibly and unheard- for tender shoe-gear wear the soothing dews, like all that's kind-gentle-: bethinkst thou then, bethinkst thou, burning heart, how once thou thirstedest
nothing causes a prince to be so much esteemed as great enterprises and setting a rare example. we have in our own day ferdinand, king of aragon, at present king of spain.
prop. forty six. he, who lives under the guidance of reason, endeavours, as far as possible, to render back love, or kindness, for other men's hatred, anger, contempt, c., towards him.
note two.--it clearly follows from what we have said, that things have been brought into being by god in the highest perfection, inasmuch as they have necessarily followed from a most perfect nature.
liberty, and amongst friends, they would not have burned a finger.
prop. four. nothing can be destroyed, except by a cause external to itself.
the higher the type a man represents, the greater is the improbability that he will succeed; the accidental, the law of irrationality in the general constitution of mankind, manifests itself most terribly in its destructive effect on the higher orders of
being christs lieutenant, and the pompe of them that obtained therein the principal publique charges, became by degrees so evident, that they lost the inward reverence due to the pastorall function: in so much as the wisest men, of them that had any power
infringe the liberty of the church. and so were the barons, whose power was by william rufus (to have their help in transferring the succession from his elder brother, to himselfe,) encreased to a degree, inconsistent with the soveraign power, maintained
as to the rest, most of the accidental company a man falls into upon the road beget him more trouble than pleasure; i waive them as much as i civilly can, especially now that age seems in some sort to privilege and sequester me from the common forms.
there is no employment, either more weak or more strong, than that of entertaining a man's own thoughts, according as the soul is; the greatest men make it their whole business,
thus if nature's changing face holds not still a moment's space, fleeting deem man's fortunes; deem bliss as transient as a dream. one law only standeth fast: things created may not last.
for wolves; and endeavoured to passe their doctrine, not for counsell, and information, as preachers; but for laws, as absolute governours; and thought such frauds as tended to make the people the more obedient to christian doctrine, to be pious; yet i am
under you, and there latin steps in to its relief, as greek does to others.
relation to the former as a real one. we have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its
sad enough; but it is unavoidable that we should look on the worthiest aims and hopes of the man of the present-day with ill-concealed amusement, and perhaps should no longer look at them.
the thou is older than the i ; the thou hath been consecrated, but not yet the i : so man presseth nigh unto his neighbour.
sect. two hundred thirty eight. the other case is, when a king makes himself the dependent of another, and subjects his kingdom which his ancestors left him, and the people put free into his hands, to the dominion of another: for however perhaps it may
and this was it our most wise king, king james, aymed at, in endeavouring the union of his two realms of england and scotland.
all logick, that hence it seem to follow, that a thinking thing is a corporeal being .
ye are not eagles: thus have ye never experienced the happiness of the alarm of the spirit. and he who is not a bird should not camp above abysses.
'but a man lacks that of which he is in want?'
then, however, something happened which made every mouth mute and every eye fixed.
it is always better to leave out something that is good than to write down something that is not worth saying. hesiod's six finds its right application. in fact, not to say everything! le secret pour etre ennuyeux, c'est de tout dire .
thou art not rich enough to present it to me." then fell the adder again on his neck, and licked his wound.
"'tis evil counsel that will admit no change." --pub. mim., ex aul. gell., xvii. fourteen.
optimus ille animi vindex laedentia pectus vincula qui rupit, dedoluitque semel.
and the execution is yet rendered more odious by the behaviour of diomedon, who, being one of the condemned, and a man of most eminent virtue, political and military, after having heard the sentence, advancing to speak, no audience till then having been
if we live in the nineteenth century, why should we not enjoy the advantages which the nineteenth century offers? why should our life be in any respect provincial?
the philanthropist too often surrounds mankind with the remembrance of his own cast-off griefs as an atmosphere, and calls it sympathy.
if we try to discover what sort of new property the relation to an object gives to our subjective representations, and what new importance they thereby receive, we shall find that this relation has no other effect than that of rendering necessary the
a horse, that has been accustomed to the field, becomes acquainted with the proper height which he can leap, and will never attempt what exceeds his force and ability.
not when the truth is filthy, but when it is shallow, doth the discerning one go unwillingly into its waters.
who enjoys their fruit, and also the mere spectator--that is still no argument in their favour, but just calls for caution. let us therefore be cautious!
yea, i recognise zarathustra. pure is his eye, and no loathing lurketh about his mouth. goeth he not along like a dancer?
he did not find his hounds that night, but the next day learned that they had crossed the river and put up at a farm-house for the night, whence, having been well fed, they took their departure early in the morning.
after their death he occupied and held rule over the city without any civil disorders.
and how far could men improve or mutually enlighten one another, when, having no fixed habitation, and no need of one another's assistance, the same persons hardly met twice in their lives, and perhaps then, without knowing one another or speaking
there is comradeship: may there be friendship!
whatsoever is above these is too much; and proceedeth either of glory, and willingness to speak, or of impatience to hear, or of shortness of memory, or of want of a staid and equal attention.
reviewing thus all the actions of the duke, i find nothing to blame, on the contrary, i feel bound, as i have done, to hold him up as an example to be imitated by all who by fortune and with the arms of others have risen to power.
and often have they been good servants and worthy of their hire. for thus saith virtue: "if thou must be a servant, seek him unto whom thy service is most useful!
from versura, which signifies taking mony at usurie, for the present payment of interest.
to avoid these inconveniences, which disorder men's propperties in the state of nature, men unite into societies, that they may have the united strength of the whole society to secure and defend their properties, and may have standing rules to bound it,
judgment, not so much for the better, as for something else?
them. he has, in his stupendous works, left the character of his divinity, and 'tis our own weakness only that hinders us from discerning it.
one hundred seven. a sign of strong character, when once the resolution has been taken, to shut the ear even to the best counter-arguments. occasionally, therefore, a will to stupidity.
another (only contingently, however), as parts of a whole, namely, of experience, which is itself a synthesis of intuitions.
but i cannot at present refrain from making a few remarks on the empirical criterion of a substance, in so far as it seems to be more evident and more easily recognized through the conception of action than through that of the permanence of a phenomenon.
prove that they are such, that even if god had created more worlds, there could have been none in which these laws were not observed.
every effect, unobservable. faith, and sanctity, are indeed not very frequent; but yet they are not miracles, but brought to passe by education, discipline, correction, and other naturall wayes, by which god worketh them in his elect, as such time as he
but in the sense of that living belief which regulates conduct, they believe these doctrines just up to the point to which it is usual to act upon them.
were of empirical content. this kind of logic would also examine the origin of our cognitions of objects, so far as that origin cannot be ascribed to the objects themselves; while, on the contrary, general logic has nothing to do with the origin of our
it must be something else that must receive these recompenses:--
notwithstanding, my condition was, in truth, very easy and quiet; i had no affliction upon me, either for others or myself; it was an extreme languor and weakness, without any manner of pain. i saw my own house, but knew it not.
not endure the sight of a looking-glass, or of water, overwhelmed with horror and affright at the thought of falling, by the contagion of a mad dog, into the disease called by physicians hydrophobia:--
in a country of plantation, first look about, what kind of victual the country yields of itself to hand; as chestnuts, walnuts, pineapples, olives, dates, plums, cherries, wild honey, and the like; and make use of them.
fines, or whatsoever publique revenue, to collect, receive, issue, or take the accounts thereof, are publique ministers: ministers, because they serve the person representative, and can doe nothing against his command, nor without his authority: publique,
if affection lead a man to favor the less worthy in desert, let him do it, without depraving or disabling the better deserver.
heroism feels and never reasons, and therefore is always right; and although a different breeding, different religion and greater intellectual activity would have modified or even reversed the particular action, yet for the hero that thing he does is the
disbelieve in him, and he had no means of holding fast those who had believed nor of compelling the unbelievers to believe.
matter whereof gravel and stone are engendered, and convey that downward which begins to harden and gather in the reins; aperitive things are dangerous for a man subject to the stone, by reason that, opening and dilating the passages, they help forward
augustus had more temples than jupiter, served with as much religion and belief of miracles.
but as it happens that not one stroke can labor lay to without some new acquaintance with nature, and as nature is inexhaustibly significant, the inhabitants of these climates have always excelled the southerner in force.
and upon the anniversary thereof they killed fifty horses, mounted by fifty pages, that they had impaled all up the spine of the back to the throat, and there left them fixed in triumph about his tomb.
then said i: 'i beseech thee, do thou show to me her true shape without a moment's loss.'
business, no matter how. the latter, when they write books, are in the habit at present of taking the side of criminals; a sort of socialistic sympathy is their favourite disguise.
all one, as if none had been left. if you consider well of the people of the west indies, it is very probable that they are a newer or a younger people, than the people of the old world.
the statue is then beautiful when it begins to be incomprehensible, when it is passing out of criticism and can no longer be defined by compass and measuring-wand, but demands an active imagination to go with it and to say what it is in the act of doing.
as to boldness and courage, stability, constancy against pain, hunger, and death, i should not fear to oppose the examples i find amongst them to the most famous examples of elder times that we find in our records on this side of the world.
now every sensation has a degree or quantity by which it can fill time, that is to say, the internal sense in respect of the representation of an object, more or less, until it vanishes into nothing ( zero negatio).
but there lurks at the foundation of this subject an illusion which it is very difficult to avoid.
the first which presents itself is to conceive how language can have become necessary; for as there was no communication among men and no need for any, we can neither conceive the necessity of this invention, nor the possibility of it, if it was not
"and as he spake, his wings would now and then spread, as he meant to fly, then close again,"
he who is only a good man that men may know it, and that he may be the better esteemed when 'tis known; who will not do well but upon condition that his virtue may be known to men: is one from whom much service is not to be expected:
hand. betwixt caesar and pompey, i should frankly have declared myself; but, as amongst the three robbers who came after,-- octavius, mark antony, and lepidus.
but he does not at all repent of the manner of his defence; he would rather die in his own fashion than live in theirs.
this is a testimony of faith very much beyond ours. and of this sort is that also that two friars of florence gave in our fathers' days.
and herein we have the original of the legislative and executive power of civil society, which is to judge by standing laws, how far offences are to be punished, when committed within the commonwealth; and also to determine, by occasional judgments
angels therefore are not thence proved to be incorporeall. in like manner where st. paul sayes (one cor. six.three.) "knew ye not that wee shall judge the angels?" and (two pet.
ptolemaeus philadelphus, that caused it to bee translated into greek by seventy men, which were sent him out of judea for that purpose.
and the religion of the later sort is divine politiques; and containeth precepts to those that have yeelded themselves subjects in the kingdome of god.
woe then to the man who sets up rights and interests in such a way as to make them stand in the way of it; for whatever he may do or say, they will, at the first significant onset, be unmercifully annihilated.
with warm feet and warm thoughts do i run where the wind is calm-to the sunny corner of mine olive-mount.
and when contrary to the laws already established, without injustice cannot observe, how good soever he conceiveth it to be.
there surely never was a greater number of miracles ascribed to one person, than those, which were lately said to have been wrought in france upon the tomb of abbe paris, the famous jansenist, with whose sanctity the people were so long deluded.
if we examine those arguments, which, in any of the sciences above mentioned, are supposed to be the mere effects of reasoning and reflection, they will be found to terminate, at last, in some general principle or conclusion, for which we can assign no
what is related for a contrary example of ladislaus, king of naples, is very remarkable; that being a great captain, valiant and ambitious, he proposed to himself for the principal end of his ambition, the execution of his pleasure and the enjoyment of
wherein to settle our true liberty, our principal solitude and retreat.
speaks."-- aeneid, iii. three hundred six.
consequently, numerical quantities, and with them the determination of a phenomenon as a quantity, can be employed in the one case as well as in the other.
but had alexander fixed his residence at athens, the philosophers of that renowned mart of learning had immediately spread, throughout the whole roman empire, their sense of the matter; which, being supported by so great authority, and displayed by all
and undoubted , then i should from those that are apparently false , it will be sufficient if i reject all those wherein i find any occasion of doubt.
little. it may be necessary for the education of the real philosopher that he himself should have once stood upon all those steps upon which his servants, the scientific workers of philosophy, remain standing, and must remain standing he himself must
europe has been plunged by the democratic mingling of classes and races--it is only the nineteenth century that has recognized this faculty as its sixth sense.
as to what concerns the actions of life, they are in this of the common fashion.
fifteen whether the representations are in themselves identical, and consequently whether one can be thought analytically by means of and through the other, is a question which we need not at present consider.
but when the fact attested is such a one as has seldom fallen under our observation, here is a contest of two opposite experiences; of which the one destroys the other, as far as its force goes, and the superior can only operate on the mind by the force,
distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it.
i was privately carried at pisa to see a very honest man, but so great an aristotelian, that his most usual thesis was: "that the touchstone and square of all solid imagination, and of all truth, was an absolute conformity to aristotle's doctrine; and
that which he attributes to himself, by vain fancy and opinion, has neither body nor taste.
many a one hath said: "there hath surely a god filched something from me secretly whilst i slept? verily, enough to make a girl for himself therefrom!
i had an old axe which nobody claimed, with which by spells in winter days, on the sunny side of the house, i played about the stumps which i had got out of my bean-field.
one must leave a little room for the infidelity or indiscretion of a servant; if you have left enough, in gross, to do your business, let the overplus of fortune's liberality run a little more freely at her mercy; 'tis the gleaner's portion.
it seems to me that it would be a better arrangement if women, be they widows or daughters, only inherited the money for life secured by mortgage, but not the property itself or the capital, unless there lacked male descendants.
visible and movable objects were therefore expressed by gestures, and audible ones by imitative sounds: but, as hardly anything can be indicated by gestures, except objects actually present or easily described, and visible actions; as they are not
i have been surprised to detect encircling the pond, even where a thick wood has just been cut down on the shore, a narrow shelf-like path in the steep hill-side, alternately rising and falling, approaching and receding from the water's edge, as old
has nature covenanted with me that i should never appear to disadvantage, never make a ridiculous figure? let us be generous of our dignity as well as of our money. greatness once and for ever has done with opinion.
ch. i. boethius beseeches philosophy to continue. she promises to lead him to true happiness.--ch. two. happiness is the one end which all created beings seek.
unsignificant. how we came to translate spirits, by the word ghosts, which signifieth nothing, neither in heaven, nor earth, but the imaginary inhabitants of mans brain, i examine not: but this i say, the word spirit in the text signifieth no such thing;
that this sphinx teaches us at last to ask questions ourselves? who is it really that puts questions to us here? what really is this "will to truth" in us?
and there also the king, or soveraign, maketh it a law to himself; by which he subjecteth himselfe, not to the doctor, or apostle, that converted him, but to god himself, and his son jesus christ, as immediately as did the apostles themselves.
compassion and bewailing seem to imply some esteem of and value for the thing bemoaned; whereas the things we laugh at are by that expressed to be of no moment.
the warm recognition with which they had been welcomed in the most remote places. dr. gwinner had never before found him so eager and gentle, and left him reluctantly, without, however, the least premonition that he had seen him for the last time.
-thou old melancholy devil, out of thy lament soundeth a lurement: thou resemblest those who with their praise of chastity secretly invite to voluptuousness!"
and avoid not only the fault, but the suspicion. whosoever is found variable, and changeth manifestly without manifest cause, giveth suspicion of corruption.
common qualities, most appearing in mean souls; that to revise and correct himself, to forsake an unjust argument in the height and heat of dispute, are rare, great, and philosophical qualities.
to admit so many foreign conceptions, so great, and so high fancies, it is necessary (as a young lady, one of the greatest princesses of the kingdom, said to me once, speaking of a certain person) that a man's own brain must be crowded and squeezed
-as both of them then start up and snap at each other, like deadly enemies, those two beings mortally frightened-so did it happen unto us.
others; and that there could not a mortal substance be found twice in the same condition; for, by the suddenness and quickness of the change, it one while disperses, and another reunites; it comes and goes after such a manner that what begins to be born
others, and too much imprinted in my fancy that it is a beast of company, as the ancient said, but not of the herd.-- plutarch, on the plurality of friends, c. two.
wherefore, and vice versa, this idea of a triangle can neither be nor be conceived without this affirmation, therefore, this affirmation belongs to the essence of the idea of a triangle, and is nothing besides.
this symbol has been introduced by the illustrious gauss.
thus, when, by some fortunate chance, one of these born governors takes the helm of state in some monarchy that has been nearly overwhelmed by swarms of 'gentlemanly' administrators, there is nothing but amazement at the resources he discovers, and his
remains to be discovered is in itself more difficult and recondite, than that which i have already been enabled to find, and the gratification would be much less in learning it from me than in discovering it for themselves.
the jesuits were quite balked by those indians who, being burned at the stake, suggested new modes of torture to their tormentors.
no fruit; what mystery is there in this?
were retained; that is, to those that were excommunicated by the church. and thence it is that st. paul calleth excommunication, a delivery of the excommunicate person to satan.
accordingly, it is possible to read books written by people whose conversation would give us no satisfaction; so that the mind will only by degrees attain high culture by finding entertainment almost entirely in books, and not in men.
i would not subtract any thing from the praise that is due to philanthropy, but merely demand justice for all who by their lives and works are a blessing to mankind.
reward, is either of gift, or by contract. when by contract, it is called salary, and wages; which is benefit due for service performed, or promised.
what i called applied logic (contrary to the common acceptation of this term, according to which it should contain certain exercises for the scholar, for which pure logic gives the rules), is a representation of the understanding, and of the rules of its
estate in power, means, and fortune. but be the workmen what they may be, let us speak of the work; that is, the true greatness of kingdoms and estates, and the means thereof.
itself. 'tis a custom of singular advantage to those countries where it is in use, and by all good princes to be desired, who have reason to take it ill, that the memories of the wicked should be used with the same reverence and respect with their own.
but there is one thing in the above demonstration of which i could not make abstraction, namely, that the manifold to be intuited must be given previously to the synthesis of the understanding, and independently of it.
thereof! the man of "modern ideas," the conceited ape, is excessively dissatisfied with himself--this is perfectly certain. he suffers, and his vanity wants him only "to suffer with his fellows."
for if he grants that something is signified by words , why will he not admit that our ratiocinations are rather about this something , then about words only?
we should not then see the same man charge into a breach with a brave assurance, and afterwards torment himself like a woman for the loss of a trial at law or the death of a child; when, being an infamous coward, he is firm in the necessities of poverty;
i love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the superman may hereafter arrive.
though i passed over it as gently as possible, the slight undulations produced by my boat extended almost as far as i could see, and gave a ribbed appearance to the reflections.
it is this: if one who had been many times consul chanced to visit barbaric lands, would his office win him the reverence of the barbarians?
and, also, in the subject of which i treat, our manners and motions, testimonies and instances; how fabulous soever, provided they are possible, serve as well as the true; whether they have really happened or no, at rome or paris, to john or peter, 'tis
so we see in the gift of eloquence, wherein some have such a facility and promptness, and that which we call a present wit so easy, that they are ever ready upon all occasions, and never to be surprised; and others more heavy and slow, never venture to
and as in other things, so in men, not the seller, but the buyer determines the price. for let a man (as most men do,) rate themselves as the highest value they can; yet their true value is no more than it is esteemed by others.
therefore, it is the good which men seek by such divers courses; and herein is easily shown the might of nature's power, since, although opinions are so various and discordant, yet they agree in cherishing good as the end.'
note.--he who thinks that he has given just cause for hatred will (three. xxx. and note) be affected with shame; but this case (three. xxv.) rarely happens.
sect. one hundred sixty seven. the power of calling parliaments in england, as to precise time, place, and duration, is certainly a prerogative of the king, but still with this trust, that it shall be made use of for the good of the nation, as the
marcus octavius kept them close besieged; they within being reduced to the extremest necessity of all things, so that to supply the want of men, most of them being either slain or wounded, they had manumitted all their slaves, and had been constrained to
for the strength of love is in proportion to the strength of the hatred, wherefore the man would desire, that the hatred be continually increased more and more, and, for a similar reason, he would desire to become more and more ill, in order that he might
i shun melancholy, crabbed men, as i would the plague; and in matters i cannot talk of without emotion and concern i never meddle, if not compelled by my duty:
the causes of this difference of witts, are in the passions: and the difference of passions, proceedeth partly from the different constitution of the body, and partly from different education.
they also know how to play with false dice; and so eagerly did i find them playing, that they perspired thereby.
the heroic books, even if printed in the character of our mother tongue, will always be in a language dead to degenerate times; and we must laboriously seek the meaning of each word and line, conjecturing a larger sense than common use permits out of what
vaults of life, and says, i will obey the god, and the sacrifice and the fire he will provide. ibn hankal, the arabian geographer, describes a heroic extreme in the hospitality of sogd, in bukharia.
one hundred four. not their love of humanity, but the impotence of their love, prevents the christians of today--burning us.
five. by conflicting emotions i mean those which draw a man in different directions, though they are of the same kind, such as luxury and avarice, which are both species of love, and are contraries, not by nature, but by accident.
and thus that, which begins and actually constitutes any political society, is nothing but the consent of any number of freemen capable of a majority to unite and incorporate into such a society.
--for he was of the pythagorean sect; but when he did speak, never any man spake better; an excellent orator, and of powerful persuasion.
but to charge him with having taken incredible and impossible things for current pay, is to accuse the most judicious author in the world of want of judgment.
each man declared his vote aloud, and a clerk duly wrote it down; the majority in each tribe determined the vote of the tribe, the majority of the tribes that of the people, and so with curi and centuries.
insomuch that philosophy, even the stoic, is so bold as to say, "that heraclitus and pherecides, could they have trucked their wisdom for health, and have delivered themselves, the one of his dropsy, and the other of the lousy disease that tormented him,
i have formerly been very familiar in a gentleman's house, a widower and very old, though healthy and cheerful enough: this gentleman had several daughters to marry and a son already of ripe age, which brought upon him many visitors, and a great expense,
being a microcosm himself, he discovers, and it is a true discovery, and he is the man to make it,-that the world has been eating green apples; to his eyes, in fact, the globe itself is a great green apple, which there is danger awful to think of that the
all which ways he used also in the new testament.
and above all, let men make that profit, of being in the wilderness, as they have god always, and his service, before their eyes.
i remember (and i hardly remember anything else) that he seemed to have rendered the imposture of him whom he judged to be guilty, so wonderful and so far exceeding both our knowledge and his own, who was the judge, that i thought it a very bold sentence
men have done with nature as perfumers with oils; they have sophisticated her with so many argumentations and far-fetched discourses, that she is become variable and particular to each, and has lost her proper, constant, and universal face; so that we
there was afterwards discovered so much simplicity and so little art in the author of these performances, that he was thought too contemptible to be punished, as would be thought of most such things, were they well examined:
diogenes, more rudely, according to his manner, and more remote from our purpose, to the priest that in like manner preached to him, "to become of his religion, that he might obtain the happiness of the other world;--"what!"
and because he is a soveraign, he requireth obedience to all his owne, that is, to all the civill laws; in which also are contained all the laws of nature, that is, all the laws of god: for besides the laws of nature, and the laws of the church, which are
"transcendental analytic," under the title of deduction of the pure conceptions of the understanding; and they have also cost me by far the greatest labour-labour which, i hope, will not remain uncompensated.
but 'tis only borrowed, and accidentally; his mind being always in repose and in health; not without action, but without vexation, without passion.
they consisted of a governing one, or a governing tribe or caste, who derived their authority from inheritance or conquest, who, at all events, did not hold it at the pleasure of the governed, and whose supremacy men did not venture, perhaps did not
on the tree of the future build we our nest; eagles shall bring us lone ones food in their beaks!
note.--among the kinds of emotions, which, by the last proposition, must be very numerous, the chief are luxury, drunkenness, lust, avarice, and ambition, being merely species of love or desire, displaying the nature of those emotions in a manner varying
eighty eight. one begins to distrust very clever persons when they become embarrassed.
sixteen all general conceptions-as such-depend, for their existence, on the analytical unity of consciousness.
to levy mony upon the subjects, to defray the expenses thereof.
this is expounded by our saviour (john six.twenty seven.) where he saith, "labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man shall give you."
he studies the technical rules on these wonderful remains, but forgets that these works were not always thus constellated; that they are the contributions of many ages and many countries; that each came out of the solitary workshop of one artist, who
seven. how malicious philosophers can be! i know of nothing more stinging than the joke epicurus took the liberty of making on plato and the platonists; he called them dionysiokolakes.
thing, my thought alone affords no means of judging.
therefore when they come to be dissolved, not by externall violence, but intestine disorder, the fault is not in men, as they are the matter; but as they are the makers, and orderers of them.
for it is evident thereby that, given the divine nature, the essence of things must be inferred from it, no less than their existence--in a word, god must be called the cause of all things, in the same sense as he is called the cause of himself.
they first brought him a stag to encounter, next a boar, and after that a bear, all which he slighted, and disdained to stir from his place; but when he saw a lion he then immediately roused himself, evidently manifesting that he declared that alone
ciderish to my taste. not long since i read his epitaph in the old lincoln burying-ground, a little on one side, near the unmarked graves of some british grenadiers who fell in the retreat from concord,-where he is styled "sippio brister,"-scipio
as to the error and uncertainty of the operation of the senses, every one may furnish himself with as many examples as he pleases; so ordinary are the faults and tricks they put upon us.
if god has taken away all means of seeking remedy, there is nothing left but patience. but my son, when able, may seek the relief of the law, which i am denied: he or his son may renew his appeal, till he recover his right.
to mademoiselle de montaigne, my wife.-- printed as a preface to the "consolation of plutarch to his wife," published by montaigne, with several other tracts by la boetie, about one thousand five hundred seventy one.
when we see a government paying bounties, instead of receiving duties, on the exportation of corn in time of plenty, and on its importation in time of scarcity, we must have such facts before our eyes if we are to be persuaded of their reality.
and as apples that have a sweet tartness.
'tis not a soft eloquence, and without offence only; 'tis nervous and solid, that does not so much please, as it fills and ravishes the greatest minds.
now whatever is intelligible, and can be distinctly conceived, implies no contradiction, and can never be proved false by any demonstrative argument or abstract reasoning a priori .
passages, and one amongst the rest, that count egmont (upon the security of whose word and faith count horn had come and surrendered himself to the duke of alva) earnestly entreated that he might first mount the scaffold, to the end that death might
claretie, one thousand eight hundred ninety two; lettres (between rousseau and "henriette"), published by h. buffenoir, one thousand nine hundred two; correspondance avec leonard usteri, one thousand nine hundred ten.
certainly be left upon the place; and on the other side, reputing it unworthy of his own virtue and magnanimity and of the lacedaemonian name to fail in any part of his duty, he chose a mean betwixt these two extremes after this manner; the youngest and
their repentance consisting in a visible and manifest reparation, they lose the colour of alleging it both to god and man. are they so impudent as to sue for remission without satisfaction and without penitence?
it is also worthy of remark that euclid never takes for granted the doing of anything for which a geometrical construction, founded on other problems or on the foregoing postulates, can be given.
thereupon did life look thoughtfully behind and around, and said softly: "o zarathustra, thou art not faithful enough to me!
peace is not the matter, but following, and party.
the answer, therefore, to the critics who hold that, in securing civil liberty rousseau has sacrificed the individual may be put after this fashion. liberty is not a merely negative conception; it does not consist solely in the absence of restraint.
kind of dying, the most silent seems to me the most graceful, if accompanied with a grave and constant countenance); or if those miserable prisoners, who fall into the hands of the base hangman soldiers of this age, by whom they are tormented with all
understanding warn and threaten me afar off: i deal quite contrary with the others; i must understand, and presuppose nothing but by them.
man is as capable of all things as of some; and if he confesses, as theophrastus says, the ignorance of first causes, let him at once surrender all the rest of his knowledge; if he is defective in foundation, his reason is aground; disputation and inquiry
and, indeed, he was a general in the flower and first heat of his youth, whereas caesar took up the trade at a ripe and well advanced age; to which may be added that alexander was of a more sanguine, hot, and choleric constitution, which he also inflamed
xenophon reports a like perplexity in socrates's doctrine; one while that men are not to inquire into the form of god, and presently makes him maintain that the sun is god, and the soul god; that there is but one god, and then that there are many.
for the present i wish to call attention to another point, namely, that we cannot act by the decision of the mind, unless we have a remembrance of having done so. for instance, we cannot say a word without remembering that we have done so.
one hundred sixteen. there is not a greater number of philosophical reasonings, displayed upon any subject, than those, which prove the existence of a deity, and refute the fallacies of atheists ; and yet the most religious philosophers still dispute
when he shrinks at the sight of a barber's razor, and rushes fearless upon the swords of the enemy, the action is commendable, not the man.
movement. these principles of connexion or association we have reduced to three, namely, resemblance , contiguity and causation ; which are the only bonds that unite our thoughts together, and beget that regular train of reflection or discourse, which, in
beneath my level on the right or left, their fins, like sails, set all around them.
the first who shall make it his business to get himself into favour and esteem by those ways, i am much deceived if he do not and by the best title outstrip his competitors: force and violence can do something, but not always all.
even the favours that fortune might have given me through relationship or acquaintance with those who have sovereign authority in those affairs, i have very conscientiously and very carefully avoided employing them to the prejudice of others, and of
"benefits are so far acceptable as they appear to be capable of recompense; where they much exceed that point, hatred is returned instead of thanks."--tacitus, annal., iv. eighteen.
so we are now overburdened by law at the most, but patch you up, and prop you a little better have none at all than to have them in so prodigious a num both kings and philosophers go to stool cannot stand the liberty of a friend's advice cleave to the
-if i did not myself sigh before them, and chatter with cold, and patiently let myself be swathed in their pity!
"men's minds are prone to the sword, and their souls able to bear death; and it is base to spare a life that will be renewed." --lucan, i. four hundred sixty one.
i knew a counsellor and secretary, that never came to queen elizabeth of england, with bills to sign, but he would always first put her into some discourse of estate, that she mought the less mind the bills.
from the bottom. paddling gently to one of these places, i was surprised to find myself surrounded by myriads of small perch, about five inches long, of a rich bronze color in the green water, sporting there, and constantly rising to the surface and
off, and at that place measures fourteen inches in diameter." in the spring of 'forty nine i talked with the man who lives nearest the pond in sudbury, who told me that it was he who got out this tree ten or fifteen years before.
i do not only find it hard to piece our actions to one another, but i moreover find it hard properly to design each by itself by any principal quality, so ambiguous and variform they are with diverse lights.
and premeditately breaking his faith, was no more to be excused for deferring the execution of his infidelity till after his death than the mason in herodotus, who having inviolably, during the time of his life, kept the secret of the treasure of the king
these are the little air-guns which contribute to make the ice crack and whoop.
ah, and now hast thou again opened thine eyes, o beloved life! and into the unfathomable have i again seemed to sink.-
that time doth not run backward-that is its animosity: "that which was": so is the stone which it cannot roll called.
it may happen that we entangle ourselves, and help to strengthen the point itself.
it was very exciting at that season to roam the then boundless chestnut woods of lincoln,-they now sleep their long sleep under the railroad,-with a bag on my shoulder, and a stick to open burrs with in my hand, for i did not always wait for the frost,
it is bad, again, when it becomes tyrannous and exclusive, and makes a people bloodthirsty and intolerant, so that it breathes fire and slaughter, and regards as a sacred act the killing of every one who does not believe in its gods.
its contradiction to popular opinion. but a philosopher, who purposes only to represent the common sense of mankind in more beautiful and more engaging colours, if by accident he falls into error, goes no farther; but renewing his appeal to common sense,
this circumstance gives a value to the egyptian hieroglyphics, to the indian, chinese and mexican idols, however gross and shapeless.
nevertheless, he must be cautious in believing and acting, and must not inspire fear of his own accord, and must proceed in a temperate manner with prudence and humanity, so that too much confidence does not render him incautious, and too much diffidence
sic., xii. twenty four. --ordained, that whosoever would go about either to abolish an old law, or to establish a new, should present himself with a halter about his neck to the people, to the end, that if the innovation he would introduce should not be
twenty. that the separate philosophical ideas are not anything optional or autonomously evolving, but grow up in connection and relationship with each other, that, however suddenly and arbitrarily they seem to appear in the history of thought, they
lastly, i have added by the presence of which the mind is determined to think of one thing rather than another, so that, besides the nature of pleasure and pain, which the first part of the definition explains, one might also express the nature of desire.
received opinions. the worst offence of this kind which can be committed by a polemic, is to stigmatise those who hold the contrary opinion as bad and immoral men.
there are other subjects that they have tumbled and tossed about, some to the right and others to the left, every one endeavouring, right or wrong, to give them some kind of colour; for, having found nothing so abstruse that they would not venture to
"there is something therein," said the spiritually conscientious one, and put his finger to his nose, "there is something in this spectacle which even doeth good to my conscience.
with regard to their delight in bombast, and to their writing generally in a grand, puffed-up, unreal, hyperbolical, and acrobatic style, their prototype is pistol, who was once impatiently requested by falstaff, his friend, to "say what you have to say,
doctor browns travels in hungaria , servia , bulgaria , macedonia , c. as also through a great part of germany , with observations on the mines, baths, and mineral waters in those parts, illustrated with the figures of some habits and remarkable places.
"then, aeneas, there is need of courage, of a firm heart." --aeneid, vi. two hundred sixty one.
when compelled to rise they would sometimes circle round and round and over the pond at a considerable height, from which they could easily see to other ponds and the river, like black motes in the sky; and, when i thought they had gone off thither long
and because the sentence of excommunication, importeth an advice, not to keep company, nor so much as to eat with him that is excommunicate, if a soveraign prince, or assembly bee excommunicate, the sentence is of no effect.
in germany it seems as though it were planned that no one should think for noise; take the inane drumming that goes on as an instance.
unitedly or more firmly adjusted. let us see, then, if man has in his power other more forcible and convincing reasons than those of sebond; that is to say, if it be in him to arrive at any certainty by argument and reason. for st.
but brooding lay the sun of my love upon me, in his own juice stewed zarathustra,-then did shadows and doubts fly past me.
for it is highly deserving of remark, that there are no men so dull and stupid, not even idiots, as to be incapable of joining together different words, and thereby constructing a declaration by which to make their thoughts understood; and that on the
as an example of mercenary armies in antiquity there are the carthaginians, who were oppressed by their mercenary soldiers, after the termination of the first war with the romans, even while they still had their own citizens as captains.
plutarch, who has seen and handled many of them, thinks it is the bones of some fish which she joins and binds together, interlacing them, some lengthwise and others across, and adding ribs and hoops in such manner that she forms at last a round vessel
paul does but advise them, to take some of their brethren to compound their differences, as arbitrators, rather than to goe to law one with another before the heathen judges; which is a wholsome precept, and full of charity, fit to bee practised also in
that the heaven is over our heads, and these two opinions are, without comparison, the stronger in number.
and i find that cyrus, alexander, and caesar, the three masters of the world, never neglected beauty in their greatest affairs; no more did the first scipio.
great critic in latin. this man, whom he had fetched out of his own country, and whom he entertained with a great salary for this only one end, had me continually with him; he had with him also joined two others, of inferior learning, to attend me, and to
hence it follows that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time.
for god almighty, having promised paradise to those men (hoodwinkt with carnall desires,) that can walk through this world according to the precepts, and limits prescribed by him; they say, he that shall so walk, shall merit paradise ex congruo.
the extent and towering structure of the sciences have increased enormously, and therewith also the probability that the philosopher will grow tired even as a learner, or will attach himself somewhere and "specialize" so that he will no longer attain to
as for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them; yet are they not to be neglected.
marcus, on hearing the news, immediately patched up a peace and returned home to meet this new peril. the emperors great grief was that he must needs engage in the horrors of civil strife.
the nutrition of a common-wealth consisteth, in the plenty, and distribution of materials conducing to life: in concoction, or preparation; and (when concocted) in the conveyance of it, by convenient conduits, to the publique use.
the most perfect character is supposed to lie between those extremes; retaining an equal ability and taste for books, company, and business; preserving in conversation that discernment and delicacy which arise from polite letters; and in business, that
ever fallen under our observation. it is only when two species of objects are found to be constantly conjoined, that we can infer the one from the other; and were an effect presented, which was entirely singular, and could not be comprehended under any
as we now proceed to the exposition of the employment of these, i shall not designate the chapters in this manner any further.
grammar are triflers): this is an ignorant discourse: this is a paradoxical discourse: that is going too far: thou makest thyself too merry at times: men will think thou sayest a thing in good earnest which thou only speakest in jest."--"yes, i know, but
est un produit de fifty'homme normal, que fifty'homme est le plus dans le vrai quant il est le plus religieux et le plus assure five hundred'une destinee infinie....
peter to have been the monarch universall of the church, that is to say, of all the christians in the world.
for the heath, which was the third part of our plot, one wish it to be framed, as much as may be, to a natural wildness.
themselves; and i have known the high-blueberry bushes about the shore, which commonly produce no fruit, bear an abundant crop under these circumstances.
granius silvanus and statius proximus, after having been pardoned by nero, killed themselves; either disdaining to live by the favour of so wicked a man, or that they might not be troubled, at some other time, to obtain a second pardon, considering the
we may admire human society as much as we please; it will be none the less true that it necessarily leads men to hate each other in proportion as their interests clash, and to do one another apparent services, while they are really doing every imaginable
and the neighbouring people are bound to fetch of the new, every one for themselves, upon pain of high treason; where, when the king, to betake himself wholly to devotion, retires from his administration (which often falls out), his next successor is
i know of but three peoples which once practised public education, the cretans, the lacedmonians, and the ancient persians: among all these it was attended with the greatest success, and indeed it did wonders among the two last.
where when the earth was covered with waters, as in the beginning, god intending to abate them, and again to discover the dry land, useth like words, "i will bring my spirit upon the earth, and the waters shall be diminished:" in which place by spirit is
sometimes a trifling but incessant noise torments and disturbs me for a time, and before i become distinctly conscious of it i feel it merely as the effort of thinking becomes more difficult, just as i should feel a weight on my foot; then i realise what
the egyptians buried wolves, bears, crocodiles, dogs, and cats in sacred places, embalmed their bodies, and put on mourning at their death.
in another, in both ways there were some who had a fortunate and others an unfortunate ending.
this fault of not perceiving betimes and of not being sensible of the feebleness and extreme alteration that age naturally brings both upon body and mind, which, in my opinion, is equal, if indeed the soul has not more than half, has lost the reputation
the vehemence of pleasure made him forget the great and important resolutions he had but newly taken with the rest of the gods in his celestial council, and to brag that he had had as good a bout, as when he got her maidenhead, unknown to their parents.
proof.--all ideas which are in god agree in every respect with their objects (two. vii. coroll.), therefore (i. ax. vi.) they are all true. q.e.five hundred.
and 'tis said amongst other things upon this subject, that, as the must fermenting in a vessel, works up to the top whatever it has in the bottom, so wine, in those who have drunk beyond measure, vents the most inward secrets:
four. the falseness of an opinion is not for us any objection to it: it is here, perhaps, that our new language sounds most strangely.
the same conclusion can be drawn from the fact that images are not always equally vivid, and from other analogous causes, which there is no need to explain here; for the purpose which we have in view it is sufficient for us to consider one only.
in these rare and obvious cases, provision is made for the public security by a particular act entrusting it to him who is most worthy. this commitment may be carried out in either of two ways, according to the nature of the danger.
prop. twenty three. the mind does not know itself, except in so far as it perceives the ideas of the modifications of the body.
the soul of the assailant, being disturbed with many several alarms, readily loses the power of performance; and whoever the imagination has once put this trick upon, and confounded with the shame of it (and she never does it but at the first
so neither should you put yourself in a false position with your contemporaries by indulging a vein of hostility and bitterness.
made the siete partidas. in the third place are liberatores, or salvatores, such as compound the long miseries of civil wars, or deliver their countries from servitude of strangers or tyrants; as augustus caesar, vespasianus, aurelianus, theodoricus, king
and that swearing unnecessarily by god, is but prophaning of his name: and swearing by other things, as men do in common discourse, is not swearing, but an impious custome, gotten by too much vehemence of talking.
"qualis gemma micat, fulvum quae dividit aurum, aut collo decus, aut cupiti: vel quale per artem inclusum buxo aut oricia terebintho lucet ebur,"
namely, the pleasure, which arises from, say, the object a, involves the nature of that object a, and the pleasure, which arises from the object b, involves the nature of the object b; wherefore these two pleasurable emotions are by nature different,
it is, then, the matter of all phenomena that is given to us a posteriori; the form must lie ready a priori for them in the mind, and consequently can be regarded separately from all sensation.
"sit meae sedes utinam senectae, sit modus lasso maris, et viarum, militiaeque."
for long hours we can continue a series of sincere, graceful, rich communications, drawn from the oldest, secretest experience, so that they who sit by, of our own kinsfolk and acquaintance, shall feel a lively surprise at our unusual powers.
treat your friend as a spectacle. of course he has merits that are not yours, and that you cannot honor if you must needs hold him close to your person. stand aside; give those merits room; let them mount and expand.
note.--we now clearly see what memory is.
but i am not capable of handling so rich an argument, and shall therefore only set five latin poets together, contending in the praise of cato; and, incidentally, for their own too.
anarchism which is appearing at present--this process will probably arrive at results on which its naive propagators and panegyrists, the apostles of "modern ideas," would least care to reckon.
i have formerly seen men, brought hither by sea from very distant countries, whose language not being understood by us, and moreover their mien, countenance, and habit, being quite differing from ours; which of us did not repute them savages and brutes!
sack taking things upon trust from vulgar opinion taught to be afraid of professing our ignorance taught to consider sleep as a resemblance of death tearing a body limb from limb by racks and torments testimony of the truth from minds prepossessed by
these words that some make him say when he felt himself wounded: "thou hast overcome, nazarene"; or as others, "content thyself, nazarene"; would hardly have been omitted, had they been believed, by my witnesses, who, being present in the army, have set
now, a man who becomes the slave of another does not give himself; he sells himself, at the least for his subsistence: but for what does a people sell itself?
it was evident that their battle-cry was conquer or die.
with reason. but he had another maxim sovereignty imprinted in his soul, very religiously to obey and submit to the laws under which he was born.
but the exception is rather apparent than real; for then, through the defect that is inherent in the body politic, there were, so to speak, two states in one, and what is not true of the two together is true of either separately.
ourselves with competent store of things, needful for such a life as our nature doth desire, a life fit for the dignity of man; therefore to supply those defects and imperfections which are in us, as living single and solely by ourselves, we are naturally
and not as it would judge of itself, if its intuition were pure spontaneous activity, that is, were intellectual. the difficulty here lies wholly in the question: how can the subject have an internal intuition of itself?
the natural day is very calm, and will hardly reprove his indolence.
history tells us of three of the name of socrates, of five platos, of eight aristotles, of seven xenophons, of twenty demetrii, and of twenty theodores; and how many more she was not acquainted with we may imagine.
but, in proportion as artificial inequality produced by institutions became predominant over natural inequality, riches or power one were put before age, and aristocracy became elective.
for our existence, thus apparently attached in nature to the sun and the returning moon and the periods which they mark,-so susceptible to climate and to country, so alive to social good and evil, so fond of splendor and so tender to hunger and cold and
"dum licet, obducta solvatur fronte senectus:"
we need be under no apprehension of the produce of these taxes being arbitrary, because they are laid on things not absolutely necessary.
now this convention, which good sense demands, destroys the high freedom of great conversation, which requires an absolute running of two souls into one.
a cavern, became the human earth to me; its breast caved in; everything living became to me human dust and bones and mouldering past.
i give, as it seems to me, with good reason the palm to jacques amyot of all our french writers, not only for the simplicity and purity of his language, wherein he excels all others, nor for his constancy in going through so long a work, nor for the depth
generall, speciall, affirmative, negative, interrogative, optative, infinitive, all which are usefull; and least of all, of entity, intentionality, quiddity, and other significant words of the school.
"you may blow till your eyes start out; but if once you offer to stir your fingers, it is all over."
besides, as men began to look forward to the future, and all had something to lose, every one had reason to apprehend that reprisals would follow any injury he might do to another.
our statistics are at fault: the population has been returned too large. how many men are there to a square thousand miles in the country? hardly one. does not america offer any inducement for men to settle here?
morning, nor a boy, nor a woman, i might almost say, but would forsake all and follow that sound, not mainly to save property from the flames, but, if we will confess the truth, much more to see it burn, since burn it must, and we, be it known, did not
not as its opposite, but--as its refinement!
"we are all bound one voyage; the lot of all, sooner or later, is to come out of the urn. all must to eternal exile sail away." --hor., od., ii. three, twenty five.
my mind in choosing the paths i ought to follow, an undertaking which was accompanied with greater success than it would have been had i never quitted my country or my books.
--is this our mode?--from german heart came this vexed ululating? from german body, this self-lacerating? is ours this priestly hand-dilation, this incense-fuming exaltation?
associated with phlegm in the former and with hard skulls in the latter--not to mention italy, which is too young yet to know what it wants, and must first show whether it can exercise will, but it is strongest and most surprising of all in that immense
divine aeneid. i do not reckon upon that, but mix several other circumstances that render to me this poet admirable, even as it were above human condition.
made voyd then, by warre. and when a colony is setled, they are either a common-wealth of themselves, discharged of their subjection to their soveraign that sent them, (as hath been done by many common-wealths of antient time,) in which case the
case nothing is more requisite for us to know, then that we want drink for the preservation of our health . so of the rest.
nay, the extent of ground is of so little value, without labour, that i have heard it affirmed, that in spain itself a man may be permitted to plough, sow and reap, without being disturbed, upon land he has no other title to, but only his making use of
without instancing what has been told me, that the same thing often happens in beasts, especially hogs, who are out of all apprehension of danger; and what an acquaintance of mine told me of himself, that though very subject to it, the disposition to
when compared with others like itself. those who are associated in it take collectively the name of people , and severally are called citizens , as sharing in the sovereign power, and subjects , as being under the laws of the state.
cannot choose a king, or nominate a royal family. in a word, no function which has a particular object belongs to the legislative power.
the deserts grow: woe him who doth them hide!
"that what we see exists i will maintain, and if our feeble reason can't explain why things seem square when they are very near, and at a greater distance round appear; 'tis better yet, for him that's at a pause, 't' assign to either figure a false cause,
but they will not therefore have less contempt for a constitution that cannot support itself without the aid of so many splendid characters, much oftener wished for than found; and from which, notwithstanding all their pains and solicitude, there always
then, thinkest thou that man hath any power who cannot prevent another's being able to do to him what he himself can do to others?
now in monarchy, the private interest is the same with the publique. the riches, power, and honour of a monarch arise onely from the riches, strength and reputation of his subjects.
opposite of all those things which must be done to keep possession of a foreign state. king louis was called into italy by the ambition of the venetians, who wished by his coming to gain half of lombardy.
could not give to his country. begin, my soul, the work which thou so long hast contemplated, snatch thyself away from the world of man.
de malesherbes, one thousand seven hundred eighty; nouvelles lettres, one thousand seven hundred eighty nine; lettres au citoyen lenieps, etc, one thousand seven hundred ninety three (?); correspondance originate et incite avec mme.
if i feared to die in any other place than that of my birth; if i thought i should die more uneasily remote from my own family, i should hardly go out of france; i should not, without fear, step out of my parish; i feel death always pinching me by the
but in beasts of prey the conjunction lasts longer: because the dam not being able well to subsist herself, and nourish her numerous off-spring by her own prey alone, a more laborious, as well as more dangerous way of living, than by feeding on grass, the
so when we speak freely, it is not the liberty of voice, or pronunciation, but of the man, whom no law hath obliged to speak otherwise then he did.
that nothing else is necessarily required to salvation, is manifest from this, that the kingdome of heaven, is shut to none but to sinners; that is to say, to the disobedient, or transgressors of the law; nor to them, in case they repent, and beleeve all
their cultivation: for i was not, thank heaven, in a condition which compelled me to make merchandise of science for the bettering of my fortune; and though i might not profess to scorn glory as a cynic, i yet made very slight account of that honor which
and those that have professed arms but for an age, have, notwithstanding, commonly attained that greatness, in that age, which maintained them long after, when their profession and exercise of arms hath grown to decay.
a fountain, who, as to other things, knows no more than what everybody does, and yet to give a currency to his little pittance of learning, will undertake to write the whole body of physics: a vice from which great inconveniences derive their original.
extremely liable to error, till time and farther experience both enlarge these maxims, and teach him their proper use and application.
for to say that the blood does not participate of this contagion, and does not thence alter its wonted virtue, it is rather to be believed that nothing is engendered in a body but by the conspiracy and communication of all the parts: the whole mass works
my powers are not capable of any such design.
the people; a superior is never made so for his own profit, but for the profit of the inferior, and a physician for the sick person, and not for himself: all magistracy, as well as all art, has its end out of itself wherefore the tutors of young princes,
or shame and poverty less troublesome to the first than to the last?
to be descended from conspicuous parents, is honourable; because they the more easily attain the aydes, and friends of their ancestors. on the contrary, to be descended from obscure parentage, is dishonourable.
one value even of the smallest well is, that when you look into it you see that earth is not continent but insular. this is as important as that it keeps butter cool.
they will not want to be called critics on that account. it will seem to them no small indignity to philosophy to have it decreed, as is so welcome nowadays, that "philosophy itself is criticism and critical science--and nothing else whatever!"
this trayne of thoughts, or mentall discourse, is of two sorts.
the latter raises the moss and bark gently with his knife in search of insects; the former lays open logs to their core with his axe, and moss and bark fly far and wide. he gets his living by barking trees.
and let princes, on the other side, that have subjects of martial disposition, know their own strength; unless they be otherwise wanting unto themselves.
him who now turneth sick, the evil overtaketh which is now the evil: he seeketh to cause pain with that which causeth him pain. but there have been other ages, and another evil and good.
delight--the most manifold delight,--of old and new happiness; including especially the joy of the artist in himself, which he refuses to conceal, his astonished, happy cognizance of his mastery of the expedients here employed, the new, newly acquired,
two hundred seventy five. he who does not wish to see the height of a man, looks all the more sharply at what is low in him, and in the foreground--and thereby betrays himself.
and because silver and gold, have their value from the matter it self; they have first this priviledge, that the value of them cannot be altered by the power of one, nor of a few common-wealths; as being a common measure of the commodities of all places.
beethoven is the intermediate event between an old mellow soul that is constantly breaking down, and a future over-young soul that is always coming; there is spread over his music the twilight of eternal loss and eternal extravagant hope,--the same light
but if no government is more vigorous than this, there is also none in which the particular will holds more sway and rules the rest more easily.
but, perhaps, the very circumstance which renders it so innocent is what chiefly exposes it to the public hatred and resentment.
when i my self perhaps am the author of them. upon which account, therefore must not i be something? 'tis but just now that i denied that i had any senses , or any body . hold a while-am i so tied to a body and senses that i cannot exist without them?
becoming the master of other men: if rich, they stood in need of the services of others; if poor, of their assistance; and even a middle condition did not enable them to do without one another.
for persons are love's world, and the coldest philosopher cannot recount the debt of the young soul wandering here in nature to the power of love, without being tempted to unsay, as treasonable to nature, aught derogatory to the social instincts.
soveraign, or from moses, that was his lieutenant.
thus for sixteen days i saw from my window a hundred men at work like busy husbandmen, with teams and horses and apparently all the implements of farming, such a picture as we see on the first page of the almanac; and as often as i looked out i was
"so great is the fury and madness of troubled minds when once displaced from the seat of reason, as if the gods should be appeased with what even men are not so cruel as to approve."
"zon zur l'oeil, ion sur le groin, zon zur le dos du sagoin,"
he solicited the honour of being admitted to kiss the feet of the holy father, gregory thirteen.; and the pontiff exhorted him always to continue in the devotion which he had hitherto exhibited to the church and the service of the most christian king.
after i had with some patience heard his arguments, which were all full of likelihood of truth: "what, then," said i, "did those that sailed according to theophrastus make way westward, when they had the prow towards the east?
kill him. the athenians, to couple the disgrace of these two actions, having to purge the isle of delos, and to justify themselves to apollo, interdicted at once all births and burials in the precincts thereof:
those exercises; i see no other remedy, but that he be bound prentice in some good town to learn to make minced pies, though he were the son of a duke; according to plato's precept, that children are to be placed out and disposed of, not according to the
children are of the number of things that are not so much to be desired, especially now that it would be so hard to make them good:
away his sight, were the occasion of his dream.
their judgments are void, as given in their own cause; and the acts done by them conformably to this doctrine, are the greatest crimes (especially that of zachary) that are incident to humane nature.
from the authority christ hath left to civill princes
carters, sack-bearers (porters), messengers, and such-like, are the beasts of burden of humanity; they should be treated absolutely with justice, fairness, forbearance and care, but they ought not to be allowed to thwart the higher exertions of the human
"good-natured and spiteful"--such a juxtaposition, preposterous in the case of every other people, is unfortunately only too often justified in germany one has only to live for a while among swabians to know this!
distinctly, recognize me; and the simplest, the most effectual, and, in the present posture of affairs, the indispensablest mode of treating with it on this head, of expressing your little satisfaction with and love for it, is to deny it then.
would like nowadays to label as vices--owing above all to a resolute faith which does not need to be ashamed before "modern ideas", they alter only, when they do alter, in the same way that the russian empire makes its conquest--as an empire that has
'tis a pure enthusiasm wherewith sacred truth has inspired the spirit of philosophy, which makes it confess, contrary to its own proposition, that the most calm, composed, and healthful estate ef the soul that philosophy can seat it in is not its best
but if numa attempted to conform the devotion of his people to this project; to attach them to a religion purely mental, without any prefixed object and material mixture, he undertook a thing of no use; the human mind could never support itself floating
"minus illi ingenio laborandum fuit, in cujus locum materia successerat:"
"laudari metuam, neque enim mihi cornea fibra est sed recti finemque extremumque esse recuso euge tuum, et belle."
but i ask you: where have there ever been better robbers and slayers in the world than such holy precepts?
lacking--and are gradually branded as immoral and given over to calumny. the contrary instincts and inclinations now attain to moral honour, the gregarious instinct gradually draws its conclusions.
in the present edition, i have endeavoured to remove misapprehensions of the sthetical part, especially with regard to the conception of time; to clear away the obscurity which has been found in the deduction of the conceptions of the understanding; to
and to the end, 'tis likely, that they might render their chastity more meritorious by this circumstance and consideration, boleslas and kinge his wife, kings of poland, vowed it by mutual consent, being in bed together, on their very wedding day, and
note.--i say expressly, that the mind has not an adequate but only a confused knowledge of itself, its own body, and of external bodies, whenever it perceives things after the common order of nature; that is, whenever it is determined from without,
common-wealth, are with as little expence of the common treasure, as is possible, so well recompenced, as others thereby may be encouraged, both to serve the same as faithfully as they can, and to study the arts by which they may be enabled to do it
and in a controversie of fact, the judge being to give no more credit to one, than to the other, (if there be no other arguments) must give credit to a third; or to a third and fourth; or more: for else the question is undecided, and left to force,
nothing farther is in the case. contemplate the subject on all sides; you will never find any other origin of that idea.
reign but the kingdom. he abolished the old militia, raised a new one, abandoned his old friendships and formed new ones; and as he had thus friends and soldiers of his own, he was able on this foundation to build securely, so that while he had great
for being above all things solicitous of their husbands' honour, 'tis their chiefest care to seek out, and to bring in the most companions they can, forasmuch as it is a testimony of the husband's virtue.
there runs, however, through the whole of these a ridiculous comparison between the miracles of our saviour and those of the abbe; wherein it is asserted, that the evidence for the latter is equal to that for the former: as if the testimony of men could
"et, quo ferre velint, permittere vulnera ventis ensis habet vires; et gens quaecumque virorum est, bella gerit gladiis."
'tis no wonder, says one of the ancients, that chance has so great a dominion over us, since it is by chance we live.
of the affection of fathers to their children
poor, there appears a vast disparity, though they differ no more, as a man may say, than in their breeches.
die at the right time: so teacheth zarathustra.
corollary.--hence it follows that the human mind, when it perceives things after the common order of nature, has not an adequate but only a confused and fragmentary knowledge of itself, of its own body, and of external bodies.
for as there is no matter of fact which we believe so firmly that we cannot conceive the contrary, there would be no difference between the conception assented to and that which is rejected, were it not for some sentiment which distinguishes the one from
i have here in view merely the principles of the pure understanding, in their application to the internal sense (without distinction of the representations given therein), by means of which the sciences of mathematics and dynamics become possible.
my warmest thanks are due to my father, mr registrar hazlitt, the author of the well-known and excellent edition of montaigne published in one thousand eight hundred forty two, for the important assistance which he has rendered to me in verifying and
and no doubt ulysses, who was a prudent man, preached up passive obedience, and exhorted them to a quiet submission, by representing to them of what concernment peace was to mankind; and by shewing the inconveniences might happen, if they should offer to
in its due seasons, in effect takes away the legislative, and puts an end to the government.
all at once, however, he turned his head quickly, for he seemed to hear something: then laid he his finger on his mouth and said: "come!"
i was an involuntary spectator and auditor of whatever was done and said in the kitchen of the adjacent village-inn-a wholly new and rare experience to me. it was a closer view of my native town. i was fairly inside of it.
we have nothing to do with anything but pain.
"si non longa satis, si non bene mentula crassa nimirum sapiunt, videntque parvam matronae quoque mentulam illibenter:"
having appeared by day at the public ceremonies and banquet, they stole the night following into a vessel laid ready for the purpose, to escape away by sea.
established judge: and so it serves not, as it ought, to determine the rights, and fence the properties of those that live under it, especially where every one is judge, interpreter, and executioner of it too, and that in his own case: and he that has
the peculiar doctrines are more questioned, and have to be oftener defended against open gainsayers. both teachers and learners go to sleep at their post, as soon as there is no enemy in the field.
simplicities of our children pure cowardice that makes our belief so pliable put us into a way of extending and diversifying difficulties pyrrho's hog quiet repose and a profound sleep without dreams rage compelled to excuse itself by a pretence of
from a distance their own indignation and enthusiasm so long and passionately, until the text has disappeared under the interpretation), so a noble posterity might once more misunderstand the whole of the past, and perhaps only thereby make its aspect
of our time, it will be for all time; its solutions will be at once relatively permanent and ceaselessly progressive.
it is generally better to deal by speech than by letter; and by the mediation of a third than by a man's self.
spirit; which possession they called enthusiasme; and these kinds of foretelling events, were accounted theomancy, or prophecy; sometimes in the aspect of the starres at their nativity; which was called horoscopy, and esteemed a part of judiciary
selfe, to this man, or to this assembly of men, on this condition, that thou give up thy right to him, and authorise all his actions in like manner." this done, the multitude so united in one person, is called a common-wealth, in latine civitas.
"equidem plura transcribo, quam credo: nam nec affirmare sustineo, de quibus dubito, nec subducere quae accepi;"
fortune's hate hath not involved all thy dear ones; the stress of the storm that has assailed thee is not beyond measure intolerable, since there are anchors still holding firm which suffer thee not to lack either consolation in the present or hope for
and as plato says, 'tis to no purpose for a sober-minded man to knock at the door of poesy: so aristotle says, that no excellent soul is exempt from a mixture of madness; and he has reason to call all transports, how commendable soever, that surpass our
ciel tournoyant; plein d'immense grandeur, rond, vagabond, et ferme; lequel tient dessoubs luy tout le monde pour terme: en repos, sans repos; oysif, et sans sejour; fils aisne de nature, et le pere du jour:
execution, and that it was to serve his enemies to keep his blood to gratify their malice.
hence it is evident that every desire which springs from emotion, wherein the mind is passive, would become useless, if men could be guided by reason. let us now see why desire which arises from emotion, wherein the mind is passive, is called by us blind.
behind them, it is impossible he can, upon their account, become the object of punishment or vengeance.
for although we have given her certain and infallible principles; and though we have enlightened her steps with the sacred lamp of truth that it has pleased god to communicate to us; we daily see, nevertheless, that if she swerve never so little from the
rare and hard, and less remarkable. by which means, retired lives, whatever is said to the contrary, undergo duties of as great or greater difficulty than the others do; and private men, says aristotle,' serve virtue more painfully and highly than those
possessed, i should have been able, for the same reason, to have had from myself the whole remainder of perfection, of the want of which i was conscious, and thus could of myself have become infinite, eternal, immutable, omniscient, all-powerful, and, in
thus spake zarathustra, and penetrated with his glances the thoughts and arrear-thoughts of the old pope. at last the latter began:
he was considering the immeasurable greatness of his forces passing over the hellespont for the grecian expedition: he was first seized with a palpitation of joy, to see so many millions of men under his command, and this appeared in the gaiety of his
how uprightly soever a judge may mean, if he does not look well to himself, which few care to do, his inclination to friendship, to relationship, to beauty or revenge, and not only things of that weight, but even the fortuitous instinct that makes us
therefore if a man can play the true logician, to have as well judgment, as invention, he may do great matters; especially if the times be fit.
the first is unguided, without designee, and inconstant; wherein there is no passionate thought, to govern and direct those that follow, to it self, as the end and scope of some desire, or other passion: in which case the thoughts are said to wander, and
every proverb, every book, every byword that belongs to thee for aid or comfort, shall surely come home through open or winding passages.
ourselves to our friends, and when we would die for ourselves must break that resolution for them.
i find him, though, a little bold in this passage of his method of history, where he accuses plutarch not only of ignorance (wherein i would have let him alone: for that is beyond my criticism), but that he "often writes things incredible, and absolutely
with regard to what is commonly meant by intemperate discussion, namely invective, sarcasm, personality, and the like, the denunciation of these weapons would deserve more sympathy if it were ever proposed to interdict them equally to both sides; but it
wherever theological intolerance is admitted, it must inevitably have some civil effect; seven and as soon as it has such an effect, the sovereign is no longer sovereign even in the temporal sphere: thenceforth priests are the real masters, and kings only
it is true that the discerning intellect of the world is always much in advance of the creative, so that there are many competent judges of the best book, and few writers of the best books.
our desire to honour him, with the best appellations we can think on.
nil admirari, prope res est una, numici, solaque, qu possit facere et servare beatum:
and 'tis said of the younger cato, that after the battle of pharsalia, being entered into a melancholy disposition at the ill posture of the public affairs, he took his repasts always sitting, assuming a strict and austere course of life.
the power of the legislative, being derived from the people by a positive voluntary grant and institution, can be no other than what that positive grant conveyed, which being only to make laws, and not to make legislators, the legislative can have no
and law was brought into the world for nothing else, but to limit the naturall liberty of particular men, in such manner, as they might not hurt, but assist one another, and joyn together against a common enemy.
our intellectual and active powers increase with our affection.
for my part, one believe our souls are adult at twenty as much as they are ever like to be, and as capable then as ever. a soul that has not by that time given evident earnest of its force and virtue will never after come to proof.
forfeit but his own life, but involves not his children in his guilt or destruction.
he left no relations but messer giovanni, who was then an infant, but after the murder the people rose up and killed all the canneschi.
let us draw up the whole account in terms easily commensurable.
"alas," said he to his heart, "there sitteth disguised affliction; methinketh he is of the type of the priests: what do they want in my domain?
but the philosopher chrysippus was of another opinion, wherein i also concur; for he was used to say that those who run a race ought to employ all the force they have in what they are about, and to run as fast as they can; but that it is by no means fair
he would sometimes ask me first on such occasions, if i had made any improvement. one winter day i asked him if he was always satisfied with himself, wishing to suggest a substitute within him for the priest without, and some higher motive for living.
the newest books order that they may have material for conversation in their social circles. bad novels and similar productions from the pen of writers who were once famous, such as spindler, bulwer, eugene sue, and so on, serve this purpose.
to these, if they sufficed not, might be added other of their dark doctrines, the profit whereof redoundeth manifestly, to the setting up of an unlawfull power over the lawfull soveraigns of christian people; or for the sustaining of the same, when it is
'does the beauty of the fields delight you? surely, yes; it is a beautiful part of a right beautiful whole. fitly indeed do we at times enjoy the serene calm of the sea, admire the sky, the stars, the moon, the sun. yet is any of these thy concern?
but not to my own. i am, in particular, too much oppressed by them: for, in my neighbourhood, we are, of late, by the long licence of our civil wars, grown old in so riotous a form of state,
nature so teaches me ; and also i know that they depend not on my will , and therefore not on me ; for they are often present with me against my inclinations, or (as they say) in spite of my teeth, as now whether i will or no i feel heat, and therefore i
on the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience.
verily, an appropriator of all values must such bestowing love become; but healthy and holy, call i this selfishness.-
the superman, i have at heart; that is the first and only thing to me-and not man: not the neighbour, not the poorest, not the sorriest, not the best.-
occupation, with a certain sort of men, is a mark of understanding and dignity: their souls seek repose in agitation, as children do by being rocked in a cradle; they may pronounce themselves as serviceable to their friends, as they are troublesome to
prosperity is the blessing of the old testament; adversity is the blessing of the new; which carrieth the greater benediction, and the clearer revelation of god's favor.
and when i desired honey i only desired bait, and sweet mucus and mucilage, for which even the mouths of growling bears, and strange, sulky, evil birds, water:
and accidental, it is not to my taste to take them into account.
"per dispositos equos prope incredibili celeritate ab amphissa tertio die pellam pervenit."
memory is a faculty of wonderful use, and without which the judgment can very hardly perform its office: for my part one have none at all.
the familiarity i have with these two authors, and the assistance they have lent to my age and to my book, wholly compiled of what one have borrowed from them, oblige me to stand up for their honour.
and after this manner some one anciently mocked diogeries, who, in the depth of winter and quite naked, went embracing an image of snow for a trial of his endurance: the other seeing him in this position, "art thou now very cold?" said he.
in this way alone can i be authorized to say of the phenomenon itself, and not merely of my own apprehension, that a certain order or sequence is to be found therein. that is, in other words, i cannot arrange my apprehension otherwise than in this order.
the later hath not so; at least not place enough, to keep men to their promises; because in the condition of meer nature, the inequality of power is not discerned, but by the event of battell.
late,-very late,-we perceive that no arrangements, no introductions, no consuetudes or habits of society would be of any avail to establish us in such relations with them as we desire,-but solely the uprise of nature in us to the same degree it is in
nevertheless, these restrictions, in part borrowed from the carthaginians, please him: that men forbear excesses in the expeditions of war; that every judge and magistrate abstain from it when about the administrations of his place or the consultations of
midday of life! oh, season of delight! my summer's park! uneaseful joy to look, to lurk, to hark-- i peer for friends, am ready day and night,-- where linger ye, my friends? the time is right!
every minute, methinks, i am escaping, and it eternally runs in my mind, that what may be done to-morrow, may be done to-day.
is plain, her husband could not forfeit what was her's. what must be done in the case?
repetitio est mater studiorum . any kind of important book should immediately be read twice, partly because one grasps the matter in its entirety the second time, and only really understands the beginning when the end is known; and partly because in
eighth sphere. and to avoid this difficulty and strangeness, that can in truth hardly lodge in our imagination, though they concluded that we were in no sort capable of knowledge, and that truth is engulfed in so profound an abyss as is not to be
he now concluded his discourse, which he had conducted with such a firm face and with so distinct an utterance, that whereas, when i first entered his room, he was feeble, inarticulate in his speech, his pulse low and feverish, and his features pallid,
to them from before the cherubins in the sanctum sanctorum; and which kingdome having been cast off, in the election of saul, the prophets foretold, should be restored by christ; and the restauration whereof we daily pray for, when we say in the lords
have been taken for supernaturall works, by the common people; when neverthelesse, there were others, could from their naturall causes, have foretold the very hour they should arrive: or, as when a man, by confederacy, and secret intelligence, getting
most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. cultivate poverty like a garden herb, like sage.
at the time to which we have come, montaigne was unknown to the world of letters, except as a translator and editor.
generally, such men in all deliberations find ease to be of the negative side, and affect a credit to object and foretell difficulties; for when propositions are denied, there is an end of them; but if they be allowed, it requireth a new work; which false
for it is beleeved on all hands, that the first and originall author of them is god; and consequently the question disputed, is not that.
the right of tythes in moses law, could not be applyed to the then ministers of the gospell; because moses and the high priests were the civill soveraigns of the people under god, whose kingdom amongst the jews was present; whereas the kingdome of god by
so it is that in these memoirs, if any one observe, he will find that i have either told or designed to tell all; what i cannot express, i point out with my finger:
coming into the world. for the souls, turned out of their old habitation, would scuffle and crowd which should first get possession of their new lodging; and they further demand how they shall pass away their time, whilst waiting till new quarters are
from a hill-top you can see a fish leap in almost any part; for not a pickerel or shiner picks an insect from this smooth surface but it manifestly disturbs the equilibrium of the whole lake.
honoured as a saint in the lower world into which he had sunk. there are books which have an inverse value for the soul and the health according as the inferior soul and the lower vitality, or the higher and more powerful, make use of them.
but things not always changing equally, and private interest often keeping up customs and privileges, when the reasons of them are ceased, it often comes to pass, that in governments, where part of the legislative consists of representatives chosen by the
and after a fit interval of time, letters are pretended to come from a great way off; very humble, suppliant; and full of promises of amendment, by virtue of which he is again received into favour.
here, this is not my doctrine, 'tis my study; and is not the lesson of another, but my own; and if i communicate it, it ought not to be ill taken, for that which is of use to me, may also, peradventure, be useful to another.
truth and lies are faced alike; their port, taste, and proceedings are the same, and we look upon them with the same eye.
and when i returned new drifts would have formed, through which i floundered, where the busy north-west wind had been depositing the powdery snow round a sharp angle in the road, and not a rabbit's track, nor even the fine print, the small type, of a
the first man to propose them merely says what all have already felt, and there is no question of factions or intrigues or eloquence in order to secure the passage into law of what every one has already decided to do, as soon as he is sure that the rest
-in the paths of love, through bushes variegated, quiet, trim! or there along the lake, where gold-fishes dance and swim!
abhorrence. but if we explore the literature of heroism we shall quickly come to plutarch, who is its doctor and historian.
but also the greek and roman virtues, with those that were original of the country?
and though there be many places that affirm everlasting fire, and torments (into which men may be cast successively one after another for ever;) yet i find none that affirm there shall bee an eternall life therein of any individuall person; but on the
it may set up several classes of citizens, and even lay down the qualifications for membership of these classes, but it cannot nominate such and such persons as belonging to them; it may establish a monarchical government and hereditary succession, but it
this ought to encourage them to be obstinate in it; 'tis a brave thing for them to defy us, and to spurn under foot that vain pre-eminence of valour and virtue that we pretend to have over them; they will find if they do but observe it, that they will not
stoole, or place, but the person; and is not idolatry. but if hee that doth it, should suppose the soule of the prince to be in the stool, or should present a petition to the stool, it were divine worship, and idolatry.
any man that being present voted to the contrary; nor of any man absent, unlesse he voted it by procuration.
at suitable intervals there were regular salutes of laughter, which might have been referred indifferently to the last uttered or the forth-coming jest.
'tis the only way by which we communicate our thoughts and wills; 'tis the interpreter of the soul, and if it deceive us, we no longer know nor have further tie upon one another; if that deceive us, it breaks all our correspondence, and dissolves all the
state that is well constituted, these qualities are common to all the citizens.
"eudoxus wished and begged of the gods that he might once see the sun near at hand, to comprehend the form, greatness, and beauty of it; even though he should thereby be immediately burned."
the history of livy, denotes the writer; but the history of scanderbeg, is denominated from the subject. we read in the last chapter of deuteronomie, ver. six.
xxxiii., note i.) for (i. xxix.), except in this sense, nothing is contingent.
in the deepest snows, the path which i used from the highway to my house, about half a mile long, might have been represented by a meandering dotted line, with wide intervals between the dots.
pretend to know the utmost bounds of possibility.
let us acknowledge unprejudicedly how every higher civilization hitherto has originated!
to obey, is to honour; because no man obeyes them, whom they think have no power to help, or hurt them. and consequently to disobey, is to dishonour.
it belongeth therefore to the office of a legislator, (such as is in all common-wealths the supreme representative, be it one man, or an assembly,) to make the reason perspicuous, why the law was made; and the body of the law it selfe, as short, but in as
i hear it and smell it: it hath come-their hour for hunt and procession, not indeed for a wild hunt, but for a tame, lame, snuffling, soft-treaders', soft-prayers' hunt,-
i need nothing extraordinary when i am sick. i will not be beholden to my bolus to do that for me which nature cannot.
the doctrine has taken its place, if not as a received opinion, as one of the admitted sects or divisions of opinion: those who hold it have generally inherited, not adopted it; and conversion from one of these doctrines to another, being now an
the perspicuity, consisteth not so much in the words of the law it selfe, as in a declaration of the causes, and motives, for which it was made.
if dreams sometimes engage them so far that they cannot deny them: it is not in them, nor, peradventure, in chastity itself, seeing that is a female, to defend itself from lust and desire.
nobler is it to own oneself in the wrong than to establish one's right, especially if one be in the right. only, one must be rich enough to do so.
corporeal nature , or whether they are both the same : but in this i suppose that i have found no argument to incline me either ways , and therefore i am indifferent to affirm or deny either , or to judge nothing of either ; but this indifferency extends
recent changes to your advantage, which you observe hereabouts, the prosperous issue of your proceedings at dieppe, have opportunely seconded the honest zeal and marvellous prudence of one thousand.
pride our will is more obstinate by being opposed overvalue things, because they are foreign, absent philopoemen: paying the penalty of my ugliness.
abhor all imitation delivered into our own custody the keys of life denying all solicitation, both of hand and mind depend as much upon fortune as anything else we do desire of riches is more sharpened by their use than by the need desire of travel
the ceremonies of court, comming into the presence of a greater person than he is used to speak to, and stumbling at his entrance, to save himselfe from falling, lets slip his cloake; to recover his cloake, lets fall his hat; and with one disorder after
that are false." quum veritatem qua liberetur inquirat credatur ei expedire quod fallitur. "seeing he inquires into the truth, by which he would be made free, 'tis fit he should be deceived."
entities, existing externally to the imagination, i call them entities imaginary rather than real; and, therefore, all arguments against us drawn from such abstractions are easily rebutted.
murder of his father. this parricide had till then been concealed and unknown, but the revenging fury of conscience caused it to be discovered by him himself, who was to suffer for it.
i was not, however, disposed, from these circumstances, to conclude that this world had been created in the manner i described; for it is much more likely that god made it at the first such as it was to be.
in the following winter, after wandering somewhat erratically through stresa, genoa, and spezia, he landed in nice, where the climate so happily promoted his creative powers that he wrote the third part of "zarathustra".
touches towards its correction and completion; for our knowledge of the objects of our attempted science must be tolerably extensive and complete before we can indicate the laws by which a science of these objects can be established.
to make the more room for theirs, seeing we beget them to that effect.
and that makes a quite contrary show to that of socrates.
wherever your life ends, it is all there. the utility of living consists not in the length of days, but in the use of time; a man may have lived long, and yet lived but a little. make use of time while it is present with you.
sake of a convenience to himself or to some other individual, does what depends on him to deprive mankind of the good, and inflict upon them the evil, involved in the greater or less reliance which they can place in each other's word, acts the part of one
i told him that this would shock them. "no, no," he answered, "one will cheer them by making out my case to be better than it is." and then he inquired, whether we were not all much taken by surprise at his having fainted?
for as for science, or certain rules of their actions, they are so farre from it, that they know not what it is.
and for that part of religion, which consisteth in opinions concerning the nature of powers invisible, there is almost nothing that has a name, that has not been esteemed amongst the gentiles, in one place or another, a god, or divell; or by their poets
another's prescription willingly give them leave to laugh after we are dead with being too well i am about to die wont to give others their life, and not to receive it you may indeed make me die an ill death
screams the countryman's whistle; timber like long battering rams going twenty miles an hour against the city's walls, and chairs enough to seat all the weary and heavy laden that dwell within them.
therefore it is good for princes, if they use ambitious men, to handle it, so as they be still progressive and not retrograde; which, because it cannot be without inconvenience, it is good not to use such natures at all.
"i should fear to be praised, for my heart is not made of horn; but i deny that 'excellent--admirably done,' are the terms and final aim of virtue."--persius, i. forty seven.
corollary.--an emotion towards a thing, which we know not to exist in the present, and which we conceive as contingent, is far fainter, than if we conceive the thing to be present with us.
this pernicious licence in respect to the distribution of praise, has formerly been confined in its area of operations; and it may be the reason why poetry once lost favour with the more judicious.
there are some countries where 'twas the custom for children to kill their fathers; and others, where the fathers killed their children, to avoid their being an impediment one to another in life; and naturally the expectations of the one depend upon the
i will add, that in this condition of the world, paradoxical as the assertion may be, the conscious ability to do without happiness gives the best prospect of realizing such happiness as is attainable.
for the earthquake-it choketh up many wells, it causeth much languishing: but it bringeth also to light inner powers and secrets.
as for adopting the ways which the state has provided for remedying the evil, i know not of such ways. they take too much time, and a man's life will be gone. i have other affairs to attend to.
vi, and note two, prop. viii.), that no substance can be produced or created by anything other than itself. further, i showed (in prop. xiv.), that besides god no substance can be granted or conceived.
a soul clear from prejudice has a marvellous advance towards tranquillity and repose. men that judge and control their judges, do never duly submit to them.
thirty kant's meaning is: the two principles enunciated under the heads of "axioms of intuition," and "anticipations of perception," authorize the application to phenomena of determinations of size and number, that is of mathematic.
the condition of man in this life shall never be without inconveniences; but there happeneth in no common-wealth any great inconvenience, but what proceeds from the subjects disobedience, and breach of those covenants, from which the common-wealth had its
over naturall fooles, children, or mad-men there is no law, no more than over brute beasts; nor are they capable of the title of just, or unjust; because they had never power to make any covenant, or to understand the consequences thereof; and
proof.--the proof proceeds in the same way as prop. xxxviii. of this part: for he who begins to love a thing, which he was wont to hate or regard with pain, from the very fact of loving feels pleasure.
i know very well that i do nothing for them in so doing, because sharpness and strangeness are incidents of the very essence of physic. lycurgus ordered wine for the sick spartans. why?
there he so order'd his annual revenue, that he might be supplied by the hands of a friend wherever he was.
and therefore if any two men desire the same thing, which neverthelesse they cannot both enjoy, they become enemies; and in the way to their end, (which is principally their owne conservation, and sometimes their delectation only,) endeavour to destroy,
o my soul, i have taken from thee all obeying and knee-bending and homage-paying; i have myself given thee the names, "change of need" and "fate."
wealth, qualities, or condition of the father, but according to the faculties and the capacity of their own souls.
proof.--this proposition follows from three. xxiii., as the foregoing proposition followed from three. xxi.
if we reflect with ever so little attention on this subject, we shall find new arguments to confirm this truth, and be convinced from the very nature of the contract that it cannot be irrevocable: for, if there were no superior power capable of ensuring
and yet he was but eight-and-forty years old. he thought that to be a mature and advanced age, considering how few arrive unto it.
confederates; where every one expects the same defence by the confederation, that any one else does: and therefore he which declares he thinks it reason to deceive those that help him, can in reason expect no other means of safety, than what can be had
my brother, if thou be fortunate, then wilt thou have one virtue and no more: thus goest thou easier over the bridge.
truth is always in harmony with herself, and is not concerned chiefly to reveal the justice that may consist with wrong-doing. he well deserves to be called, as he has been called, the defender of the constitution.
now morality does not require the speculative cognition of liberty; it is enough that i can think it, that its conception involves no contradiction, that it does not interfere with the mechanism of nature.
hand to the heart through the veins. and since the latter current escapes from the arm by the opening made in one of the veins, there must of necessity be certain passages below the ligature, that is, towards the extremities of the arm through which it
least in my life i have had my fill without sin."
appearance, in like manner conclude of our internal constitution; and cannot couple common faculties, and like their own, with the other faculties that astonish them, and are so far out of their sight.
lest they be judged; that they should swear not at all; that they should love their neighbour as themselves; that if one take their cloak, they should give him their coat also; that they should take no thought for the morrow; that if they would be
epaminondas did not think that to take part, and that heartily, in songs and sports and dances with the young men of his city, were things that in any way derogated from the honour of his glorious victories and the perfect purity of manners that was in
their only effect is to cause that momentary amazement and irresolution and confusion, which is the result of scepticism.
since in the majority of cases there has only been exercise of will when the effect of the command--consequently obedience, and therefore action--was to be expected, the appearance has translated itself into the sentiment, as if there were a necessity of
in order to this, we should not marry so young that our age shall in a manner be confounded with theirs; for this inconvenience plunges us into many very great difficulties, and especially the gentry of the nation, who are of a condition wherein they have
for sounds in winter nights, and often in winter days, i heard the forlorn but melodious note of a hooting owl indefinitely far; such a sound as the frozen earth would yield if struck with a suitable plectrum, the very lingua vernacula of walden wood, and
and though nobody should read me, have i wasted time in entertaining myself so many idle hours in so pleasing and useful thoughts?
presently condemned me to die, and to be thus exposed to the wild beasts. now, by what i see, this lion was also taken soon after, who has now sought to recompense me for the benefit and cure that he received at my hands."
"for what, with reason, do we speak or shun, what plan, how happily soe'r begun, that, when achieved, we do not wish undone?"
he has merely to be careful that they do not assume too much power and authority, and he can easily with his own forces and their favour put down those that are powerful and remain in everything the arbiter of that province.
letters: sur differents sujets, five vols., one thousand seven hundred forty-fifty three; lettres nouvelles sur le motif de sa retraite a la campagne, adressees a one thousand.
finally, ye know sufficiently well that it cannot be of any consequence if ye just carry your point; ye know that hitherto no philosopher has carried his point, and that there might be a more laudable truthfulness in every little interrogative mark which
in the foregoing i have explained the nature and properties of god.
and indeed that which is there written, is for the most part so far from the possibility of being understood, and so repugnant to naturall reason, that whosoever thinketh there is any thing to bee understood by it, must needs think it supernaturall.
now, who would not enter into distrust of sciences, and doubt whether he can reap from them any solid fruit for the service of life, considering the use we put them to?
those thoughts became a book, and the first part of that book, which was to confer immortality on the writer, appeared at bordeaux in one thousand five hundred eighty.
"that they might have even kings to be their slaves." --livy, xlv. thirteen.
just see these superfluous ones! they steal the works of the inventors and the treasures of the wise. culture, they call their theft-and everything becometh sickness and trouble unto them!
when the citizens are greedy, cowardly, and pusillanimous, and love ease more than liberty, they do not long hold out against the redoubled efforts of the government; and thus, as the resisting force incessantly grows, the sovereign authority ends by
another illustrious philosopher holds the opposite, and cumberland and puffendorf also affirm that nothing is more timid and fearful than man in the state of nature; that he is always in a tremble, and ready to fly at the least noise or the slightest
nothing mentioned of him but what he did as a general: and indeed that is all is found in his history, or in any of the rest of the judges. and abimelech particularly is called king, though at most he was but their general.
"but the timorous, incredulous, and abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all lyars, shall have their part in the lake that burneth with fire, and brimstone; which is the second death."
he who possesses only the common necessaries of life should pay nothing at all, while the tax on him who is in possession of superfluities may justly be extended to everything he has over and above mere necessaries.
men often, from infirmity of character, make their election for the nearer good, though they know it to be the less valuable; and this no less when the choice is between two bodily pleasures, than when it is between bodily and mental.
go your ways! and let the people and peoples go theirs!-gloomy ways, verily, on which not a single hope glinteth any more!
under arms with funeral accompaniment, though it may be
to moses, and complained that there were some that prophecyed in the campe, whose authority so to doe they doubted of; and leave to the soveraign, as they did to moses to uphold, or to forbid them, as hee should see cause; and if hee disavow them, then no
live in accordance with such indifference? to live--is not that just endeavouring to be otherwise than this nature? is not living valuing, preferring, being unjust, being limited, endeavouring to be different?
as to the rest, i have always found the precept that so rigorously enjoins a resolute countenance and disdainful and indifferent comportment in the toleration of infirmities to be ceremonial.
the bounds of possibility, in moral matters, are less narrow than we imagine: it is our weaknesses, our vices and our prejudices that confine them. base souls have no belief in great men; vile slaves smile in mockery at the name of liberty.
relatively poorer. secondly, as the price of everything is enhanced by the increase of money, taxes also must be proportionately increased; so that the farmer will find himself still more burdened without having more resources.
for though men have sometimes used to swear by their kings, for feare, or flattery; yet they would have it thereby understood, they attributed to them divine honour.
but the wind slides eastward over its opaque surface in vain, till it reaches the living surface beyond.
a law of nature, (lex naturalis,) is a precept, or generall rule, found out by reason, by which a man is forbidden to do, that, which is destructive of his life, or taketh away the means of preserving the same; and to omit, that, by which he thinketh it
whether this or that supposed experience be purely imaginary must be discovered from its particular determinations and by comparing these with the criteria of all real experience.
one of their old men, in the morning before they fall to eating, preaches to the whole family, walking from the one end of the house to the other, and several times repeating the same sentence, till he has finished the round, for their houses are at least
hooting of the owl; and then imagine the cackling of the hens to fill the pauses when their lords' clarions rested! no wonder that man added this bird to his tame stock,-to say nothing of the eggs and drumsticks.
so long as men remained content with their rustic huts, so long as they were satisfied with clothes made of the skins of animals and sewn together with thorns and fish-bones, adorned themselves only with feathers and shells, and continued to paint their
the cars never pause to look at it; yet i fancy that the engineers and firemen and brakemen, and those passengers who have a season ticket and see it often, are better men for the sight.
-to many that are more unknown to each other than man and woman:-and who hath fully understood how unknown to each other are man and woman!
property; and that, which made up the great part of what he applied to the support or comfort of his being, when invention and arts had improved the conveniencies of life, was perfectly his own, and did not belong in common to others.
brutish stupidity surpasses, in all conveniences, all that our divine intelligence can do. really, at this rate, we might with great reason call her an unjust stepmother: but it is nothing so, our polity is not so irregular and unformed.
two) consequences from the motion, and quantity of bodies in speciall
behold all the natural qualities in action, the rank and condition of every man assigned him; not merely his share of property and his power to serve or injure others, but also his wit, beauty, strength or skill, merit or talents: and these being the only
so many other thoughts traverse this, that it languishes and tires at last.
thirty. this negative argument must certainly, in process of time, become altogether convincing, if many penetrating and able philosophers shall turn their enquiries this way and no one be ever able to discover any connecting proposition or intermediate
such as extend their anger and hatred beyond the dispute in question, as most men do, show that they spring from some other occasion and private cause; like one who, being cured of an ulcer, has yet a fever remaining, by which it appears that the ulcer
allows to the mass. by this device it succeeds in obtaining the kind of mental superiority which its purposes require; for though culture without freedom never made a large and liberal mind, it can make a clever nisi prius advocate of a cause.
wherein he would employ the divine favour, his soul being full of such virtuous meditations, i leave others to judge, which, nevertheless, she instances for a testimony of singular devotion.
limitations. and as to their affaires, some are ordained for government; as first, the government of a province may be committed to an assembly of men, wherein all resolutions shall depend on the votes of the major part; and then this assembly is a body
cases, and to carry through business both public and private, almost as easily as the senate itself could have done.
and there was spoken unto me for the last time: "o zarathustra, thy fruits are ripe, but thou art not ripe for thy fruits!
remain true to the earth, my brethren, with the power of your virtue! let your bestowing love and your knowledge be devoted to be the meaning of the earth! thus do i pray and conjure you.
capable of being more exactly estimated.
from their misery they sought escape, and the stars were too remote for them. then they sighed: "o that there were heavenly paths by which to steal into another existence and into happiness!"
it now remains to us only to speak of ecclesiastical principalities, with regard to which the difficulties lie wholly before they are possessed.
and supposing that gods also philosophize, which i am strongly inclined to believe, owing to many reasons--i have no doubt that they also know how to laugh thereby in an overman-like and new fashion--and at the expense of all serious things!
but nevertheless it doth fascinate, and bind hand and foot, those that are either shallow in judgment, or weak in courage, which are the greatest part; yea and prevaileth with wise men at weak times.
addresses his voyage to no certain, port all apprentices when we come to it (death) any one may deprive us of life; no one can deprive us of death business to-morrow condemning wine, because some people will be drunk conscience makes us betray, accuse,
to be learnt; while one can master the most important things in the sciences in one's youth.
old age excepted, which is an indubitable sign of the approach of death, in all other accidents i see few signs of the future, whereon we may ground our divination.
for these reasons, as soon as my age permitted me to pass from under the control of my instructors, i entirely abandoned the study of letters, and resolved no longer to seek any other science than the knowledge of myself, or of the great book of the
such people as have been bred up to liberty, and subject to no other dominion but the authority of their own will, look upon all other form of government as monstrous and contrary to nature.
wisdom: that seems to the populace to be a kind of flight, a means and artifice for withdrawing successfully from a bad game; but the genuine philosopher--does it not seem so to us, my friends?--lives "unphilosophically" and "unwisely," above all,
at first you wonder if the indians could have formed them on the ice for any purpose, and so, when the ice melted, they sank to the bottom; but they are too regular and some of them plainly too fresh for that.
peculiarly of the ancient race that dwelt in hollow trees ere white men came.
socrates, her first minion, is so averse to all manner of violence, as totally to throw it aside, to slip into the more natural facility of her own progress; 'tis the nursing mother of all human pleasures, who in rendering them just, renders them also
this glory consists of two parts; the one in setting too great a value upon ourselves, and the other in setting too little a value upon others.
men are not well pleased with the figure they make in their own imaginations, and they flee to art, and convey their better sense in an oratorio, a statue, or a picture.
upward soareth our sense: thus is it a simile of our body, a simile of an elevation. such similes of elevations are the names of the virtues.
constantinople. whether a common-wealth be monarchicall, or popular, the freedome is still the same.
the weakness of the will begins when the individual would be something of himself. all reform aims in some one particular to let the soul have its way through us; in other words, to engage us to obey.
so live your life of obedience and of war! what matter about long life! what warrior wisheth to be spared!
when eulenspiegel was asked by a man how long he would have to walk before reaching the next place, and gave the apparently absurd answer walk , his intention was to judge from the man's walking how far he would go in a given time.
i sometimes dream of a larger and more populous house, standing in a golden age, of enduring materials, and without ginger-bread work, which shall still consist of only one room, a vast, rude, substantial, primitive hall, without ceiling or plastering,
we have the same need to command a view of the religion of the world. we can never see christianity from the catechism:-from the pastures, from a boat in the pond, from amidst the songs of wood-birds we possibly may.
this long story of so light an accident would appear vain enough, were it not for the knowledge i have gained by it for my own use; for i do really find, that to get acquainted with death, needs no more but nearly to approach it.
provinces. for he truly engages in battle who endeavors to surmount all the difficulties and errors which prevent him from reaching the knowledge of truth, and he is overcome in fight who admits a false opinion touching a matter of any generality and
also the athenians are reputed to be more acute; and at thebes more gross and thick; wherefore the thebans are looked upon as more heavy-witted and more strong."
everything that totters does not fall. the contexture of so great a body holds by more nails than one; it holds even by its antiquity, like old buildings, from which the foundations are worn away by time, without rough-cast or mortar, which yet live and
lemma three. a body in motion or at rest must be determined to motion or rest by another body, which other body has been determined to motion or rest by a third body, and that third again by a fourth, and so on to infinity.
says caesar; and he observes a vicious custom of our nation, that continues yet amongst us, which is to stop passengers we meet upon the road, to compel them to give an account who they are, and to take it for an affront and just cause of quarrel if they
the same authors of the religion of the gentiles, observing the second ground for religion, which is mens ignorance of causes; and thereby their aptnesse to attribute their fortune to causes, on which there was no dependence at all apparent, took occasion
and when one giveth the blind man eyes, then doth he see too many bad things on the earth: so that he curseth him who healed him.
succeeded; and, i left mine to monsieur de matignon, marshal of france also: proud of so noble a fraternity--
in everything else a man may keep some decorum, all other operations submit to the rules of decency; this cannot so much as in imagination appear other than vicious or ridiculous: find out, if you can, therein any serious and discreet procedure.
women universally beautiful, and such of the brahmin virgins as have nothing else to recommend them, the people being assembled by the common crier to that effect, come out into the market-place to expose their matrimonial parts to public view, to try if
"in truth, our village has become a butt for one of those fleet railroad shafts, and o'er our peaceful plain its soothing sound is-concord."
consequently, whatsoever distribution he shall make in prejudice thereof, is contrary to the will of every subject, that committed his peace, and safety to his discretion, and conscience; and therefore by the will of every one of them, is to be reputed
paul (acts fourteen.twenty three.) in the word cheirotonesantes: nor was there ever any choosing of bishops, (before the emperors found it necessary to regulate them in order to the keeping of the peace amongst them,) but by the assemblies of the
and it must be confessed, that, in the present case of freezing, the event follows contrary to the rules of analogy, and is such as a rational indian would not look for.
who engaged by rashnesse, are driven into the lists to avoyd disgrace.
"quibus, desultorum in modum, binos trahentibus equos, inter acerrimam saepe pugnam, in recentem equum, ex fesso, armatis transultare mos erat: tanta velocitas ipsis, tamque docile equorum genus."
we in france, as also several of our neighbours, have orders of knighthood that are instituted only for this end.
again, among a people who had deviated less from a state of nature, and between whose fortune or talents there was less disproportion, the supreme administration was retained in common, and a democracy was formed.
in events i carry myself like a man; in conduct, like a child. the fear of the fall more fevers me than the fall itself. the game is not worth the candle.
everything both at rome, and in the roman armies, breathed that love of fellow-citizens one for another, and that respect for the roman name, which raised the courage and inspired the virtue of every one who had the honour to bear it.
-a golden bark saw i gleam on darkened waters, a sinking, drinking, reblinking, golden swing-bark!
may very fitly be applied; there must be a concurrence of many qualities in the construction.
upon all his extremities, and began to approach his vital parts, the last thing he had in his memory was some of the verses of his battle of phaysalia, which he recited, dying with them in his mouth.
in summe, the discourse of the mind, when it is governed by designee, is nothing but seeking, or the faculty of invention, which the latines call sagacitas, and solertia; a hunting out of the causes, of some effect, present or past; or of the effects, of
on the other hand, with regard to our cognition in respect of its mere form (excluding all content), it is equally manifest that logic, in so far as it exhibits the universal and necessary laws of the understanding, must in these very laws present us with
but whoever shall represent to his fancy, as in a picture, that great image of our mother nature, in her full majesty and lustre, whoever in her face shall read so general and so constant a variety, whoever shall observe himself in that figure, and not
chiefly, and i think as strongly as is possible, by cardinall bellarmine, in his controversie de summo pontifice; i have thought it necessary, as briefly as i can, to examine the grounds, and strength of his discourse.
man's concern home anxieties and a mind enslaved by wearing complaints how infirm and decaying material this fabric of ours is i do not willingly alight when i am once on horseback led by the ears by this charming harmony of words little knacks and
for temperance, sobriety, and chastity, which we are wont to oppose to luxury, drunkenness, and lust, are not emotions or passive states, but indicate a power of the mind which moderates the last--named emotions.
such were sparta at the time of lycurgus, rome after the tarquins, and, in modern times, holland and switzerland after the expulsion of the tyrants.
d'houdetot, october one thousand seven hundred fifty seven-march one thousand seven hundred fifty eight, one thousand nine hundred five.
but at the moment when the effect first arises, it is always simultaneous with the causality of its cause, because, if the cause had but a moment before ceased to be, the effect could not have arisen.
fifteen this idea of unity, therefore, cannot arise out of that of conjunction; much rather does that idea, by combining itself with the representation of the manifold, render the conception of conjunction possible.
false teachers mis-interpreting the law of nature secondly, by false teachers, that either mis-interpret the law of nature, making it thereby repugnant to the law civill; or by teaching for lawes, such doctrines of their own, or traditions of former
keys did i carry, the rustiest of all keys; and i knew how to open with them the most creaking of all gates.
especially in political affairs, there is a large field open for changes and contestation:
has not the one of these a right to his thousand acres for ever, and the other, during his life, paying the said rent?
the sovereign, having no force other than the legislative power, acts only by means of the laws; and the laws being solely the authentic acts of the general will, the sovereign cannot act save when the people is assembled.
sect. one hundred forty three. the legislative power is that, which has a right to direct how the force of the commonwealth shall be employed for preserving the community and the members of it.
this example of fearing to be too many is new; but, to take it right, it stands to reason that the body of an army should be of a moderate greatness, and regulated to certain bounds, both out of respect to the difficulty of providing for them, and the
from a mixture of madness no great choice betwixt not knowing to speak anything but ill-- no man continues ill long but by his own fault no man is free from speaking foolish things no man more certain than another of to-morrow--seneca no necessity upon a
down to the present time nothing is stirring. one thousand. de londel has seen me this morning, and we have been arranging for some advances for the place, where i shall go to-morrow morning.
"an vivere tanti est? cogimur a suetis animum suspendere rebus, atque, ut vivamus, vivere desinimus. . hos superesse reor, quibus et spirabilis aer et lux, qua regimur, redditur ipsa gravis."
life, and deserves, as much as any mythological character, to have his biography written one day; who first comes in the guise of a friend or hired man, and then robs and murders the whole family,-new-england rum.
a count of a very great family, and with whom i was very intimate, being married to a fair lady, who had formerly been courted by one who was at the wedding, all his friends were in very great fear; but especially an old lady his kinswoman, who had the
res dura, et regni novitas me talia cogunt moliri, et late fines custode tueri.
before charles, king of france, came into italy, this country was under the rule of the pope, the venetians, the king of naples, the duke of milan, and the florentines.
turned our thoughts that way, we should ourselves have found out as well as they.
thirty one.nine.) and commanded (ve. twenty six.) "to be put in the side of the arke;" for in the ark it selfe was nothing but the ten commandements.
and first, for the person whom we beleeve, because it is impossible to beleeve any person, before we know what he saith, it is necessary he be one that wee have heard speak.
it is true that the form of the body lasts for a time, but only on condition that the matter is constantly changing, that the old matter is thrown off and new added.
whilst she shall continue, i shall never want a retreat, where i may stand at bay, sufficient to make me amends for parting with any other retreat.
sometimes, collaterally, a more delicate sound both to myself who will say no more about it in this place, and to others who shall be of my humour.
but when they are attributed to actions, they signifie the conformity, or inconformity to reason, not of manners, or manner of life, but of particular actions.
they will come regularly every evening to particular trees, where the cunning sportsman lies in wait for them, and the distant orchards next the woods suffer thus not a little. i am glad that the partridge gets fed, at any rate.
so far, there is no great difficulty; but in discussing the infallibility of the general will we are on more dangerous ground.
is produced according to laws of association.
we are, i conceive, knowing only in present knowledge, and not at all in what is past, or more than is that which is to come.
i am but too much tied to the world, and to this life, of myself: i am content to be in fortune's power by circumstances properly necessary to my being, without otherwise enlarging her jurisdiction over me; and have never thought that to be without
we break wind three several ways; that which sallies from below is too filthy; that which breaks out from the mouth carries with it some reproach of gluttony; the third is sneezing, which, because it proceeds from the head and is without offence, we give
a too true memory, often lost in the mud and almost in love with it, until they become like the will-o'-the-wisps around the swamps, and pretend to be stars--the people then call them idealists,--often struggling with protracted disgust, with an
a man cannot tell whether apelles, or albert durer, were the more trifler; whereof the one, would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent.
amongst another. this every one thinks necessary, and believes he deserves to be thought a declared enemy to society and mankind, who should go about to take it away.
with greater dignity and perfection; and we would that ours were so.
fellow-citizens, and had been condemned by them.
persons of noble blood, are less envied in their rising. for it seemeth but right done to their birth.
the nourishment of a common-wealth consisteth in the commodities
but when i was exercised about any single and easie proposition in arithmetick or geometry, as that two and three added make five, did not i perceive them clearly enough to make me affirm them true?
or can there be a corporeall spirit in a body of flesh and bone, full already of vitall and animall spirits? are there not therefore spirits, that neither have bodies, nor are meer imaginations?
actually did. the first of these has therefore long been a state dissolved; the second, however, is maintained by the extreme wisdom of the senate, and forms an honourable and highly dangerous exception.
they are therefore no names of things; but signes, by which wee make known, that wee conceive the consequence of one name or attribute to another: as when we say, "a man, is, a living body," wee mean not that the man is one thing, the living body another,
discovered that the ice over a small space was two or three inches thinner than elsewhere, which made them think that there was an inlet there.
let me be alone to the end of the world, rather than that my friend should overstep, by a word or a look, his real sympathy. i am equally balked by antagonism and by compliance. let him not cease an instant to be himself.
uneven, an ill-shap'd and tottering wall must rise; this part must sink, that part must fall, because the rules were false that fashion'd all; thus reason's rules are false if all commence and rise from failing and from erring sense."
thus it is not impossible that a republic, though in itself well governed, should enter upon an unjust war.
as, for example, where he says'-- in the essay on false shame. --that the inhabitants of asia came to be vassals to one only, for not having been able to pronounce one syllable, which is no.
the people on their part may think that cognition is knowing all about things, but the philosopher must say to himself: "when i analyze the process that is expressed in the sentence, 'i think,' i find a whole series of daring assertions, the argumentative
a geometrical magnitude which has three dimensions, that is, length, breadth, and thickness, is a solid; that which has two dimensions, such as length and breadth, is a surface; and that which has but one dimension is a line.
stood over that summer and the next winter, and was not quite melted till september one thousand eight hundred forty eight. thus the pond recovered the greater part.
nevertheless, that i put any great constraint upon myself to maintain this exterior decorum, for i make little account of such an advantage: i allow herein as much as the pain requires; but either my pains are not so excessive, or i have more than
he who does not gape after the favour of princes, as after a thing he cannot live without, does not much concern himself at the coldness of their reception and countenance, nor at the inconstancy of their wills.
of the king feel how necessary you are to his service, and how ill we should prosper without you.
i say wavering, in so far as we understand the said desire to be constrained by the fear of another evil, which equally torments him: whence it comes to pass that he knows not, which he may avert of the two. on this subject, see three. xxxix.
after men persuaded themselves, that everything which is created is created for their sake, they were bound to consider as the chief quality in everything that which is most useful to themselves, and to account those things the best of all which have the
but the parliament were forbidden by authority to meddle in the affair.
obedience to god and to the civill soveraign not inconsistent
but i am mistaken in speaking of a christian republic; the terms are mutually exclusive. christianity preaches only servitude and dependence. its spirit is so favourable to tyranny that it always profits by such a regime .
chapters. and because going, speaking, and the like voluntary motions, depend alwayes upon a precedent thought of whither, which way, and what; it is evident, that the imagination is the first internall beginning of all voluntary motion.
accordingly, it is as natural for women to dissemble at every opportunity as it is for those animals to turn to their weapons when they are attacked; and they feel in doing so that in a certain measure they are only making use of their rights.
"et supra bellum thebanum et funera trojae non alias alii quoque res cecinere poetae?"
and zarathustra stood still and meditated. at last he said sorrowfully: "there hath everything become smaller!
he had been working far off in the river meadows all day, and had improved the first moments that he could call his own to visit the home of his fathers and his youth.
long prior to the age of reflection is the thinking of the mind. out of darkness it came insensibly into the marvellous light of to-day. in the period of infancy it accepted and disposed of all impressions from the surrounding creation after its own way.
physicians are, some of them, so pleasing and conformable to the humor of the patient, as they press not the true cure of the disease; and some other are so regular, in proceeding according to art for the disease, as they respect not sufficiently the
the language also, which they use, both in the churches, and in their publique acts, being latine, which is not commonly used by any nation now in the world, what is it but the ghost of the old romane language.
the internal sense, on the contrary, contains merely the form of intuition, but without any synthetical conjunction of the manifold therein, and consequently does not contain any determined intuition, which is possible only through consciousness of the
"nonne videmus, nil aliud sibi naturam latrare, nisi ut, quoi corpore sejunctus dolor absit, mente fruatur, jucundo sensu, cura semotu' metuque?"
when i meet the engine with its train of cars moving off with planetary motion,-or, rather, like a comet, for the beholder knows not if with that velocity and with that direction it will ever revisit this system, since its orbit does not look like a
that of not distinguishing sleep from waking , for now i plainly discover a great difference , between them, for my dreams are never conjoyned by my memory with the other actions of my life , as whatever happens to me awake is; and certainly if (while i
the application of means to ends insures victory and the songs of victory not less in a farm or a shop than in the tactics of party or of war.
who knew how to find a higher triumph in remaining masters of them: and this by means of pale, cold, grey conceptional networks which they threw over the motley whirl of the senses--the mob of the senses, as plato said.
luke) jason and certain brethren unto the rulers of the city, crying, these that have turned the world upside down are come hither also, whom jason hath received.
it is not in an arbitrary "decree of god," but in the nature of man, that a veil shuts down on the facts of to-morrow; for the soul will not have us read any other cipher than that of cause and effect.
the reason whereof is plain; because the one using force, which threatened my life, i could not have time to appeal to the law to secure it: and when it was gone, it was too late to appeal.
for it is a voluntary act: and of the voluntary acts of every man, the object is some good to himselfe. and therefore there be some rights, which no man can be understood by any words, or other signes, to have abandoned, or transferred.
for they were a long time chosen by the people, as we may see by the sedition raised about the election, between damascus, and ursinicus; which ammianus marcellinus saith was so great, that juventius the praefect, unable to keep the peace between them,
"nascentes morimur, finisque ab origine pendet."
profound a labyrinth of difficulties, one upon another, so great diversity and uncertainty, even in the school of wisdom itself, you may judge, seeing these people could not resolve upon the knowledge of themselves and their own condition, which is
twenty, where he defines maratarexvia to be a certain unnecessary imitation of art, which really does neither good nor harm, but is as unprofitable and ridiculous as was the labour of that man who had so perfectly learned to cast small peas through the
and this, upon the natural and common subject of the contempt of death; he has elsewhere translated from the very words of plato: si forte, de deorum natura ortuque mundi disserentes, minus id quod habemiis in animo consequi-mur, haud erit mirum; oquum
but when our saviour speaketh to the devill, and commandeth him to go out of a man, if by the devill, be meant a disease, as phrenesy, or lunacy, or a corporeal spirit, is not the speech improper? can diseases heare?
the very stars seem to declare that we have already continued long enough, and beyond the ordinary term.
dimples the glassy surface of the pond and brings up a fish; a mink steals out of the marsh before my door and seizes a frog by the shore; the sedge is bending under the weight of the reed-birds flitting hither and thither; and for the last half hour i
eighteen thus, if a cause be defined, that which produces any thing; it is easy to observe, that producing is synonymous to causing. in like manner, if a cause be defined, that by which any thing exists; this is liable to the same objection.
you must hire or squat somewhere, and raise but a small crop, and eat that soon. you must live within yourself, and depend upon yourself, always tucked up and ready for a start, and not have many affairs.
many people become converts to mormonism for the precise reasons that they condemn the unnatural institution of monogamy.
"ill designs are worst to the contriver." --apud aul. gellium, iv. five.
ten. what though these reasonings concerning human nature seem abstract, and of difficult comprehension? this affords no presumption of their falsehood.
but this platonic picture is far different from that these pedants are presented by.
but we awaited thee every morning, took from thee thine overflow and blessed thee for it.
the essential thing "in heaven and in earth" is, apparently (to repeat it once more), that there should be long obedience in the same direction, there thereby results, and has always resulted in the long run, something which has made life worth living;
if children are brought up in common in the bosom of equality; if they are imbued with the laws of the state and the precepts of the general will; if they are taught to respect these above all things; if they are surrounded by examples and objects which
judge, also, if they be otherwise, still rendering ourselves to reason, notwithstanding the inclination of nature.
on the other hand, the mere ignorant is still more despised; nor is any thing deemed a surer sign of an illiberal genius in an age and nation where the sciences flourish, than to be entirely destitute of all relish for those noble entertainments.
threescore. liberty and laziness, the qualities most predominant in me liberty of poverty liberty to lean, but not to lay our whole weight upon others little affairs most disturb us men as often commend as undervalue me beyond reason methinks i promise
we are not to judge what is possible and what is not, according to what is credible and incredible to our apprehension, as i have said elsewhere and it is a great fault, and yet one that most men are guilty of, which, nevertheless, i do not mention with
them in case of surprise, they never sat down in their camp till it was first well fortified with ditches and ramparts.
constant frequent meetings of the legislative, and long continuations of their assemblies, without necessary occasion, could not but be burdensome to the people, and must necessarily in time produce more dangerous inconveniencies, and yet the quick turn
up, down, around, the kingdom of thought has no inclosures, but the muse makes us free of her city. well, the world has a million writers.
not great!"--the old men had obviously become heated as they thus shouted their "truths" in each other's faces, but i, in my happiness and apartness, considered how soon a stronger one may become master of the strong, and also that there is a compensation
the night is the winter, the morning and evening are the spring and fall, and the noon is the summer. the cracking and booming of the ice indicate a change of temperature.
some of many whole provinces; which differences were not determined by the command of god; their jurisdiction therefore is not of god, but of man; and one has a greater, another a lesse, as it pleaseth the prince of the church.
lastly the points of their commission, as they are expressely set down in the gospel, contain none of them any authority over the congregation.
since, then, the founder of a republic cannot help enmities arising, he ought at least to prevent them from growing into sects" ( history of florence, book vii). rousseau quotes the italian.
the claim of the individual to be heard, to say what he likes, to do what he likes, to live as he likes, is absolutely necessary, not only for the variety of elements without which life is poor, but also for the hope of a future age.
if this origin be regarded as the effect of a foreign cause, it is termed creation, which cannot be admitted as an event among phenomena, because the very possibility of it would annihilate the unity of experience.
in some later editions of this author, it has been attempted to remedy this inconvenience, but without observing that montaigne's argument is rendered more feeble and obscure by such vain repetitions: it is a licence that ought not to be taken, because he
pleasure, and my soul full of all the contentment it could hope or desire, we know what all this amounts to, all this would be nothing; if there be any thing of mine there, there is nothing divine; if this be no more than what may belong to our present
let us take that which is most necessary and profitable for human society; it will be marriage; and yet the council of the saints find the contrary much better, excluding from it the most venerable vocation of man: as we design those horses for stallions
but that magistrates, doing the same thing, may be resisted, hath of late been denied: as if those who had the greatest privileges and advantages by the law, had thereby a power to break those laws, by which alone they were set in a better place than
corollary.--hence it follows, that the human mind is part of the infinite intellect of god; thus when we say, that the human mind perceives this or that, we make the assertion, that god has this or that idea, not in so far as he is infinite, but in so far
the delicacy of our wines is no part of her instruction, nor the refinements we introduce into the indulgence of our amorous appetites:--
but their interest, that inflames them titillation of ill-natured pleasure in seeing others suffer to be a slave, incessantly to be led by the nose by one's self truly he, with a great effort will shortly say a mighty trifle we do not so much forsake
onely in jerusalem, but in every city of the gentiles, where the jews inhabited. there was such a schoole at damascus, whereinto paul entred, to persecute.
again, should it be esteemed a trifling boon, thinkest thou, that this cruel, this odious fortune hath discovered to thee the hearts of thy faithful friends--that other hid from thee alike the faces of the true friends and of the false, but in departing
when i take away the whole mortal part. but by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the
xxvi.); wherefore the good, which each follower of virtue seeks for himself, he will desire also for others. again, desire, in so far as it is referred to the mind, is the very essence of the mind (def.
may we not say that there is nothing in us, during this earthly prison, that is purely either corporeal or spiritual; and that we injuriously break up a man alive; and that it seems but reasonable that we should carry ourselves as favourably, at least,
the place where they were guarded, to blow up and reduce themselves, their masters, and the vessel to ashes. we here touch the out-plate and utmost limits of sciences, wherein the extremity is vicious, as in virtue.
him who is of my type, will also the experiences of my type meet on the way: so that his first companions must be corpses and buffoons.
such prejudice, or oversight, when it occurs, is altogether an evil; but it is one from which we cannot hope to be always exempt, and must be regarded as the price paid for an inestimable good.
of the enemy, he would make no use on't, lest he should have been reproached with a treacherous proceeding.
i know of many systems of religion esteemed heathenish whose precepts fill the reader with shame, and provoke him to new endeavors, though it be to the performance of rites merely.
for what is done can never be undone; but 'tis to the end they may offend no more, and that others may avoid the example of their offence: we do not correct the man we hang; we correct others by him.
necessarily enter, in the construction of a system of pure morality. transcendental philosophy is consequently a philosophy of the pure and merely speculative reason.
entirely depend. not to mention, that, to a young beginner, the general observations and maxims occur not always on the proper occasions, nor can be immediately applied with due calmness and distinction.
thus spake zarathustra. and he waited for his misfortune the whole night; but he waited in vain. the night remained clear and calm, and happiness itself came nigher and nigher unto him.
says he could wish that act of his had been buried in silence: it is probable that had he done any more severe thing against us, he, so affectionate as he was to our party, would not have passed it over in silence.
we have now recognised the necessity to the mental well-being of mankind (on which all their other well-being depends) of freedom of opinion, and freedom of the expression of opinion, on four distinct grounds; which we will now briefly recapitulate.
texte, jean jacques rousseau and the cosmopolitan spirit in literature, etc. (translation), one thousand eight hundred ninety nine; h. h. hudson, rousseau and naturalism in life and thought (world's epoch makers), one thousand nine hundred three; f.
to the high examples given i will add a lesser one, which, however, is to be compared in some measure with them and will serve as an instance of all such cases, that of jerone of syracuse, who from a private individual became prince of siracusa, without
it is characteristic of the germans that the question: "what is german?" never dies out among them. kotzebue certainly knew his germans well enough: "we are known," they cried jubilantly to him--but sand also thought he knew them.
luxury in clothes shows similar differences.
shakspeare carries us to such a lofty strain of intelligent activity as to suggest a wealth which beggars his own; and we then feel that the splendid works which he has created, and which in other hours we extol as a sort of self-existent poetry, take no
sixty eight. the philosopher, if he be consistent, must apply the same reasoning to the actions and volitions of intelligent agents.
say, speak to the people in gods name, in such manner, as to set forward (as ministers of moses, and by his authority) such doctrine as was agreeable to moses his doctrine.
as for the other losses, the poet's relation doth well figure them: that he that preferred helena, quitted the gifts of juno and pallas. for whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom.
assistance of the male is necessary to the maintenance of their common family, which cannot subsist till they are able to prey for themselves, but by the joint care of male and female.
"quis non malarum, quas amor curas habet, haec inter obliviscitur?"
for the genius that created it creates now somewhat else. the greek letters last a little longer, but are already passing under the same sentence and tumbling into the inevitable pit which the creation of new thought opens for all that is old.
"gloria quantalibet quid erit, si gloria tantum est?"
i shall here take the liberty for a moment, of considering the difficulties of the origin of languages, on which subject i might content myself with a simple repetition of the abbe condillac's investigations, as they fully confirm my system, and perhaps
and this is the reason why (which perhaps i should have lightly passed over in another) i dwelt upon and maturely considered one passage in the history written by monsieur de langey, a man of very great judgment in things of that nature: after having
nay, truly there is nothing which can so well complete happiness as a state abounding in all good things, needing nothing from outside, but wholly self-sufficing.
pleasure which their nature is capable of, we are justified in ascribing to the preferred enjoyment a superiority in quality, so far outweighing quantity as to render it, in comparison, of small account.
for whatever obligation nature and the right of generation lays on children, it must certainly bind them equal to both the concurrent causes of it.
one lascivious, another chaste; one frank, another astute; one hard, another easy; one serious, another frivolous; one religious, another incredulous, and so on.
john zisca, the same who, to vindication of wicliffe's heresies, troubled the bohemian state, left order that they should flay him after his death, and of his skin make a drum to carry in the war against his enemies, fancying it would contribute to the
if my subjects do me no harm, 'tis no evidence of any good affection; why should i look upon it as such, seeing it is not in their power to do it if they would?
yet, wordsworth's "laodamia," and the ode of "dion," and some sonnets, have a certain noble music; and scott will sometimes draw a stroke like the portrait of lord evandale given by balfour of burley.
not sufficient ability to follow in his footsteps.
i do not at all wonder that fancy should give fevers and sometimes kill such as allow it too much scope, and are too willing to entertain it.
the demonstration of these principles seems as unexceptionable as that which proves the three angles of a triangle to be equal to two right ones, though the latter opinion be natural and easy, and the former big with contradiction and absurdity.
for, as regards a vacuum or void, which we may cogitate as out and beyond the field of possible experience (the world), such a question cannot come before the tribunal of mere understanding, which decides only upon questions that concern the employment of
this is that law of the gospell; "whatsoever you require that others should do to you, that do ye to them." and that law of all men, "quod tibi feiri non vis, alteri ne feceris."
the fear and the compassion that the people have of this disease serve thee for matter of glory; a quality whereof if thou bast thy judgment purified, and that thy reason has somewhat cured it, thy friends notwithstanding, discern some tincture in thy
as to magnanimity, it will be hard to exhibit a better instance of it than in the example of the great dog sent to alexander the great from the indies.
strike almost through the room, doth scarce pass the window. but let them be but few, four in the court, on the sides only.
at the venerable name of god proceeds neither from our selves, neither is it necessary that they should have any other original then from outward objects .
losing it. but the way is open for new acceptations and refinements of the soul-hypothesis; and such conceptions as "mortal soul," and "soul of subjective multiplicity," and "soul as social structure of the instincts and passions," want henceforth to have
thus there is a point at which each form of government passes into the next, and it becomes clear that, under three comprehensive denominations, government is really susceptible of as many diverse forms as the state has citizens.
there are really no blows to be given by him but defensive ones. he is not a leader, but a follower. his leaders are the men of 'eighty seven.
they say too that linus was the son of mercury and the muse urania; and that he invented a system of cosmogony, and of the motions of the sun and moon, and of the generation of animals and fruits; and the following is the beginning of his poem,
and it is but a little recommendation, in comparison with other royal virtues: and the only one, as the tyrant dionysius said, that suits well with tyranny itself. i should rather teach him this verse of the ancient labourer:
also in my friends, i discover by their productions their inward inclinations; not by arranging this infinite variety of so diverse and unconnected actions into certain species and chapters, and distinctly distributing my parcels and divisions under known
coroll.), it may nevertheless happen that we feel no doubt concerning it. for we have shown, that to feel no doubt concerning a thing is not the same as to be quite certain of it (two. xlix. note).
as for the venetian council of ten, it is a tribunal of blood, an object of horror to patricians and people alike; and, so far from giving a lofty protection to the laws, it does nothing, now they have become degraded, but strike in the darkness blows of
also is the mind more or less fitted for contemplating the said object.
come to the highest, and there shew their breech.
fourthly, from the plague of darknesse inflicted on the egyptians, of which it is written (exod.
the terms "herd," "herd-instincts," and such like expressions. what avail is it? we cannot do otherwise, for it is precisely here that our new insight is.
as it is, however, i will make lighter of you, since i have to carry what is heavy; and what matter if beetles and may-bugs also alight on my load!
zeno, amongst his laws, also regulated the motions to be observed in getting a maidenhead. what was the philosopher strato's book of carnal conjunction?-- diogenes laertius, v. fifty nine.
for air and many other things are bodies, though not flesh and bone, or any other grosse body, to bee discerned by the eye.
the world looks always opposite; i turn my sight inwards, and there fix and employ it. i have no other business but myself, one am eternally meditating upon myself, considering and tasting myself.
according to these opinions, it is by means of the perception and comparison of similar consequences following upon certain antecedent phenomena that the understanding is led to the discovery of a rule, according to which certain events always follow
for if i cogitate an understanding which was itself intuitive (as, for example, a divine understanding which should not represent given objects, but by whose representation the objects themselves should be given or produced), the categories would possess
their pet phrase from our physicists) perhaps not only indian wars and complications in asia would be necessary to free europe from its greatest danger, but also internal subversion, the shattering of the empire into small states, and above all the
sufficiently proved, in that which i have already written. there wants onely, for the entire knowledge of civill duty, to know what are those lawes of god.
extended substance, in so far as it is substance, consists, as they think, in parts, wherefore they deny that it can be infinite, or consequently, that it can appertain to god. this they illustrate with many examples, of which i will take one or two.
and of all things that a prince must guard against, the most important are being despicable or hated, and liberality will lead you to one or other of these conditions.
this particular existence implies assemblies, councils, power of deliberation and decision, rights, titles, and privileges belonging exclusively to the prince and making the office of magistrate more honourable in proportion as it is more troublesome.
"usque adeo, mortis formidine, vitae percipit humanos odium, lucisque videndae, ut sibi consciscant moerenti pectore lethum obliti fontem curarum hunc esse timorem."
this is that power to which children are commanded obedience, that the pains and care of their parents may not be increased, or ill rewarded.
this is, of course, precisely the criticism to which kant's "real will" is often subjected. clearly, it must be granted at once that the general will does not form the whole actual content of the will of every citizen.
aristocracy, in its turn, may be restricted indefinitely from half the people down to the smallest possible number. even royalty is susceptible of a measure of distribution.
some foolish opinions of lawyers concerning the making of lawes
the discourses are my own, and found themselves upon the proofs of reason, not of experience; to which every one has liberty to add his own examples; and who has none, let him not forbear, the number and varieties of accidents considered, to believe that
we sometimes see men so absorbed in one object, that, although it be not present, they think they have it before them; when this is the case with a man who is not asleep, we say he is delirious or mad; nor are those persons who are inflamed with love, and
mere mortalls, that their lawes might the more easily be received: so numa pompilius pretended to receive the ceremonies he instituted amongst the romans, from the nymph egeria: and the first king and founder of the kingdome of peru, pretended himselfe
antinous and theodotus, their city of epirus being reduced by the romans to the last extremity, gave the people counsel universally to kill themselves; but, these preferring to give themselves up to the enemy, the two chiefs went to seek the death they
two hundred thirteen. it is difficult to learn what a philosopher is, because it cannot be taught: one must "know" it by experience--or one should have the pride not to know it.
proof.--when the mind conceives itself and its power of activity, it feels pleasure (three. liii.): now the mind necessarily contemplates itself, when it conceives a true or adequate idea (two. xliii.).
he was about twenty-eight years old, and had left canada and his father's house a dozen years before to work in the states, and earn money to buy a farm with at last, perhaps in his native country.
private appetite the rule of publique good:
so, seeing that all things are subject to pass from one change to another, reason, that there looks for a real substance, finds itself deceived, not being able to apprehend any thing that is subsistent and permanent, because that every thing is either
i have likewise seen other writings, yet more reverenced than these, that in the representation of the conflict they maintain against the temptations of the flesh, paint them, so sharp, so powerful and invincible, that we ourselves, who are of the common
i could suffer myself to be rudely handled by my friend, so much as to tell me that i am a fool, and talk i know not of what.
or, if i represent to myself something which is so constituted that, when it is posited, something else follows always and infallibly, my thought contains no self-contradiction; but whether such a property as causality is to be found in any possible
it is no honest and blunt tu-whit tu-who of the poets, but, without jesting, a most solemn graveyard ditty, the mutual consolations of suicide lovers remembering the pangs and the delights of supernal love in the infernal groves.
now to descend to the particular tenets of vain philosophy, derived to the universities, and thence into the church, partly from aristotle, partly from blindnesse of understanding; i shall first consider their principles.
a real thing, tho stones cannot be said to be blind , for this reason only, that they are incapable of sight . and i much wonder that in all these objections i have not found one right inference .
besides these soveraign powers, divine, and humane, of which i have hitherto discoursed, there is mention in scripture of another power, namely, (eph. six. twelve.), that of "the rulers of the darknesse of this world," (mat. twelve.
however harmless idealism may be considered-although in reality it is not so-in regard to the essential ends of metaphysics, it must still remain a scandal to philosophy and to the general human reason to be obliged to assume, as an article of mere
let us also consider whether the great and violent severity of obligation we enjoin them does not produce two effects contrary to our design namely, whether it does not render the pursuants more eager to attack, and the women more easy to yield.
ye higher men, what think ye? am i a soothsayer? or a dreamer? or a drunkard? or a dream-reader? or a midnight-bell?
and besides, though i had a particular distinction by myself, what can it distinguish, when i am no more? can it point out and favour inanity?
thoughts there is something more which i think upon then barely the likeness of the thing; and of these thoughts some are called wills and affections, and others of them judgements.
it is obvious that everywhere the designations of moral value were at first applied to men; and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start with questions like, "why
to eat, presenting it with our dances, mummeries, and farces, to divert it; with our vestments to cover it, and our houses to inhabit, coaxing it with the odour of incense and the sounds of music, with festoons and nosegays; and to accommodate it to our
that must be a poor country indeed that does not support a hare. our woods teem with them both, and around every swamp may be seen the partridge or rabbit walk, beset with twiggy fences and horse-hair snares, which some cow-boy tends.
and when all the world is overchargd with inhabitants, then the last remedy of all is warre; which provideth for every man, by victory, or death.
eight meanwhile, hear what thomas hood says of them ( up the rhine) : " for a musical people they are the most noisy i ever met with " that they are so is not due to their being more prone to making a noise than other people, but to their insensibility,
and because i find by divers english books lately printed, that the civill warres have not yet sufficiently taught men, in what point of time it is, that a subject becomes obliged to the conquerour; nor what is conquest; nor how it comes about, that it
"caedebant pariter, pariterque ruebant victores victique; neque his fuga nota, neque illis."
the good effect which follows, namely, our endeavour to free the object of our pity from misery, is an action which we desire to do solely at the dictation of reason (four.
"erret, et extremos alter scrutetur iberos. plus habet hic vit, plus habet ille vi."
sawest thou not how often they became dumb when thou approachedst them, and how their energy left them like the smoke of an extinguishing fire?
even as in lawful actions i dislike to employ myself when for such as are displeased at it; so, to say the truth, in unlawful things i do not make conscience enough of employing myself when it is for such as are willing.
the registers of science, are such books as contain the demonstrations of consequences of one affirmation, to another; and are commonly called books of philosophy; whereof the sorts are many, according to the diversity of the matter; and may be divided in
that ever come to last in the world) gave men one of another, made the first beginners of commonwealths generally put the rule into one man's hand, without any other express limitation or restraint, but what the nature of the thing, and the end of
"be shy in accepting! distinguish by accepting!"-thus do i advise those who have naught to bestow.
of the beginning of political societies.
weighed in theirs, namely, with which man they have found favour; and again, because of the one-sided nature of their vocation they stand in closer relationship to each other than men do; and so it is they try to render prominent the differences of rank.
james, and those of galicia to our lady of loreto; they make wonderful to-do at liege about the baths of lucca, and in tuscany about those of aspa: there are few romans seen in the fencing school of rome, which is full of french.
other things are made (or at least, may be made ) by him, so that i my self may be a part of this universe .
there is stupidity in this movement, an almost masculine stupidity, of which a well-reared woman--who is always a sensible woman--might be heartily ashamed.
to my weakness, so often confessed, i owe the propension i have to modesty, to the obedience of belief prescribed me, to a constant coldness and moderation of opinions, and a hatred of that troublesome and wrangling arrogance, wholly believing and
favour of the ruler but by antiquity of blood. such barons have states and subjects of their own, who recognise them as their lords, and are naturally attached to them.
but, apart from these assemblies authorised by their date alone, every assembly of the people not summoned by the magistrates appointed for that purpose, and in accordance with the prescribed forms, should be regarded as unlawful, and all its acts as null
he lies upon thy sacred person, pour forth sweet and persuasive words." --lucretius, i. twenty three.
once they thought of becoming heroes; but sensualists are they now. a trouble and a terror is the hero to them.
"do as the physicians do, who, when the ordinary recipes will do no good, make trial of the contrary. by severity you have hitherto prevailed nothing; lepidus has followed salvidienus; murena, lepidus; caepio, murena; egnatius, caepio.
and first, if by righteousnesse be understood the justice of the works themselves, there is no man that can be saved; for there is none that hath not transgressed the law of god.
"in whose unbridled reins the vigour is more inherent than in the young tree on the hills."--horace, epod., xii. nineteen.
in the present broils of this kingdom, my own interest has not made me blind to the laudable qualities of our adversaries, nor to those that are reproachable in those men of our party.
again: but he that doth it by errour, after the errour shewn him, is conformable to the law.
from that which i have here set down, of the nature, and use of a miracle, we may define it thus, "a miracle, is a work of god, (besides his operation by the way of nature, ordained in the creation,) done for the making manifest to his elect, the mission
hence it is impossible to reflect; and it is only by reflection that one can assimilate what one has read if one reads straight ahead without pondering over it later, what has been read does not take root, but is for the most part lost.
other. for by the names of evangelists and prophets, is not signified any office, but severall gifts, by which severall men were profitable to the church: as evangelists, by writing the life and acts of our saviour; such as were s. matthew and s.
'tis an unworthy ambition to think to derive glory from a man's sloth and privacy: you are to do like the beasts of chase, who efface the track at the entrance into their den.
"nature, in her pursuit of love, disclaims the pride of titles, and the pomp of names."
but were more boundless even than those of a savage. no wonder, then, that he did not oftener stay to play on the common.
itself disaffected to debauchery and vice, i do not think can be doubted; for this third and last sort of virtue seems to render a man innocent, but not virtuous; free from doing ill, but not apt enough to do well: considering also, that this condition is
he substitutes for the co-ordination of the legislative, the executive, and the judicial authorities, a system in which the legislative power, or sovereign, is always supreme, the executive, or government, always secondary and derivative, and the judicial
according to slave-morality, therefore, the "evil" man arouses fear; according to master-morality, it is precisely the "good" man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being.
haze caught up from earth? its eyry now some cliffy cloud.
there were also schools, anciently, both before, and after the time of our saviour, amongst the jews: but they were schools of their law.
our own: and giving merited honour to every one, whatever opinion he may hold, who has calmness to see and honesty to state what his opponents and their opinions really are, exaggerating nothing to their discredit, keeping nothing back which tells, or can
has left us of this custom of referring to fortune and chance the determination of election in doubtful things:
there are vices that are lawful, as there are many actions, either good or excusable, that are not lawful in themselves.
so also if wee see not, but onely hear tell of a miracle, we are to consult the lawful church; that is to say, the lawful head thereof, how far we are to give credit to the relators of it.
citizens, then he will find but few. and this experience is the more dangerous, in that it can only be had once.
the consummating death i show unto you, which becometh a stimulus and promise to the living.
"young men and old men, derive hence a certain end to the mind, and stores for miserable grey hairs."--persius, v. sixty four.
therefore there is no better way, to moderate suspicions, than to account upon such suspicions as true, and yet to bridle them as false.
such subjects. to reconcile the indifference and contingency of human actions with prescience; or to defend absolute decrees, and yet free the deity from being the author of sin, has been found hitherto to exceed all the power of philosophy.
twenty two sometimes an event may not, in itself , seem to be contrary to the laws of nature, and yet, if it were real, it might, by reason of some circumstances, be denominated a miracle; because, in fact , it is contrary to these laws.
but in the critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time, and from the elementary conceptions of the understanding.
we may add to all this a very important distinction in matters of political right, to which governments, constantly tenacious of doing everything for themselves, ought to pay great attention.
this:--'so act, that the rule on which thou actest would admit of being adopted as a law by all rational beings.'
for i have already had frequent proof of the judgments, as well of those i esteemed friends, as of some others to whom i thought i was an object of indifference, and even of some whose malignancy and envy would, i knew, determine them to endeavor to
what i have said here, concerning the legislative in general, holds true also concerning the supreme executor, who having a double trust put in him, both to have a part in the legislative, and the supreme execution of the law, acts against both, when he
i was at this moment reading, that king cyrus, the better to have news brought him from all parts of the empire, which was of a vast extent, caused it to be tried how far a horse could go in a day without baiting, and at that distance appointed men, whose
that the necessity may now have arisen of again making up our minds with regard to the reversing and fundamental shifting of values, owing to a new self-consciousness and acuteness in man--is it not possible that we may be standing on the threshold of a
are situated below the veins, and their coverings, from their greater consistency, are more difficult to compress; and also that the blood which comes from the heart tends to pass through them to the hand with greater force than it does to return from the
but the people ye remain for me, even with your virtues, the people with purblind eyes-the people who know not what spirit is!
so called everything unto me in signs: "it is time!" but i-heard not, until at last mine abyss moved, and my thought bit me.
and verily, it is a noble dictum which saith: "what life promiseth us, that promise will we keep-to life!"
world do in the end conclude in this point, to teach us not to fear to die.
easily. this, in those days when italy was fairly divided, was doubtless well done, but does not seem to me to be a good precept for the present time, for i do not believe that the divisions thus created ever do any good; on the contrary it is certain
before he would promise anything; and yet he was one of the richest husbandmen of all the country. how many have been seen patiently to suffer themselves to be burnt and roasted for opinions taken upon trust from others, and by them not at all understood?
himself sufficiently intelligent excuse myself from knowing anything which enslaves me to others first informed who were to be the other guests go out of ourselves, because we know not how there to reside got up but an inch upon the shoulders of the last,
cattle-rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.
turned beggars or highwaymen, and doomed to end their wretched lives either on a dunghill or on the gallows.
but these within the ice are not so numerous nor obvious as those beneath.
they do not know that cromwell would have been put to "the bells" by the people of berne, and the due de beaufort on the treadmill by the genevese.
our conquest and entire possession is what they ought infinitely to dread: when they wholly surrender themselves up to the mercy of our fidelity and constancy they run a mighty hazard; they are virtues very rare and hard to be found; the ladies are no
but know not the way how they effect anything
coldly as montaigne's literary productions appear to have been received by the generation immediately succeeding his own age, his genius grew into just appreciation in the seventeenth century, when such great spirits arose as la bruyere, moliere, la
challenge. for duels also are many times effects of courage; and the ground of courage is alwayes strength or skill, which are power; though for the most part they be effects of rash speaking, and of the fear of dishonour, in one, or both the combatants;
explanation--consternation is, therefore, a species of cowardice. but, inasmuch as consternation arises from a double fear, it may be more conveniently defined as a fear which keeps a man so bewildered and wavering, that he is not able to remove the evil.
it must invent or imagine some event, which it ascribes to the object as its effect; and it is plain that this invention must be entirely arbitrary.
and lastly the motive, and end for which this renouncing, and transferring or right is introduced, is nothing else but the security of a mans person, in his life, and in the means of so preserving life, as not to be weary of it.
inconveniences of absolute power, which monarchy in succession was apt to lay claim to, and bring upon them, it was not at all strange, that they should not much trouble themselves to think of methods of restraining any exorbitances of those to whom they
foot and eye shall not lie, nor give the lie to each other. but there is much lying among small people.
how painful soever this inward search or enquiry may appear, it becomes, in some measure, requisite to those, who would describe with success the obvious and outward appearances of life and manners.
short; there, where, out of regard to the reputation and advantage of our religion, we ought to shine in excellency at a vast distance beyond all others: and that it should be said of us, "are they so just, so charitable, so good: then they are
it is clear that, if such a theory is to be upheld, it can stand only by the view, which hobbes shares with grotius, that a man can alienate not merely his own liberty, but also that of his descendants, and that, consequently, a people as a whole can do
"ceux qui par trop fuyant venus estrivent, faillent autant que ceulx qui trop la suyvent."
and yet is this doctrine still practised; and men judge the goodnesse, or wickednesse of their own, and of other mens actions, and of the actions of the common-wealth it selfe, by their own passions; and no man calleth good or evill, but that which is so
subduing how uncertain duration these accidental conveniences are i bequeath to areteus the maintenance of my mother i for my part always went the plain way to work. i love temperate and moderate natures.
till they were all stripped to the very shirts. the news of this inhuman usage being brought to those who remained behind, the greater part of them resolved upon slavery and some made a show of changing religion.
for to my thinking there is no affinity or likeness between that gnawing of the stomach , and the desire of eating , or between the sense of pain , and the sorrowful thought from thence arising.
but when wee see some possible, naturall cause of it, how rarely soever the like has been done; or if the like have been often done, how impossible soever it be to imagine a naturall means thereof, we no more wonder, nor esteem it for a miracle.
vigorous years; 'tis so i melt and steal away from myself. what a folly it would be in my understanding to apprehend the height of this fall, already so much advanced, as if it were from the very top! i hope i shall not.
we maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility
what avarice, ambition, quarrels, lawsuits do for others who, like me, have no particular vocation, love would much more commodiously do; it would restore to me vigilance, sobriety, grace, and the care of my person; it would reassure my countenance, so
and after these, i had shown what must be the fabric of the nerves and muscles of the human body to give the animal spirits contained in it the power to move the members, as when we see heads shortly after they have been struck off still move and bite the
the people there have no recourse to other foundations than the vaults and arches of the old houses, upon which, as on slabs of rock, they raise their modern palaces.
every character of mind. no wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner.
in an aristocracy, when any of the assembly dyeth, the election of another into his room belongeth to the assembly, as the soveraign, to whom belongeth the choosing of all counsellours, and officers.
we must not rivet ourselves so fast to our humours and complexions: our chiefest sufficiency is to know how to apply ourselves to divers employments.
thirdly, by erroneous inferences from true principles; which happens commonly to men that are hasty, and praecipitate in concluding, and resolving what to do; such as are they, that have both a great opinion of their own understanding, and believe that
so it seems to me that this address to which we form our limbs, those writhings and motions young men are taught in this new school, are not only of no use, but rather contrary and hurtful to the practice of fight in battle; and also our people commonly
it is therefore necessary to wind up the spring and tighten the hold as it gives way: or else the state it sustains will come to grief.
for, on the one hand, in cognition a priori , nothing must be attributed to the objects but what the thinking subject derives from itself; and, on the other hand, reason is, in regard to the principles of cognition, a perfectly distinct, independent
there are then three sorts of aristocracy--natural, elective and hereditary. the first is only for simple peoples; the third is the worst of all governments; the second is the best, and is aristocracy properly so called.
from a lawfull congregation, whatsoever act be done in a concourse of people, it is the particular act of every one of those that were present, and gave their aid to the performance of it; and not the act of them all in grosse, as of one body; much lesse
remaining parts. if we further conceive a third kind of individuals composed of individuals of this second kind, we shall find that they may be affected in a still greater number of ways without changing their actuality.
when i went to get a pail of water early in the morning i frequently saw this stately bird sailing out of my cove within a few rods.
catholic and huguenot, into one body, and set us upon some brave common enterprise, we should again make our ancient military reputation flourish.
why the princes of italy have lost their states
"o death! wouldst that thou might spare the coward, but that valour alone should pay thee tribute."--lucan, iv. five hundred eighty.
the things which are dear to men at this hour are so on account of the ideas which have emerged on their mental horizon, and which cause the present order of things, as a tree bears its apples.
and how often in the past the type man has stood in presence of mysterious decisions and new paths:--he knows still better from his painfulest recollections on what wretched obstacles promising developments of the highest rank have hitherto usually gone
and so perhaps are some of those books which are called apocrypha, if left out of the canon, not for inconformity of doctrine with the rest, but only because they are not found in the hebrew.
only, by their own will, by that preference which they owe to your merit, and, for giving you, can claim some sort of acknowledgment on your side.
so that a person, is the same that an actor is, both on the stage and in common conversation; and to personate, is to act, or represent himselfe, or an other; and he that acteth another, is said to beare his person, or act in his name; (in which sence
it is true that if the woman happens to perish, the infant is in great danger of perishing with her; but this risk is common to many other species of animals, whose young take a long time before they are able to provide for themselves.
for anything i have to do before i die, the longest leisure would appear too short, were it but an hour's business i had to do.
"as the fervid youths may behold, not without laughter, a burning torch worn to ashes."--horace, od., iv. thirteen, twenty one.
the matter of books is very various, as also are the merits conferred on books on account of their matter.
and, perhaps, our progress in natural philosophy is chiefly retarded by the want of proper experiments and phaenomena, which are often discovered by chance, and cannot always be found, when requisite, even by the most diligent and prudent enquiry.
and what is his speech, his love of painting, love of nature, but a still finer success,-all the weary miles and tons of space and bulk left out, and the spirit or moral of it contracted into a musical word, or the most cunning stroke of the pencil?
strictly speaking, there is no such thing as a simple government. an isolated ruler must have subordinate magistrates; a popular government must have a head.
we love eloquence for its own sake, and not for any truth which it may utter, or any heroism it may inspire. our legislators have not yet learned the comparative value of free-trade and of freedom, of union, and of rectitude, to a nation.
how willingly do i admire the fine humour of cheilonis, daughter and wife to kings of sparta.
if a man has something to say that is worth saying, he need not envelop it in affected expressions, involved phrases, and enigmatical innuendoes; but he may rest assured that by expressing himself in a simple, clear, and naive manner he will not fail to
pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions.
never yet have i found the woman by whom i should like to have children, unless it be this woman whom i love: for i love thee, o eternity!
injuries to the person of the common-wealth.
twenty five.forty one.) where he saith, it shall be said to the wicked in the last day, "go ye cursed into everlasting fire prepared for the devil and his angels:" which place is manifest for the permanence of evill angels, (unlesse wee might think the
from this that hath been said of the kingdom of god, and of salvation, it is not hard to interpret, what is meant by the world to come. there are three worlds mentioned in scripture, the old world, the present world, and the world to come.
'tis pity but a bad man should be a fool to boot, and that outward decency should palliate his vice: this rough-cast only appertains to a good and sound wall, that deserves to be preserved and whited.
he who would understand everything in man must handle everything. but for that i have too clean hands.
knowledge of his former resolutions and promises. a man finding a watch or any other machine in a desert island, would conclude that there had once been men in that island. all our reasonings concerning fact are of the same nature.
heliodorus, that good bishop of trikka, rather chose to lose the dignity, profit, and devotion of so venerable a prelacy, than to lose his daughter; a daughter that continues to this day very graceful and comely; but, peradventure, a little too curiously
again, it deceiveth about many things in man, that many a shell is poor and pitiable, and too much of a shell. much concealed goodness and power is never dreamt of; the choicest dainties find no tasters!
the first use violence, to make themselves masters of other mens persons, wives, children, and cattell; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other signe of undervalue, either direct in their
they preferred endeavouring to alter the feelings of mankind on the particular points on which they were themselves heretical, rather than make common cause in defence of freedom, with heretics generally.
such a doctrine not only completely tranquilizes our spirit, but also shows us where our highest happiness or blessedness is, namely, solely in the knowledge of god, whereby we are led to act only as love and piety shall bid us.
and without some exterior violence. now, let us everyway cast our eyes; everything about us totters; in all the great states, both of christendom and elsewhere, that are known to us, if you will but look, you will there see evident menace of alteration
but the good which every man, in so far as he is guided by reason, or, in other words, follows after virtue, desires for himself, is to understand (four.
the pre-eminence of valour in the engagement.
like as it was with aesop's damsel, turned from a cat to a woman, who sat very demurely at the board's end, till a mouse ran before her.
and yet, where there is no eminent odds in sufficiency, it is better to take with the more passable, than with the more able. and besides, to speak truth, in base times, active men are of more use than virtuous.
seven. that the intention is judge of our actions
given phenomena for the construction of empirical cognition.
let your love to life be love to your highest hope; and let your highest hope be the highest thought of life!
primitive christians to follow paul, or cephas, or apollos, every man as he liketh best: which, if it be without contention, and without measuring the doctrine of christ, by our affection to the person of his minister, (the fault which the apostle
in the examples which i here bring in, of what i have heard, read, done, or said, i have forbidden myself to dare to alter even the most light and indifferent circumstances; my conscience does not falsify one tittle; what my ignorance may do, i cannot say.
"hic, rogo, non furor est, ne moriare, mori?"
one hundred seventeen. there is another species of scepticism, consequent to science and enquiry, when men are supposed to have discovered, either the absolute fallaciousness of their mental faculties, or their unfitness to reach any fixed determination
verily, it is a blessing and not a blasphemy when i teach that "above all things there standeth the heaven of chance, the heaven of innocence, the heaven of hazard, the heaven of wantonness."
what i have observed of the pond is no less true in ethics. it is the law of average.
are the manners of men different in different ages and countries? we learn thence the great force of custom and education, which mould the human mind from its infancy and form it into a fixed and established character.
the first acquired his reputation several ways, and excels in military exploits and the utility of his public employments; but the virtue of the younger, besides that it were blasphemy to compare any to it in vigour, was much more pure and unblemished.
barren pasturage. the inhabitants of this place affirm, that of late years the sea has driven so vehemently upon them, that they have lost above four leagues of land.
conveniences are humble out of pride husbands hate their wives only because they themselves do wrong i always find superfluity superfluous i am a little tenderly distrustful of things that i wish i am apt to dream that i dream i am disgusted with the
and because in all common-wealths, that assembly, which is without warrant from the civil soveraign, is unlawful; that church also, which is assembled in any common-wealth, that hath forbidden them to assemble, is an unlawfull assembly.
king alfonso was wont to say, that in this asses were in a better condition than kings, their masters permitting them to feed at their own ease and pleasure, a favour that kings cannot obtain of their servants.
philosophy reminds him of the brilliancy of his former fortunes.--ch. four. boethius objects that the memory of past happiness is the bitterest portion of the lot of the unhappy. philosophy shows that much is still left for which he may be thankful.
i should not believe such a story were it told me by cato , was a proverbial saying in rome, even during the lifetime of that philosophical patriot. twenty the incredibility of a fact, it was allowed, might invalidate so great an authority.
when they speak on the sudden; both because they have more time, to survey the consequences of action; and are lesse subject to be carried away to contradiction, through envy, emulation, or other passions arising from the difference of opinion.
performed this high and courageous enterprise for her husband's only convenience, she had even in the last gasp of her life no other concern but for him, and of dispossessing him of the fear of dying with her.
public society has nothing to do with our thoughts, but the rest, as our actions, our labours, our fortunes, and our lives, we are to lend and abandon them to its service and to the common opinion, as did that good and great socrates who refused to
he was to make an oration in public, and found himself a little straitened for time to make himself ready at his ease; when eros, one of his slaves, brought him word that the audience was deferred till the next day, at which he was so ravished with joy
but things inanimate, cannot be authors, nor therefore give authority to their actors: yet the actors may have authority to procure their maintenance, given them by those that are owners, or governours of those things.
"learn what it is right to wish; what is the true use of coined money; how much it becomes us to give in liberality to our country and our dear relations; whom and what the deity commanded thee to be; and in what part of the human system thou art placed;
and say, "all bodies are heavy." thus it is experience upon which rests the possibility of the synthesis of the predicate of weight with the conception of body, because both conceptions, although the one is not contained in the other, still belong to one
better saith he, qui finem vitae extremum inter munera ponat naturae. it is as natural to die, as to be born; and to a little infant, perhaps, the one is as painful, as the other.
wealth of others. in the first case he must be sparing, but in the second he must not neglect to be very liberal.
'tis not his profession to know either how to hunt or to dance well;
creation of the earth, and sea, and of men, and beasts.
and when i call out: "curse all the cowardly devils in you, that would fain whimper and fold the hands and adore"-then do they shout: "zarathustra is godless."
but the free man only desires to join other men to him in friendship (four.
nous faict les saisons, selon qu'il entre ou sort de ses douze maisons; qui remplit l'univers de ses vertus cognues; qui d'un traict de ses yeulx nous dissipe les nues; fifty'esprit, l'ame du monde, ardent et flamboyant, en la course d'un jour tout le
personages. likewise glorious followers, who make themselves as trumpets of the commendation of those they follow, are full of inconvenience; for they taint business through want of secrecy; and they export honor from a man, and make him a return in envy.
one can hardly have the patience to read them. i speak my opinion freely of all things, even of those that, perhaps, exceed my capacity, and that i do not conceive to be, in any wise, under my jurisdiction.
always in being, and is usually too numerous, and so too slow, for the dispatch requisite to execution; and because also it is impossible to foresee, and so by laws to provide for, all accidents and necessities that may concern the public, or to make such
obey two masters. and whereas some have attributed the dominion to the man onely, as being of the more excellent sex; they misreckon in it.
i should also regret it on account of such as have, in my lifetime, valued me, and whose conversation i should like to have enjoyed a little longer; and i beseech you, my brother, if i leave the world, to carry to them for me an assurance of the esteem i
but the valour and ability of the duke were such, and he knew so well how to win over men or vanquish them, and so strong were the foundations that he had laid in this short time, that if he had not had those two armies upon him, or else had been in good
to worship an image, is voluntarily to doe those externall acts, which are signes of honoring either the matter of the image, which is wood, stone, or metall, or some other visible creature; or the phantasme of the brain, for the resemblance, or
and have people around you who are as a garden--or as music on the waters at eventide, when already the day becomes a memory.
there is danger never to be able to regain it, and it would be very hard to keep; for in intestine dissensions, your man may be of the party you fear; and where religion is the pretext, even a man's nearest relations become unreliable, with some colour of
it is not for outward show that the soul is to play its part, but for ourselves within, where no eyes can pierce but our own; there she defends us from the fear of death, of pain, of shame itself: there she arms us against the loss of our children,
i am content to be less commended, provided i am better known. i may be reputed a wise man in such a sort of wisdom as i take to be folly.
-thus only groweth man aloft to the height where the lightning striketh and shattereth him: high enough for the lightning!
for seeing that men do not usually proceed so far, it is a sign that we are pretty well advanced; and since we have exceeded the ordinary bounds, which is the just measure of life, we ought not to expect to go much further; having escaped so many
conquerors, it is true, seldom trouble themselves to make the distinction, but they willingly permit the confusion of war to sweep all together: but yet this alters not the right; for the conquerors power over the lives of the conquered, being only
if the innocent honest man must quietly quit all he has, for peace sake, to him who will lay violent hands upon it, i desire it may be considered, what a kind of peace there will be in the world, which consists only in violence and rapine; and which is to
if i say: "a man who is ignorant is not learned," the condition "at the same time" must be added, for he who is at one time ignorant, may at another be learned.
gifted with an active and inquiring spirit, and, above all, possessing a sound and healthy tone of mind, mademoiselle de gournay had been carried from her childhood with that tide which set in with sixteenth century towards controversy, learning, and
sleep tappeth on mine eye, and it turneth heavy. sleep toucheth my mouth, and it remaineth open.
passion for power: but who would call it passion, when the height longeth to stoop for power! verily, nothing sick or diseased is there in such longing and descending!
as he that foresees what wil become of a criminal, re-cons what he has seen follow on the like crime before; having this order of thoughts, the crime, the officer, the prison, the judge, and the gallowes.
seven schopenhauer here at length points out various common errors in the writing and speaking of german which would lose significance in a translation.--tr.
where can that drop of fluid matter contain that infinite number of forms? and how can they carry on these resemblances with so precarious and irregular a process that the son shall be like his great-grandfather, the nephew like his uncle?
on the other hand, free and independent as men were before, they were now, in consequence of a multiplicity of new wants, brought into subjection, as it were, to all nature, and particularly to one another; and each became in some degree a slave even in
and this is with regard to flatterers, of which courts are full, because men take such pleasure in their own things and deceive themselves about them that they can with difficulty guard against this plague; and by wishing to guard against it they run the
"ille licet ferro cautus, se condat et aere, mors tamen inclusum protrahet inde caput"
exigencies of the times, and variety of occasions, shall require: for it being impossible to foresee which should always be the fittest place for them to assemble in, and what the best season; the choice of these was left with the executive power, as
now a pure category, in which all conditions of sensuous intuition-as the only intuition we possess-are abstracted, does not determine an object, but merely expresses the thought of an object in general, according to different modes.
deep rivers, far remote from all terra firma; and that they, and others after them, allured by the goodness and fertility of the soil, went thither with their wives and children, and began to plant a colony.
all such wills are general only for the members of the associations which exercise them; for outsiders, or rather for other associations, they are purely particular wills.
frivolous subtleties men approve of things for their being rare and new must of necessity walk in the steps of another natural death the most rare and very seldom seen not to instruct but to be instructed.
to see such government as it is in itself, we must consider it as it is under princes who are incompetent or wicked: for either they will come to the throne wicked or incompetent, or the throne will make them so.
"'non alium videre patres, aliumve nepotes aspicient.'
mediation of beauty love shamefully and dishonestly cured by marriage love them the less for our own faults love we bear to our wives is very lawful love, full, lively, and sharp; a pleasure inflamed by difficulty loved them for our sport, like monkeys,
but be the origin of language and society what they may, it may be at least inferred, from the little care which nature has taken to unite mankind by mutual wants, and to facilitate the use of speech, that she has contributed little to make them sociable,
least, to merit our attention. there is, i own, some difficulty, how we can ever return from the cause to the effect, and, reasoning from our ideas of the former, infer any alteration on the latter, or any addition to it.
kingdome of grace, as naturalized in that heavenly kingdome.
reciprocally determine the position in time of each other and thereby constitute a whole.
"a strong imagination begets the event itself."--axiom. scholast.
whereunto himself pretendeth. speech of touch towards others, should be sparingly used; for discourse ought to be as a field, without coming home to any man.
and a representative of even number, especially when the number is not great, whereby the contradictory voyces are oftentimes equall, is therefore oftentimes mute, and uncapable of action.
and therefore it is that they called it sacred and divine, and conceive that nothing but the violence of tyrants and the baseness of the common people are inimical to it.
for besides that it is a disease very much to be feared in itself, it begins with me after a more sharp and severe manner than it is used to do with other men.
five cf. an instructive page in the autobiography , p. two hundred fifty two.
finally, the transmission of the father's power along with his goods to his children, by creating patrician families, made government hereditary, and there came to be senators of twenty.
"so that i had rather men should not commit faults than that i should have sufficient courage to condemn them."---livy, xxxix. twenty one.
hence, with regard to those conceptions and principles which we assume a priori , our only course will be to view them from two different sides.
i have not been able to deny myself the pleasure of occasionally quoting from this manuscript, though it is unknown to the public, in order to do honour to the memory of a good and illustrious man, who had kept even in the ministry the heart of a good
and the object of our investigations, as it is not to be sought without, but, altogether within, ourselves, cannot remain concealed, and in all probability is limited enough to be completely surveyed and fairly estimated, according to its worth or
note.--this disposition of the mind, which arises from two contrary emotions, is called vacillation; it stands to the emotions in the same relation as doubt does to the imagination (two. xliv.
the safety of the people, requireth further, from him, or them that have the soveraign power, that justice be equally administred to all degrees of people; that is, that as well the rich, and mighty, as poor and obscure persons, may be righted of the
common power set over them bothe, with right and force sufficient to compell performance; it is not voyd.
hence desire, which arises from reason, that is (three.
when i came out of prison,-for some one interfered, and paid the tax,-i did not perceive that great changes had taken place on the common, such as he observed who went in a youth, and emerged a gray-headed man; and yet a change had to my eyes come over
we shall give an example of this. almost all natural philosophers, remarking a great difference in the quantity of the matter of different kinds in bodies with the same volume (partly on account of the momentum of gravity or weight, partly on account of
it is not so much what is false and terrible in his political theory, as what is just and true, that has drawn down hatred on it. four
zarathustra made no answer thereto, but went on his way. when he had gone on for two hours, past forests and swamps, he had heard too much of the hungry howling of the wolves, and he himself became a-hungry.
the damson and plum-trees in blossom; the white thorn in leaf; the lilac-tree.
pace and to stand upon his guard. plutarch's opinions are platonic, gentle, and accommodated to civil society; those of the other are stoical and epicurean, more remote from the common use, but, in my opinion, more individually commodious and more firm.
for dionysius, because he could not equal philoxenus in poesy and plato in discourse, condemned the one to the quarries, and sent the other to be sold for a slave into the island of aegina.
but it is not the less necessary for this; for the people must have some complicated machinery or other, and hear its din, to satisfy that idea of government which they have.
present-day european, will always elicit the same imperative from its thousand moral folds and hidden recesses, the imperative of the timidity of the herd "we wish that some time or other there may be nothing more to fear!"
there is no such thing as absolute certainty, but there is assurance sufficient for the purposes of human life.
hippocrates brought it into repute; whatever he established, chrysippus overthrew; after that, erasistratus, aristotle's grandson, overthrew what chrysippus had written; after these, the empirics started up, who took a quite contrary way to the ancients
without the least connection with preceding representations, and without standing towards these even in the relation of time.
within the limits of common life and practice. nothing, therefore, can be more contrary than such a philosophy to the supine indolence of the mind, its rash arrogance, its lofty pretensions, and its superstitious credulity.
there be two senses, wherein a writing may be said to be canonicall; for canon, signifieth a rule; and a rule is a precept, by which a man is guided, and directed in any action whatsoever.
such, impoverishes all the rest, and sooner or later depopulates the state.
let him laugh, play, wench with his prince: nay, i would have him, even in his debauches, too hard for the rest of the company, and to excel his companions in ability and vigour, and that he may not give over doing it, either through defect of power or
to which end i will suppose, not an infinitely perfect god , the fountain of truth , but that some evil spirit which is very powerful and crafty has used all his endeavours to deceive me; i will conceive, the heavens, air, earth, colours, figures, sounds,
proceeding; witness so many roman emperors.
to what an extent doctrines intrinsically fitted to make the deepest impression upon the mind may remain in it as dead beliefs, without being ever realised in the imagination, the feelings, or the understanding, is exemplified by the manner in which the
why the kingdom of darius, occupied by alexander, did not rebel against the successors of the latter after his death.
--hast thou not seen one of our kings-- henry two., killed in a tournament, july ten, one thousand five hundred fifty nine --killed at a tilting, and did not one of his ancestors die by jostle of a hog?-- philip, eldest son of louis le gros.
even yet there is more relative nobility of taste, and more tact for reverence among the people, among the lower classes of the people, especially among peasants, than among the newspaper-reading demimonde of intellect, the cultured class.
at my work i want to be, at my day: but they understand not what are the signs of my morning, my step-is not for them the awakening-call.
but as the matter is often carried farther, even to the absolute rejecting of all profound reasonings, or what is commonly called metaphysics , we shall now proceed to consider what can reasonably be pleaded in their behalf.
there sprang a question plump and plain out of his mouth, a good, deep, clear question, which moved the hearts of all who listened to him.
command to preach, but not to judge of causes between man and man: for that is a power which he refused to take upon himselfe, saying, "who made me a judge, or a divider, amongst you?" and in another place, "my kingdome is not of this world."
the mountain thoughts they enjoyed yesterday,-and so seek to throw a romantic color over their life.
i have observed some to make excuses, that they cannot express themselves, and pretend to have their fancies full of a great many very fine things, which yet, for want of eloquence, they cannot utter; 'tis a mere shift, and nothing else.
proof.--imagination or conception is the idea, by which the mind regards a thing as present (two. xvii. note), but which indicates the disposition of the mind rather than the nature of the external thing (two. xvi. coroll. ii.).
first, how to resist force without striking again, or how to strike with reverence, will need some skill to make intelligible.
night) in form of a pillar of fire; and yet this pillar was all the apparition, and angel promised to moses (exod.
do but hear a philosophical lecture; the invention, eloquence, pertinency immediately strike upon your mind and move you; there is nothing that touches or stings your conscience; 'tis not to this they address themselves. is not this true?
do not know that the pagans, who are so zealous idolaters, know nothing more of their gods than their bare names and their statues. the ancient beginning of 'menalippus', a tragedy of euripides, ran thus:
how impossible it is to reclaim it whence it comes to pass that we see some, who are otherwise very honest men, so subject and enslaved to this vice.
grief that lasted longer and was more inconsolable than that of the proprietors; nay, i grieved when it was cut down by the proprietors themselves.
now a transcendental determination of time is so far homogeneous with the category, which constitutes the unity thereof, that it is universal and rests upon a rule a priori.
application. there is, in fact, no recognised principle by which the propriety or impropriety of government interference is customarily tested. people decide according to their personal preferences.
it is the view that the people, whether it can alienate its right or not, is the ultimate director of its own destinies, the final power from which there is no appeal.
comprehensive states, in short, just the elevation of the type "man," the continued "self-surmounting of man," to use a moral formula in a supermoral sense.
faith comes by hearing, and hearing by those accidents, which guide us into the presence of them that speak to us; which accidents are all contrived by god almighty; and yet are not supernaturall, but onely, for the great number of them that concurre to
"un doulx nenny, avec un doulx sourire est tant honneste."--marot.
catulus luctatius in the cimbrian war, having done all that in him lay to make his flying soldiers face about upon the enemy, ran himself at last away with the rest, and counterfeited the coward, to the end his men might rather seem to follow their
or a very little better opinion of our military men, for he afterwards, twice or thrice in his life, said the very same thing); as also, that he challenged the king to fight him in his shirt with rapier and poignard in a boat.
or, in plainer words, practise vivisection on "good people," on the "homo bonae voluntatis," on yourselves!
do them honour, merely to their own confusion, brought themselves to the brink of ruin.
be declared heretiques or enemies to the church; that is, (as they interpret it,) to the pope.
it is very easy to accuse a government of imperfection, for all mortal things are full of it: it is very easy to beget in a people a contempt of ancient observances; never any man undertook it but he did it; but to establish a better regimen in the stead
to grace themselves, and will help the matter in report for satisfaction's sake.
she has no dates, nor rites, nor persons, nor specialties nor men. the soul knows only the soul; the web of events is the flowing robe in which she is clothed.
and commendable: in old men it is a signe of the same; but because it comes too late, not commendable.
answered the soothsayer, shaking his head, "but whoever thou art, or wouldst be, o zarathustra, thou hast been here aloft the longest time,-in a little while thy bark shall no longer rest on dry land!"-"do i then rest on dry land?"-asked zarathustra,
our studies and desires should sometime be sensible of age; yet we have one foot in the grave and still our appetites and pursuits spring every day anew within us:
i look upon death carelessly when i look upon it universally as the end of life.
that sextius, of whom both seneca and plutarch speak with so high an encomium, having applied himself, all other things set aside, to the study of philosophy, resolved to throw himself into the sea, seeing the progress of his studies too tedious and slow.
the false steps that my memory has so often made, even then when it was most secure and confident of itself, are not idly thrown away; it vainly swears and assures me i shake my ears; the first opposition that is made to its testimony puts me into
those who first broke the yoke of what called itself the universal church, were in general as little willing to permit difference of religious opinion as that church itself.
if working every day were not my trade, i could get all the meat i should want by hunting,-pigeons, woodchucks, rabbits, partridges,-by gosh! i could get all i should want for a week in one day."
such command no more respect than men of straw, or a lump of dirt. they have the same sort of worth only as horses and dogs. yet such as these even are commonly esteemed good citizens.
but this is an old and everlasting story: what happened in old times with the stoics still happens today, as soon as ever a philosophy begins to believe in itself.
true. for in such a contradiction of opinions, it is most certain, that they have not been sufficiently instructed; and 'tis no wonder, if they yet retain a relish of that subtile liquor, wherewith they were first seasoned, against the civill authority.
salvation of a sinner, supposeth a precedent redemption; for he that is once guilty of sin, is obnoxious to the penalty of the same; and must pay (or some other for him) such ransome, as he that is offended, and has him in his power, shall require.
yet i am much deceived if many other writers deliver more worth noting as to the matter, and, how well or ill soever, if any other writer has sown things much more materials or at all events more downright, upon his paper than myself.
a similar engagement between great and small ants is recorded by olaus magnus, in which the small ones, being victorious, are said to have buried the bodies of their own soldiers, but left those of their giant enemies a prey to the birds.
and although before now a spirit has been shown by some which gave hope that he might be appointed by god for her redemption, yet at the highest summit of his career he was thrown aside by fortune, so that now, almost lifeless, she awaits one who may heal
of which two parts, both the one and the other generally, comprehend our whole duty, and do each of them in like manner involve the other; for who will do his own work aright will find that his first lesson is to know what he is, and that which is proper
who knew and rejected, the christian faith.
nay, there is no stond or impediment in the wit, but may be wrought out by fit studies; like as diseases of the body, may have appropriate exercises.
but we can never enough decry the disorderly sallies of our minds.
vicious inclination: i cannot imagine there could be any difficulty or constraint in the course of his virtue: i know his reason to be so powerful and sovereign over him that she would never have suffered a vicious appetite so much as to spring in him.
dialectic. these four propositions, "in mundo non datur hiatus, non datur saltus, non datur casus, non datur fatum," as well as all principles of transcendental origin, we could very easily exhibit in their proper order, that is, in conformity with the
but as this process does furnish a real priori knowledge, which has a sure progress and useful results, reason, deceived by this, slips in, without being itself aware of it, assertions of a quite different kind; in which, to given conceptions it adds
such persons vaunt about not lying: but inability to lie is still far from being love to truth. be on your guard!
in brief, we allure and flesh them by all sorts of ways: we incessantly heat and stir up their imagination, and then we find fault.
but the poet, whose verses are to be spheral and complete, is one whom nature cannot deceive, whatsoever face of strangeness she may put on. he feels a strict consanguinity, and detects more likeness than variety in all her changes.
and he who hath to be a creator in good and evil-verily, he hath first to be a destroyer, and break values in pieces.
for 'tis evident to one that considers the nature of duration , that the same power and action is requisite to the conservation of a thing each moment of its being , as there is to the creation of that thing anew , if it did not exist .
that which taketh away the reputation of wisedome, in him that formeth a religion, or addeth to it when it is allready formed, is the enjoyning of a beliefe of contradictories: for both parts of a contradiction cannot possibly be true: and therefore to
to that end, however, i would fain learn of these kine. for i tell thee that i have already talked half a morning unto them, and just now were they about to give me their answer. why dost thou disturb them?
secondly, like those who, impatient of along and steady cure, submit to all sorts of prescriptions and recipes, the good man being extremely timorous of any way failing in a thing he had so wholly set his heart upon, suffered himself at last to be
francesco sforza, through being well armed, became, from a private position, duke of milan; his sons, through wishing to avoid the fatigue and hardship of war, from dukes became private persons.
consequently, i evidently know that i depend on some other being distinct from my self .
the extraordinary limitation of human development, the hesitation, protractedness, frequent retrogression, and turning thereof, is attributable to the fact that the herd-instinct of obedience is transmitted best, and at the cost of the art of command.
there is no other act of mans mind, that one can remember, naturally planted in him, so, as to need no other thing, to the exercise of it, but to be born a man, and live with the use of his five senses.
twenty two. of custom, and that we should not easily change a law received.
of all experience depends and look upon space as something that belongs to things in themselves.
early in may, the oaks, hickories, maples, and other trees, just putting out amidst the pine woods around the pond, imparted a brightness like sunshine to the landscape, especially in cloudy days, as if the sun were breaking through mists and shining
one love to traffic with them a little in private; public conversation is without favour and without savour.
when the circulation is prompt and well-established, it does not matter whether much or little is paid; the people is always rich and, financially speaking, all is well.
refined, artful humility; to neutralize with her virtuous audacity man's faith in a veiled, fundamentally different ideal in woman, something eternally, necessarily feminine; to emphatically and loquaciously dissuade man from the idea that woman must be
it is enough to quote the simple words, so eloquent of an unspoken grief--"i can say nothing which could describe, even in the faintest manner, what that loss was and is.
it is expressely said, "whosoever shall kill the murtherer, shall kill him upon the word of witnesses:" but witnesses suppose a formall judicature, and consequently condemn that pretence of jus zelotarum.
it is readily seen that among men thus collected and compelled to live together, a common idiom must have arisen much more easily than among those who still wandered through the forests of the continent.
when the tribunes of the roman people, who first numbered only two, and then five, wished to double that number, the senate let them do so, in the confidence that it could use one to check another, as indeed it afterwards freely did.
it forms a strong presumption, that the same principle has place in all.
"if that half of my soul were snatch away from me by an untimely stroke, why should the other stay? that which remains will not be equally dear, will not be whole: the same day will involve the destruction of both."
but fall out what will, i am content the world may know, when i am fallen, from what i fell.
the study of letters, to extract from thence something that may be entirely and absolutely thine own."
arrogate to themselves a more profound insight into a matter of general human concernment than that to which the great mass of men, ever held by us in the highest estimation, can without difficulty attain, and that the schools should, therefore, confine
perhaps it adds this thought, that the names of which an affirmation consists are (to the person affirming ) the names of the same thing ; and this is not to comprehend in the thought more then the likeness of the thing , but it is only comprehending the
and because in deliberation the appetites and aversions are raised by foresight of the good and evill consequences, and sequels of the action whereof we deliberate; the good or evill effect thereof dependeth on the foresight of a long chain of
"and cato invincible, death being overcome." --manilius, astron., iv. eighty seven.
in his own eyes, without any regard at all to the publique laws; except onely monks, and friers, that are bound by vow to that simple obedience to their superiour, to which every subject ought to think himself bound by the law of nature to the civill
society when we can no longer add anything to it leaving nothing unsaid, how home and bitter soever led by the ears by this charming harmony of words lend himself to others, and only give himself to himself lessen the just value of things that i possess
mine enemies have grown powerful and have disfigured the likeness of my doctrine, so that my dearest ones have to blush for the gifts that i gave them.
and what cannot justly be condemned by the soveraign, cannot justly be punished by any other. besides, when the soveraign commandeth any thing to be done against his own former law, the command, as to that particular fact, is an abrogation of the law.
well! they still sleep, these higher men, whilst i am awake: they are not my proper companions! not for them do i wait here in my mountains.
which they thought they should best be able to govern others, and make unto themselves the greatest use of their powers.
he always committed to paper his actions and thoughts, and there portrayed himself such as he found himself to be:
i do not take upon me to direct what other men should do in the government of their families, there are plenty that meddle enough with that, but only give an account of my method in my own:
sciences we can, at the very first, stow into no other vessel than the soul; we swallow them in buying, and return from the market, either already infected or amended: there are some that only burden and overcharge the stomach, instead of nourishing; and,
which we seek now only an economical use. is not the selfish and even cruel aspect which belongs to our great mechanical works, to mills, railways, and machinery, the effect of the mercenary impulses which these works obey?
this view of things, recommending itself equally to the intelligence of thinkers and to the inclination of those important classes in european society to whose real or supposed interests democracy is adverse, has had no difficulty in establishing itself;
time, the most speculative of all philosophy.
worn by the water flowing from all sides to a centre. sometimes, also, when the ice was covered with shallow puddles, i saw a double shadow of myself, one standing on the head of the other, one on the ice, the other on the trees or hill-side.
what does truth mean when she preaches to us to fly worldly philosophy, when she so often inculcates to us, "that our wisdom is but folly in the sight of god: that the vainest of all vanities is man: that the man who presumes upon his wisdom does not yet
or, secondly , if they be criminal, we must retract the attribute of perfection, which we ascribe to the deity, and must acknowledge him to be the ultimate author of guilt and moral turpitude in all his creatures.
of course, those who were stationed nearest to the head of the line, where they could most see and be seen, and have the first blow at him, paid the highest prices for their places; and the few straggling inhabitants in the outskirts, where long gaps in
than those of our miserable experience." "eye hath not seen," saith st. paul, "nor ear heard, neither hath entered into the heart of man, the things that god hath prepared for them that love him."
through the valour of the young invading king), considering that they had every way to present a front, but prevented their flight after the defeat, so that finding all passages possessed and shut up by the enemy, they were constrained to close up
even in calidas' drama of sacontala, we read of "rills dyed yellow with the golden dust of the lotus." and so the seasons went rolling on into summer, as one rambles into higher and higher grass.
enjoyment of eternal beatitude. let us ingenuously confess that god alone has dictated it to us, and faith; for 'tis no lesson of nature and our own reason.
necessary, but a handsome equipage true liberty is to be able to do what a man will with himself truly he, with a great effort will shortly say a mighty trifle truth itself has not the privilege to be spoken at all times truth, that for being older it is
themselves and take sides with the one who they expect will conquer.
twenty four. o sancta simplicitas! in what strange simplification and falsification man lives! one can never cease wondering when once one has got eyes for beholding this marvel! how we have made everything around us clear and free and easy and simple!
the multitude of poor, and yet strong people still encreasing, they are to be transplanted into countries not sufficiently inhabited: where neverthelesse, they are not to exterminate those they find there; but constrain them to inhabit closer together,
be the conditions ever so just, reasonable, and adequate, and she consents by giving up those undue privileges which marriage, as the basis of civil society, alone can bestow, she must to a certain extent lose her honour and lead a life of loneliness;
they are not callow like the young of most birds, but more perfectly developed and precocious even than chickens. the remarkably adult yet innocent expression of their open and serene eyes is very memorable. all intelligence seems reflected in them.
worse verily, doest thou here than with thy bad brown girls, thou bad, new believer!"
cannot they thirst? are not the limbs of the wealthy sensitive to the winter's cold? "but," thou wilt say, "the rich have the wherewithal to sate their hunger, the means to get rid of thirst and cold."
and yet there would be something of greater moment in the case than in lucian, that sigma should serve tau with a process; for
sect. eighty one. but tho' these are ties upon mankind, which make the conjugal bonds more firm and lasting in man, than the other species of animals; yet it would give one reason to enquire, why this compact, where procreation and education are secured,
prop. thirty six. there is no cause from whose nature some effect does not follow.
a gay and pleasant sound is the whetting of the scythe in the mornings of june, yet what is more lonesome and sad than the sound of a whetstone or mower's rifle when it is too late in the season to make hay?
our own and entirely free rest satisfied, without desire of prolongation of life or name stilpo lost wife, children, and goods stilpo: thank god, nothing was lost of his take two sorts of grist out of the same sack taking things upon trust from vulgar
this pure form of sensibility i shall call pure intuition.
i should not speak so boldly, if it were my due to be believed; and so i told a great man, who complained of the tartness and contentiousness of my exhortations.
after which, having made hippias from one step to another acknowledge the excellency of their form of public administration, and the felicity and virtue of their private life, he leaves him to guess at the conclusion he makes of the inutilities of his
which cotton thus renders: "birth though noble, ought not to share so large a vacancy, and so tedious a course of education."
insurrection drives ministers and judges from their propriety; six and, speaking generally, it is not, in constitutional countries, to be apprehended that the government, whether completely responsible to the people or not, will often attempt to control
truly, i will conquer this silence; and if i cannot force a word from his mouth, i will, at least, extract a groan from his heart."
give the law of battle at his own opportunity and advantage; and that, if it pleased him to delay the time, under cover and at his ease he might see his enemy founder and defeat himself with the difficulties he was certain to encounter, being engaged in a
seest thou how many honest men are reproached with this in thy presence; believe that thou art no more spared elsewhere.
what then could be done in this case to prevent the community from being exposed some time or other to eminent hazard, on one side or the other, by fixed intervals and periods, set to the meeting and acting of the legislative, but to intrust it to the
the blessing of judah and issachar will never meet; that the same people, or nation, should be both the lion's whelp and the ass between burthens; neither will it be, that a people overlaid with taxes, should ever become valiant and martial.
and 'tis, in earnest, a very good and profitable custom to find out an acknowledgment for the worth of rare and excellent men, and to satisfy them with rewards that are not at all chargeable either to prince or people.
venturing one day to substitute deeds for words, he turned up his cuffs, seized a plasterer's board, and having loaded his trowel without mishap, with a complacent look toward the lathing overhead, made a bold gesture thitherward; and straightway, to his
i think the ancients had more reason to be angry with those who compared plautus with terence, though much nearer the mark, than lucretius with virgil.
judging only from what is left of the temple of concord, along the 'forum romanum', of which the fall seems quite recent, like that of some huge mountain split into horrible crags, it does not look as if more than two such edifices could have found room
conception (to say nothing of the thing itself!) in germany.
for, besides, that many persons find too sensible an interest in perpetually recalling such topics; besides this, i say, the motive of blind despair can never reasonably have place in the sciences; since, however unsuccessful former attempts may have
the third and last (which is the great one) is, that almost all of them, being infinite in number, have been impostures, and by idle and crafty brains merely contrived and feigned, after the event past.
not grow in this soil, even with less toil and manurance, and sustain me, for surely it has not been exhausted for these crops. alas!
assure me that, if i have a good appetite in the morning, i shall have the same at supper? but we old fellows especially, let us take the first opportune time of eating, and leave to almanac-makers hopes and prognostics.
"in the fight, overthrow your enemy, but be merciful to him when fallen.--"horace, carm. saec., v. fifty one.
it comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific,
look at a meeting-house, or a court-house, or a jail, or a shop, or a dwelling-house, and say what that thing really is before a true gaze, and they would all go to pieces in your account of them.
hence sprang the rebellion of urbino and the tumults in romagna and infinite dangers to the duke, who overcame them all with the help of the french; and having regained his reputation, neither trusting france nor other foreign forces in order not to have
why didst thou live so long by the swamp, that thou thyself hadst to become a frog and a toad?
by love. can another be so blessed and we so pure that we can offer him tenderness? when a man becomes dear to me i have touched the goal of fortune. i find very little written directly to the heart of this matter in books.
i know there have been simple peasants amongst us who have endured the soles of their feet to be broiled upon a gridiron, their finger-ends to be crushed with the cock of a pistol, and their bloody eyes squeezed out of their heads by force of a cord
one is the doing of miracles; the other is the not teaching any other religion than that which is already established. asunder (i say) neither of these is sufficient. (deut. thirteen v.
of the limits to the authority of society over the individual one hundred forty
"to have fidelity, and for the sake of fidelity to risk honour and blood, even in evil and dangerous courses"-teaching itself so, another people mastered itself, and thus mastering itself, became pregnant and heavy with great hopes.
"dominus novit cogitationes sapientum, quoniam vanae sunt."
new form of the scientific spirit; moreover, there is not absent from them a secret struggle with the pangs of conscience, from which a race of former puritans must naturally suffer, in all their scientific tinkering with morals.
when he was young, that god out of the orient, then was he harsh and revengeful, and built himself a hell for the delight of his favourites.
'tis only the solicitude for their own safety, and that their faint hearts can furnish them with no other means of securing themselves than in exterminating those who may hurt them, even so much as women, for fear of a scratch:
the hundredth commentator passes it on to the next, still more knotty and perplexed than he found it. when were we ever agreed amongst ourselves: "this book has enough; there is now no more to be said about it"?
they have been deluded into an absolutely false view of life by reading novels, and expectations have been raised that can never be fulfilled. this generally has the most harmful effect on their whole lives.
there, perhaps, is a thistle-down floating on its surface, which the fishes dart at and so dimple it again. it is like molten glass cooled but not congealed, and the few motes in it are pure and beautiful like the imperfections in glass.
a long time after, and to hear them talk, provided i am none of the talkers: for i tire and hurt myself with speaking upon a full stomach, as much as i find it very wholesome and pleasant to argue and to strain my voice before dinner.
i believe nothing more certainly than this, that i cannot be hurt by the use of things to which i have been so long accustomed.
just, being equal and common. but seeing we have enfranchised ourselves from her rules to give ourselves up to the rambling liberty of our own fancies, let us at least help to incline them to the most agreeable side.
the only house i had been the owner of before, if i except a boat, was a tent, which i used occasionally when making excursions in the summer, and this is still rolled up in my garret; but the boat, after passing from hand to hand, has gone down the
not even rats in the wall, for they were starved out, or rather were never baited in,-only squirrels on the roof and under the floor, a whippoorwill on the ridge pole, a blue-jay screaming beneath the window, a hare or woodchuck under the house, a
of the subordination of the powers of the common-wealth.
for us than our own life should be cut off in the sound and living part light griefs can speak: deep sorrows are dumb light prognostics they give of themselves in their tender years little affairs most disturb us little knacks and frivolous subtleties
let us examine more closely: what is the scientific man?
and impressions are distinguished from ideas, which are the less lively perceptions, of which we are conscious, when we reflect on any of those sensations or movements above mentioned.
thereupon the two kings made a halt; they smiled and looked towards the spot whence the voice proceeded, and afterwards looked into each other's faces. "such things do we also think among ourselves," said the king on the right, "but we do not utter them."
city, and had a lake, has been raised by artificial accumulation to a height with the other hills, and mount savello has, in truth, grown simply out of the ruins of the theatre of marcellus.
and we must further conceive them as possessed of uncommon courage and foresight, to undertake so laborious a work, with so distant a prospect of drawing advantage from it; yet these qualities are united only in minds more advanced than we can suppose
experience)-and lastly, the completeness of the principle of the explanation of these deductions, which refer to neither more nor less than what was admitted in the hypothesis, restoring analytically and a posteriori, what was cogitated synthetically and
overcome those difficulties by now raising the hopes of his subjects that the evils will not last long, now impressing them with fear of the enemy's cruelty, now by dextrously assuring himself of those who appear too bold.
slow is the experience of all deep fountains: long have they to wait until they know what hath fallen into their depths.
field-sparrow, the whippoorwill, and many others.
seven, one hundred sixty. the monologue of augustus in this chapter is also from seneca. ibid., one hundred sixty four.
it in a very short time through a single artery that has been cut, even although this had been closely tied in the immediate neighborhood of the heart and cut between the heart and the ligature, so as to prevent the supposition that the blood flowing out
we are accustomed to hear this king described as a rude and boisterous tyrant; but with the gentleness of a lover he adorns the tresses of summer.
but only of the passion and sufferance of sense; which passion and subject are different things; wherefore whoever judges by appearances judges by another thing than the subject.
marcus now went to the east, and while there the murderers brought the head of cassius to him; but the emperor indignantly refused their gift, nor would he admit the men to his presence.
but the story-- herodotus, iii. fourteen.
i love him who is ashamed when the dice fall in his favour, and who then asketh: "am i a dishonest player?"-for he is willing to succumb.
to be guessed at; no line of path without traverse and wonderful contrariety: no one quality simple and unmixed; so that the best guess men can one day make will be, that he affected and studied to make himself known by being not to be known.
besides his wives, whom he four times changed, without reckoning the amours of his boyhood with nicomedes, king of bithynia, he had the maidenhead of the renowned cleopatra, queen of egypt; witness the little caesario whom he had by her.
"as if my dry throat had drunk seducing cups of lethaean oblivion."--horace, epod., xiv. three.
foreign nations, than in forming a syllogism in logic, in pleading a process in law, or in prescribing a dose of pills in physic.
an anatomist, or a physitian may speak, or write his judgement of unclean things; because it is not to please, but profit: but for another man to write his extravagant, and pleasant fancies of the same, is as if a man, from being tumbled into the dirt,
and grace; i have no other guard nor sentinel than the stars. a gentleman would play the fool to make a show of defence, if he be not really in a condition to defend himself.
melancholy; as did alexander the great; diocletian; and in our memory, charles the fifth; and others: for he that is used to go forward, and findeth a stop, falleth out of his own favor, and is not the thing he was.
from whence therefore proceed all my errors ?
and if the representative consist of many men, the voyce of the greater number, must be considered as the voyce of them all.
-and zarathustra ran and ran, but he found no one else, and was alone and ever found himself again; he enjoyed and quaffed his solitude, and thought of good things-for hours.
and, moreover, this very rome that we now see, deserves to be beloved, so long and by so many titles allied to our crown; the only common and universal city; the sovereign magistrate that commands there is equally acknowledged elsewhere 'tis the
the men there have several wives, and so much the greater number, by how much they have the greater reputation for valour.
can any one say, the king, or conqueror, after his grant, may by his power of conqueror take away all, or part of the land from the heirs of one, or from the other during his life, he paying the rent?
his studies. socrates answered alcibiades, who was astonished how he could endure the perpetual scolding of his wife, "why," said he, "as those do who are accustomed to the ordinary noise of wheels drawing water."
feared, since the order of things will have it so that they cannot, to speak the truth, be nor live, but at the expense of our being and life, we should never meddle with being fathers at all.
astronomy, in so far as we mean by the word the mere observation of the starry heaven, may represent the former; a system of astronomy, such as the copernican or newtonian, the latter.
in the sculptures of the greeks, in the masonry of the romans, and in the pictures of the tuscan and venetian masters, the highest charm is the universal language they speak. a confession of moral nature, of purity, love, and hope, breathes from them all.
receipts: so that the state would sometimes gain by not being rich, and apparent wealth is in reality more burdensome than poverty itself would be.
to illustrate the pre-eminence of theseus that the athenians should be dispersed, so at the present time, in order that the might of an italian genius might be recognised, it was necessary that italy should be reduced to her present condition, and that
i did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world, for there i could best see the moonlight amid the mountains. i do not wish to go below now.
the first only is discussed in the present discourse.
a single gentle rain makes the grass many shades greener. so our prospects brighten on the influx of better thoughts.
moreover, in summer, walden never becomes so warm as most water which is exposed to the sun, on account of its depth.
that they are spirits, is often repeated: but by the name of spirit, is signified both in scripture, and vulgarly, both amongst jews, and gentiles, sometimes thin bodies; as the aire, the wind, the spirits vitall, and animall, of living creatures; and
"a carefully arranged dress is no manly ornament." --seneca, ep., one hundred fifteen.
and also the learning shall ye learn only from me, the learning well!-he who hath ears let him hear!
the strongest is never strong enough to be always the master, unless he transforms strength into right, and obedience into duty.
proper, and significant termes, as may be.
wealth, honour, and all such things are placed under my control. my handmaidens know their mistress; with me they come, and at my going they depart.
the new testament began to be canonicall under christian soveraigns by the writings of the fathers that lived in the time before that christian religion was received, and authorised by constantine the emperour, we may find, that the books wee now have of
by which it is manifest that the kingdome of christ appointed to him by his father, is not to be before the son of man shall come in glory, and make his apostles judges of the twelve tribes of israel.
"ye despairing ones! ye strange ones! so it was your cry of distress that i heard? and now do i know also where he is to be sought, whom i have sought for in vain to-day: the higher man-:
former, that it is almost quite as difficult to effect a severance of the true from the false as it is to extract a diana or a minerva from a rough block of marble.
relation to that of the ancient pythagoras,
on the other side, an ancient clerk, skilful in precedents, wary in proceeding, and understanding in the business of the court, is an excellent finger of a court; and doth many times point the way to the judge himself.
if they are, it is very easy to hold them, especially if they are not accustomed to freedom; and to possess them securely it suffices that the family of the princes which formerly governed them be extinct.
twenty four.five.) "many shall come in my name, saying, i am christ;" and again, "if any man shall say unto you, loe, here is christ, there is christ beleeve it not."
apprehend. but few possess the ability, and still fewer the inclination, to take a comprehensive view of a new system.
in lacedaemon, pedagogues chastised their scholars by biting their thumbs.
the power to detach and to magnify by detaching is the essence of rhetoric in the hands of the orator and the poet.
he must scatter it abroad, and not lay it on a heap in one place: and that, seeing he is to give, or, to say better, to pay and restore to so many people according as they have deserved, he ought to be a loyal and discreet disposer.
if increasing the activity of the government is a sufficient remedy, power is concentrated in the hands of one or two of its members: in this case the change is not in the authority of the laws, but only in the form of administering them.
it is not my desire at present discourage you from this course, for i would have no one act in opposition to his conscience; but i wish, having regard to the good repute acquired by your family from its enduring concord--a family than which none can be
every one is sensible that there is more bravery and disdain in subduing an enemy, than in cutting, his throat; and in making him yield, than in putting him to the sword: besides that the appetite of revenge is better satisfied and pleased because its
the cause whereof is, that the object of mans desire, is not to enjoy once onely, and for one instant of time; but to assure for ever, the way of his future desire.
us." --horace, od., iii. nineteen, three.
but blind folly, though it deceive itself with false names, cannot alter the true merits of things, and, mindful of the precept of socrates, i do not think it right either to keep the truth concealed or allow falsehood to pass.
-- and it was a holy saying of a saint, "curatio funeris, conditio sepultura: pompa exequiarum, magis sunt vivorum solatia, quam subsidia mortuorum."-- "the care of death, the place of sepulture, the pomps of obsequies, are rather consolations to the
and when i looked around me, lo! there time was my sole contemporary.
shall a private man judge, when the question is of his own obedience? or shall any man judg but he that is appointed thereto by the church, that is, by the civill soveraign that representeth it?
sense he is the more ordinary, more indifferent, and less instructive case. and no one is such a liar as the indignant man.
three metamorphoses of the spirit do i designate to you: how the spirit becometh a camel, the camel a lion, and the lion at last a child.
"captisque res magis mentibus, quam consceleratis similis visa;"
for my part, what one should not believe from one, i should not believe from a hundred and one: and i do not judge opinions by years.
that alone, had rendered experience possible. indeed, the logical clearness of this representation of a rule, determining the series of events, is possible only when we have made use thereof in experience.
laugh not at such marriages! what child hath not had reason to weep over its parents?
writing. on the other hand, a good author who is rich in ideas soon gains the reader's credit of having really and truly something to say ; and this gives the intelligent reader patience to follow him attentively.
then ran zarathustra up speedily and drove the animals aside; for he feared that some one had here met with harm, which the pity of the kine would hardly be able to relieve.
it does not follow that the public decisions are always equitable; they may possibly, for reasons which i have given, not be so when they have to do with foreigners.
what that medium is, i must confess, passes my comprehension; and it is incumbent on those to produce it, who assert that it really exists, and is the origin of all our conclusions concerning matter of fact.
--attentive to the minutest details of the cure which he was endeavouring to accomplish: a sort of memorandum book, in which he was noting down everything that he felt and did, for the benefit of his medical man at home, who would have the care of his
because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious.
and this power has its original only from compact and agreement, and the mutual consent of those who make up the community.
sect. twenty two. the natural liberty of man is to be free from any superior power on earth, and not to be under the will or legislative authority of man, but to have only the law of nature for his rule.
a man may grow rich in turkey even, if he will be in all respects a good subject of the turkish government.
conformable whereunto, is also the phrase of st. luke, that hee was led into the wildernesse, not by, but in the spirit: whereas concerning his being taken up into the mountaine, and unto the pinnacle of the temple, hee speaketh as st. matthew doth.
presently after, and being confident they had not meddled with his bottle, took also his cup; so that the father died immediately upon the spot-- other historians assign the pope several days of misery prior to death. five hundred.w.
servitude by the florentines. but when cities or provinces have been accustomed to live under a prince, and the family of that prince is extinguished, being on the one hand used to obey, and on the other not having their old prince, they cannot unite in
far been studied only by superficial or corrupt readers. the court of rome sternly prohibited his book. one can well believe it; for it is that court it most clearly portrays.
and the same law, that dictateth to men that have no civil government, what they ought to do, and what to avoyd in regard of one another, dictateth the same to common-wealths, that is, to the consciences of soveraign princes, and soveraign assemblies;
and this is the case with phenomena, as regards that in them which is referable to mere sensation.
and for the sake of this they merely know by name the works of the rare and superior writers, of all ages and countries.
five. the edicts of praetors, and (in some cases) of the aediles: such as are the chiefe justices in the courts of england.
"and seeks out a matter (motive) for his crimes." --ovid, trist., iv. i. thirty four.
in like manner, i have willingly avoided all confusion in my affairs, and never coveted to have my estate contiguous to those of my relations, and such with whom i coveted a strict friendship; for thence matter of unkindness and falling out often
revenge triumphs over death; love slights it; honor aspireth to it; grief flieth to it; fear preoccupateth it; nay, we read, after otho the emperor had slain himself, pity (which is the tenderest of affections) provoked many to die, out of mere compassion
for neither moses, nor abraham pretended to prophecy by possession of a spirit; but from the voyce of god; or by a vision or dream: nor is there any thing in his law, morall, or ceremoniall, by which they were taught, there was any such enthusiasme; or
they yield, those good ones, they submit themselves; their heart repeateth, their soul obeyeth: he, however, who obeyeth, doth not listen to himself!
chiliogone , because 'tis in nothing different from what i should represent to my self if i thought of a milion-angled figure , or any other figure of more sides ; neither does such a confused representation help me in the least to know those properties ,
for, after these things, it is not necessary for me to say anything more with a view to explain the motion of the heart, except that when its cavities are not full of blood, into these the blood of necessity flows,--from the hollow vein into the right,
why therefore should we, contrary to their laws, enslave our own contentment to the power of another?
but to be assured their words are without any thing correspondent to them in the mind, there would need some examples; which if any man require, let him take a schoole-man into his hands, and see if he can translate any one chapter concerning any
it is the same with the powers of the mind; for education not only makes a difference between such as are cultured and such as are not, but even increases the differences which exist among the former, in proportion to their respective degrees of culture:
people. on the contrary, by the sole selling of the native commodities abroad, and sole buying the forraign commodities upon the place, they raise the price of those, and abate the price of these, to the disadvantage of the forraigner: for where but one
for that the superman may not lack his dragon, the superdragon that is worthy of him, there must still much warm sun glow on moist virgin forests!
sect. three. political power, then, i take to be a right of making laws with penalties of death, and consequently all less penalties, for the regulating and preserving of property, and of employing the force of the community, in the execution of such
conversant or engaged among many other bodies , by which it is liable to be affected with what is advantagious or hurtful ; what was advantagious i judged by a certain sense of pleasure , what was hurtful by a sense of pain .
as soon as the breath of evening does not suffice longer to preserve them, then the nature of man does not differ much from that of the brute.
tho' he be in society and a fellow subject.
i. some say that the study of philosophy originated with the barbarians.
"either one a good minister in peace and war." --aeneid, xi. six hundred fifty eight.
times, and to other objects, which for aught we know, may be only in appearance similar; this is the main question on which i would insist.
in one direction from my house there was a colony of muskrats in the river meadows; under the grove of elms and buttonwoods in the other horizon was a village of busy men, as curious to me as if they had been prairie dogs, each sitting at the mouth of its
the naturall cause of religion, the anxiety of the time to come the two first, make anxiety.
i have nothing mine but myself, and yet the possession is, in part, defective and borrowed.
but though both these definitions be drawn from circumstances foreign to the cause, we cannot remedy this inconvenience, or attain any more perfect definition, which may point out that circumstance in the cause, which gives it a connexion with its effect.
but, in so far as the human body is affected in any way by a given external body, thus far (two. xvi. and coroll.) it perceives that external body. q.e.five hundred.
every personal consideration that we allow costs us heavenly state. we sell the thrones of angels for a short and turbulent pleasure.
'tis a received opinion, that physicians who deceive their patients for their healths sake, and fathers, who deceive their children for their good, are guilty thereby of no crimes, for the fault of deceit does not consist in the falsity of words ; but in
and this proceeding of popular, and ambitious men, is plain rebellion; and may be resembled to the effects of witchcraft.
but when we fashion to ourselves new conceptions of substances, forces, action, and reaction, from the material presented to us by perception, without following the example of experience in their connection, we create mere chimeras, of the possibility of
in all bodies politique the power of the representative is limited
woe to this great city!-and i would that i already saw the pillar of fire in which it will be consumed!
alwayes, by reflexion, the most honour from the greatnesse of his neerest kindred.
moreover, it will commonly be cheaper to build the whole yourself than to convince another of the advantage of the common wall; and when you have done this, the common partition, to be much cheaper, must be a thin one, and that other may prove a bad
to think it really done; nor consequently to fear him, till he enquire of god, by his vicar, or lieutenant, whether it be done, or not. if he say not, then followeth that which moses saith, (deut. eighteen.
and more irrevocable, without being any more legitimate, at any rate from the point of view of foreigners.
"minus afficit sensus fatigatio, quam cogitatio."
wishes to maintain his name for liberality, to impose heavy charges on his people, become an extortioner, and do everything possible to obtain money.
of my "principles of the cartesian philosophy"), i have proved the eternity of god, in another manner, which i need not here repeat.
of her forces to assist him in the pursuit of his enterprises; and that, finding him so handsome, young, and vigorous, she, who was also perfect in all those qualities, advised that they might lie together, to the end that from the most valiant woman of
it is a stampede to them; they are quite thrown out; they have lost the scent. methinks i hear them barking behind the peterboro' hills, or panting up the western slope of the green mountains. they will not be in at the death.
i took a step, and lo, away it scud with an elastic spring over the snow crust, straightening its body and its limbs into graceful length, and soon put the forest between me and itself,-the wild free venison, asserting its vigor and the dignity of nature.
when the scythians interred their king they strangled upon his body the most beloved of his concubines, his cup-bearer, the master of his horse, his chamberlain, the usher of his chamber, and his cook.
i never read this following story that i am not offended at it with a personal and natural resentment: lyncestes, accused of conspiracy against alexander, the day that he was brought out before the army, according to the custom, to be heard as to what he
it would even be possible to consider all 'zarathustra' as a musical composition. at all events, a very necessary condition in its production was a renaissance in myself of the art of hearing.
high sense, not that which lulls us as a luxury and suffers the nobler faculties to sleep the while, but what we have to stand on tip-toe to read and devote our most alert and wakeful hours to.
wherefore god's existence and god's essence are one and the same. q.e.five hundred.
but they that observe their differences, and dissimilitudes; which is called distinguishing, and discerning, and judging between thing and thing; in case, such discerning be not easie, are said to have a good judgement: and particularly in matter of
if our faces were not alike, we could not distinguish man from beast; if they were not unlike, we could not distinguish one man from another; all things hold by some similitude; every example halts, and the relation which is drawn from experience is
our fever has seized upon a body that is not much the worse for it; there was fire before, and now 'tis broken out into a flame; the noise is greater, not the evil.
but after that, the father and son are equally free as much as tutor and pupil after nonage; equally subjects of the same law together, without any dominion left in the father over the life, liberty, or estate of his son, whether they be only in the state
usual state. if we close the lower part of the eye things appear double to us:--
approved by every one, he might immediately be hanged; and he of the lacedaemonians employed his life to obtain from his citizens a faithful promise that none of his laws should be violated.-- lycurgus; plutarch, in vita, c. twenty two.
he, moreover, says that wine is able to supply the soul with temperance and the body with health.
sect. one hundred fifty three. it is not necessary, no, nor so much as convenient, that the legislative should be always in being; but absolutely necessary that the executive power should, because there is not always need of new laws to be made, but
-though, alas! not yet their crying." and zarathustra stopped his ears, for just then did the ye-a of the ass mix strangely with the noisy jubilation of those higher men.
pleaded, as it is here, by the probability of reason that authorises it, though fortune has given it more credit in some places than in others.
let us not attempt these examples; we shall never come up to them.
it has to talk of moderation and dignity and duty and brotherly love--it will have difficulty in concealing its irony!
might be lacking, or miscarry and degenerate:--these are our real anxieties and glooms, ye know it well, ye free spirits! these are the heavy distant thoughts and storms which sweep across the heaven of our life.
in the meantime, of course, the rope-dancer had commenced his performance: he had come out at a little door, and was going along the rope which was stretched between two towers, so that it hung above the market-place and the people.
cannot form the most distant conception.
i knew, in an academical club, a person who always deferred to me; who, seeing my whim for writing, fancied that my experiences had somewhat superior; whilst i saw that his experiences were as good as mine.
and established: therefore count egmont, conceiving his soul and will indebted to his promise, although he had not the power to make it good, had doubtless been absolved of his duty, even though he had outlived the other; but the king of england wilfully
but the soul that ascends to worship the great god is plain and true; has no rose-color, no fine friends, no chivalry, no adventures; does not want admiration; dwells in the hour that now is, in the earnest experience of the common day,-by reason of the
i have just proved that the government grows remiss in proportion as the number of the magistrates increases; and i previously proved that, the more numerous the people, the greater should be the repressive force.
your morning, you sudden sparks and marvels of my solitude, you, my old, beloved--evil thoughts!
on an isle they once thought they had landed, when the sea tossed them about; but behold, it was a slumbering monster!
"they are confident in their judgment," says he, "that what is said of hell and future torments is all feigned: but an occasion of making the expedient presenting itself, when old age or diseases bring them to the brink of the grave, the terror of death,
two. metaphysical exposition of this conception.
our soul cannot from her own seat reach so high; 'tis necessary she must leave it, raise herself up, and, taking the bridle in her teeth, transport her man so far that he shall afterwards himself be astonished at what he has done; as, in war, the heat of
yet with much better grace than we, who, when we lose an acquaintance, strive to give him new and false praises, and to make him quite another thing when we have lost sight of him than he appeared to us when we did see him; as if regret were an
serve thee happily to live; but thou more covetest, i see, the honour of dying: in truth, i will not grudge it thee; the constancy and resolution in our common end are the same, but the beauty and glory of thy part are much greater."
xvii.) this result follows from another idea, which excludes the present existence of our body and, consequently, of our mind, and which is therefore contrary to the idea constituting the essence of our mind.
armies. we read of socrates, that though he never departed from athens during the frequent plagues that infested the city, he only was never infected.
'but that thou mayst not think that i wage implacable warfare against fortune, i own there is a time when the deceitful goddess serves men well--i mean when she reveals herself, uncovers her face, and confesses her true character.
himself at the last. his so ardent and frequent agitations discover that he was in himself impetuous and passionate,
for we come to the conclusion that our faculty of cognition is unable to transcend the limits of possible experience; and yet this is precisely the most essential object of this science.
john heaved a sigh at this, and his wife stared with arms a-kimbo, and both appeared to be wondering if they had capital enough to begin such a course with, or arithmetic enough to carry it through.
at which the poor confounded ambassador, the more handsomely to disengage himself, made answer, that the duke would have been very loth, out of respect to his majesty, that such an execution should have been performed by day.
proof.--infinite intellect comprehends nothing save the attributes of god and his modifications (part i., prop. xxx.). now god is one (part i., prop. xiv., coroll.).
that the institution of government is not a contract
what was the meaning of this so steady and self-respecting, this small herculean labor, i knew not. i came to love my rows, my beans, though so many more than i wanted. they attached me to the earth, and so i got strength like antus.
original corruption, but also of our vanity and deformity.
no pretence of private spirit against the religion of abraham
i, who narrowly and strictly examine it, find my reason the very same it was in my most licentious age, except, perhaps, that 'tis weaker and more decayed by being grown older; and i find that the pleasure it refuses me upon the account of my bodily
continual itching crept into my heart." so that merely the accidental touch, and of a shoulder, heated and altered a soul cooled and enerved by age, and the strictest liver of all mankind. and, pray, why not?
but at last it cometh and awaketh and devoureth and engulfeth whatever hath built tabernacles upon it.
and as a man who am as jealous of my repose as of my authority, i am better pleased that it should be so; in leaving me there, they humour what i profess, which is to settle and wholly contain myself within myself.
everybody ran to see to what end these unusual preparations were made; when ninachetuen, with a manly but displeased countenance, set forth how much he had obliged the portuguese nation, and with how unspotted fidelity he had carried himself in his
'look, oh look upon this earth, thou who on law's sure foundation framedst all! have we no worth, we poor men, of all creation? sore we toss on fortune's tide; master, bid the waves subside! and earth's ways with consummation of thy heaven's order guide!'
to you, the daring venturers and adventurers, and whoever hath embarked with cunning sails upon frightful seas,-
this duty is not, we should feel, to fill the granaries of individuals and thereby to grant them a dispensation from labour, but to keep plenty so within their reach that labour is always necessary and never useless for its acquisition.
we do not need to look there for the few who have been born shapely; they are still alive, and we come across them in every part of the world, like immortals whose youth is ever fresh.
let him be advised, being in company, to have his eye and ear in every corner; for i find that the places of greatest honour are commonly seized upon by men that have least in them, and that the greatest fortunes are seldom accompanied with the ablest
but what has been observed of all synthetical propositions, and must be particularly remarked in this place, is this, that these analogies possess significance and validity, not as principles of the transcendental, but only as principles of the empirical
two hundred fourteen. our virtues?--it is probable that we, too, have still our virtues, although naturally they are not those sincere and massive virtues on account of which we hold our grandfathers in esteem and also at a little distance from us.
i, moreover, fear, in these fantasies of mine, the treachery of my memory, lest, by inadvertence, it should make me write the same thing twice. i hate to examine myself, and never review, but very unwillingly, what has once escaped my pen.
thus spake the disciple; and all the others then thronged around zarathustra, grasped him by the hands, and tried to persuade him to leave his bed and his sadness, and return unto them. zarathustra, however, sat upright on his couch, with an absent look.
they made no attacks on fortifications by night; and those in the fortifications did not attack the tents at night, they made no stockades on ditches round their camps, and did not take the field in winter.
whoever finds himself in this danger, ought not to expect much either from his vigilance or power; for how hard a thing is it for a man to secure himself from an enemy, who lies concealed under the countenance of the most assiduous friend we have, and to
a wise man little less sees his friend dying at the end of five-and-twenty years than on the first year; and according to epicurus, no less at all; for he did not attribute any alleviation of afflictions, either to their foresight or their antiquity; but
the first branch, of which rule, containeth the first, and fundamentall law of nature; which is, "to seek peace, and follow it." the second, the summe of the right of nature; which is, "by all means we can, to defend our selves."
proof.--this is proved from the last proposition in the same manner as three. xxii. is proved from three. xxi.
is this owing to the generosity of him in whose possession it is found, or to the remissness of the officers of justice?
we are told that the jugglers of japan dismember a child before the eyes of the spectators; then they throw all the members into the air one after another, and the child falls down alive and whole.
populace above, populace below! what are 'poor' and 'rich' at present! that distinction did i unlearn,-then did i flee away further and ever further, until i came to those kine."
but if a pastor, who as christs messenger, has undertaken to teach christs doctrine to all nations, should doe the same, it were not onely a sinfull scandall, in respect of other christian mens consciences, but a perfidious forsaking of his charge.
knowledge of another, and not according to his own. if it be vainglory for a man to publish his own virtues, why does not cicero prefer the eloquence of hortensius, and hortensius that of cicero?
some would blame and be angry at themselves to perceive themselves tickled with so vain a pleasure our humours are never too vain that are pleasant let them be what they may, if they constantly content a man of common understanding, i could not have the
then by that , from whence i have received the ideas of his other perfections ; for 'tis impossible to make me conceive these perfections , conjunct and inseparable , unless he should also make me know what perfections these are .
"o zarathustra, by the way in which thou hast given us thy hand and thy greeting, we recognise thee as zarathustra. thou hast humbled thyself before us; almost hast thou hurt our reverence-:
enemies, that he must stand aloof, and not trust his person in hands stronger than his own, what promises or offers soever they may make him, or what advantages soever he may see before him.
and just as the buffoon and satyr are foreign to him in body and conscience, so aristophanes and petronius are untranslatable for him.
and therefore from the knowledge i have, that i my self exist , and because at the same time i understand that nothing else appertains to my nature or essence , but that i am a thinking being , i rightly conclude, that my essence consists in this alone,
much time in accumulating property. to such the state renders comparatively small service, and a slight tax is wont to appear exorbitant, particularly if they are obliged to earn it by special labor with their hands.
even voting for the right is doing nothing for it. it is only expressing to men feebly your desire that it should prevail. a wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority.
persecutions we read of in their history, which are without parallel till the coming of christianity. two
for if that in which each thing finds its good is plainly more precious than that whose good it is, by your own estimation ye put yourselves below the vilest of things, when ye deem these vile things to be your good: nor does this fall out undeservedly.
for private man, as he was, it is more easy; and in such kind of work, i think a man may justly not be ambitious to offer and insinuate himself.
one hundred two. i was lately engaged in conversation with a friend who loves sceptical paradoxes; where, though he advanced many principles, of which i can by no means approve, yet as they seem to be curious, and to bear some relation to the chain of
by yesterdays meditation i am cast into so great doubts , that i shall never forget them, and yet i know not how to answer them, but being plunged on a suddain into a deep gulf, i am so amazed that i can neither touch the bottome, nor swim at the top.
'could i desert thee, child,' said she, 'and not lighten the burden which thou hast taken upon thee through the hatred of my name, by sharing this trouble?
on the contrary, the truth and formal essence of things is as it is, because it exists by representation as such in the intellect of god.
"i study not to make my pages swell with empty trifles; you and i are talking in private."--persius, sat., v. nineteen.
this so desperate and unphilosophical advice expresses only this,--that human knowledge cannot support itself but by reason unreasonable, foolish, and mad; but that it is yet better that man, to set a greater value upon himself, make use of any other
exstantesque procul medio de gurgite montes, classibus inter qnos liber patet exitus, idem apparent, et longe divolsi licet, ingens insula conjunctis tamen ex his ana videtur...
"into thine eyes gazed i lately, o life: gold saw i gleam in thy night-eyes,-my heart stood still with delight:
a man must design nothing that will require so much time to the finishing, or, at least, with no such passionate desire to see it brought to perfection. we are born to action:
sic volvenda tas commutat tempora rerum: quod fuit in pretio, fit nullo denique honore; porro aliud succedit, et e contemptibus exit, inque dies magis appetitur, floretque repertum laudibus, et miro est mortales inter honore.
assembly of men, which are to governe by his right, and in his name; as curators, and protectors of his person, and authority.
fortune to the divine justice, and to that submitting their own judgment and reason.
at once, in place of the individual personality of each contracting party, this act of association creates a moral and collective body, composed of as many members as the assembly contains votes, and receiving from this act its unity, its common identity,
peloponnesus; and not only did not imprison or poison him, being at his mercy, but courteously received him according to the obligation of his promise, without doing him the least injury or offence.
then he arose quickly, like a seafarer who all at once seeth the land; and he shouted for joy: for he saw a new truth. and he spake thus to his heart:
thereof could i sing a song-and will sing it: though i be alone in an empty house, and must sing it to mine own ears.
bridge-builders of the future, who have nothing but rough work to perform.
miserable and senseless men, who strive to be worse than they can!
here do i sit now, in this the smallest oasis, like a date indeed, brown, quite sweet, gold-suppurating, for rounded mouth of maiden longing, but yet still more for youthful, maidlike, ice-cold and snow-white and incisory front teeth: and for such
whatever correction of our popular views we make from insight, nature will be sure to bear us out in, and though it seem to rob us of some joy, will repay us with a greater. let us feel if we will the absolute insulation of man.
man's garden and orchard, and tell their story faintly to the lone wanderer a half century after they had grown up and died,-blossoming as fair, and smelling as sweet, as in that first spring. i mark its still tender, civil, cheerful, lilac colors.
be absent--that sounds to my ears as if they promised to invent a mode of life which should refrain from all organic functions.
though the view from my door was still more contracted, i did not feel crowded or confined in the least. there was pasture enough for my imagination.
little more patience, telling her, that now the hour was come wherein he was to show, not by argument and discourse, but effect, the fruit he had acquired by his studies, and that he really embraced his death, not only without grief, but moreover with
which was possible according to the procedure hitherto followed.
i have now sufficiently explained my first point. there is no need to show at length, that nature has no particular goal in view, and that final causes are mere human figments.
it fills time, is exactly this continuous and uniform generation of the reality in time, as we descend in time from the sensation which has a certain degree, down to the vanishing thereof, or gradually ascend from negation to the quantity thereof.
the reason for his not making in the last class also the division of young and old was that the populace, of whom it was composed, was not given the right to bear arms for its country: a man had to possess a hearth to acquire the right to defend it, and
to a stranger he appeared to know nothing of things in general; yet i sometimes saw in him a man whom i had not seen before, and i did not know whether he was as wise as shakespeare or as simply ignorant as a child, whether to suspect him of a fine poetic
"o zarathustra," answered the pope, "forgive me, but in divine matters i am more enlightened even than thou. and it is right that it should be so.
it is a poor saying of epicurus, satis magnum alter alteri theatrum sumus; as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself a subject, though not of the mouth (as
inasmuch as in the given circumstances we are at the same time the commanding and the obeying parties, and as the obeying party we know the sensations of constraint, impulsion, pressure, resistance, and motion, which usually commence immediately after the
suddenly an influx of light filled my house, though the evening was at hand, and the clouds of winter still overhung it, and the eaves were dripping with sleety rain. i looked out the window, and lo!
the variety and truth of his internal qualities, in gross and piecemeal, the diversity of means by which he is united and knit, and the accidents that threaten him.
sect. eighty two. but the husband and wife, though they have but one common concern, yet having different understandings, will unavoidably sometimes have different wills too; it therefore being necessary that the last determination, i. e.
the common sort of men seldome speak insignificantly, and are therefore, by those other egregious persons counted idiots.
"he slights her who is close at hand, and runs after her who flees from him."--horace, sat., i. two, one hundred eight.
himself and of the state, if he is not restrained by the most sublime virtue.
while he was thinking one thing in his brain, i was endeavoring to divine his thought in mine. it was a pretty game, played on the smooth surface of the pond, a man against a loon.
for the common people understand not many excellent virtues. the lowest virtues draw praise from them; the middle virtues work in them astonishment or admiration; but of the highest virtues, they have no sense of perceiving at all.
and are there any worse sorts of vices than those committed against a man's own conscience, and the natural light of his own reason?
twenty seven.twenty one.) concerning joshua; "he shall stand before eleazar the priest, who shall ask counsell for him, before the lord, at his word shall they goe out, and at his word they shall come in, both he, and all the children of israel with him:"
under-task-masters, will abhor the memory of such servile flatterers, who, whilst it seemed to serve their turn, resolved all government into absolute tyranny, and would have all men born to, what their mean souls fitted them for, slavery.
it is not therefore so great a misfortune to these primitive men, nor so great an obstacle to their preservation, that they go naked, have no dwellings and lack all the superfluities which we think so necessary.
note.--prop. xxi. explains to us the nature of pity, which we may define as pain arising from another's hurt. what term we can use for pleasure arising from another's gain, i know not.
aristophanes the grammarian in the love of a young herb-wench in the city of alexandria, who was nothing behind him in all the offices of a very passionate suitor; for going through the market where they sold fruit, he would take some in his trunk and
thus passed with the lonesome one months and years; his wisdom meanwhile increased, and caused him pain by its abundance.
then it was that consideration and respect unto so remarkable a valour first stopped the torrent of his fury, and that his clemency, beginning with these three cavaliers, was afterwards extended to all the remaining inhabitants of the city.
to honour him as much as we can: for there is but one name to signifie our conception of his nature, and that is, i am: and but one name of his relation to us, and that is god; in which is contained father, king, and lord.
this makes a difference of level, at the outside, of six or seven feet; and yet the water shed by the surrounding hills is insignificant in amount, and this overflow must be referred to causes which affect the deep springs.
"et cantharus et lanx ostendunt mihi me"--
but to synthetical judgements a priori, such aid is entirely wanting. if i go out of and beyond the conception a, in order to recognize another b as connected with it, what foundation have i to rest on, whereby to render the synthesis possible?
one hundred twenty nine. the devil has the most extensive perspectives for god; on that account he keeps so far away from him:--the devil, in effect, as the oldest friend of knowledge.
thus everything takes place according to the natural order; and, whatever may be the result of such frequent and precipitate revolutions, no one man has reason to complain of the injustice of another, but only of his own ill-fortune or indiscretion.
chapter nineteen. of the severall kinds of common-wealth by institution, and of succession to the soveraigne power
my french tongue is corrupted, both in the pronunciation and otherwise, by the barbarism of my country.
tongues, and the like, whether attained supernaturally, or by study and industry; for in all cases they are the gifts of god.
in skating over thin ice our safety is in our speed.
it is quite otherwise with my author; the elegance and perfection of his way of speaking makes us lose the appetite of his plot; his refined grace and elegance of diction everywhere occupy us: he is so pleasant throughout,
original principles, by which, in every science, all human curiosity must be bounded.
others respecting foreign countries, each person's tastes being according to the notions of his native place; and that he had consequently set very little on what he was told beforehand.
and of the first, he saith that the body is "sown in corruption, raised in incorruption; sown in dishonour, raised in honour; sown in weaknesse, raised in power; sown a naturall body, raised a spirituall body:" there is no such thing can be said of the
whence it is to be noted that this kind of death, which proceeds from the deliberate action of a determined man, cannot be avoided by princes, since any one who does not fear death himself can inflict it, but a prince need not fear much on this account,
docentis, sed optantis: "they are dreams, not of the teacher, but wisher," says one of the ancients.
it is true, that in a common-wealth, where by the negligence, or unskilfullnesse of governours, and teachers, false doctrines are by time generally received; the contrary truths may be generally offensive; yet the most sudden, and rough busling in of a
"i would not pluck the beard from a dead lion."--martial
for what is the heart, but a spring; and the nerves, but so many strings; and the joynts, but so many wheeles, giving motion to the whole body, such as was intended by the artificer?
"omnia non pariter rerum sunt omnibus apta."
this permission certainly did no good, and further robbed the censorship of one of its greatest resources.
that pomponius atticus, to whom cicero writes so often, being sick, caused agrippa, his son-in-law, and two or three more of his friends, to be called to him, and told them, that having found all means practised upon him for his recovery to be in vain,
"nudaque consistunt, formam servantia testae, vina; nec hausta meri, sed data frusta, bibunt."
revenge is a sweet passion, of great and natural impression; i discern it well enough, though i have no manner of experience of it.
the manifold in an intuition, which i call mine, is represented by means of the synthesis of the understanding, as belonging to the necessary unity of self-consciousness, and this takes place by means of the category.
better blood; plato, that it is the distillation of the marrow of the backbone; raising his argument from this, that that part is first sensible of being weary of the work; alcmeon, that it is part of the substance of the brain, and that it is so, says
sect. one hundred. to this i find two objections made. first, that there are no instances to be found in story, of a company of men independent, and equal one amongst another, that met together, and in this way began and set up a government.
appropriate appellation is a sense of dignity, which all human beings possess in one form or other, and in some, though by no means in exact, proportion to their higher faculties, and which is so essential a part of the happiness of those in whom it is
co-operate with him in his business. so that in effect, he was fain to do all things himself.
to him therefore there can not be any knot in the law, insoluble; either by finding out the ends, to undoe it by; or else by making what ends he will, (as alexander did with his sword in the gordian knot,) by the legislative power; which no other
"all the gods to agitation about one man." --seneca, suasor, i. four.
wherefore i ought to ask my self this question, whether i , who now am; have any power to cause my self to be hereafter ?
entire confidence in the party, at least, with a countenance clear from any cloud of suspicion.
time, therefore, is not to be regarded as an object, but as the mode of representation of myself as an object.
knows of their nature. as to past experience , it can be allowed to give direct and certain information of those precise objects only, and that precise period of time, which fell under its cognizance: but why this experience should be extended to future
the experienced train of events is the great standard, by which we all regulate our conduct. nothing else can be appealed to in the field, or in the senate. nothing else ought ever to be heard of in the school, or in the closet.
on each of the passages which had been animadverted upon by the french monk, that he concluded by leaving me at liberty to revise the text agreeably to the dictates of my own conscience.
one hundred twenty three. thus the first philosophical objection to the evidence of sense or to the opinion of external existence consists in this, that such an opinion, if rested on natural instinct, is contrary to reason, and if referred to reason, is
the sort of men who can be looked for under it, are either mere conformers to commonplace, or time-servers for truth, whose arguments on all great subjects are meant for their hearers, and are not those which have convinced themselves.
then was the dwarf silent; and it lasted long. the silence, however, oppressed me; and to be thus in pairs, one is verily lonesomer than when alone!
socrates was wont to say, that the city of athens pleased, as ladies do whom men court for love; every one loved to come thither to take a turn, and pass away his time; but no one liked it so well as to espouse it, that is, to inhabit there, and to make
and this gehenna, is that word, which is usually now translated hell; and from the fires from time to time there burning, we have the notion of everlasting, and unquenchable fire.
the name of pausanias' mother was alcithea, as we are informed by thucydides' scholiast, who only says that it was reported, that when they set about walling up the gates of the chapel in which pausanias had taken refuge, his mother alcithea laid the
he who does not bring along with him so much cheerfulness as to enjoy the pleasure of the company he will there meet, and of the walks and exercises to which the amenity of those places invite us, will doubtless lose the best and surest part of their
strings, and membranes of the body, continued inwards to the brain, and heart, causeth there a resistance, or counter-pressure, or endeavour of the heart, to deliver it self: which endeavour because outward, seemeth to be some matter without.
we still carry our fetters along with us. 'tis not an absolute liberty; we yet cast back a look upon what we have left behind us; the fancy is still full of it:
no argument, we may suppose, can now be needed, against permitting a legislature or an executive, not identified in interest with the people, to prescribe opinions to them, and determine what doctrines or what arguments they shall be allowed to hear.
proof.--the effort for self--preservation is nothing else but the essence of the thing in question (three. vii.), which, in so far as it exists such as it is, is conceived to have force for continuing in existence (three.
proof.--this proposition is proved in the same way as the preceding one. see also the note appended thereto.
though all that has arrived, by report, of our knowledge of times past should be true, and known by some one person, it would be less than nothing in comparison of what is unknown.
because domestic cares are all-absorbing. good laws lead to the making of better ones; bad ones bring about worse. as soon as any man says of the affairs of the state what does it matter to me? the state may be given up for lost.
over rowling for a long time after; so also it happeneth in that motion, which is made in the internall parts of a man, then, when he sees, dreams, c.
he knew others as just, temperate, valiant, and learned, as himself; and more eloquent, more handsome, and more profitable to their country than he.
besides the defect of memory, i have others which very much contribute to my ignorance; i have a slow and heavy wit, the least cloud stops its progress, so that, for example, i never propose to it any never so easy a riddle that it could find out; there
that good man, who, when i was young, gelded so many noble and ancient statues in his great city, that they might not corrupt the sight of the ladies, according to the advice of this other ancient worthy:
men are not more zealous for truth than they often are for error, and a sufficient application of legal or even of social penalties will generally succeed in stopping the propagation of either.
even plutarch himself laments his daughter for the little apish tricks of her infancy.-- consolation to his wife on the death of their daughter, c. i.
the sharps, as well as the sweets of marriage, are kept secret by the wise; and amongst its other troublesome conditions this to a prating fellow, as i am, is one of the chief, that custom has rendered it indecent and prejudicial to communicate to any one
now as time is only the form of intuition, consequently of objects as phenomena, that which in objects corresponds to sensation is the transcendental matter of all objects as things in themselves (sachheit, reality).
"in the winter, beneath the halcyon sky of nice, which then looked down upon me for the first time in my life, i found the third 'zarathustra'-and came to the end of my task; the whole having occupied me scarcely a year.
it is sufficient that i have proved that this is not by any means the original state of man, but that it is merely the spirit of society, and the inequality which society produces, that thus transform and alter all our natural inclinations.
things still remain today as they have always been: i see no one in europe who has (or discloses) an idea of the fact that philosophizing concerning morals might be conducted in a dangerous, captious, and ensnaring manner--that calamity might be involved
those young hearts have already all become old-and not old even! only weary, ordinary, comfortable:-they declare it: "we have again become pious."
nor, methinketh, hath thy stomach either: unto it all such rage and hatred and foaming-over is repugnant. thy stomach wanteth softer things: thou art not a butcher.
he who fears he shall suffer, already suffers what he fears.
for with them was there equally good, clear, oriental air; there was i furthest from cloudy, damp, melancholy old-europe!
for the rest, this formal reality of time and space leaves the validity of our empirical knowledge unshaken; for our certainty in that respect is equally firm, whether these forms necessarily inhere in the things themselves, or only in our intuitions of
we exchange one word for another, and often for one less understood. i better know what man is than i know what animal is, or mortal, or rational. to satisfy one doubt, they give me three; 'tis the hydra's head. socrates asked menon, "what virtue was."
"he who hearkeneth unto you, he who gladly hearkeneth unto you, is called zarathustra.
and that it is so let this be the proof; if we are always one and the same, how comes it to pass that we are now pleased with one thing, and by and by with another? how comes it to pass that we love or hate contrary things, that we praise or condemn them?
there were scores of pitch-pines around my house, from one to four inches in diameter, which had been gnawed by mice the previous winter,-a norwegian winter for them, for the snow lay long and deep, and they were obliged to mix a large proportion of pine
injustice of taking another man's goods.
"profecto fortuna in omni re dominatur: ea res cunctas ex libidine magis, quhm ex vero, celebrat, obscuratque."
it is a point of cunning, to let fall those words in a man's own name, which he would have another man learn, and use, and thereupon take advantage.
the debauches wherein i have been engaged, have not been, i thank god, of the worst sort, and i have condemned them in myself, for my judgment was never infected by them; on the contrary, i accuse them more severely in myself than in any other; but that
human beings have faculties more elevated than the animal appetites, and when once made conscious of them, do not regard anything as happiness which does not include their gratification.
one be very careful to find out and pursue his own way, and not his father's or his mother's or his neighbor's instead. the youth may build or plant or sail, only let him not be hindered from doing that which he tells me he would like to do.
voluntary death is the finest the particular error first makes the public error the pedestal is no part of the statue the privilege of the mind to rescue itself from old age the reward of a thing well done is to have done it the satiety of living,
he merits the greater praise, as he did everything to increase the power of the church and not of any private person.
the accusations of both might be summed up in a formula.
virtue rated at a market price: these are the most obvious causes of opulence and of poverty, of public interest, of mutual hatred among citizens, of indifference to the common cause, of the corruption of the people, and of the weakening of all the
work upon the stone and iron of the one, than upon the inflexible nature of the other.
man is weak when he is dependent, and is his own master before he comes to be strong.
-as if a big round apple presented itself to my hand, a ripe golden apple, with a coolly-soft, velvety skin:-thus did the world present itself unto me:-
performed what all his art was not able to do. does she not sometimes direct our counsels and correct them?
the amount of it is, if a man is alive, there is always danger that he may die, though the danger must be allowed to be less in proportion as he is dead-and-alive to begin with. a man sits as many risks as he runs.
the superman is the meaning of the earth. let your will say: the superman shall be the meaning of the earth!
"neither am i ashamed, as they are, to confess my ignorance of what i do not know."--cicero, tusc. quaes., i. twenty five.
thirty one. in our youthful years we still venerate and despise without the art of nuance, which is the best gain of life, and we have rightly to do hard penance for having fallen upon men and things with yea and nay.
and upon this ground it is, that also in subjects, who deliberatly deny the authority of the common-wealth established, the vengeance is lawfully extended, not onely to the fathers, but also to the third and fourth generation not yet in being, and
essentially identical with them. perhaps! but who wishes to concern himself with such dangerous "perhapses"!
one hundred twelve. to him who feels himself preordained to contemplation and not to belief, all believers are too noisy and obtrusive; he guards against them.
and they knew not how to love their god otherwise than by nailing men to the cross!
and it is a dictate of naturall reason, and consequently an evident law of nature, that no man ought to weaken that power, the protection whereof he hath himself demanded, or wittingly received against others.
sawest thou ever thy friend asleep-to know how he looketh? what is usually the countenance of thy friend? it is thine own countenance, in a coarse and imperfect mirror.
-an angry drummer, because they rob me of thy yea and amen!-thou heaven above me, thou pure, thou luminous heaven! thou abyss of light!-because they rob thee of my yea and amen.
many other surfaces less illuminated. we can therefore make complete abstraction of the extensive quantity of a phenomenon, and represent to ourselves in the mere sensation in a certain momentum, a synthesis of homogeneous ascension from zero up to the
and the profit flowing from it, must needs, and not without some show of reason, corrupt his freedom and dazzle him; and we commonly see these people speak in another kind of phrase than is ordinarily spoken by others of the same nation, though what they
let not a man force a habit upon himself, with a perpetual continuance, but with some intermission.
for i also hate the consideration of refusing physic for the nauseous taste.
for there is no other function or faculty existing in the understanding besides those enumerated in that table.
fashion and without light, if faith and grace be not added thereto.
in addition to accordance with the formal conditions of experience, the understanding requires a connection with some perception; but that which is connected with this perception is real, even although it is not immediately perceived.
'tis not above a month ago that i read over, two scottish authors contending upon this subject, of whom he who stands for the people makes the king to be in a worse condition than a carter; he who writes for monarchy places him some degrees above god in
of all that is written, i love only what a person hath written with his blood. write with blood, and thou wilt find that blood is spirit.
loving and perishing: these have rhymed from eternity. will to love: that is to be ready also for death. thus do i speak unto you cowards!
there may be good grounds for it when warm-blooded and superficial humanitarians cross themselves before this spirit, cet esprit fataliste, ironique, mephistophelique, as michelet calls it, not without a shudder.
thus spake the preacher-on-the-mount, and turned then his own look towards zarathustra-for hitherto it had rested lovingly on the kine-: then, however, he put on a different expression. "who is this with whom i talk?"
that the remainder of the truth has any chance of being supplied.
not that i on that account upbraid them: but serving ones do they remain, and harnessed ones, even though they glitter in golden harness.
iv.); but contrariwise it is opposed to all that could take away its existence (three. v.). therefore, in so far as it can, and in so far as it is in itself, it endeavours to persist in its own being. q.e.five hundred.
there is a place, where, whenever the king spits, the greatest ladies of his court put out their hands to receive it; and another nation, where the most eminent persons about him stoop to take up his ordure in a linen cloth.
devoid, however, of a true and objectively valid a priori intuition, they can neither furnish any basis for the possibility of mathematical cognitions a priori, nor bring the propositions of experience into necessary accordance with those of mathematics.
and that thou mayst see that happiness cannot possibly consist in these things which are the sport of chance, reflect that, if happiness is the highest good of a creature living in accordance with reason, and if a thing which can in any wise be reft away
it is not my present purpose to criticise these thinkers; but i cannot help referring, for illustration, to a systematic treatise by one of the most illustrious of them, the metaphysics of ethics , by kant.
the main stress of the problem lies, therefore, in the contest with these calamities, from which it is a rare good fortune entirely to escape; which, as things now are, cannot be obviated, and often cannot be in any material degree mitigated.
obviously not otherwise than in so far as it has its seat in the subject only, as the formal capacity of the subject's being affected by objects, and thereby of obtaining immediate representation, that is, intuition; consequently, only as the form of the
but this very synthetical unity remains, even when i abstract the form of space, and has its seat in the understanding, and is in fact the category of the synthesis of the homogeneous in an intuition; that is to say, the category of quantity, to which the
case. referred to this standard, speech is for the convenience of those who are hard of hearing; but there are many fine things which we cannot say if we have to shout.
when that has educated the frame to self-possession, to nimbleness, to grace, the steps of the dancing-master are better forgotten; so painting teaches me the splendor of color and the expression of form, and as i see many pictures and higher genius in
forms) i find it much more rare to see our humours and designs jump and agree. and there never were, in the world, two opinions alike, no more than two hairs, or two grains: their most universal quality is diversity.
he that has beaten and pursued her into her fort is a strange fellow if he be not satisfied with his fortune: the price of the conquest is considered by the difficulty. would you know what impression your service and merit have made in her heart?
effect; in a word, he who wills believes with a fair amount of certainty that will and action are somehow one; he ascribes the success, the carrying out of the willing, to the will itself, and thereby enjoys an increase of the sensation of power which
whence does it come to pass that our common language, so easy for all other uses, becomes obscure and unintelligible in wills and contracts?
the guilty. man is excessively solicitous to prolong his being, and has to the utmost of his power provided for it; there are monuments for the conservation of the body, and glory to preserve the name.
there is nothing so ordinary as to meet with sallies of the like temerity; there is none of us, who take so much offence to see himself equalled with god, as he does to see himself undervalued by being ranked with other creatures; so much more are we
i never saw any peasant among my neighbours cogitate with what countenance and assurance he should pass over his last hour; nature teaches him not to think of death till he is dying; and then he does it with a better grace than aristotle, upon whom death
then the great governments, satrapies, and vice-royalties, always costing more the higher you go, and always at the expense of the unfortunate people. last of all comes the supreme administration, which eclipses all the rest.
this generation inclines a little to congratulate itself on being the last of an illustrious line; and in boston and london and paris and rome, thinking of its long descent, it speaks of its progress in art and science and literature with satisfaction.
procincts of battaile continually. it belongeth therefore to him that hath the soveraign power, to be judge, or constitute all judges of opinions and doctrines, as a thing necessary to peace, thereby to prevent discord and civill warre.
architas pleases me when he says, "that it would be unpleasant, even in heaven itself, to wander in those great and divine celestial bodies without a companion. but yet 'tis much better to be alone than in foolish and troublesome company.
than any opinion they have of the sanctity, wisdome, or probity of their teachers?
there is no perfect forme of government, where the disposing of the succession is not in the present soveraign.
hardly read of any man who ever saw more dangers, or who made more frequent proofs of his personal valour.
condition, it cannot be of any value. all contentment of mortals is mortal.
i myself knew a gentleman, who having treated a large company at his house, three or four days after bragged in jest (for there was no such thing), that he had made them eat of a baked cat; at which, a young gentlewoman, who had been at the feast, took
twenty three. various events from the same counsel.
for there did they all sit together whom he had passed during the day: the king on the right and the king on the left, the old magician, the pope, the voluntary beggar, the shadow, the intellectually conscientious one, the sorrowful soothsayer, and the
chastity is the flowering of man; and what are called genius, heroism, holiness, and the like, are but various fruits which succeed it. man flows at once to god when the channel of purity is open.
nor can such an usurper, or any deriving from him, ever have a title, till the people are both at liberty to consent, and have actually consented to allow, and confirm in him the power he hath till then usurped.
her, he will feel this numbness mount up the water to the hand, and stupefy the feeling through the water.
as for business, a man may think, if he win, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot
for the infallibility of his judgments, he alledgeth the scriptures: and first, that of luke twenty two.thirty one.
two hundred seventy four. the problem of those who wait.--happy chances are necessary, and many incalculable elements, in order that a higher man in whom the solution of a problem is dormant, may yet take action, or "break forth," as one might say--at the
we have now perceived, that all the explanations commonly given of nature are mere modes of imagining, and do not indicate the true nature of anything, but only the constitution of the imagination; and, although they have names, as though they were
the authors therefore of this darknesse in religion, are the romane, and the presbyterian clergy.
and for the cause of hearing, that the thing heard, sendeth forth an audible species, that is, an audible aspect, or audible being seen; which entring at the eare, maketh hearing.
"where wrong and right have changed places." --virgil, georg., i. five hundred four.
the author of the spirit of the laws has shown with many examples by what art the legislator directs the constitution towards each of these objects.
when the goths overran greece, the only thing that preserved all the libraries from the fire was, that some one possessed them with an opinion that they were to leave this kind of furniture entire to the enemy, as being most proper to divert them from the
and though a pyrrhonian may throw himself or others into a momentary amazement and confusion by his profound reasonings; the first and most trivial event in life will put to flight all his doubts and scruples, and leave him the same, in every point of
regulus, so great and high as is known to every one, and his end admirable; the one without name and without dignity, the other exemplary and glorious to a wonder. i should doubtless say, as cicero did, could i speak as well as he.
wherever any form of government apart from the merest tyranny exists, reflection on the basis of the state cannot but lead to the notion that, in one sense or another, it is based on the consent, tacit or expressed, past or present, of its members.
i am neither swayed by valentinian, a professed enemy to all learning and letters, nor by licinius, both roman emperors, who called them the poison and pest of all political government; nor by mahomet, who, as 'tis said, interdicted all manner of learning
to their own profit than to that of their master, or ill understand to whom they speak.
works are the quintessence of a mind, and are therefore always of by far greater value than conversation, even if it be the conversation of the greatest mind. in every essential a man's works surpass his conversation and leave it far behind.
"sibi arma, sibi equos, sibi hastas, sibi clavam, sibi pilam, sibi natationes, et cursus habeant: nobis senibus, ex lusionibus multis, talos relinquant et tesseras;"
most beneficial effect on mankind. further, they were bound to form abstract notions for the explanation of the nature of things, such as goodness, badness, order, confusion, warmth, cold, beauty, deformity, and so on; and from the belief that they are
they still sleep in my cave; their dream still drinketh at my drunken songs. the audient ear for me-the obedient ear, is yet lacking in their limbs."
thorndicius de ratione ac jure finiendi controversias ecclesi. fol.
it is consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognize, and that not immediately, but by means of the existence of other states given in perception, according to empirical
regarded as actual, it must always be qualified by "in so far as" or its equivalent. this, however, is so far from destroying the value of the conception that therein lies its whole value.
differ from the pleasure and pain felt by another man, only in so far as the nature or essence of the one man differs from the essence of the other; consequently, any emotion of one individual only differs, c. q.e.five hundred.
calm of peace. i do not think arcesilaus the philosopher the less temperate and virtuous for knowing that he made use of gold and silver vessels, when the condition of his fortune allowed him so to do; i have indeed a better opinion of him than if he had
further, if there were any other object of the idea constituting the mind besides body, then, as nothing can exist from which some effect does not follow (i.
spargapises, son of queen tomyris, being a prisoner of war to cyrus, made use of the first favour cyrus shewed him, in commanding him to be unbound, to kill himself, having pretended to no other benefit of liberty, but only to be revenged of himself for
and where i have seen, at the taking of some little fort by assault in my time, some rascals who, to save their own lives, would consent to hang their friends and companions, i have looked upon them to be of worse condition than those who were hanged.
"why, ruler of olympus, hast thou to anxious mortals thought fit to add this care, that they should know by, omens future slaughter?... let whatever thou art preparing be sudden.
but the jailer said, "come, boys, it is time to lock up;" and so they dispersed, and i heard the sound of their steps returning into the hollow apartments. my room-mate was introduced to me by the jailer as "a first-rate fellow and a clever man."
he would now endeavour, therefore, to ensnare them, would play them a thousand tricks, and though many of them might surpass him in swiftness or in strength, would in time become the master of some and the scourge of others.
thing, and which itself without the thing can neither be nor be conceived." (two. def. ii.)
therefore, read heretical books; the laity, not unless by special permission, hard to be obtained.
on the contrary, ostorius, who could not make use of his own arm, disdained to employ that of his servant to any other use but only to hold the poniard straight and firm; and bringing his throat to it, thrust himself through.
if it afterwards comes to pass that a is in motion, this cannot have resulted from its having been at rest, for no other consequence could have been involved than its remaining at rest.
"amorem conatum esse amicitiae faciendae ex pulchritudinis specie."
"it did not become him, that spoke so big, to confess his frailty when he came to the test."
"ubi mortifero jacta est fax ultima lecto, uxorum fusis stat pia turba comis et certamen habent lethi, quae viva sequatur conjugium: pudor est non licuisse mori. ardent victrices, et flammae pectora praebent, imponuntque suis ora perusta viris."
but as i understand the word miserable , it either has no meaning at all, or else signifies only a painful privation of something, or a state of suffering either in body or soul.
the opinion that varro mentions is that, after four hundred and forty years' revolution, they should be reunited to their first bodies; chrysippus held that this would happen after a certain space of time unknown and unlimited.
"after this, one sees," says the editor of the journal, "montaigne employing all his time in making excursions bout the neighbourhood on horseback or on foot, in visits, in observations of every kind.
but, in so far as it possesses the idea of god, it is supposed finite. it cannot, however, be conceived as finite, unless it be limited by thought (by def.
the swallows that we see at the return of the spring, searching all the corners of our houses for the most commodious places wherein to build their nest; do they seek without judgment, and amongst a thousand choose out the most proper for their purpose,
geometry, nevertheless, advances steadily and securely in the province of pure a priori cognitions, without needing to ask from philosophy any certificate as to the pure and legitimate origin of its fundamental conception of space.
and freely to speak my thoughts, it argues a strange self-love and great presumption to be so fond of one's own opinions, that a public peace must be overthrown to establish them, and to introduce so many inevitable mischiefs, and so dreadful a corruption
the fathers in their family. it is as much by custom as infirmity, says aristotle, that women tear their hair, bite their nails, and eat coals and earth, and more by custom than nature that men abuse themselves with one another.
this minister had despatches from his court for venice, addressed to the 'grand governor of the signory'.
the scythians when in the field and in scarcity of provisions used to let their horses blood, which they drank, and sustained themselves by that diet:
when they disguise and often alter the same story, according to their own fancy, 'tis very hard for them, at one time or another, to escape being trapped, by reason that the real truth of the thing, having first taken possession of the memory, and being
little do the people understand what is great-that is to say, the creating agency. but they have a taste for all representers and actors of great things.
something left us from this empirical intuition, namely, extension and shape. these belong to pure intuition, which exists a priori in the mind, as a mere form of sensibility, and without any real object of the senses or any sensation.
'tis for the most ignorant to look at other men over the shoulder, always returning from the combat full of joy and triumph.
'twas for the chastisement of our pride, and for the instruction of our miserable condition and incapacity, that god wrought the perplexity and confusion of the tower of babel.
they indicate the natural disposition of the body, or that its power of activity is increased or diminished, are not contrary to the truth, and do not vanish at its presence.
our saviour offered them. so (acts fifteen.seven.) the word of god, is called the word of the gospel, because it containeth the doctrine of the kingdome of christ; and the same word (rom.
grace by action; and to rely upon the mercy of my present invention, i would much less do it; 'tis heavy and perplexed, and such as would never furnish me in sudden and important necessities.
contrary to the holy resolutions and prescriptions of the catholic apostolic and roman church, into which i was born and in which i will die.
and thou thyself, thou old pope, how is it in accordance with thee, to adore an ass in such a manner as god?"-
day; with the never absent mop in one hand, and yet no effects of it visible anywhere. the chickens, which had also taken shelter here from the rain, stalked about the room like members of the family, too humanized methought to roast well.
the general will, then, is the application of human freedom to political institutions. before the value of this conception can be determined, there is a criticism to be met.
this is mine empire and my dominion: that which is mine, however, shall this evening and to-night be yours. mine animals shall serve you: let my cave be your resting-place!
after our saviours ascension, the christians of every city lived in common, (acts four.
comes to nothing in so mighty hands; they find themselves prodigal before they can be reputed liberal.
this day therefore i conveniently released my mind from all cares, i procured to my self a time quiet, and free from all business, i retired my self alone; and now at length will i freely and seriously apply my self to the general overthrow of all my
"they wrapt their cloaks upon the left arm, and drew their swords."--de bello civili, i. seventy five.
monsieur, i pray god to have you in his keeping. your obedient servant, michel de montaigne.
to make such a sacrifice is the highest virtue which can be found in man.
any kind of object has been found to be constant or variable.
he that shall oppose an assault only with a shield to receive the blows, or in any more respectful posture, without a sword in his hand, to abate the confidence and force of the assailant, will quickly be at an end of his resistance, and will find such a
this school represented commonplace nature instead of antique beauty, and the manners of a french minuet instead of antique simplicity and grace. it became bankrupt when, under winckelmann's direction, a return was made to the antique school.
he will say, like one of us, "this room has a very fine prospect;--it is clear weather;--the sun shines bright."
where right and liberty are everything, disadvantages count for nothing.
for that only stands fast upon his own centre; whereas all things, that have affinity with the heavens, move upon the centre of another, which they benefit.
the flatterers of alexander the great possessed him that he was the son of jupiter; but being one day wounded, and observing the blood stream from his wound: "what say you now, my masters," said he, "is not this blood of a crimson colour and purely human?
the abdomen under the wings of the butterfly still represents the larva. this is the tid-bit which tempts his insectivorous fate.
the pines still stand here older than i; or, if some have fallen, i have cooked my supper with their stumps, and a new growth is rising all around, preparing another aspect for new infant eyes.
you must surely have seen instances enough of that frailty. you have yourself heard many such marvellous relations started, which, being treated with scorn by all the wise and judicious, have at last been abandoned even by the vulgar.
when zarathustra went one day over the great bridge, then did the cripples and beggars surround him, and a hunchback spake thus unto him:
passing into either, in other words, when it was in the veins; and if attention be given, it will be found that this difference is very marked only in the neighborhood of the heart; and is not so evident in parts more remote from it.
then said she: 'it is indeed as thou sayest, for we have not yet come to the curing of thy sickness; as yet these are but lenitives conducing to the treatment of a malady hitherto obstinate. the remedies which go deep i will apply in due season.
injury of unjust laws, against tyranny, the corruption and ignorance of magistrates, the licence and sedition of the people.
i have heard silvius, an excellent physician of paris, say that lest the digestive faculties of the stomach should grow idle, it were not amiss once a month to rouse them by this excess, and to spur them lest they should grow dull and rusty; and one
"'in vera nescis nullum fore morte alium te, qui possit vivus tibi to lugere peremptum, stansque jacentem.'
books and auditing of accounts, instead of exposing frauds, only conceal them; for prudence is never so ready to conceive new precautions as knavery is to elude them.
make it their own; it is by order, and not by force, that it is to be acquired.
the magistrate could not usurp any illegitimate power, without giving distinction to the creatures with whom he must share it.
interest of their own; whereas they that give counsell to the representative person of a common-wealth, may have, and have often their particular ends, and passions, that render their counsells alwayes suspected, and many times unfaithfull.
abridgment: miniature absurd: stupid, unpolished abuse: cheat, deceive aculeate: stinging adamant: loadstone adust: scorched advoutress: adulteress affect: like, desire antic: clown appose: question arietation: battering-ram audit: revenue avoidance:
"has he only new gods, or none at all?" "none at all." "what, not even the sun and moon?" "no; why, he says that the sun is a stone, and the moon earth."
we want in every man a long logic; we cannot pardon the absence of it, but it must not be spoken.
but let us come to commodus, who might easily have kept the empire, having succeeded to it by heredity, being the son of marcus, and it would have sufficed for him to follow in the steps of his father to have satisfied both the people and the soldiers.
i omit the odd number of their pills, the destination of certain days and feasts of the year, the superstition of gathering their simples at certain hours, and that so austere and very wise countenance and carriage which pliny himself so much derides.
touched, licked and bedewed by the soft impression of the senses.
if i must serve for an instrument of deceit, let it be at least with a safe conscience: i will not be reputed a servant either so affectionate or so loyal as to be fit to betray any one: he who is unfaithful to himself, is excusably so to his master.
in april the pigeons were seen again flying express in small flocks, and in due time i heard the martins twittering over my clearing, though it had not seemed that the township contained so many that it could afford me any, and i fancied that they were
-that all that is baddest is the best power, and the hardest stone for the highest creator; and that man must become better and badder:-
to be alone was something unpleasant. but i was at the same time conscious of a slight insanity in my mood, and seemed to foresee my recovery.
i remember to have heard triumphus, who was a gladiator five in the reign of tiberius caesar, complaining about the scarcity of prizes; "what a glorious time," said he, "is past."
twenty six. every select man strives instinctively for a citadel and a privacy, where he is free from the crowd, the many, the majority--where he may forget "men who are the rule," as their exception;--exclusive only of the case in which he is pushed
if you were to ask a man, why he believes any matter of fact, which is absent; for instance, that his friend is in the country, or in france; he would give you a reason; and this reason would be some other fact; as a letter received from him, or the
they think good. but if there be none that can give the soveraigntie, after the decease of him that was first elected; then has he power, nay he is obliged by the law of nature, to provide, by establishing his successor, to keep those that had trusted him
of the mortal gods; and the judgment of chrysippus, that "dion was as virtuous as god;" and my seneca himself says, that "god had given him life; but that to live well was his own;" conformably to this other: in virtute vere gloriamur; quod non
the universality and necessity of the rule or law would be perfectly spurious attributes of it. indeed, it could not possess universal validity, inasmuch as it would not in this case be a priori, but founded on deduction.
but pertinax was created emperor against the will of the soldiers, who being accustomed to live licentiously under commodus, could not put up with the honest life to which pertinax wished to limit them, so that having made himself hated, and to this
for the two men are not in one another's way in virtue of the agreement of their natures, that is, through both loving the same thing, but in virtue of one differing from the other.
in our discourse, all subjects are alike to me; let there be neither weight, nor depth, 'tis all one: there is yet grace and pertinency; all there is tinted with a mature and constant judgment, and mixed with goodness, freedom, gaiety, and friendship.
as soon as mankind have unanimously accepted a truth, does the truth perish within them?
there lay his old clothes curled up by use, as if they were himself, upon his raised plank bed. his pipe lay broken on the hearth, instead of a bowl broken at the fountain.
in a school where many are taught, and some profit, others profit not, the cause of learning in them that profit, is the master; yet it cannot be thence inferred, that learning is not the gift of god.
i took this course when i went to lecture in lincoln in the evening, travelling in no road and passing no house between my own hut and the lecture room.
let it be an alliance of two large, formidable natures, mutually beheld, mutually feared, before yet they recognize the deep identity which, beneath these disparities, unites them.
tedious, but doth diminish the faith and credit of him that speaks. and certainly, there is a kind of conveying, of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it.
i care not much for new ones, because the old seem fuller and stronger; neither do i converse much with greek authors, because my judgment cannot do its work with imperfect intelligence of the material.
and therefore whatsoever examples may be drawn out of history, concerning the election of pastors, by the people, or by the clergy, they are no arguments against the right of any civill soveraign, because they that elected them did it by his authority.
two.seven.) "to him that overcommeth i will give to eat of the tree of life, which is in the midst of the paradise of god." this was the tree of adams eternall life; but his life was to have been on earth. the same seemeth to be confirmed again by st.
to provide against this inconvenience, the stoics, when they are asked whence the election in the soul of two indifferent things proceeds, and that makes us, out of a great number of crowns, rather take one than another, they being all alike, and there
injure you. there is nothing which destroys itself so much as liberality, for by using it you lose the power of using it, and become either poor and despicable, or, to escape poverty, rapacious and hated.
events and lightning-flashes peculiar to him; who is perhaps himself a storm pregnant with new lightnings; a portentous man, around whom there is always rumbling and mumbling and gaping and something uncanny going on.
of creating a marvellous harmony, the changes and cadences of which cause the revolutions and dances of the stars; but that the hearing sense of all creatures here below, being universally, like that of the egyptians, deafened, and stupefied with the
art is the need to create; but in its essence, immense and universal, it is impatient of working with lame or tied hands, and of making cripples and monsters, such as all pictures and statues are.
every one ought to say thus, "being assaulted, as i am by ambition, avarice, temerity, superstition, and having within so many other enemies of life, shall i go ponder over the world's changes?"
two hundred fifty seven. every elevation of the type "man," has hitherto been the work of an aristocratic society and so it will always be--a society believing in a long scale of gradations of rank and differences of worth among human beings, and
medicinal effect. they say of bion that, infected with the atheism of theodoras, he had long had religious men in great scorn and contempt, but that death surprising him, he gave himself up to the most extreme superstition; as if the gods withdrew and
understanding is, to speak generally, the faculty of cognitions. these consist in the determined relation of given representation to an object. but an object is that, in the conception of which the manifold in a given intuition is united.
set forms of government, than if they were born in the woods, amongst the unconfined inhabitants, that run loose in them: for those, who would persuade us, that by being born under any government, we are naturally subjects to it, and have no more any
"quo quis versutior et callidior est, hoc invisior et suspectior, detracto opinione probitatis:"
and how would ye endure life without that hope, ye discerning ones? neither in the inconceivable could ye have been born, nor in the irrational.
act of the father can no more give away the liberty of the son, than it can of any body else: he may indeed annex such conditions to the land, he enjoyed as a subject of any commonwealth, as may oblige his son to be of that community, if he will enjoy
and so it happens that the person who reads a great deal--that is to say, almost the whole day, and recreates himself by spending the intervals in thoughtless diversion, gradually loses the ability to think for himself; just as a man who is always riding
what most annoyed him in the eternal city was the number of frenchmen he met, who all saluted him in his native tongue; but otherwise he was very comfortable, and his stay extended to five months.
it is this: "it is impossible for a thing to be and not to be at the same time."
to him who asked why people oftener and longer frequent the company of handsome persons: "that question," said he, "is only to be asked by the blind."
but though we do not now inflict so much evil on those who think differently from us, as it was formerly our custom to do, it may be that we do ourselves as much evil as ever by our treatment of them.
this, perhaps, ill-affected and factious men may spread amongst the people, when the prince only makes use of his due prerogative.
and why not, if chrysippus, cleanthes, diogenes, zeno, antipater, so many sages of the sourest sect, readily abandoned their country, without occasion of complaint, and only for the enjoyment of another air.
nature should say the same to their contests and debates.
when the subject has refused allegiance, and the officer has resigned his office, then the revolution is accomplished. but even suppose blood should flow. is there not a sort of blood shed when the conscience is wounded?
on mind; nor are we able, either from our senses or consciousness, to assign the ultimate principle in one case more than in the other. the same ignorance, therefore, reduces them to the same conclusion.
the idea of god, as meaning an infinitely intelligent, wise, and good being, arises from reflecting on the operations of our own mind, and augmenting, without limit, those qualities of goodness and wisdom.
many callings, both of greater and of less dignity than theirs, have no other foundation or support than public abuse. when i am sick i send for them if they be near, only to have their company, and pay them as others do.
if the kingdome of god (called also the kingdome of heaven, from the gloriousnesse, and admirable height of that throne) were not a kingdome which god by his lieutenant, or vicars, who deliver his commandements to the people, did exercise on earth; there
solitary, indolent, and perpetually accompanied by danger, the savage cannot but be fond of sleep; his sleep too must be light, like that of the animals, which think but little and may be said to slumber all the time they do not think.
"the earth did first spontaneously afford choice fruits and wines to furnish out the board; with herbs and flow'rs unsown in verdant fields.
from this equality of ability, ariseth equality of hope in the attaining of our ends.
and set him right. in earnest, i rather choose the company of those who ruffle me than of those who fear me; 'tis a dull and hurtful pleasure to have to do with people who admire us and approve of all we say.
'tis acting for one's particular reputation and profit, not for the public good, to refer that to be done in the public squares which one may do in the council chamber; and to noon day what might have been done the night before; and to be jealous to do
them fail in their appointment, than rashly to run the hazard of miscarrying in ours. nor are the goods properly ours, since, by civil prescription and without us, they are all destined to certain successors.
he doth it for fear; and that it is not his act, but the act of the soveraign.
viii. magnitudes that can be made to coincide are equal.
he begins with a discussion of the fundamental nature of the state, and the possibility of reconciling its existence with human liberty, and goes on with an admirable short study of the principles of taxation.
itself to him, precipitate himself into it, without any manner of visible reason, with an obstinate and ardent desire of dying.
should be determined, by no other mens reason but their own, it is as intolerable in the society of men, as it is in play after trump is turned, to use for trump on every occasion, that suite whereof they have most in their hand.
besides, these pretended indifferentists , however much they may try to disguise themselves by the assumption of a popular style and by changes on the language of the schools, unavoidably fall into metaphysical declarations and propositions, which they
note), in so far as he endeavours to live in freedom, he desires to order his life according to the general good (four. xxxvii.), and, consequently (as we showed in four. xxxvii. note. ii.), to live according to the laws of his country.
looking at the matter a little closer, we see at the very outset that the existence of inorganic matter is being constantly attacked by chemical forces which eventually annihilates it.
what needed he to have done more than to fly back to his friends across the river?
what sort of truth can that be, which these mountains limit to us, and make a lie to all the world beyond them?
not that i was forced thereto by any outward impulse, but because a strong propension in my will did follow this great light in my understanding, so that i believed it so much the more freely and willingly, by how much the less indifferent i was thereunto.
death, there is no more counterfeiting: we must speak out plain, and discover what there is of good and clean in the bottom of the pot,
replied she, "yes, yes, i would: if she had lived as long, and in as good understanding with thee as i have done, with my husband." these answers made them more careful of her, and to have a more watchful eye to her proceedings.
a great part, perhaps the greatest part, of the business of our reason consists in the analysation of the conceptions which we already possess of objects.
the experiment will establish the correctness of this distinction.
how inconceivable too, that he should make the citizens worse when he has to live with them. this surely cannot be intentional; and if unintentional, he ought to have been instructed by meletus, and not accused in the court.
but if the representative be an assembly, whatsoever that assembly shall decree, not warranted by their letters, or the lawes, is the act of the assembly, or body politique, and the act of every one by whose vote the decree was made; but not the act of
nero, his fine pupil, sent his guards to him to denounce the sentence of death, which was performed after this manner: when the roman emperors of those times had condemned any man of quality, they sent to him by their officers to choose what death he
i hate a froward and dismal spirit, that slips over all the pleasures of life and seizes and feeds upon misfortunes; like flies, that cannot stick to a smooth and polished body, but fix and repose themselves upon craggy and rough places, and like
indeed, i greatly marvel at men's admiration of them; for what can rightly seem beautiful to a being endowed with life and reason, if it lack the movement and structure of life?
blood they would have from thee in all innocence; blood their bloodless souls crave for-and they sting, therefore, in all innocence.
secondly, that a monarch receiveth counsell of whom, when, and where he pleaseth; and consequently may heare the opinion of men versed in the matter about which he deliberates, of what rank or quality soever, and as long before the time of action, and
there i meet the servant of the bramin, priest of brahma and vishnu and indra, who still sits in his temple on the ganges reading the vedas, or dwells at the root of a tree with his crust and water jug.
some build rather upon the abusing of others, and (as we now say) putting tricks upon them, than upon soundness of their own proceedings. but solomon saith, prudens advertit ad gressus suos; stultus divertit ad dolos.
not according to opinion, but in truth and reality, the best and most excellent government for every nation is that under which it is maintained: its form and essential convenience depend upon custom.
spite of human frailty, wherein therefore he more than equals god."
existed and could exist nothing to which my thought could be applied.
in the flowing of love, in the adoration of humility, there is no question of continuance. no inspired man ever asks this question or condescends to these evidences.
i have too good a memory to make that necessary.
our life is divided betwixt folly and prudence: whoever will write of it but what is reverend and canonical, will leave above the one-half behind.
an instrument of thy body is also thy little sagacity, my brother, which thou callest "spirit"-a little instrument and plaything of thy big sagacity.
"for not treasures, nor the consular lictor, can remove the miserable tumults of the mind, nor cares that fly about panelled ceilings."--horace, od., ii. sixteen, nine.
comes faintly from far in the lincoln woods.
retiring-room return: reaction return: wing running back rise: dignity round: straight save: account for scantling: measure seel: blind shrewd: mischievous sort: associate spial: spy staddle: sapling steal: do secretly stirp: family stond: stop, stand
if by accident they fall first into his own hand, being used to trust somebody to read them to him; he reads extempore what he thinks fit, and often makes such a one ask him pardon who abuses and rails at him in his letter.
had not heard of the fall, when still such pure lakes sufficed them.
principles a priori are so called, not merely because they contain in themselves the grounds of other judgements, but also because they themselves are not grounded in higher and more general cognitions.
twenty one i do not see why so much difficulty should be found in admitting that our internal sense is affected by ourselves. every act of attention exemplifies it.
suspension of judgment is, therefore, strictly speaking, a perception, and not free will. in order to illustrate the point, let us suppose a boy imagining a horse, and perceive nothing else.
these two limitations in respect of time: that either the original constitution requires their assembling and acting at certain intervals, and then the executive power does nothing but ministerially issue directions for their electing and assembling,
this is popularity, and breeds in the souldiers both desire, and courage, to recommend themselves to his favour; and protects the severity of the generall, in punishing (when need is) the mutinous, or negligent souldiers.
acquisitions. man is a sociable, no less than a reasonable being: but neither can he always enjoy company agreeable and amusing, or preserve the proper relish for them.
secreti celant calles, et myrtea circum sylva tegit; cur non ipsa in morte relinquunt;
as to the internal and vital parts, the hog.
james saith, they are as men that look sometimes into a glass, and presently forget their own shape and favor.
rather by obeying than commanding, and by entreaty rather than remonstrance; and i am inclined to believe, that a gracious severity, with a soldierlike way of commanding, full of security and confidence, suitable to the quality of his person, and the
by means of this general habitual principle, we regard even one experiment as the foundation of reasoning, and expect a similar event with some degree of certainty, where the experiment has been made accurately, and free from all foreign circumstances.
and a thousand of the like, wherewith the world suffers itself to be so easily imposed upon, believing that our interests affect the heavens, and that their infinity is concerned at our ordinary actions:
for certainly grapes (as the scripture saith) will not be gathered of thorns or thistles; neither can justice yield her fruit with sweetness, amongst the briars and brambles of catching and polling clerks, and ministers.
and i know not whether i had not much rather have begot a very beautiful one, through society with the muses, than by lying with my wife. to this, such as it is, what i give it i give absolutely and irrevocably, as men do to their bodily children.
the former-external objects in space-might be a mere delusion, but the latter-the object of my internal perception-is undeniably real.
by whatever means induced, he had conceived the project of proclaiming himself emperor as soon as marcus, who was then in feeble health, should die; and a report having been conveyed to him that marcus was dead, cassius did as he had planned.
what is a country without rabbits and partridges?
how they sighed, our fathers, when they saw on the wall brightly furbished, dried-up swords! like those they thirsted for war. for a sword thirsteth to drink blood, and sparkleth with desire."-
"the light of day itself shines more pleasantly upon us because it changes its horses every hour." spoke of a water hour-glass, adds cotton.
round with wood and other combustible matter to take sudden fire, and left fifty of their young men for the execution of that whereon they had resolved, they made a desperate sally, where for want of power to overcome, they caused themselves to be every
every one might freely, and without fear, follow his own religion.
this proves that equality of rights and the idea of justice which such equality creates originate in the preference each man gives to himself, and accordingly in the very nature of man.
but let us return to hiero, who further complains of the inconveniences he found in his royalty, in that he could not look abroad and travel the world at liberty, being as it were a prisoner in the bounds and limits of his own dominion, and that in all
the arches to be upon pillars of carpenter's work, of some ten foot high, and six foot broad; and the spaces between of the same dimension with the breadth of the arch.
i took up the chip on which the three i have particularly described were struggling, carried it into my house, and placed it under a tumbler on my window-sill, in order to see the issue.
on the other hand, i compared the disquisitions of the ancient moralists to very towering and magnificent palaces with no better foundation than sand and mud: they laud the virtues very highly, and exhibit them as estimable far above anything on earth;
prop. fourteen. besides god no substance can be granted or conceived.
as my present aim is not to set forth a complete system, but merely the principles of one, i reserve this task for another time.
--the remembrance of a farewell, of the particular grace of an action, of a last recommendation, afflict us. the sight of caesar's robe troubled all rome, which was more than his death had done.
strength. servius remedied this dangerous fault by changing the principle of cleavage, and substituting for the racial division, which he abolished, a new one based on the quarter of the town inhabited by each tribe.
he came) to manifest, and declare himself. seeing therefore he did nothing, but by preaching, and miracles go about to prove himselfe to be that messiah, hee did therein nothing against their laws.
prop. twenty. the idea or knowledge of the human mind is also in god, following in god in the same manner, and being referred to god in the same manner, as the idea or knowledge of the human body.
secondly, that those philosophers, who sayd the world, or the soule of the world was god, spake unworthily of him; and denyed his existence: for by god, is understood the cause of the world; and to say the world is god, is to say there is no cause of it,
same time i understand, that he on whom i depend contains in him all those wish'd for things (not only indefinitely and potentially , but) really , indefinitely ; and that therefore he is god .
and because in sense, the brain, and nerves, which are the necessary organs of sense, are so benummed in sleep, as not easily to be moved by the action of externall objects, there can happen in sleep, no imagination; and therefore no dreame, but what
neither is it enough for those who govern and command us, and have all the world in their hands, to have a common understanding, and to be able to do the same that we can; they are very much below us, if they be not infinitely above us: as they promise
and whereas laches, considering better of it, admits the practice as to the scythians, and, in general, all cavalry whatever, he again attacks him with the example of the lacedaemonian foot--a nation of all other the most obstinate in maintaining their
such as are in immediate fear of a losing their estates, of banishment, or of slavery, live in perpetual anguish, and lose all appetite and repose; whereas such as are actually poor, slaves, or exiles, ofttimes live as merrily as other folk.
'tis, as the proverb runs, to befoul a basket and then put it upon one's head. i have in my time, in a good family, seen love shamefully and dishonestly cured by marriage: the considerations are widely different.
those men may justly be called unhappy who are stupified with excess of enjoyment, whom sluggish contentment keeps as it were becalmed in a quiet sea: whatever befalls them will come strange to them.
go," the sensation of this "from" and "towards" itself, and then besides, an accompanying muscular sensation, which, even without our putting in motion "arms and legs," commences its action by force of habit, directly we "will" anything.
nam quod adest prosto, placet, et pollere videtur;
in spite of all you can do, you will have to see it as great or little, bare or leafy, light or dark, and were you capable of seeing nothing in it but what is common to all trees, it would no longer be like a tree at all.
it is indisputable that, apart from the extreme disparity between the two republics, the bourgeoisie of geneva is exactly equivalent to the patriciate of venice; our natives and inhabitants correspond to the townsmen and the people of venice; our peasants
they do not, however, reflect that both, without question of their reality as representations, belong only to the genus phenomenon, which has always two aspects, the one, the object considered as a thing in itself, without regard to the mode of intuiting
"si vitiis mediocribus et mea paucis mendosa est natura, alioqui recta, velut si egregio inspersos reprehendas corpore naevos:"
take thankfully and heartily all they can give.
d'elbeuf is on this side of angiers, and lodges with his father. he is drawing towards lower poictou with four thousand foot and four hundred or five hundred horse, having been reinforced by the troops of one thousand.
as we see in beasts, that those that are weakest in the course, are yet nimblest in the turn; as it is betwixt the greyhound and the hare. to use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt.
great many would very often hide themselves when they ought most to appear, and would repent being placed in so honourable a post, where necessity must make them bold.
no object ever discovers, by the qualities which appear to the senses, either the causes which produced it, or the effects which will arise from it; nor can our reason, unassisted by experience, ever draw any inference concerning real existence and matter
convenient and behoveful; there being no impossibility in nature considered by itself, but that man might have lived without any public regiment, hooker's eccl. pol. lib. i. sect. ten.)
they are profitable only in time of peace, as by means of them it is easy to manage one's subjects, but when it comes to war, the fallacy of such a policy is at once shown.
the administration of others. an immoderate bounty is a very weak means to acquire for them good will; it checks more people than it allures:
when the spirituall power, moveth the members of a common-wealth, by the terrour of punishments, and hope of rewards (which are the nerves of it,) otherwise than by the civill power (which is the soule of the common-wealth) they ought to be moved; and by
let any one inform us what produced the swarms of barbarians, who overran europe, asia and africa for so many ages. was their prodigious increase due to their industry and arts, to the wisdom of their laws, or to the excellence of their political system?
"si mihi, quod nunc est, etiam minus; et mihi vivam quod superest aevi, si quid superesse volent dii:"
four autobiography , pp. two hundred forty six, two hundred forty seven.
two. from his age to that of alexander, king of the macedonians were forty-eight thousand eight hundred and sixty-three years, and during this time there were three hundred and seventy-three eclipses of the sun, and eight hundred and thirty-two eclipses
one.one.) in that hee useth the word, which the holy ghost used at his calling: for he stileth himself, "an apostle separated unto the gospel of god;" alluding to the words of the holy ghost, "separate me barnabas and saul, c."
guise, on his part, had no particular repugnance to the confession of augsburg, for which the cardinal of lorraine, his uncle, had inspired him with a liking, if it had not been for the peril involved in quitting the romish communion.
proof.--when we say that an idea in us is adequate and perfect, we say, in other words (two. xi. coroll.), that the idea is adequate and perfect in god, in so far as he constitutes the essence of our mind; consequently (two.
how strangely pious for our taste are still these later french skeptics, whenever there is any celtic blood in their origin! how catholic, how un-german does auguste comte's sociology seem to us, with the roman logic of its instincts!
that question indeed has long been decided one way in theory, and another in practice; and in general it would be ridiculous to expect that those who are in fact masters will prefer any other interest to their own.
in new philosophers--there is no other alternative: in minds strong and original enough to initiate opposite estimates of value, to transvalue and invert "eternal valuations"; in forerunners, in men of the future, who in the present shall fix the
strangers may present themselves at any hour and in whatever number; the master has amply provided for the reception of the men and their animals, and is never happier than when they tarry for some time.
cleansed and purified, being delivered from all passibility and all mortality, they become, not by any civil decree, but in real truth, and according to all probability of reason, entire and perfect gods, in receiving a most happy and glorious end."
in an aristocracy, the prince chooses the prince, the government is preserved by itself, and voting is rightly ordered.
it is in this recognition of the state as a moral being, with powers of determination similar to the powers of the individual mind, that the significance of the general will ultimately lies.
instituted by moses, ended in the election of saul: after which time the priest of his own authority never deposed any king.
there are yet remaining many things concerning gods attributes , and many things concerning the nature of my self or of my mind , which ought to be searched into: but these perhaps i shall set upon at some other opportunity.
raise no longer an arm against them! innumerable are they, and it is not thy lot to be a fly-flap.
in the last couple, this is, moreover, worthy of consideration, that paulina voluntarily offered to lose her life for the love of her husband, and that her husband had formerly also forborne to die for the love of her.
has the naturalist or chemist learned his craft, who has explored the gravity of atoms and the elective affinities, who has not yet discerned the deeper law whereof this is only a partial or approximate statement, namely that like draws to like, and that
it only shows us a number of uniform effects, resulting from certain objects, and teaches us that those particular objects, at that particular time, were endowed with such powers and forces.
"in secret vales and myrtle groves they lie, nor do cares leave them even when they die."
--aeschylus, threatened with the fall of a house, was to much purpose circumspect to avoid that danger, seeing that he was knocked on the head by a tortoise falling out of an eagle's talons in the air. another was choked with a grape-stone;-- val.
all probability, then, supposes an opposition of experiments and observations, where the one side is found to overbalance the other, and to produce a degree of evidence, proportioned to the superiority.
the effects of a speculation which would involve it in contradiction with itself.
for having power to make, and repeale lawes, he may when he pleaseth, free himselfe from that subjection, by repealing those lawes that trouble him, and making of new; and consequently he was free before.
the deputies of the people, therefore, are not and cannot be its representatives: they are merely its stewards, and can carry through no definitive acts. every law the people has not ratified in person is null and void--is, in fact, not a law.
ye shall love peace as a means to new wars-and the short peace more than the long.
difficulty of governing and keeping them in order. at least it is very easy to make it appear by example that armies monstrous in number have seldom done anything to purpose.
we cannot precisely circumscribe the actions, we interdict them; they must guess at our meaning under general and doubtful terms; the very idea we invent for their chastity is ridiculous: for, amongst the greatest patterns that i have is fatua, the wife
section two. of the logical function of the understanding in judgements five
and yet i am not much pleased with his opinion, who thought by the multitude of laws to curb the authority of judges in cutting out for them their several parcels; he was not aware that there is as much liberty and latitude in the interpretation of laws
it does not seem to me so genuine grief when some tyrannous richard the third oppresses and slays a score of innocent persons, as when antonio and tasso, both apparently right, wrong each other.
'tis a saying, "that death discharges us of all our obligations." i know some who have taken it in another sense.
for in seeing the sufferer suffering-thereof was i ashamed on account of his shame; and in helping him, sorely did i wound his pride.
that part of the scripture, which was first law, was the ten commandements, written in two tables of stone, and delivered by god himselfe to moses; and by moses made known to the people.
the enemies ready to seize him, choosing rather to die nobly than to fall into the hands of his wicked adversaries and suffer himself to be cruelly butchered by them, contrary to the honour of his rank and quality, stabbed himself with his own sword, but
let it be considered how many ideas we owe to the use of speech; how far grammar exercises the understanding and facilitates its operations.
not thereby a right and title to their possessions.
to whom would one go but unto thee? stay, sit down! do not however look at me! honour thus-mine ugliness!
when our king charles eight., almost without striking a blow, saw himself possessed of the kingdom of naples and a considerable part of tuscany, the nobles about him attributed this unexpected facility of conquest to this, that the princes and nobles of
rousseau, as he says (book one, chap, viii), was not directly concerned with the ethical sense of the word "liberty," and kant was, therefore, left to develop the doctrine into a system; but the phrases of this chapter prove false the view that the
armies, or garrisons: for in this case, he cannot complain of want of protection, and means to live as a souldier: but when that also failes, a souldier also may seek his protection wheresoever he has most hope to have it; and may lawfully submit himself
generally called kindliness. furthermore i give the name of praise to the pleasure, with which we conceive the action of another, whereby he has endeavoured to please us; but of blame to the pain wherewith we feel aversion to his action.
opinion is a powerful party, bold, and without measure. who ever so greedily hunted after security and repose as alexander and caesar did after disturbance and difficulties?
only to convince the truth (not of fact, but) of consequence.
commonly is done, when the people is the reformer.
beginning now with the first qualities above named, i say that it would be well to be considered liberal; nevertheless liberality used in such a way that you are not feared will injure you, because if used virtuously and in the proper way, it will not be
but they do me wrong; for experience, rather, daily shows us, on the contrary, that a strong memory is commonly coupled with infirm judgment.
"dedit hoc providentia hominibus munus, ut honesta magis juvarent."
philosopher, and explore thyself. herein are demanded the eye and the nerve. only the defeated and deserters go to the wars, cowards that run away and enlist.
are well known, at least to their intimates, to be unbelievers. the rule, besides, is suicidal, and cuts away its own foundation.
looking at these aims with which two persons, a man and a woman, so variously and correlatively gifted, are shut up in one house to spend in the nuptial society forty or fifty years, i do not wonder at the emphasis with which the heart prophesies this
section one. of the logical use of the understanding in general four
it is then no more by reason, by discourse, and by the soul, that we excel beasts; 'tis by our beauty, our fair complexion, and our fine symmetry of parts, for which we must quit our intelligence, our prudence, and all the rest.
this taste they owed to their wise founder, who made rural and military labours go along with liberty, and, so to speak, relegated to the town arts, crafts, intrigue, fortune and slavery.
thought. their fashion of philosophizing, however, is well suited to persons whose abilities fall below mediocrity; for the obscurity of the distinctions and principles of which they make use enables them to speak of all things with as much confidence as
as to the inconvenience of transporting the money named in your memorandum, you see how difficult a thing it is to provide for; but you may be sure that we shall keep as close a watch over it as possible.
there is also great use of ambitious men, in being screens to princes in matters of danger and envy; for no man will take that part, except he be like a seeled dove, that mounts and mounts, because he cannot see about him.
when are we to expect that they will be agreed? we are nearer neighbours to ourselves than whiteness to snow, or weight to stones. if man do not know himself, how should he know his force and functions?
it is a shameful and unblessed thing, to take the scum of people, and wicked condemned men, to be the people with whom you plant; and not only so, but it spoileth the plantation; for they will ever live like rogues, and not fall to work, but be lazy, and
curb to voluptuousness but moderation only, and the conservation of the liberty of others.
for where there is no common-wealth, there is, (as hath been already shewn) a perpetuall warre of every man against his neighbour; and therefore every thing is his that getteth it, and keepeth it by force; which is neither propriety nor community; but
"but why"--he said to himself--"should one on that account separate oneself from the instincts! one must set them right, and the reason also--one must follow the instincts, but at the same time persuade the reason to support them with good arguments."
storms, though they blow over divers times, yet may fall at last; and, as the spanish proverb noteth well, the cord breaketh at the last by the weakest pull.
this is well to be weighed; that boldness is ever blind; for it seeth not danger, and inconveniences.
i have been astonished at the miracles it has wrought; that some of my neighbors, who, i should have prophesied, once for all, would never get to boston by so prompt a conveyance, are on hand when the bell rings.
and you may be very generous indeed with what is not the property of yourself or your subjects, as were cyrus, csar, and alexander; for spending the wealth of others will not diminish your reputation, but increase it, only spending your own resources will
i would repeat it, however, a hundred times, that "immediate certainty," as well as "absolute knowledge" and the "thing in itself," involve a contradictio in adjecto; we really ought to free ourselves from the misleading significance of words!
we do not go, we are driven; like things that float, now leisurely, then with violence, according to the gentleness or rapidity of the current:
for i find that men are, commonly, as wide of the mark in judging of their own works, as of those of others; not only by reason of the kindness they have for them, but for want of capacity to know and distinguish them: the work, by its own force and
and all seasons." ut vinum ogrotis, quia prodest raro, nocet sopissime, melius est non adhibere omnino, quam, spe dubio salutis, in apertam per-niciem incurrere; sic, haud scio an melius fuerit humano generi motum istum celerem cogitationis, acumen,
both kings and philosophers go to stool, and ladies too; public lives are bound to ceremony; mine, that is obscure and private, enjoys all natural dispensation; soldier and gascon are also qualities a little subject to indiscretion; wherefore i shall say
"omne magnum exemplum habet aliquid ex iniquo, quod contra singulos utilitate publics rependitur,"
tyrant doth think his kingdom and people are only ordained for satisfaction of his desires and unreasonable appetites, the righteous and just king doth by the contrary acknowledge himself to be ordained for the procuring of the wealth and property of his
they are merely the pure form of the employment of the understanding in respect of objects in general and of thought, without its being at the same time possible to think or to determine any object by their means.
did i reach solutions of questions i had formerly deemed exceedingly difficult but even as regards questions of the solution of which i continued ignorant, i was enabled, as it appeared to me, to determine the means whereby, and the extent to which a
for it is only about a century and a half since the wise bacon gave a new direction to physical studies, or rather-as others were already on the right track-imparted fresh vigour to the pursuit of this new direction.
cause of the act: as if one should assign for cause of the good or evill acts of men, their ability to doe them.
"alas! that the half-burnt remains of the king, exposing his bones, should be foully dragged along the ground besmeared with gore." --cicero, tusc. quaes., i. forty four.
if it be objected, this would cause endless trouble; i answer, no more than justice does, where she lies open to all that appeal to her.
they are hardly to be prevailed with to amend the acknowledged faults in the frame they have been accustomed to.
that foam and bark about her marble sides, from its strong bulk
"the works remain incomplete, the tall pinnacles of the walls unmade."--aeneid, iv. eighty eight.
"our disease is poisoned with its very remedies"--aenead, xii. forty six.
thy old fable might once more become "history"--an immense stupidity might once again overmaster thee and carry thee away! and no god concealed beneath it--no! only an "idea," a "modern idea"!
'tis an injury and unkindness in fortune to tender us presents that will only inspire us with a just despite that we had them not in their due season. guide me no more; one can no longer go.
"nor is a victory easily obtained over men so drunk, they can scarce speak or stand."--juvenal, sat., xv. forty seven.
our will is always for our own good, but we do not always see what that is; the people is never corrupted, but it is often deceived, and on such occasions only does it seem to will what is bad.
"ne toga cordyllis, ne penula desit olivis; et laxas scombris saepe dabo tunicas;"
prop. forty eight. the emotions of over--esteem and disparagement are always bad.
i will not that the pleasure of going abroad spoil the pleasure of being retired at home; on the contrary, i intend they shall nourish and favour one another.
they perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience.
private man, a private crime; and the pleas according thereunto called publique, judicia publica, pleas of the crown; or private pleas.
to these processions also belonged the bearing of burning torches, and candles, before the images of the gods, both amongst the greeks, and romans.
the knowledge of the stars and the motion of the eighth sphere before their own:
for there are no other subjective representations from which we can deduce synthetical propositions a priori, as we can from the intuition of space.
eight according to a notice from the munich society for the protection of animals, the superfluous whipping and cracking were strictly forbidden in nuremberg in december one thousand eight hundred fifty eight.
contradictions of one another, and of themselves.
the use of force without authority, always puts him that uses it into a state of war, as the aggressor, and renders him liable to be treated accordingly.
jerusalem, saying, (mat. twenty one. two,three) "go into the village over against you, and you shall find a shee asse tyed, and her colt with her, unty them, and bring them to me.
by which he means reputation; like cicero, who says that he would employ his solitude and retirement from public affairs to acquire by his writings an immortal life.
first, he tried by clemency to make himself beloved even by his very enemies, contenting himself, in detected conspiracies, only publicly to declare, that he was pre-acquainted with them; which being done, he took a noble resolution to await without
but as soon as i had finished the entire course of study, at the close of which it is customary to be admitted into the order of the learned, i completely changed my opinion.
"ventus ut amittit vires, nisi robore densa occurrant sylvae, spatio diffusus inani."
also that the beasts they offered in sacrifice, and the gifts they offered, and their actions in worshipping, were full of submission, and commemorative of benefits received, was according to reason, as proceeding from an intention to honour him.
for whatsoever is so tyed, or environed, as it cannot move, but within a certain space, which space is determined by the opposition of some externall body, we say it hath not liberty to go further.
the republics of modern italy in many cases followed this example; geneva did the same and profited by it.
whoso calm, serene, sedate, sets his foot on haughty fate; firm and steadfast, come what will, keeps his mien unconquered still; him the rage of furious seas, tossing high wild menaces, nor the flames from smoky forges that vesuvius disgorges, nor the
those grounds, when rightly understood, are of much wider application than to only one division of the subject, and a thorough consideration of this part of the question will be found the best introduction to the remainder.
in the country in which all such men were in the galleys, the most perfect liberty would be enjoyed.
the more we resign and commit ourselves to god, and the more we renounce ourselves, of the greater value we are.
as every one was lending a hand to trick up his daughter and to adorn her with ornaments and jewels to render her more agreeable to this new lover, he also gave her a handkerchief most richly wrought, and of an exquisite perfume, an implement they never
thought, and a conditioned state, when it is regarded under the attribute of extension, and deduced from the laws of motion and rest. this will appear yet more plainly in the sequel.
another: for truth and keeping of faith belongs to men, as men, and not as members of society.
by the time he had smoothed and polished the staff kalpa was no longer the pole-star; and ere he had put on the ferrule and the head adorned with precious stones, brahma had awoke and slumbered many times. but why do i stay to mention these things?
and have got, methinks, so much the better of my disease. and i have yet less need of a notary or counsellor than of a physician. what i have not settled of my affairs when i was in health, let no one expect one should do it when i am sick.
if i should make erasure so often as this inconvenience befalls me, i should make clean work; occasion will, at some other time, lay it as visible to me as the light, and make me wonder what i should stick at.
a favour, the little of their own he is pleased to leave them. when he despoils them, he does but justice, and mercy in that he permits them to live.
"false things are so near the true, that a wise man should not trust himself in a precipitous place"--cicero, acad., ii. twenty one.
hor hebraic talmudic impens in evangelium s. johannis. p. i. lightfoot. quarto.
for it is manifest that the tie, moderately straightened, while adequate to hinder the blood already in the arm from returning towards the heart by the veins, cannot on that account prevent new blood from coming forward through the arteries, because these
however, no one will be able to grasp this adequately or distinctly, unless he first has adequate knowledge of the nature of our body.
there are even more: for, as the government may also, in certain aspects, be subdivided into other parts, one administered in one fashion and one in another, the combination of the three forms may result in a multitude of mixed forms, each of which admits
the soul maintained its force and vigour to the last gasp of life, they attributed to the variety of diseases, as it is observable in men at the last extremity, that some retain one sense, and some another; one the hearing, and another the smell, without
open still remaineth the earth for great souls. empty are still many sites for lone ones and twain ones, around which floateth the odour of tranquil seas.
one pleasant morning after a cold night, february th, one thousand eight hundred fifty, having gone to flint's pond to spend the day, i noticed with surprise, that when i struck the ice with the head of my axe, it resounded like a gong for many rods
the time would come when they would be heard saying to the oppressor of their country--
to him we owe the brasidas, the dion, the epaminondas, the scipio of old, and i must think we are more deeply indebted to him than to all the ancient writers.
wherefore it is far from being the case, that they are at variance through both loving the same thing, and through the agreement in their natures. the cause for their opposition lies, as i have said, solely in the fact that they are assumed to differ.
the gross feeder is a man in the larva state; and there are whole nations in that condition, nations without fancy or imagination, whose vast abdomens betray them.
on the true foundation, their work shall perish; but "they themselves shall be saved; but as through fire:" this fire, he will have to be the fire of purgatory. the words, as i have said before, are an allusion to those of zach. thirteen. nine.
he who stops not the start will never be able to stop the course; he who cannot keep them out will never, get them out when they are once got in; and he who cannot arrive at the beginning will never arrive at the end of all.
man speaketh to his friend. the words are these (numb. twelve. six,seven,eight.) "if there be a prophet among you, i the lord will make my self known to him in a vision, and will speak unto him in a dream.
let a prince therefore aim at living and maintaining state the state, the means will always be judged honourable and praised by every one, for the vulgar is always taken by appearances and the result of things; and the world consists only of the vulgar,
a little cheese when a mind to make a feast a word ill taken obliterates ten years' merit cato said: so many servants, so many enemies cherish themselves most where they are most wrong condemn all violence in the education of a tender soul cruelty is the
i love the wild not less than the good. the wildness and adventure that are in fishing still recommended it to me. i like sometimes to take rank hold on life and spend my day more as the animals do.
we only feel the event, namely, the existence of an idea, consequent to a command of the will: but the manner, in which this operation is performed, the power by which it is produced, is entirely beyond our comprehension.
for my part one do not think myself strong enough to hear an ode of horace or catullus sung by a beautiful young mouth without emotion; and zeno had reason to say "that the voice was the flower of beauty."
i wrap and shroud myself into the storm that is to blind and carry me away with the fury of a sudden and insensible attack.
eleazar the priest, and joshua their generall: who when there were twelve tribes, making them thirteen by subdivision of the tribe of joseph; made neverthelesse but twelve portions of the land; and ordained for the tribe of levi no land; but assigned them
but when the question is of injury, or crime, upon a written law; every man by recourse to the registers, by himself, or others, may (if he will) be sufficiently enformed, before he doe such injury, or commit the crime, whither it be an injury, or not:
self-respect no longer commands, no longer leads, unless he should aspire to become a great play-actor, a philosophical cagliostro and spiritual rat-catcher--in short, a misleader.
with such huge and lumbering civility the country hands a chair to the city. all the indian huckleberry hills are stripped, all the cranberry meadows are raked into the city.
so jacob in blessing the children of joseph (gen.
who formerly learned moral grunting under the influence of methodism (and more recently as the "salvation army"), a penitential fit may really be the relatively highest manifestation of "humanity" to which they can be elevated: so much may reasonably be
if we examined the other divisions in the same manner, we should find that, whenever sovereignty seems to be divided, there is an illusion: the rights which are taken as being part of sovereignty are really all subordinate, and always imply supreme wills
wherefore, madam, believing you will not omit this so necessary feature in the education of your children, who yourself have tasted its sweetness, and are of a learned extraction (for we yet have the writings of the ancient counts of foix, from whom my
gregory thirteen., in one thousand five hundred eighty two, reformed the calendar, and, in consequence, in france they all at once passed from the th to the th december.
the laws be in their eyes only the guarantees of the common liberty. these rights, great as they are, belong to all men: but without seeming to attack them directly, the ill-will of rulers may in fact easily reduce their effect to nothing.
for aviaries, i like them not, except they be of that largeness as they may be turfed, and have living plants and bushes set in them; that the birds may have more scope, and natural nesting, and that no foulness appear in the floor of the aviary.
another proof.--the good, which a man desires for himself and loves, he will love more constantly, if he sees that others love it also (three.
when yester-eve the moon arose, then did i fancy it about to bear a sun: so broad and teeming did it lie on the horizon.
the whole complex of human institutions is not a mere artificial structure; it is the expression of the mutual dependence and fellowship of men.
and yet if reverence were the natural effect of dignities, they would not forego their proper function in any part of the world, even as fire never anywhere fails to give forth heat.
"what princes themselves do, they seem to prescribe." --quintil., declam., three.
"in aequo est dolor amissae rei, et timor amittendae,"
contribute to it, i take hold of, as little glorious and exemplary as you will:
an afternoon sufficed to lay out the land into orchard, woodlot, and pasture, and to decide what fine oaks or pines should be left to stand before the door, and whence each blasted tree could be seen to the best advantage; and then i let it lie, fallow
it has been conjectured that when the hill shook these stones rolled down its side and became the present shore.
"thus he speaks, weeping, and then sets sail with his fleet." --aeneid, vi. i.
converted, obeyed, out of reverence, not by obligation: their consciences were free, and their words and actions subject to none but the civill power.
bless the cup that is about to overflow, that the water may flow golden out of it, and carry everywhere the reflection of thy bliss!
they will not give them selves leisure to consider it; it does not trouble them to be dead, but to die:
verily, a goal had zarathustra; he threw his ball. now be ye friends the heirs of my goal; to you throw i the golden ball.
people, he will not find himself deceived by them, and he will find that he has laid his foundations well.
two hundred ninety. every deep thinker is more afraid of being understood than of being misunderstood.
own suffering, in causing one's own suffering--and wherever man has allowed himself to be persuaded to self-denial in the religious sense, or to self-mutilation, as among the phoenicians and ascetics, or in general, to desensualisation, decarnalisation,
truth, in the great practical concerns of life, is so much a question of the reconciling and combining of opposites, that very few have minds sufficiently capacious and impartial to make the adjustment with an approach to correctness, and it has to be
and because a common-wealth hath no will, nor makes no lawes, but those that are made by the will of him, or them that have the soveraign power; it followeth, that those attributes which the soveraign ordaineth, in the worship of god, for signes of
we balance the opposite circumstances, which cause any doubt or uncertainty; and when we discover a superiority on any side, we incline to it; but still with a diminution of assurance, in proportion to the force of its antagonist.
three. but those who say this, ignorantly impute to the barbarians the merits of the greeks, from whom not only all philosophy, but even the whole human race in reality originated.
manner, giving the enemy to understand, that if fortune had been so pleased, they had as well the courage to snatch from them victory as they had to frustrate and render it dreadful, and even mortal to those who, allured by the splendour of the gold
i.), therefore, without god nothing can be, or be conceived. q.e.five hundred.
the cameleon takes her colour from the place upon which she is laid; but the polypus gives himself what colour he pleases, according to occasion, either to conceal himself from what he fears, or from what he has a design to seize: in the cameleon 'tis a
the kingdom of heaven is compared, not to any great kernel or nut, but to a grain of mustard-seed: which is one of the least grains, but hath in it a property and spirit hastily to get up and spread.
great mistakes in the ruling part, many wrong and inconvenient laws, and all the slips of human frailty, will be born by the people without mutiny or murmur.
hence rousseau said, les femmes, en general, n'aiment aucun art, ne se connoissent a aucun et n'ont aucun genie (lettre a d'alembert, note xx.). every one who can see through a sham must have found this to be the case.
did they go sideward or backward?" "that's fortune," answered he, "but so it is that they were mistaken." i replied that i had rather follow effects than reason.
europe, european "manliness," suffers,--who would like to lower woman to "general culture," indeed even to newspaper reading and meddling with politics.
for he who himself standeth, like you, on sickly and tender legs, wisheth above all to be treated indulgently, whether he be conscious of it or hide it from himself.
general use the word tyrant in a different sense, as appears most clearly in xenophon's hiero , but also it would follow from aristotle's distinction that, from the very beginning of the world, there has not yet been a single king.
reading in froissart the vow of a troop of young english gentlemen, to keep their left eyes bound up till they had arrived in france and performed some notable exploit upon us, i have often been tickled with this thought, that it might have befallen them
paul did to the jews of thessalonica, when "three sabbath days he reasoned with them out of the scriptures, opening, and alledging that christ must needs have suffered, and risen again from the dead, and that this jesus is christ."
acquire a robust and almost unalterable constitution.
if one could at all do away with danger, the cause of fear, one would have done away with this morality at the same time, it would no longer be necessary, it would not consider itself any longer necessary!--whoever examines the conscience of the
this considered, the kingdome of darknesse, as it is set forth in these, and other places of the scripture, is nothing else but a "confederacy of deceivers, that to obtain dominion over men in this present world, endeavour by dark, and erroneous
the obstinate and intractable qualities of matter, we are told, or the observance of general laws, or some such reason, is the sole cause, which controlled the power and benevolence of jupiter, and obliged him to create mankind and every sensible creature
and hence subduing or cultivating the earth, and having dominion, we see are joined together. the one gave title to the other.
the sport of digging the bait is nearly equal to that of catching the fish, when one's appetite is not too keen; and this you may have all to yourself to-day.
and, indeed, irenaeus was involved in the same fortune.
which are no ways inferior unto the yeomanry for arms. and therefore out of all questions, the splendor and magnificence, and great retinues and hospitality, of noblemen and gentlemen, received into custom, doth much conduce unto martial greatness.
we read in the bible that nicanor, the persecutor of the law of god, having sent his soldiers to seize upon the good old man razis, surnamed in honour of his virtue the father of the jews: the good man, seeing no other remedy, his gates burned down, and
youth and pleasure have not formerly so far prevailed with me, that i did not well enough discern the face of vice in pleasure; neither does the distaste that years have brought me, so far prevail with me now, that i cannot discern pleasure in vice.
have no more wrong done you, than one should do in a battle, by running a man through whom i should see engaged with one of our own men, with the like advantage.
with the sword of thine utterance severest thou the thickest darkness of our hearts. thou hast discovered our distress; for lo! we are on our way to find the higher man-
it is evident that the prophets of the old testament foretold, and the jews expected a messiah, that is, a christ, that should re-establish amongst them the kingdom of god, which had been rejected by them in the time of samuel, when they required a king
the second is he, that owneth an action, or covenant of another conditionally; that is to say, he undertaketh to do it, if the other doth it not, at, or before a certain time.
for if evils have no admission into us but by the judgment we ourselves make of them, it should seem that it is, then, in our own power to despise them or to turn them to good.
friendship, wherein it happens, as with ivy, that it decays and ruins the walls it embraces; but a sound and regular friendship, equally useful and pleasant.
if you tell me, that any person is in love, i easily understand your meaning, and form a just conception of his situation; but never can mistake that conception for the real disorders and agitations of the passion.
a miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined.
one ought to avow with the utmost fairness what is still necessary here for a long time, what is alone proper for the present: namely, the collection of material, the comprehensive survey and classification of an immense domain of delicate sentiments of
answer, rushed furiously alone, scimitar in hand, into the first body of the enemy, where he was presently cut to pieces, we are not to look upon that action, peradventure, so much as vindication as a turn of mind, not so much natural valour as a sudden
our manners have been corrupted by communication with the saints. our hymn-books resound with a melodious cursing of god and enduring him forever.
proof.--that, which we conceive to affect an object of our love pleasurably or painfully, affects us also pleasurably or painfully (three. xxi.). but the mind (three.
the internal sense, by means of which the mind contemplates itself or its internal state, gives, indeed, no intuition of the soul as an object; yet there is nevertheless a determinate form, under which alone the contemplation of our internal state is
particular; and owning all the actions the representer doth, in case they give him authority without stint: otherwise, when they limit him in what, and how farre he shall represent them, none of them owneth more, than they gave him commission to act.
for he is covetous and jealous, the monk in the moon; covetous of the earth, and all the joys of lovers.
meditation is a powerful and full study to such as can effectually taste and employ themselves; i had rather fashion my soul than furnish it.
and besides the example of caesar, who commanded his men to shoot chiefly at the face of pompey's soldiers in the battle of pharsalia, a thousand other commanders have also bethought them to invent new forms of weapons and new ways of striking and
are no lesse subject, not only to ambition, but also to ignorance, than any other sort of men. so that where a stranger hath authority to appoint teachers, it is given him by the soveraign in whose dominions he teacheth.
himself with kisses and suchlike endearments, without pressing any further.
"nihil est tam utile, quod intransitu prosit."
i had not ridden far, but i was discovered, and two or three parties of horse, from various places, were sent out to seize me; one of them overtook me on the third day, and i was attacked by fifteen or twenty gentlemen in vizors, followed at a distance by
twelve it may be pretended, that the resistance which we meet with in bodies, obliging us frequently to exert our force, and call up all our power, this gives us the idea of force and power.
proper places signifie nothing els, but the mine, or countenance, that promiseth good and evill.
heart, his longing for the elegant, the amorous, the tripping, the tearful, and his belief in the south, can still appeal to something left in us!
"the greatest clerks are not the wisest men." a proverb given in rabelais' gargantua, i. thirty nine.
ought to die? and to design a man, or any other thing, by the hand to the eye is lesse subject to mistake, than when it is done to the eare by a name.
when it got abroad among the sailors that zarathustra was on board the ship-for a man who came from the happy isles had gone on board along with him,-there was great curiosity and expectation.
it is impossible to make a man naturally blind conceive that he does not see; impossible to make him desire sight, or to regret his defect; for which reason we ought not to derive any assurance from the soul's being contented and satisfied with those we
some other way of purgation. years have evidently helped me to drain certain rheums; and why not these excrements which furnish matter for gravel?
towards the end of the republic, the romans, having grown more circumspect, were as unreasonably sparing in the use of the dictatorship as they had formerly been lavish.
and call them intelligible existences (noumena). now the question arises whether the pure conceptions of our understanding do possess significance in respect of these latter, and may possibly be a mode of cognizing them.
nextly i find, that my mind is not immediately affected by all parts of my body , but only by the brain , and perhaps only by one small part of it, that, to wit, wherein the common sense is said to reside; which part, as often as it is disposed in the
flint's, or sandy pond, in lincoln, our greatest lake and inland sea, lies about a mile east of walden.
but it is still more pernicious that public calamities are the objects of the hopes and expectations of innumerable individuals. some desire sickness, some mortality, some war, and some famine.
if the condition of things which we were made for is not yet, what were any reality which we can substitute? we will not be shipwrecked on a vain reality.
but a home have i found nowhere: unsettled am i in all cities, and decamping at all gates.
and our lawyers account no customes law, but such as are reasonable, and that evill customes are to be abolished; but the judgement of what is reasonable, and of what is to be abolished, belongeth to him that maketh the law, which is the soveraign
either experience makes these conceptions possible, or the conceptions make experience possible.
"zarathustra" is my brother's most personal work; it is the history of his most individual experiences, of his friendships, ideals, raptures, bitterest disappointments and sorrows.
fifty eight. has it been observed to what extent outward idleness, or semi-idleness, is necessary to a real religious life (alike for its favourite microscopic labour of self-examination, and for its soft placidity called "prayer," the state of perpetual
is it to be imagined that an apoplexy will not stun socrates as well as a porter? some men have forgotten their own names by the violence of a disease; and a slight wound has turned the judgment of others topsy-turvy.
for the emotion which we undergo can only be checked or destroyed by an emotion contrary to, and stronger than, itself, in other words, (by the general definition of the emotions) only by an idea of a modification of the body contrary to, and stronger
as little as the act of birth comes into consideration in the whole process and procedure of heredity, just as little is "being-conscious" opposed to the instinctive in any decisive sense; the greater part of the conscious thinking of a philosopher is
he is sure that his welfare is dear to the heart of being. in the presence of law to his mind he is overflowed with a reliance so universal that it sweeps away all cherished hopes and the most stable projects of mortal condition in its flood.
xxxii., and, in fact, all those propositions in which i have shown, that everything in nature proceeds from a sort of necessity, and with the utmost perfection.
my own bosom, and, consequently, owe myself no great thanks that one am free from several vices:
thus the criterion of the possibility of a conception (not of its object) is the definition of it, in which the unity of the conception, the truth of all that may be immediately deduced from it, and finally, the completeness of what has been thus deduced,
he still less feared his enemies than he hated them; some conspiracies and cabals that were made against his life being discovered to him, he satisfied himself in publishing by proclamation that they were known to him, without further prosecuting the
as far as easy reading, the primers and class-books, and when we leave school, the "little reading," and story books, which are for boys and beginners; and our reading, our conversation and thinking, are all on a very low level, worthy only of pygmies and
one in nearly the same sense as this word has in the english parliament. the similarity of these functions would have brought the consuls and the tribunes into conflict, even had all jurisdiction been suspended.
thoughts; so that sometimes we have an appetite to it, sometimes an aversion from it; sometimes hope to be able to do it; sometimes despaire, or feare to attempt it; the whole sum of desires, aversions, hopes and feares, continued till the thing be either
what then shall wee say to st. john who bids us (one epist. chap. four. ver. one.) "not to beleeve every spirit, but to try the spirits whether they are of god, because many false prophets are gone out into the world"?
state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)-at all events their apodeictic certainty.
another example is supplied in the painting belonging to the first quarter of this century. art was regarded merely as a means and instrument of mediaeval religious feeling, and consequently ecclesiastical subjects alone were chosen for its themes.
this balance, it was soon disturbed; the strongest did most work; the most skilful turned his labour to best account; the most ingenious devised methods of diminishing his labour: the husbandman wanted more iron, or the smith more corn, and, while both
porto fino. my health was not very good; the winter was cold and exceptionally rainy; and the small inn in which i lived was so close to the water that at night my sleep would be disturbed if the sea were high.
the term fortune, so often employed by montaigne, and in passages where he might have used providence, was censured by the doctors who examined his essays when he was at rome in one thousand five hundred eighty one. see his travels, i.
civilisation, and of such sublime codes of morality, we have nothing to show for ourselves but a frivolous and deceitful appearance, honour without virtue, reason without wisdom, and pleasure without happiness.
more with his own mode of life and thinking. in the towns where he stayed, montaigne took care to see the protestant divines, to make himself conversant with all their dogmas. he even had disputations with them occasionally.
they did this because, as they had no country and lived on their earnings, a few foot soldiers did not augment their reputation, and they could not maintain a large number and therefore they restricted themselves almost entirely to cavalry, by which with
and this feare of things invisible, is the naturall seed of that, which every one in himself calleth religion; and in them that worship, or feare that power otherwise than they do, superstition.
thus spake zarathustra, comforted in his heart, and went laughing on his way.
as for the inlet or outlet of walden, i have not discovered any but rain and snow and evaporation, though perhaps, with a thermometer and a line, such places may be found, for where the water flows into the pond it will probably be coldest in summer and
there are some complexions more proper for these precepts of retirement than others.
"nescio quis teneros oculus mihi fascinat agnos."
for in this manner, we not only facilitate our own labour, inasmuch as we define it clearly to ourselves, but also render it more easy for others to decide whether we have done justice to our undertaking.
"every man frames his own fortune." --cornelius nepos, life of atticus
what a gallery of art have i here! no mannerist made these varied groups and diverse original single figures. here is the artist himself improvising, grim and glad, at his block.
but that arithmetick , geometry , and the like (which treat only of the most simple , and general things not regarding whether they really are or not) have in them something certain and undoubted ; for whether i sleep or wake, two and three added make
in that great battle of plataea, that the greeks under the command of pausanias gained against mardonius and the persians, the conquerors, according to their custom, coming to divide amongst them the glory of the exploit, attributed to the spartan nation
for though it be lawfull to say, (for example) in common speech, the way goeth, or leadeth hither, or thither, the proverb sayes this or that (whereas wayes cannot go, nor proverbs speak;) yet in reckoning, and seeking of truth, such speeches are not to
for they are the talents which he hath put into our hands to negotiate, till the coming again of our blessed saviour; and therefore not to be folded up in the napkin of an implicate faith, but employed in the purchase of justice, peace, and true religion,
'tis folly to fix all a man's thoughts upon it, and to engage in it with a furious and indiscreet affection; but, on the other hand, to engage there without love and without inclination, like comedians, to play a common part, without putting anything to
in the conception itself, but by virtue of an intuition, which must be added to the conception.
one. the will to truth, which is to tempt us to many a hazardous enterprise, the famous truthfulness of which all philosophers have hitherto spoken with respect, what questions has this will to truth not laid before us!
"they have proceeded to this discipline of living well, which of all arts is the greatest, by their lives, rather than by their reading."--cicero, tusc. quaes., iv. three.
the austerity of our decrees renders the application of women to this vice more violent and vicious than its own condition needs, and engages it in consequences worse than their cause: they will readily offer to go to the law courts to seek for gain, and
of dangerous indifference as to yea and nay: alas! there are enough of cases in which he has to atone for these virtues of his!--and as man generally, he becomes far too easily the caput mortuum of such virtues.
they feel themselves already fully occupied, these good people, be it by their business or by their pleasures, not to mention the "fatherland," and the newspapers, and their "family duties"; it seems that they have no time whatever left for religion; and
"eternally he returneth, the man of whom thou art weary, the small man"-so yawned my sadness, and dragged its foot and could not go to sleep.
he who does all things for honour and glory, what can he think to gain by shewing himself to the world in a vizor, and by concealing his true being from the people?
there is an incessant influx of novelty into the world, and yet we tolerate incredible dulness. i need only suggest what kind of sermons are still listened to in the most enlightened countries.
had they to do in order to work systematically in that fashion, and with a good conscience, for the preservation of all the sick and suffering, which means, in deed and in truth, to work for the deterioration of the european race?
and of saul, upon the newes of the insolence of the ammonites towards the men of jabeth gilead, it is said (one sam.eleven.six.) that "the spirit of god came upon saul, and his anger (or, as it is in the latine, his fury) was kindled greatly."
but the first alternative is absurd (by the last prop., the proof of which is universal, and can be applied to all individual things).
the waste: but there conquerors take little care to possess themselves of the lands of the vanquished, no damage therefore, that men in the state of nature (as all princes and governments are in reference to one another) suffer from one another, can give
when they order us to love three, four, or fifty degrees of things above ourselves, they do like archers, who, to hit the white, take their aim a great deal higher than the butt; to make a crooked stick straight, we bend it the contrary way.
and so far from the assumption being less objectionable or less dangerous because the opinion is called immoral or impious, this is the case of all others in which it is most fatal.
and xxviii.); therefore all ideas, whether adequate or inadequate, follow by the same necessity (two. vi.). q.e.five hundred.
amongst the liberal sciences, let us begin with that which makes us free; not that they do not all serve in some measure to the instruction and use of life, as all other things in some sort also do; but let us make choice of that which directly and
in matter of religion he was wrong throughout, and was surnamed the apostate for having relinquished ours: nevertheless, the opinion seems to me more probable, that he had never thoroughly embraced it, but had dissembled out of obedience to the laws, till
wherefrom the divine nature can have been created, they are wholly ignorant; thus they clearly show, that they do not know the meaning of their own words. i myself have proved sufficiently clearly, at any rate in my own judgment (coroll. prop.
"as a man's conscience is, so within hope or fear prevails, suiting to his design."--ovid, fast., i. four hundred eighty five.
"alas! the wounds were made by my own weapons." --ovid, ep. phyll. demophoonti, vers. forty eight.
seeing therefore our saviour sent from his father, hee could not use his power in the conversion of those, whom his father had rejected. they that expounding this place of st.
for when men conceive a danger, they conceive it as still future, and are determined to fear it; this determination is checked afresh by the idea of freedom, which became associated with the idea of the danger when they escaped therefrom: this renders
opposite to curiosity is negligence things seem greater by imagination than they are in effect thy own cowardice is the cause, if thou livest in pain tis evil counsel that will admit no change torture: rather a trial of patience than of truth we do not
i withdrew yet farther into my shell, and endeavored to keep a bright fire both within my house and within my breast.
not that the current opinions were on the whole farther from the truth than rousseau's were; on the contrary, they were nearer to it; they contained more of positive truth, and very much less of error.
that age will be rich indeed when those relics which we call classics, and the still older and more than classic but even less known scriptures of the nations, shall have still further accumulated, when the vaticans shall be filled with vedas and
a line is space of one dimension. if it had any breadth, no matter how small, it would be space of two dimensions; and if in addition it had any thickness it would be space of three dimensions; hence a line has neither breadth nor thickness.
also threatened him every day, although he still retained him in his bodyguard, which was a foolish and dangerous thing to do, as the fact proved.
these philosophers said, that all the glory of the world was not worth an understanding man's holding out his finger to obtain it:
if they buy the influence of the leaders or the protection of women, it is only that they may sell justice, duty, and the state in their turn: in the meantime, the people, feeling that its vices are not the first cause of its misfortunes, murmurs and
possible. against such a "possibility," against such a "should be," however, this morality defends itself with all its strength, it says obstinately and inexorably "i am morality itself and nothing else is morality!"
their authors are a natural and irresistible aristocracy in every society, and, more than kings or emperors, exert an influence on mankind.
let him hear in season that he is born into the state of war, and that the commonwealth and his own well-being require that he should not go dancing in the weeds of peace, but warned, self-collected and neither defying nor dreading the thunder, let him
at one moment it exceeded not the common height, at another her forehead seemed to strike the sky; and whenever she raised her head higher, she began to pierce within the very heavens, and to baffle the eyes of them that looked upon her.
the persuasion of certainty is a certain testimony of folly and extreme incertainty; and there are not a more foolish sort of men, nor that are less philosophers, than the philodoxes of plato; we must inquire whether fire be hot? whether snow be white?
jerusalem, saith the lord, as the children of israel bring an offering in a clean vessell into the house of the lord.
'nay,' said i, 'i cannot ever remember a time when my mind was so completely at peace as not to feel the pang of some uneasiness.'
religious crisis and awakening. how is the negation of will possible? how is the saint possible?--that seems to have been the very question with which schopenhauer made a start and became a philosopher.
particular being is contained and made one with all other; that common heart of which all sincere conversation is the worship, to which all right action is submission; that overpowering reality which confutes our tricks and talents, and constrains every
but at times and uncertain; they are always fit for the encounter, that they may be always ready when we are so "pati natee."- "born to suffer."-seneca, ep., ninety five.
of this one could furnish an infinite number of modern examples, and show how many times peace has been broken, and how many promises rendered worthless, by the faithlessness of princes, and those that have been best able to imitate the fox have succeeded
desired to abolish it for only five or six idle clauses that were contrary to our belief.
we are all steeped in it, as well one as another; but they who are not aware on't, have somewhat the better bargain; and yet i know not whether they have or no.
would have spoke to him after this manner: "forsake me, let me alone, rather than lodge me under the body and figure of an ass." how! the philosophers, then will abandon this great and divine wisdom for this corporeal and terrestrial covering?
--undertakes to cure the unnatural and preposterous loves of his time, as one which he esteems of sovereign virtue, namely, that the public opinion condemns them; that the poets, and all other sorts of writers, relate horrible stories of them; a recipe,
hers, may fall into her power. cranes, swallows, and other birds of passage, by shifting their abode according to the seasons, sufficiently manifest the knowledge they have of their divining faculty, and put it in use.
scarce hold for them. and because these cunning men, are like haberdashers of small wares, it is not amiss to set forth their shop.
if it be lawful for pantius to maintain his opinion about augury, dreams, oracles, vaticinations, of which the stoics made no doubt at all; why may not a wise man dare to do the same in all things that he dared to do in those he had learned of his
secondly , the command of the mind over itself is limited, as well as its command over the body; and these limits are not known by reason, or any acquaintance with the nature of cause and effect, but only by experience and observation, as in all other
prerogative of the will, st. augustine urges, of having seen a man who could command his rear to discharge as often together as he pleased, vives, his commentator, yet further fortifies with another example in his time,--of one that could break wind in
thereby rendered more capable of being affected or affecting other bodies in an increased number of ways; contrariwise, whatsoever renders the body less capable in this respect is hurtful to man.
oh, those good ones! good men never speak the truth. for the spirit, thus to be good, is a malady.
"'atque in se sua per vestigia volvitur annus.'
the quarrel out of true zeal to religion and a holy desire to maintain the peace and government of their country), of these, i say, we see many whom passion transports beyond the bounds of reason, and sometimes inspires with counsels that are unjust and
to defend, or to fear the enemy should make any advantage of but that if he had such a stomach to fight, let him but come to view their ancient places of sepulture, and there he should have his fill.
the consciousness of self (apperception) is the simple representation of the "ego"; and if by means of that representation alone, all the manifold representations in the subject were spontaneously given, then our internal intuition would be intellectual.
nor that there be more gods than one; because it implies them all finite: for there cannot be more than one infinite: nor to ascribe to him (unlesse metaphorically, meaning not the passion, but the effect) passions that partake of griefe; as repentance,
of the law which set up among men this reign of mutual justice the general will is the source.
independently of its relation to our intuition.
i turn the wheel that spins. i delight to see the high come down and the low ascend. mount up, if thou wilt, but only on condition that thou wilt not think it a hardship to come down when the rules of my game require it.
besides, the remainder, after such enclosure, would not be as good to the rest of the commoners, as the whole was when they could all make use of the whole; whereas in the beginning and first peopling of the great common of the world, it was quite
these valour; those reason, these force; those the long robe, these the short;--divided betwixt them.
and therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not.
i do not see why he should so positively apply them to a sharp remorse that tormented the conscience of tiberius; at least, when i was in the same condition, i perceived no such thing.
might not the basket, stable-broom, mat-making, corn-parching, linen-spinning, and pottery business have thrived here, making the wilderness to blossom like the rose, and a numerous posterity have inherited the land of their fathers?
i have lately been reading the history of tacitus quite through, without interrupting it with anything else (which but seldom happens with me, it being twenty years since i have kept to any one book an hour together), and one did it at the instance of a
in truth, these cruelties are very unworthy the french good nature, and also, god be thanked, our air is very well purged of them since this good advice: 'tis enough that they say "no" in doing it, according to the rule of the good marot.
canst thou give unto thyself thy bad and thy good, and set up thy will as a law over thee? canst thou be judge for thyself, and avenger of thy law?
it is neither the quality nor the quantity, but the devotion to sensual savors; when that which is eaten is not a viand to sustain our animal, or inspire our spiritual life, but food for the worms that possess us.
"almost all the ancients have declared that there is nothing to be known, nothing to be perceived or understood; the senses are too limited, men's minds too weak, and the course of life too short."
according to herodotus, xerxes wept at the sight of his army, which was too extensive for him to scan, at the thought that a hundred years hence not one of all these would be alive.
they read the nine thousandth tale about zebulon and sephronia, and how they loved as none had ever loved before, and neither did the course of their true love run smooth,-at any rate, how it did run and stumble, and get up again and go on!
-it wanteth love, it wanteth hate, it is over-rich, it bestoweth, it throweth away, it beggeth for some one to take from it, it thanketh the taker, it would fain be hated,-
the comitia curiata, in which the populace of rome formed the majority, being fitted only to further tyranny and evil designs, naturally fell into disrepute, and even seditious persons abstained from using a method which too clearly revealed their
that, if they did not depart from the city of ravenna within a prescribed time, they should be branded on the forehead and expelled. what would exceed the rigour of this severity?
the virtues of the common man would perhaps mean vice and weakness in a philosopher; it might be possible for a highly developed man, supposing him to degenerate and go to ruin, to acquire qualities thereby alone, for the sake of which he would have to be
them in common? when nunez balbao, standing on the sea-shore, took possession of the south seas and the whole of south america in the name of the crown of castille, was that enough to dispossess all their actual inhabitants, and to shut out from them all
digging one day for fish-worms, i discovered the ground-nut ( apios tuberosa ) on its string, the potato of the aborigines, a sort of fabulous fruit, which i had begun to doubt if i had ever dug and eaten in childhood, as i had told, and had not dreamed
ye good dancers, now is all delight over: wine hath become lees, every cup hath become brittle, the sepulchres mutter.
temporal powers. and having made the first mistake, he was obliged to follow it up, whilst, to put a stop to the ambition of alexander and prevent him becoming ruler of tuscany, he was forced to come to italy.
states; but every one of them is subject to that common-wealth, whereof he is himself a member; and consequently, cannot be subject to the commands of any other person.
it certainly agrees in tone and character with the description of xenophon, who says in the "memorabilia" that socrates might have been acquitted "if in any moderate degree he would have conciliated the favour of the dicasts;" and who informs us in
seem impertinent one to another, as in a dream.
the old question with which people sought to push logicians into a corner, so that they must either have recourse to pitiful sophisms or confess their ignorance, and consequently the vanity of their whole art, is this: "what is truth?"
common-wealth, then the other? but when the impositions, are layd upon those things which men consume, every man payeth equally for what he useth: nor is the common-wealth defrauded, by the luxurious waste of private men.
did he himself find no cause for laughter on the earth? then he sought badly. a child even findeth cause for it.
the first of these objections would go to the root of the matter were it well founded; for if no happiness is to be had at all by human beings, the attainment of it cannot be the end of morality, or of any rational conduct.
the spirit and virtue of thy master shall advance by thou being his servant: thus wilt thou thyself advance with his spirit and virtue!"
'tis not a philosophical disdain of worldly and transitory things; my taste is not purified to that degree, and i value them at as great a rate, at least, as they are worth; but 'tis, in truth, an inexcusable and childish laziness and negligence.
which kind of thoughts, is called foresight, and prudence, or providence; and sometimes wisdome; though such conjecture, through the difficulty of observing all circumstances, be very fallacious.
say, some hollow tree; and then for morning calls and dinner-parties! only a woodpecker tapping. o, they swarm; the sun is too warm there; they are born too far into life for me. i have water from the spring, and a loaf of brown bread on the shelf.-hark!
sing and bubble over, o zarathustra, heal thy soul with new lays: that thou mayest bear thy great fate, which hath not yet been any one's fate!
free for death, and free in death; a holy naysayer, when there is no longer time for yea: thus understandeth he about death and life.
author tells us that the persians used to consult about their most important affairs after being well warmed with wine.
thirty five. benevolence is the desire of benefiting one whom we pity. cf. three. xxvii. note.
not permitted to marry a carpenter; and parents are obliged to train up their children precisely in their own callings, and not put them to any other trade; by which means the distinction and continuance of their fortunes are maintained.
commodiously, at least securely, in my own particular concerns: a scholastic and novice virtue; but i have found them unapt and dangerous.
when, however, zarathustra was quite nigh unto them, then did he hear plainly that a human voice spake in the midst of the kine, and apparently all of them had turned their heads towards the speaker.
future will be conformable to the past. to endeavour, therefore, the proof of this last supposition by probable arguments, or arguments regarding existence, must be evidently going in a circle, and taking that for granted, which is the very point in
and if you affirm, that, while a divine providence is allowed, and a supreme distributive justice in the universe, i ought to expect some more particular reward of the good, and punishment of the bad, beyond the ordinary course of events; i here find the
since there are deaths that are good for fools, deaths good for the wise, let us find out such as are fit for those who are betwixt both. my imagination suggests to me one that is easy, and, since we must die, to be desired.
thousand very fine stories, which are to be found in books, that would save them the trouble of invention, and be more useful and diverting; and he who would make a whole and connected body of them would need to add nothing of his own, but the connection
again by pulling it out to make it whole, to make the children of israel beleeve (as it is verse five.) that the god of their fathers had appeared unto him; and if that were not enough, he gave him power to turn their waters into bloud.
but, to speak the truth, is not man a most miserable creature the while?
one evening went zarathustra and his disciples through the forest; and when he sought for a well, lo, he lighted upon a green meadow peacefully surrounded with trees and bushes, where maidens were dancing together.
he cuts and saws the solid pond, unroofs the house of fishes, and carts off their very element and air, held fast by chains and stakes like corded wood, through the favoring winter air, to wintry cellars, to underlie the summer there.
if i were worthy to advise, the slow speaker, methinks, should be more proper for the pulpit, and the other for the bar: and that because the employment of the first does naturally allow him all the leisure he can desire to prepare himself, and besides,
and it is much more likely, that the destruction that hath heretofore been there, was not by earthquakes (as the egyptian priest told solon concerning the island of atlantis, that it was swallowed by an earthquake), but rather that it was desolated by a
once on a time, zarathustra also cast his fancy beyond man, like all backworldsmen. the work of a suffering and tortured god, did the world then seem to me.
sect. twenty. but when the actual force is over, the state of war ceases between those that are in society, and are equally on both sides subjected to the fair determination of the law; because then there lies open the remedy of appeal for the past
music--drawing--dancing--also a little gardening and ploughing now and then. i have seen them mending the roads in epirus with good success. why not, as well as hay-making and milking ?
the mischief which is designed them, the people may prevent before it be done; but when it is done, they must not revenge it on the king, though author of the villany.
he that is too much in anything, so that he giveth another occasion of satiety, maketh himself cheap. to apply one's self to others, is good; so it be with demonstration, that a man doth it upon regard, and not upon facility.
the labour that was mine, removing them out of that common state they were in, hath fixed my property in them.
how earnestly do i beg of his holy compassion that i may never owe essential thanks to any one. o happy liberty wherein i have thus far lived. may it continue with me to the last. i endeavour to have no express need of any one:
quack of their leader as they hurried off.
are a shower of snares upon the people. therefore let penal laws, if they have been sleepers of long, or if they be grown unfit for the present time, be by wise judges confined in the execution: judicis officium est, ut res, ita tempora rerum, etc.
were it even true that pity is no more than a feeling, which puts us in the place of the sufferer, a feeling, obscure yet lively in a savage, developed yet feeble in civilised man; this truth would have no other consequence than to confirm my argument.
hearts, that the very thought should be hateful to them, with what mask soever they may be disguised.
confusion will follow, as is often suggested: for,
for god being then king, and having constituted the tribe of levi to be his publique ministers, he allowed them for their maintenance, the publique revenue, that is to say, the part that god had reserved to himself; which were tythes, and offerings: and
but in this case the state has provided no way: its very constitution is the evil.
and pygmalion's judgment so troubled by the impression of the sight of his ivory statue that he loves and adores it as if it were a living woman!
invasion increase their power, they would not be able, long time, by standing only on their defence, to subsist. and by consequence, such augmentation of dominion over men, being necessary to a mans conservation, it ought to be allowed him.
it was sailing by dead reckoning to them, and they saw not clearly how to make their port so; therefore i suppose they still take life bravely, after their fashion, face to face, giving it tooth and nail, not having skill to split its massive columns with
we are the subjects of an experiment which is not a little interesting to me. can we not do without the society of our gossips a little while under these circumstances,-have our own thoughts to cheer us?
at my dance-frantic foot, dost thou cast a glance, a laughing, questioning, melting, thrown glance:
of purification and cleanness, fit for such an office.
a wise prince, therefore, always avoids these forces and has recourse to his own, and would prefer rather to lose with his own men than conquer with the forces of others, not deeming it a true victory which is gained by foreign arms.
prudence and wisdom of those, whose hands it is in, to be managed for the public good: for the laws that concern subjects one amongst another, being to direct their actions, may well enough precede them.
john himselfe, the apostle beloved of our lord, beginneth his second epistle with these words, "the elder to the elect lady."
by this power indeed fathers oblige their children to obedience to themselves, even when they are past minority, and most commonly too subject them to this or that political power: but neither of these by any peculiar right of fatherhood, but by the
in that way alone, it seemed, could they have complete security that the powers of government would never be abused to their disadvantage.
he then gave me to understand that his complaint was infectious, and, moreover, disagreeable and depressing; and that he, knowing thoroughly my constitution, desired that i should content myself with coming to see him now and then.
--it is much more easy to satisfy the hearers, when speaking of the nature of the gods than of the nature of men, because the ignorance of the auditory affords a fair and large career and all manner of liberty in the handling of abstruse things.
one hundred eighty six. the moral sentiment in europe at present is perhaps as subtle, belated, diverse, sensitive, and refined, as the "science of morals" belonging thereto is recent, initial, awkward, and coarse-fingered:--an interesting contrast, which
explanation--i say, first, that emotion or passion of the soul is a confused idea. for we have shown that the mind is only passive, in so far as it has inadequate or confused ideas. (three.
injustice and filth cast they at the lonesome one: but, my brother, if thou wouldst be a star, thou must shine for them none the less on that account!
i answer that it is assuming very much more.
general will tends to equality. it is even more impossible to have any guarantee of this agreement; for even if it should always exist, it would be the effect not of art, but of chance.
and contrarily, when the evill exceedeth the good, the whole is apparent or seeming evill: so that he who hath by experience, or reason, the greatest and surest prospect of consequences, deliberates best himself; and is able, when he will, to give the
in like manner, if a man be metamorphosed into a stone, or into a pillar, it is a miracle; because strange: but if a peece of wood be so changed; because we see it often, it is no miracle: and yet we know no more, by what operation of god, the one is
aright; and therefore the imposition of hands had been unnecessary; baptisme it selfe had been sufficient.
wherein he not only excels all other historians, as cicero confesses, but, peradventure, even cicero himself; speaking of his enemies with so much sincerity in his judgment, that, the false colours with which he strives to palliate his evil cause, and the
also freely credited with all the virtues he ought to possess, and is supposed to be always what he should be.
we had ill-formed souls enough, without spoiling those that were generous and good; so that, if we hold on, there will scarcely remain any with whom to intrust the health of this state of ours, in case fortune chance to restore it:
let them never tell me that it is a medicine too dear bought: for what avail so many stinking draughts, so many caustics, incisions, sweats, setons, diets, and so many other methods of cure, which often, by reason we are not able to undergo their violence
thus spake the conscientious one; the old magician, however, looked about him, enjoying his triumph, and on that account put up with the annoyance which the conscientious one caused him. "be still!"
prop. fifty three. humility is not a virtue, or does not arise from reason.
i much prefer the company of ploughboys and tin-peddlers to the silken and perfumed amity which celebrates its days of encounter by a frivolous display, by rides in a curricle and dinners at the best taverns.
freezing wind, which raged in that season.
the print of a foot in the sand can only prove, when considered alone, that there was some figure adapted to it, by which it was produced: but the print of a human foot proves likewise, from our other experience, that there was probably another foot,
of the beast goeth downward to the earth?" that is, none knows but god; nor is it an unusuall phrase to say of things we understand not, "god knows what," and "god knows where." that of gen. five.twenty four.
and by this means, we may, perhaps, attain a new microscope or species of optics, by which, in the moral sciences, the most minute, and most simple ideas may be so enlarged as to fall readily under our apprehension, and be equally known with the grossest
the ignorant, to be sure, the people-they are like a river on which a boat floateth along: and in the boat sit the estimates of value, solemn and disguised.
florio (one thousand six hundred thirteen) makes the passage read as-follows: "methinks that, considering the weakness of our life, and seeing the infinite number of ordinary rocks and natural dangers it is subject unto, we should not, so soon as we come
some, in their discourse, desire rather commendation of wit, in being able to hold all arguments, than of judgment, in discerning what is true; as if it were a praise, to know what might be said, and not, what should be thought.
"the lazy ox desires a saddle and bridle; the horse wants to plough."--hor., ep., i. fourteen,forty three.
island of capri, that most terrible of all roman anachronisms.
abstinence. are we not brutes to call that work brutish which begets us?
thus we see that of the three general sects of philosophy, two make open profession of doubt and ignorance; and in that of the dogmatists, which is the third, it is easy to discover that the greatest part of them only assume this face of confidence and
the whole of this earth's globe, as thou hast learnt from the demonstration of astronomy, compared with the expanse of heaven, is found no bigger than a point; that is to say, if measured by the vastness of heaven's sphere, it is held to occupy absolutely
of atheism and profaneness: the persons, from whose authority he related the miracle, of established character for judgement and veracity, as we may well presume; eye-witnesses of the fact, and confirming their testimony, after the flavian family was
if the people governed itself and there were no intermediary between the administration of the state and the citizens, they would have no more to do than to assess themselves occasionally, in proportion to the public needs and the abilities of
we are all wind throughout; and, moreover, the wind itself, more discreet than we, loves to bluster and shift from corner to corner, and contents itself with its proper offices without desiring stability and solidity-qualities not its own.
time; this man's doctrine was refuted by crinas of marseilles, who first brought all medicinal operations under the ephemerides and motions of the stars, and reduced eating, sleeping, and drinking to hours that were most pleasing to mercury and the moon;
there are of other sorts of men and business:--
all phenomena are, accordingly, to be considered as aggregates, that is, as a collection of previously given parts; which is not the case with every sort of quantities, but only with those which are represented and apprehended by us as extensive.
rule, the principle, that all the things which we very clearly and distinctly conceive are true, only observing, however, that there is some difficulty in rightly determining the objects which we distinctly conceive.
an eagle swept through the air in wide circles, and on it hung a serpent, not like a prey, but like a friend: for it kept itself coiled round the eagle's neck.
nature has also, on the other side, helped me to some of hers: as not to be able to endure more than two full meals in one day, without overcharging my stomach, nor a total abstinence from one of those meals without filling myself with wind, drying up my
seven. the right of making rules, whereby the subject may every man know what is so his owne, as no other subject can without injustice take it from him
i am willing, however, to have the testimonies nearest to us when we have most need of them; for christendom furnishes us with enough. after the example of our blessed guide there have been many who have crucified themselves.
in the like manner when we want drink, from thence arises a certain dryness in the throat , which moves the nerves thereof, and by their means the inward parts of the brain, and this motion affects the mind with the sense of thirst ; because that in this
perhaps not alike . and because that some of these perceptions are pleasant , others unpleasant , 'tis evidently certain , that my body , or rather my whole self (as i am compounded of a mind and body ) am liable to be affected by these bodies which
it is with this voice alone that political rulers should speak when they command; for no sooner does one man, setting aside the law, claim to subject another to his private will, than he departs from the state of civil society, and confronts him face to
according to our ignorance of nature nothing noble can be performed without danger only set the humours they would purge more violently in work ought not to expect much either from his vigilance or power ought to withdraw and retire his soul from the
o pater, aime aliquas ad colum hinc ire putandum est sublimes animas, iterumque ad tarda reverti corpora? qu lucis miseris tam dira cupido?
--the greek history observes of iccus the tarentine, of chryso, astyllus, diopompos, and others, that to keep their bodies in order for the olympic games and such like exercises, they denied themselves during that preparation all commerce with venus.
i know that a man may triumph over the utmost effort of this pleasure: i have experienced it in myself, and have not found venus so imperious a goddess, as many, and much more virtuous men than i, declare.
one. consequences from the accidents common to all bodies naturall; which are quantity, and motion.
such equality, we are told, is an unpractical ideal that cannot actually exist. but if its abuse is inevitable, does it follow that we should not at least make regulations concerning it?
because i think , it follows that i am , for whatever thinks cannot be nothing .
he that seeketh victory over his nature, let him not set himself too great, nor too small tasks; for the first will make him dejected by often failings; and the second will make him a small proceeder, though by often prevailings.
josephus tells us that by giving an ambassador the enemy had sent to him his full dose of liquor, he wormed out his secrets.
"fortune, not wisdom, sways human life." --cicero, tusc. quaes., five. thirty one.
"quantum curs potest et ars doloris desiit fingere caelius podagram."
secondly, let them be prest, and ready to give aids and succors, to their confederates; as it ever was with the romans; insomuch, as if the confederate had leagues defensive, with divers other states, and, upon invasion offered, did implore their aids
both of them equally content with the change of their condition.
the conception of "greatness," precisely in his comprehensiveness and multifariousness, in his all-roundness, he would even determine worth and rank according to the amount and variety of that which a man could bear and take upon himself, according to the
uninhabitable parts of that country, resolving that in case the means of supporting life should chance to fail me, to make some shift or other to kill myself.
advanced; but look backward--recall these causes to their beginning--and there you will put them to a nonplus. will they have their faults less, for being of longer continuance; and that of an unjust beginning, the sequel can be just?
conduct us to pass over our lives without displeasure, and without offence." does not this man seem to speak of the condition of the ever-living and almighty god?
generally, the dividing and breaking, of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust, amongst themselves, is not one of the worst remedies.
are they not dreams of human vanity, to make the moon a celestial earth? there to fancy mountains and vales, as anaxagoras did? there to fix habitations and human abodes, and plant colonies for our convenience, as plato and plutarch have done?
natures that have much heat, and great and violent desires and perturbations, are not ripe for action, till they have passed the meridian of their years; as it was with julius caesar and septimius severus.
and generally let it be noted, that those things which i here set down, are such as do naturally take the sense, and not respect petty wonderments.
abuse should be immediately made of this respect?
apollonius said it was for slaves to lie, and for freemen to speak truth: 'tis the chief and fundamental part of virtue; we must love it for itself.
our saviour therefore, both in teaching, and reigning, representeth (as moses did) the person of god; which god from that time forward, but not before, is called the father; and being still one and the same substance, is one person as represented by
good architect, a good marksman, or a good runner at the ring: commendations that add no honour, unless mentioned altogether and in the train of those that are properly applicable to him, namely, justice and the science of governing and conducting his
the former is nothing else, but sense and memory, and is absolute knowledge; as when we see a fact doing, or remember it done: and this is the knowledge required in a witnesse.
conversely, consequently, change. for to say, that the non-existence of a thing is not self-contradictory is a lame appeal to a logical condition, which is no doubt a necessary condition of the existence of the conception, but is far from being sufficient
no man has ever felt perfectly happy in the present; if he had it would have intoxicated him.
it now remains for me to show what course is marked out for us by reason, which of the emotions are in harmony with the rules of human reason, and which of them are contrary thereto.
some time or other--the will and the way thereto is nowadays called "progress" all over europe.
that it is only ideas which exist, and the shadow-like nature of the thing corresponding to them, is the basis of plato's teachings.
the state is not a mere accident of human history, a mere device for the protection of life and property; it responds to a fundamental need of human nature, and is rooted in the character of the individuals who compose it.
the masterpiece of german prose is therefore with good reason the masterpiece of its greatest preacher: the bible has hitherto been the best german book.
"verbis, quae timido quoque possent addere mentem"
"we set our chair in the midst"-so saith their smirking unto me-"and as far from dying gladiators as from satisfied swine."
upon no other account, but because my nature is deficient in something, and imperfect .
and as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions.
what can be more savage, than to see a nation where, by lawful custom, the office of a judge is bought and sold, where judgments are paid for with ready money, and where justice may legitimately be denied to him that has not wherewithal to pay; a
yet so raw and childish, that we are still teaching it it's a b one hundred: 'tis not above fifty years since it knew neither letters, weights, measures, vestments, corn, nor vines: it was then quite naked in the mother's lap, and only lived upon what she
from the excess of sprightliness i am fallen into that of severity, which is much more troublesome; and for that reason i now and then suffer myself purposely a little to run into disorder, and occupy my mind in wanton and youthful thoughts, wherewith it
when, however, he stood over against it, not more than twenty paces therefrom, the thing happened which he now least of all expected: he heard anew the great cry of distress. and extraordinary! this time the cry came out of his own cave.
the three great grecian tragedians, for instance, all worked at the same subject.
o my friends! thus speaketh the discerning one: shame, shame, shame-that is the history of man!
a law may be made to bind all the subjects of a common-wealth: a liberty, or charter is only to one man, or some one part of the people.
of all human and ancient opinions concerning religion, that seems to me the most likely and most excusable, that acknowledged god as an incomprehensible power, the original and preserver of all things, all goodness, all perfection, receiving and taking in
i ponder with myself of content; i do not skim over, but sound it; and i bend my reason, now grown perverse and peevish, to entertain it. do i find myself in any calm composedness? is there any pleasure that tickles me?
an orator bought me, when a child, and finding me a pretty and hopeful boy, bred me up, and when he died left me all his estate, which i have transported into this city of athens, and here settled myself to the study of philosophy.
they can by their own authority give judgement that the debt is due, which is as much as to be judge in their own cause.
i care not so much what i am in the opinions of others, as what i am in my own; i would be rich of myself, and not by borrowing.
if i must run the hazard of an uncertain choice, i am rather willing to have it under such a one as is more confident in his opinions than i am in mine, whose ground and foundation i find to be very slippery and unsure.
around the devisers of new values revolveth the world:-invisibly it revolveth. but around the actors revolve the people and the glory: such is the course of things.
"servare modum, finemque tenere, naturamque sequi."
thirty. honour eleven is pleasure accompanied by the idea of some action of our own, which we believe to be praised by others.
sufficiently argues the will of the contractor.
the furthest ones are they who pay for your love to the near ones; and when there are but five of you together, a sixth must always die.
in the most worn, pedantic, introverted self-tormenter's life, the greatest part is incalculable by him, unforeseen, unimaginable, and must be, until he can take himself up by his own ears. what am i? what has my will done to make me that i am? nothing.
we might as well omit to study nature because she is old. to read well, that is, to read true books in a true spirit, is a noble exercise, and one that will task the reader more than any exercise which the customs of the day esteem.
comparison of the papacy with the kingdome of fayries
use not to be called miracles. for how admirable soever any work be, the admiration consisteth not in that it could be done, because men naturally beleeve the almighty can doe all things, but because he does it at the prayer, or word of a man.
and if this examination of prophets, and spirits, were not allowed to every one of the people, it had been to no purpose, to set out the marks, by which every man might be able, to distinguish between those, whom they ought, and those whom they ought not
with this before me by way of example, i was persuaded that it would indeed be preposterous for a private individual to think of reforming a state by fundamentally changing it throughout, and overturning it in order to set it up amended; and the same i
bain has called attention), which reads at first sight as if it contradicted this.
least, putting it mildest, exploitation;--but why should one for ever use precisely these words on which for ages a disparaging purpose has been stamped?
did my loathing itself create for me wings and fountain-divining powers? verily, to the loftiest height had i to fly, to find again the well of delight!
that however-namely, pity-is called virtue itself at present by all petty people:-they have no reverence for great misfortune, great ugliness, great failure.
north when in the south--the born midlanders, the "good europeans." for them bizet has made music, this latest genius, who has seen a new beauty and seduction,--who has discovered a piece of the south in music.
true christians are made to be slaves, and they know it and do not much mind: this short life counts for too little in their eyes.
a remarkable change then occurs: not the government, but the state, undergoes contraction; i mean that the great state is dissolved, and another is formed within it, composed solely of the members of the government, which becomes for the rest of the
when the warmer days come, they who dwell near the river hear the ice crack at night with a startling whoop as loud as artillery, as if its icy fetters were rent from end to end, and within a few days see it rapidly going out.
the invention of the other arts must therefore have been necessary to compel mankind to apply themselves to agriculture.
willing emancipateth: that is the true doctrine of will and emancipation-so teacheth you zarathustra.
"men are most apt to believe what they least understand: and from the acquisitiveness of the human intellect, obscure things are more easily credited." the second sentence is from tacitus, hist. one. twenty two.
when i religiously confess myself to myself, i find that the best virtue i have has in it some tincture of vice; and i am afraid that plato, in his purest virtue (i, who am as sincere and loyal a lover of virtue of that stamp as any other whatever), if he
not be his intention to prejudice the people; yet because he has hereby lost the principal part of regal dignity, viz.
but since a throng of tumultuous passions hath assailed thy soul, since thou art distraught with anger, pain, and grief, strong remedies are not proper for thee in this thy present mood.
"what before had been vices are now manners."--seneca, ep., thirty nine.
constraints and fasten the knots which will compel millenniums to take new paths.
benvenuto cellini tells us in his memoirs, that, after a certain terrible dream or vision which he had during his confinement in the castle of st.
"o sacred phoebus, who with glorious ray, from the earth's centre, dost thy light display."
vi.), of which each expresses infinite essence after its kind, it follows that from the necessity of its nature an infinite number of things (that is, everything which can fall within the sphere of an infinite intellect) must necessarily follow.
let us now come to plutarch: jean bodin is a good author of our times, and a writer of much greater judgment than the rout of scribblers of his age, and who deserves to be read and considered.
"show me the tribute-money," said he;-and one took a penny out of his pocket;-if you use money which has the image of csar on it, and which he has made current and valuable, that is, if you are men of the state , and gladly enjoy the advantages of csar's
for whatsoever i may lawfully do without obligation, the same i may lawfully covenant to do through feare: and what i lawfully covenant, i cannot lawfully break.
for in every city these two opposite parties are to be found, arising from the desire of the populace to avoid the oppression of the great, and the desire of the great to command and oppress the people.
ye have too cruel eyes, and ye look wantonly towards the sufferers. hath not your lust just disguised itself and taken the name of fellow-suffering?
the simplest words,-we do not know what they mean except when we love and aspire.
habitation, should in time be too small for its inhabitants.
we confess ourselves religiously to god and our confessor; as our neighbours, do to all the people.
to which he devotes his hopes and his desires, paying them all reverence and honour, according to the saying of caesar:
me, and if i have not formed a right judgment of him, i must suppose it to be from my own want of scope.
i for my part rather bring in a fine sentence by head and shoulders to fit my purpose, than divert my designs to hunt after a sentence.
we must learn to suffer what we cannot evade; our life, like the harmony of the world, is composed of contrary things--of diverse tones, sweet and harsh, sharp and flat, sprightly and solemn: the musician who should only affect some of these, what would
"it is of great consequence in what bodies minds are placed, for many things spring from the body that may sharpen the mind, and many that may blunt it."--cicero, tusc. quaes., i. thirty three.
it is easy to discern, who are, and who are not, in political society together.
whatever can be proved to be good, must be so by being shown to be a means to something admitted to be good without proof. the medical art is proved to be good, by its conducing to health; but how is it possible to prove that health is good?
i confess to an extreme tenderness of nature on this point. it is almost dangerous to me to "crush the sweet poison of misused wine" of the affections. a new person is to me a great event and hinders me from sleep.
the surmounting of morality, in a certain sense even the self-mounting of morality--let that be the name for the long-secret labour which has been reserved for the most refined, the most upright, and also the most wicked consciences of today, as the
one sees also two cautious men, one of whom succeeds in his designs, and the other not, and in the same way two men succeed equally by different methods, one being cautious, the other impetuous, which arises only from the nature of the times, which does
-- never concerned himself further than the letters of his name, of which he has altered the whole contexture to build up by anagram the count d'alsinois, whom he has handsomely endowed with the glory of his poetry and painting.
this thought had been so sudden, that fear had had no leisure to introduce itself) it seemed to me like a flash of lightning that had pierced my soul, and that i came from the other world.
should not be also a prophet; or why any man should take the law of his country, rather than his own inspiration, for the rule of his action.
one hundred nineteen. our loathing of dirt may be so great as to prevent our cleaning ourselves--"justifying" ourselves.
it is not, however, answered, because every-one wants to answer it in his own way.
and so we say that the judgment is distant or near, that the millennium approaches, that a day of certain political, moral, social reforms is at hand, and the like, when we mean that in the nature of things one of the facts we contemplate is external and
does he not forget his palaces and girandeurs? if he be angry, can his being a prince keep him from looking red and looking pale, and grinding his teeth like a madman?
i change too quickly: my to-day refuteth my yesterday. i often overleap the steps when i clamber; for so doing, none of the steps pardons me.
can very seldom be assured. it cannot subsist in its perfection, say some of those who are learned in this warm lore of the heart, betwixt more than two.
-wanted ye ever once to come twice; said ye ever: "thou pleasest me, happiness! instant! moment!" then wanted ye all to come back again!
pain is also a joy, curse is also a blessing, night is also a sun,-go away! or ye will learn that a sage is also a fool.
after this solemnity, which makes such funds inalienable, their very nature is, in a manner, changed, and the revenues become so sacred, that it is not only the most infamous theft, but actual treason, to misapply them or pervert them from the purpose for
th, one thousand seven hundred forty two-three, "john melven cr. by one grey fox zero-two-three;" they are not now found here; and in his ledger, feb.
his body was trained to hardihood by wrestling, hunting, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars. at the same time he was kept from the extravagancies of his day.
more ferarum, quadrupedumque magis ritu, plerumque putantur concipere uxores: quia sic loca sumere possunt, pectoribus positis, sublatis semina lumbis;
this pertinacious bigotry, of which you complain, as so fatal to philosophy, is really her offspring, who, after allying with superstition, separates himself entirely from the interest of his parent, and becomes her most inveterate enemy and persecutor.
have not long passed away we are affected more intensely, than if we conceive that it has long passed away.
whatever kind, could render comprehensible the possibility of change, in other words, of a conjunction of contradictorily opposed predicates in one and the same object, for example, the presence of a thing in a place and the non-presence of the same thing
the same zig-zag course and frequent pauses, scratching along with it as if it were too heavy for him and falling all the while, making its fall a diagonal between a perpendicular and horizontal, being determined to put it through at any rate;-a
which many times sorteth to inconvenience. the modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation.
if this were true, men need not be virtuous but in public; and we should be no further concerned to keep the operations of the soul, which is the true seat of virtue, regular and in order, than as they are to arrive at the knowledge of others.
do not participate; and for that reason foolishly take upon us to pass our censure.
ita est informatum et anticipatum mentibus nostris, ut homini, quum de deo cogitet, forma occurrat hu-mana.
gave me over the carthaginians as this day," and advancing himself before towards the temple, he had presently all the assembly and his very accuser himself following at his heels.
proof.--in so far as a man is determined to an action through having inadequate ideas, he is passive (three. i.), that is (three. deff. i., and iii.), he does something, which cannot be perceived solely through his essence, that is (by four. def.
being taken, lose your empire." -- zonaras, lib. iii. --but fear does then manifest its utmost power when it throws us upon a valiant despair, having before deprived us of all sense both of duty and honour.
on the side of the pond next my house, a row of pitch pines fifteen feet high has been killed and tipped over as if by a lever, and thus a stop put to their encroachments; and their size indicates how many years have elapsed since the last rise to this
two hundred seventy one. that which separates two men most profoundly is a different sense and grade of purity.
he, that to maintain every doctrine which he himself draweth out of the history of our saviours life, and of the acts, or epistles of the apostles; or which he beleeveth upon the authority of a private man, wil oppose the laws and authority of the civill
rather alternation, that is, when certain determinations cease, others begin."
lemma four. if from a body or individual, compounded of several bodies, certain bodies be separated, and if, at the same time, an equal number of other bodies of the same nature take their place, the individual will preserve its nature as before, without
every just one is illustrious enough, every man's conscience being a sufficient trumpet to him.
a child would have fewer ideas, but they would be well-grounded and correct. it would learn to measure things according to its own standard and not according to another's.
beyond that reason suggesteth nothing; but leaves them either to rest there; or for further ceremonies, to rely on those they believe to be wiser than themselves.
time exist, would not require a special act of synthesis of the manifold as the condition of the unity of its consciousness, an act of which the human understanding, which thinks only and cannot intuite, has absolute need.
aristarchus said that anciently there were scarce seven sages to be found in the world, and in his time scarce so many fools: have not we more reason than he to say so in this age of ours? affirmation and obstinacy are express signs of want of wit.
nutrition, secretion, and change of matter, are still synthetically united with one another--as a primary form of life?--in the end, it is not only permitted to make this attempt, it is commanded by the conscience of logical method.
actions on their happiness; and the beliefs which have thus come down are the rules of morality for the multitude, and for the philosopher until he has succeeded in finding better.
if my virtue be a dancer's virtue, and if i have often sprung with both feet into golden-emerald rapture:
and if one considers those rulers who have lost their position in italy in our days, such as the king of naples, the duke of milan and others, one will find in them first a common defect as to their arms, for the reasons discussed at length, then we
yet the elder senators, mindful of their forefathers' manners, condemned this proceeding as degenerating from their ancient practice, which, they said, was to fight by valour, and not by artifice, surprises, and night-encounters; neither by pretended
good? turks have alms and hospitals for beasts vices will cling together, if a man have not a care virtue is much strengthened by combats virtue refuses facility for a companion
but when a miser thinks of nothing but gain or money, or when an ambitious man thinks of nothing but glory, they are not reckoned to be mad, because they are generally harmful, and are thought worthy of being hated.
two. that which coheres with the material conditions of experience (sensation), is real.
but then our organs themselves would be the work of our organs! it seems to me that this is a complete reductio ad absurdum, if the conception causa sui is something fundamentally absurd. consequently, the external world is not the work of our organs--?
peter; not onely to save entire their pretended power; but also to extend the same over the same christian provinces, though no more united in the empire of rome.
my revenge to another and better time desires, that still increase as they are fulfilled detest in others the defects which are more manifest in us disdainful, contemplative, serious and grave as the ass do not, nevertheless, always believe myself events
books have many charming qualities to such as know how to choose them; but every good has its ill; 'tis a pleasure that is not pure and clean, no more than others: it has its inconveniences, and great ones too.
secondly, that this accident served me for exercise to prepare me for worse, if i, who both by the benefit of fortune, and by the condition of my manners, hoped to be among the last, should happen to be one of the first assailed by this storm; instructing
good and ill fortune are, in my opinion, two sovereign powers; 'tis folly to think that human prudence can play the part of fortune; and vain is his attempt who presumes to comprehend both causes and consequences, and by the hand to conduct the progress
"suave mari magno, turbantibus aequora ventis, e terra magnum alterius spectare laborem:"
(this is obvious) therefore (by the foregoing prop.) we are, so far, more intensely affected towards it. q.e.five hundred.
when it shall so fall out that we must lose any or all of these, it may be no new thing to be without them.
no one ever spake such warlike words: 'what is good? to be brave is good. it is the good war that halloweth every cause.'
what, then, is to be done? must societies be totally abolished? must meum and tuum be annihilated, and must we return again to the forests to live among beasts?
acceptable to the singular and excellent sort of men; the first would not understand them enough, and the last too much; and so they may hover in the middle region.
he also kept the orsini and colonna parties in the conditions in which he found them, and although there were some leaders among them who might have made changes, there were two things that kept them steady: one, the greatness of the church, which they
number of parallel examples. one shall only add this one--that, were these essays of mine considerable enough to deserve a critical judgment, it might then, i think, fall out that they would not much take with common and vulgar capacities, nor be very
after the resurrection, they shall no more see one another; nor stir from one place to another; it followeth, me thinks, very necessarily, that that which is thus said concerning hell fire, is spoken metaphorically; and that therefore there is a proper
here goes lumber from the maine woods, which did not go out to sea in the last freshet, risen four dollars on the thousand because of what did go out or was split up; pine, spruce, cedar,-first, second, third, and fourth qualities, so lately all of one
i have a thousand senseless and casual actions within myself; either i am possessed by melancholy or swayed by choler; now by its own private authority sadness predominates in me, and by and by, i am as merry as a cricket.
was it not a pleasant passage of a friend of mine? there were, several gentlemen assembled together about the dispute of one seigneur with another; which other had, in truth, some preeminence of titles and alliances above the ordinary gentry.
for whereas the stile of the antient roman common-wealth, was, the senate, and people of rome; neither senate, nor people pretended to the whole power; which first caused the seditions, of tiberius gracchus, caius gracchus, lucius saturnius, and others;
itself, as the correlative of the determination of an object-whether it does belong to time, and how.
sheets of music set up before him. and if i write in french, which is the language of my country, in preference to latin, which is that of my preceptors, it is because i expect that those who make use of their unprejudiced natural reason will be better
the understanding was defined above only negatively, as a non-sensuous faculty of cognition. now, independently of sensibility, we cannot possibly have any intuition; consequently, the understanding is no faculty of intuition.
we must indeed observe that morality and the censorship, being stronger than this institution, corrected its defects at rome, and that the rich man found himself degraded to the class of the poor for making too much display of his riches.
that love to mankind, without any redeeming intention in the background, is only an additional folly and brutishness, that the inclination to this love has first to get its proportion, its delicacy, its gram of salt and sprinkling of ambergris from a
with mummies, some fall in love; others with phantoms: both alike hostile to all flesh and blood-oh, how repugnant are both to my taste! for i love blood.
flee into thy solitude! thou hast lived too closely to the small and the pitiable. flee from their invisible vengeance! towards thee they have nothing but vengeance.
mankind must have made very considerable progress, and acquired considerable knowledge and industry which they must also have transmitted and increased from age to age, before they arrived at this last point of the state of nature.
not to mention the tenderness of mothers for their offspring and the perils they encounter to save them from danger, it is well known that horses show a reluctance to trample on living bodies.
for the audacious, sophisticated nonsense on the one hand, and the unconscionable praise on the other of hegel and his fellows, as well as the apparent object of the whole affair, rose to such a pitch that in the end the charlatanry of the thing was
it is commonly said that this is the difference between the affections and the intellect.
"pardon me," said he to the trodden one, who had got up enraged, and had seated himself, "pardon me, and hear first of all a parable.
and yet we are to know how to wind the string to all notes, and the sharpest is that which is the most seldom touched. there is at least as much perfection in elevating an empty as in supporting a weighty thing.
who, besides other indignities, kept them cruising upon the sea, one while forwards and another backwards, till they had spent all their provisions, and were constrained to buy of them at so dear a rate and so long withal, that they set them not on shore
or who does not see, to whose profit redound the fees of private masses, and vales of purgatory; with other signes of private interest, enough to mortifie the most lively faith, if (as i sayd) the civill magistrate, and custome did not more sustain it,
this measure, when others are wanting, is good; but it is very bad to have neglected the other remedies for that one, for nobody would desire to fall because he believed that he would then find some one to pick him up.
cast it also, that you may have rooms, both for summer and winter; shady for summer, and warm for winter. you shall have sometimes fair houses so full of glass, that one cannot tell where to become, to be out of the sun or cold.
probable. as the violations of truth are more common in the testimony concerning religious miracles, than in that concerning any other matter of fact; this must diminish very much the authority of the former testimony, and make us form a general
before him, in the care of future time, hath his heart all the day long, gnawed on by feare of death, poverty, or other calamity; and has no repose, nor pause of his anxiety, but in sleep.
therefore always, when thou changest thine opinion or course, profess it plainly, and declare it, together with the reasons that move thee to change; and do not think to steal it.
whence, do you think, can such philosophers derive their idea of the gods? from their own conceit and imagination surely. for if they derived it from the present phenomena, it would never point to anything farther, but must be exactly adjusted to them.
to inform the mind, and govern the actions of their yet ignorant nonage, till reason shall take its place, and ease them of that trouble, is what the children want, and the parents are bound to: for god having given man an understanding to direct his
deliberation for the most part is of particulars. the language of desire, and aversion, is imperative; as, do this, forbear that; which when the party is obliged to do, or forbear, is command; otherwise prayer; or els counsell.
it would become justice, and plato himself, who countenances this manner of proceeding, to furnish me with other means more suitable to my own liking: this is a malicious kind of justice, and i look upon it as no less wounded by itself than by others.
"latius excisae pestis contagia serpunt."
into denmark, germany, hungary, c. and after a long but advantagious peregrination he return'd to amsterdam , where he intended to take up his rest, had he not been called by the french king upon very honourable terms to paris ; during his continuance
but i think, again, this is no reason why one should do as they do, or permit others to suffer much greater pain of a different kind.
cast up, because a great many men have unanimously approved it.
by this observation we are enabled to judge pretty exactly how far a people has departed from its primitive constitution, and of its progress towards the extreme term of corruption.
if we would not disturb in our members the jurisdiction that appertains to them in this, 'tis to be believed it would be the better for us, and that nature has given them a just and moderate temper both to pleasure and pain; neither can it fail of being
and, in truth, experience makes us sensible of many very hurtful treasons in it.
whether it be to the salvation of mens souls, or not.
this knowledge. 'tis faith alone that livelily mind certainly comprehends the deep mysteries of our religion; but, withal, i do not say that it is not a worthy and very laudable attempt to accommodate those natural and human utensils with which god has
-nay! nay! three times nay! for others do i wait here in these mountains, and will not lift my foot from thence without them;
i owe it rather to my fortune than my reason.
a legitimate proceeding is cold, heavy, and constrained, and not fit to make head against a headstrong and unbridled proceeding.
ought to be universally admitted, without any exception or reserve.
there; but did to each plantation send one governour; for though every man, where he can be present by nature, desires to participate of government; yet where they cannot be present, they are by nature also enclined, to commit the government of their
there were many such schools in the pond, apparently improving the short season before winter would draw an icy shutter over their broad skylight, sometimes giving to the surface an appearance as if a slight breeze struck it, or a few rain-drops fell
'tis a potent malady, and that naturally and imperceptibly steals into us; a vast provision of study and great precaution are required to evade the imperfections it loads us with, or at least to weaken their progress.
martyrs cry out to the tyrant from the middle of the flame, "this side is roasted enough, fall to and eat, it is enough done; fall to work with the other;" when we hear the child in josephus' torn piece-meal with pincers, defying antiochus, and crying out
the philosophical workers, after the excellent pattern of kant and hegel, have to fix and formalize some great existing body of valuations--that is to say, former determinations of value, creations of value, which have become prevalent, and are for a time
therefore if a man look sharply and attentively, he shall see fortune: for though she be blind, yet she is not invisible.
it is the highest power of divine moments that they abolish our contritions also. i accuse myself of sloth and unprofitableness day by day; but when these waves of god flow into me i no longer reckon lost time.
the hour when ye say: "what good is my happiness! it is poverty and pollution and wretched self-complacency. but my happiness should justify existence itself!"
and a crime committed in the time, or place appointed for devotion, is greater, than if committed at another time or place: for it proceeds from a greater contempt of the law.
the conception of action indicates the relation of the subject of causality to the effect.
--a brave and generous example of conjugal continence. it was doubtless from some lascivious poet,-- the lascivious poet is homer; see his iliad, xiv. two hundred ninety four.
nay, they are rather wont to signalize iniquity than to chase it away, and hence arises our indignation that honours so often fall to the most iniquitous of men. accordingly, catullus calls nonius an "ulcer-spot," though "sitting in the curule chair."
this pond has rarely been profaned by a boat, for there is little in it to tempt a fisherman.
soveraigns already possessed of that supremacy. but i have already proved, that christian soveraignes are in their owne dominions the supreme pastors, and instituted thereto, by vertue of their being baptized, though without other imposition of hands.
a man's growth is seen in the successive choirs of his friends. for every friend whom he loses for truth, he gains a better. i thought as i walked in the woods and mused on my friends, why should i play with them this game of idolatry?
this is absolute power, and summed up in the last words, "you shall be his servants." againe, when the people heard what power their king was to have, yet they consented thereto, and say thus, (verse.
a magic resideth even in his academic chair. and not in vain did the youths sit before the preacher of virtue.
neither by entreaties nor threats reclaim from the sweetness he found in indigence. beggars have their magnificences and delights, as well as the rich, and, 'tis said, their dignities and polities.
otherwise, whensoever a man lawfully promiseth, he unlawfully breaketh: but when the soveraign, who is the actor, acquitteth him, then he is acquitted by him that exorted the promise, as by the author of such absolution.
nor with god without speciall revelation
appears, that being at meat, they did not totally abandon the concern of other affairs and incidents. but when all is said, it is very hard in human actions to give so exact a rule upon moral reasons, that fortune will not therein maintain her own right.
look when the world hath fewest barbarous peoples, but such as commonly will not marry or generate, except they know means to live (as it is almost everywhere at this day, except tartary), there is no danger of inundations of people; but when there be
o my brethren, not backward shall your nobility gaze, but outward! exiles shall ye be from all fatherlands and forefather-lands!
may attend those that are appointed to instruct them; it is necessary that some such times be determined, wherein they may assemble together, and (after prayers and praises given to god, the soveraign of soveraigns) hear those their duties told them, and
society consisted at first merely of a few general conventions, which every member bound himself to observe; and for the performance of covenants the whole body went security to each individual.
best of us all, and yet knows nothing of it but by the ear. one cries out to him, "here's a hare!"
thirdly, for the worship which naturally men exhibite to powers invisible, it can be no other, but such expressions of their reverence, as they would use towards men; gifts, petitions, thanks, submission of body, considerate addresses, sober behaviour,
and i know not how this so manifest a truth, should of late be so little observed; that in a monarchy, he that had the soveraignty from a descent of six hundred years, was alone called soveraign, had the title of majesty from every one of his subjects,
but then he shall be king, not onely as god, in which sense he is king already, and ever shall be, of all the earth, in vertue of his omnipotence; but also peculiarly of his own elect, by vertue of the pact they make with him in their baptisme.
and it is one very remarkable feature in their marriages, that the same jealousy our wives have to hinder and divert us from the friendship and familiarity of other women, those employ to promote their husbands' desires, and to procure them many spouses;
"by a prayer addressed now to pollux, now to castor." --catullus, lxvi. sixty five.
and this do i say also to the o'erthrowers of statues: it is certainly the greatest folly to throw salt into the sea, and statues into the mud.
"they pretend," as i hear, "that the verses of kabir have four different senses; illusion, spirit, intellect, and the exoteric doctrine of the vedas;" but in this part of the world it is considered a ground for complaint if a man's writings admit of more
and the examples of many men of the highest genius, who had, in former times, engaged in this inquiry, but, as appeared to me, without success, led me to imagine it to be a work of so much difficulty, that i would not perhaps have ventured on it so soon
to be sure, in the case of scholars, in the case of really scientific men, it may be otherwise--"better," if you will; there there may really be such a thing as an "impulse to knowledge," some kind of small, independent clock-work, which, when well wound
good intelligence, but my nurse's milk, thank god, was tolerably wholesome and good.
difficult point; as the trinity; the deity; the nature of christ; transubstantiation; free-will. c.
can i form any assurance of his real respect to me, from his humble way of speaking and submissive behaviour, when these are ceremonies it is not in his choice to deny?
it may be objected, "but some received principles, especially on the highest and most vital subjects, are more than half-truths.
on the contrary, the rule of the understanding, through which alone the existence of phenomena can receive synthetical unity as regards relations of time, determines for every phenomenon its position in time, and consequently a priori, and with validity
i wrote this, some ten years ago, in my guicciardini (of what language soever my books speak to me in, i always speak to them in my own): "he is a diligent historiographer, from whom, in my opinion, a man may learn the truth of the affairs of his time, as
eighty three. instinct--when the house is on fire one forgets even the dinner--yes, but one recovers it from among the ashes.
by this means we may meet with some explications and analogies that will give satisfaction; at least to such as love the abstract sciences, and can be entertained with speculations, which, however accurate, may still retain a degree of doubt and
depreciation: where have we to fix our hopes?
applicable, because i have not been able to furnish any intuition corresponding to it, but am only able to say that our intuition is not valid for it.
to pass from theological, and philosophical truth, to the truth of civil business; it will be acknowledged, even by those that practise it not, that clear, and round dealing, is the honor of man's nature; and that mixture of falsehoods, is like alloy in
i have shewn already (in the last chapter,) that the kingdome of christ is not of this world: therefore neither can his ministers (unlesse they be kings,) require obedience in his name.
forty nine. that which is so astonishing in the religious life of the ancient greeks is the irrestrainable stream of gratitude which it pours forth--it is a very superior kind of man who takes such an attitude towards nature and life.--later on, when the
in order to get a provisional estimate of the value of an author's productions it is not exactly necessary to know the matter on which he has thought or what it is he has thought about it,--this would compel one to read the whole of his works,--but it
the people of athens bound themselves but from one onely action; which was, that no man on pain of death should propound the renewing of the warre for the island of salamis; and yet thereby, if solon had not caused to be given out he was mad, and
we need the tonic of wildness,-to wade sometimes in marshes where the bittern and the meadow-hen lurk, and hear the booming of the snipe; to smell the whispering sedge where only some wilder and more solitary fowl builds her nest, and the mink crawls with
of, which, when it prevails, produces effects very little different from foreign conquest.
against the fifth meditation. of the essence of material things.
but like the painters who, finding themselves unable to represent equally well on a plain surface all the different faces of a solid body, select one of the chief, on which alone they make the light fall, and throwing the rest into the shade, allow them
sixtly, the deniall of marriage to priests, serveth to assure this power of the pope over kings.
now stand the scales poised and at rest: three heavy questions have i thrown in; three heavy answers carrieth the other scale.
elsewhere, i shall never lurk in any place where i must hide myself. my god!
therefore, to make use of what comes in our way, and to enjoy it as much as possible (not to the point of satiety, for that would not be enjoyment) is the part of a wise man.
the legislator known; and the lawes, either by writing, or by the light of nature, sufficiently published; there wanteth yet another very materiall circumstance to make them obligatory.
historically, modern theory passes from the first to the second of these forms.
"we give our hearts to be examined."--persius, five. twenty two.
ah, some time or other it will be over with it!--but who can doubt that it will be over still sooner with the intelligence and taste for beethoven!
ye lonesome ones of to-day, ye seceding ones, ye shall one day be a people: out of you who have chosen yourselves, shall a chosen people arise:-and out of it the superman.
the dark, and to the prejudice of good things, such as is the wheat.
prop. thirty seven. the good which every man, who follows after virtue, desires for himself he will also desire for other men, and so much the more, in proportion as he has a greater knowledge of god.
but that which hiero is most concerned at is, that he finds himself stripped of all friendship, deprived of all mutual society, wherein the true and most perfect fruition of human life consists.
amongst other vices, one mortally hate cruelty, both by nature and judgment, as the very extreme of all vices: nay, with so much tenderness that i cannot see a chicken's neck pulled off without trouble, and cannot without impatience endure the cry of a
mem.); and the previous formula, which is a summary of public opinion, assumes the same legal style.
the king of persia, honoured mordecay, when he appointed he should be conducted through the streets in the kings garment, upon one of the kings horses, with a crown on his head, and a prince before him, proclayming, "thus shall it be done to him that the
yet the people of any given age and country no more suspect any difficulty in it, than if it were a subject on which mankind had always been agreed. the rules which obtain among themselves appear to them self-evident and self-justifying.
decrepitude is a solitary quality. i am sociable even to excess, yet i think it reasonable that i should now withdraw my troubles from the sight of the world and keep them to myself.
the first, which continued for some twenty years, i passed over without any other means but what were casual and depending upon the allowance and assistance of others, without stint, but without certain revenue.
proof.--let a be something, which is common to all bodies, and which is equally present in the part of any given body and in the whole. i say a cannot be conceived except adequately. for the idea thereof in god will necessarily be adequate (two. vii.
particular deluge. for earthquakes are seldom in those parts. but on the other side, they have such pouring rivers, as the rivers of asia and africk and europe, are but brooks to them.
zarathustra himself, however, stunned and strange, rose from his seat, looked around him, stood there astonished, inquired of his heart, bethought himself, and remained alone. "what did i hear?" said he at last, slowly, "what happened unto me just now?"
"o zarathustra, i am weary of it, i am disgusted with mine arts, i am not great, why do i dissemble! but thou knowest it well-i sought for greatness!
but the mind does conceive certain adequate ideas (two. xl. note two.). therefore it feels pleasure in so far as it conceives adequate ideas; that is, in so far as it is active (three. i.).
but of that effect whereof god is the cause, inasmuch as he is affected by an idea which is adequate in a given mind, of that effect, i repeat, the mind in question is the adequate cause (two. xi. coroll.).
the inscription which mill wrote for her grave is too characteristic to be omitted:--"her great and loving heart, her noble soul, her clear, powerful, original, and comprehensive intellect, made her the guide and support, the instructor in wisdom and the
it is a significant fact, stated by entomologists, one find it in kirby and spence, that "some insects in their perfect state, though furnished with organs of feeding, make no use of them;" and they lay it down as "a general rule, that almost all insects
heraclides ponticus does nothing but float in his opinion, and finally deprives god of sense, and makes him shift from one form to another, and at last says that it is heaven and earth.
esteemed such as were troubled with such diseases, daemoniaques.
in this life so admirable, as to have thereby concluded that divinity and eternity past, and the immortality to come:--
with the view of erecting it anew, and that people are even sometimes constrained to this when their houses are in danger of falling from age, or when the foundations are insecure.
him who has created it, is reputed to have created it; the "great men," as they are reverenced, are poor little fictions composed afterwards; in the world of historical values spurious coinage prevails.
"'miser, o miser,' aiunt, 'omnia ademit una dies infesta mihi tot praemia vitae.'"
are poisoned fountains necessary, and stinking fires, and filthy dreams, and maggots in the bread of life?
our masters are to blame, that in searching out the causes of the extraordinary emotions of the soul, besides attributing it to a divine ecstasy, love, martial fierceness, poesy, wine, they have not also attributed a part to health: a boiling, vigorous,
themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like before witnesses--sometimes they wallow, even in books, as on their own dung-hill.
it is true, however, that it is not customary to pull down all the houses of a town with the single design of rebuilding them differently, and thereby rendering the streets more handsome; but it often happens that a private individual takes down his own
xiii., liv.); hence those, who are believed to be most self--abased and humble, are generally in reality the most ambitious and envious.
in earnest, they have reason to require a very favourable belief from their patients; and, indeed, it ought to be a very easy one, to swallow things so hard to be believed.
but this would require a very different meaning in the words, a meaning which could not apply to phenomena as objects of possible experience.
will require a diverse judgment. there is little relation betwixt our actions, which are in perpetual mutation, and fixed and immutable laws; the most to be desired are those that are the most rare, the most simple and general; and i am even of opinion
to the sick the doctors wisely recommend a change of air and scenery. thank heaven, here is not all the world. the buck-eye does not grow in new england, and the mocking-bird is rarely heard here.
i do the same when i am well; i can see very little more to be hoped or wished for. 'twere pity a man should be so weak and languishing, as not to have even wishing left to him.
the same also is to be observed in baptisme: for to a converted jew, or gentile, the apostles had not the power to deny baptisme; nor to grant it to the un-penitent.
how much of human life is lost in waiting! let him not make his fellow-creatures wait. how many words and promises are promises of conversation! let his be words of fate.
with passions so little active, and so good a curb, men, being rather wild than wicked, and more intent to guard themselves against the mischief that might be done them, than to do mischief to others, were by no means subject to very perilous dissensions.
not, either by the cries of the people, or the prayers and tears of the women and children, abandoned to slaughter and prostrate at his feet for mercy, to be stayed from prosecuting his revenge; till, penetrating further into the town, he at last took
do not, i beg you, dread those things which the immortal gods apply to our minds like spurs: misfortune is virtue's opportunity.
that may be the case, or it may be otherwise; and if in truth the ass did not dance that evening, there nevertheless happened then greater and rarer wonders than the dancing of an ass would have been.
fourteen.three.) are said to prophecy. in the like sense it is, that god saith to moses (exod.
but there must be no alleys with hedges, at either end of this great enclosure; not at the hither end, for letting your prospect upon this fair hedge from the green; nor at the further end, for letting your prospect from the hedge, through the arches upon
besides, the three preceding maxims were founded singly on the design of continuing the work of self-instruction.
and thus a story, which is universally exploded in the place where it was first started, shall pass for certain at a thousand miles distance.
houses, squares, and the whole town of their filth, which with all the remaining grain and other old provisions they cast together into one common heap, and consume it with fire.
themselves of the murder of persons who have afterwards been found living and well.
the most sovereign remedy to cure it, is to do quite contrary to what these people direct who, in forbidding men to speak of themselves, consequently, at the same time, interdict thinking of themselves too.
ones that actually exist in the state: all individuals who are united by a common interest compose as many others, either transitory or permanent, whose influence is none the less real because it is less apparent, and the proper observation of whose
its vision is not like the vision of the eye, but is union with the things known.
to die of old age is a death rare, extraordinary, and singular, and, therefore, so much less natural than the others; 'tis the last and extremest sort of dying: and the more remote, the less to be hoped for.
it was pleasant to see my whole household effects out on the grass, making a little pile like a gypsy's pack, and my three-legged table, from which i did not remove the books and pen and ink, standing amid the pines and hickories.
unless any one who approves of punishment for the promulgation of opinions, flatters himself that he is a wiser and better man than marcus aurelius--more deeply versed in the wisdom of his time, more elevated in his intellect above it--more earnest in his
thirty nine. a consideration upon cicero. forty. that the relish of good and evil depends in a great measure upon opinion. forty one. not to communicate a man's honour. forty two. of the inequality amongst us. forty three. of sumptuary laws. forty four.
i found myself suddenly in the shadow of a cloud, and the thunder began to rumble with such emphasis that i could do no more than listen to it. the gods must be proud, thought i, with such forked flashes to rout a poor unarmed fisherman.
is, for that no other things seem to me to be more difficultly done, and certainly if they were really more difficult , they would seem more difficult to me (if whatever i have , i have from my self) for in those things i should find my power put to a
there is perhaps nothing so admirable in christianity and buddhism as their art of teaching even the lowest to elevate themselves by piety to a seemingly higher order of things, and thereby to retain their satisfaction with the actual world in which they
we seek different things even here aloft, ye and i. for i seek more security; on that account have i come to zarathustra. for he is still the most steadfast tower and will-
necessary employment in concreto, that is to say, under the accidental conditions of the subject, which may either hinder or promote this employment, and which are all given only empirically.
sect. nineteen. and here we have the plain difference between the state of nature and the state of war, which however some men have confounded, are as far distant, as a state of peace, good will, mutual assistance and preservation, and a state of enmity,
the constitution, and consequently the welfare of the species, have been put into our hands and entrusted to our care through the medium of the next generation which proceeds from us; let us fulfil our duties conscientiously .
socrates, seeing a great quantity of riches, jewels, and furniture carried in pomp through his city: "how many things," said he, "i do not desire!"-- cicero, tusc. quaes., five. thirty two.
philip, amongst other things, had told him that he was cowardly and timorous, the emperor immediately concluded then that he was a murderer and cruel. what is it that makes tyrants so sanguinary?
but (illusory) appearance never can be attributed as a predicate to an object, for this very reason, that it attributes to this object in itself that which belongs to it only in relation to our sensuous faculty, or to the subject in general, e.g., the two
causeth violent, and irregular motions (which men call convulsions) in the parts; insomuch as he that is seized therewith, falleth down sometimes into the water, and sometimes into the fire, as a man deprived of his senses; so also in the body politique,
so now you must labor with your brains, and now you must forbear your activity and see what the great soul showeth.
not yet perfect, and not to oppress the stomach so soon after the other labour, but leave the office of digestion to the night, which will much better perform it than the day, when the body and soul are in perpetual moving and action.
done from other motives, and rightly so done, if the rule of duty does not condemn them.
which can change them in various ways, and out of them compose new ideas, and which, by the same means, distributing the animal spirits through the muscles, can cause the members of such a body to move in as many different ways, and in a manner as suited,
and at present nothing seems to me more requisite (feeling i have discover'd what i must avoid , and what i must do for the attaining of truth ) then that i imploy my endeavours to free my self from those doubts into which i have lately fallen, and that i
"poor in the midst of riches, which is the sorest kind of poverty." --seneca, ep., seventy four.
in choice of committees; for ripening business for the counsel, it is better to choose indifferent persons, than to make an indifferency, by putting in those, that are strong on both sides.
and there needs be the less hesitation to accept this judgment respecting the quality of pleasures, since there is no other tribunal to be referred to even on the question of quantity.
but this cognition, which is limited to objects of experience, is not for that reason derived entirely, from, experience, but-and this is asserted of the pure intuitions and the pure conceptions of the understanding-there are, unquestionably, elements of
under this word imprisonment, i comprehend all restraint of motion, caused by an externall obstacle, be it a house, which is called by the generall name of a prison; or an iland, as when men are said to be confined to it; or a place where men are set to
to what gross absurdities the following of custom, when reason has left it, may lead, we may be satisfied, when we see the bare name of a town, of which there remains not so much as the ruins, where scarce so much housing as a sheepcote, or more
nor is there any repugnancy between fearing the laws, and not fearing a publique enemy; nor between abstaining from injury, and pardoning it in others. there is therefore no such inconsistence of humane nature, with civill duties, as some think.
a prince, therefore, ought always to take counsel, but only when he wishes, not when others wish; on the contrary he ought to discourage absolutely attempts to advise him unless he asks it, but he ought to be a great asker, and a patient hearer of the
lastly, obedience to his lawes (that is, in this case to the lawes of nature,) is the greatest worship of all. for as obedience is more acceptable to god than sacrifice; so also to set light by his commandements, is the greatest of all contumelies.
"primoque a caede ferarum, incaluisse puto maculatum sanguine ferrum."
sect. forty three. an acre of land, that bears here twenty bushels of wheat, and another in america, which, with the same husbandry, would do the like, are, without doubt, of the same natural intrinsic value: but yet the benefit mankind receives from the
in another, the young men publicly cut through betwixt the skin and the flesh of that part in several places, and thrust pieces of wood into the openings as long and thick as they would receive, and of these pieces of wood afterwards made a fire as an
for seeing the universities are the fountains of civill, and morall doctrine, from whence the preachers, and the gentry, drawing such water as they find, use to sprinkle the same (both from the pulpit, and in their conversation) upon the people, there
it is easy also to see that alienation of liberty, even if possible for an individual, which rousseau denies, cannot bind his posterity.
but now, if a man can tame this monster, and bring her to feed at the hand, and govern her, and with her fly other ravening fowl and kill them, it is somewhat worth. but we are infected with the style of the poets.
haunches bob, -one doth it too, when one view'th it long!- to a dance-girl like, who as it seem'th to me, too long, and dangerously persistent, always, always, just on single leg hath stood? -then forgot she thereby, as it seem'th to me, the other leg?
the book of joshua written after his time
he exclaimed frightened, and sprang up from the ground.
his reasons, however, for choosing zarathustra of all others to be his mouthpiece, he gives us in the following words:-"people have never asked me, as they should have done, what the name zarathustra precisely means in my mouth, in the mouth of the first
whoever would disengage himself from this violent prejudice of custom, would find several things received with absolute and undoubting opinion, that have no other support than the hoary head and rivelled face of ancient usage.
inhabitants thereof not having joined with the rest of mankind, in the consent of the use of their common money) lie waste, and are more than the people who dwell on it do, or can make use of, and so still lie in common; tho' this can scarce happen
one hundred fourteen. there is still one circumstance, replied i, which you seem to have overlooked. though i should allow your premises, i must deny your conclusion.
mine old heart leapeth and boundeth because there is still something to adore on earth. forgive it, o zarathustra, to an old, pious pontiff-heart!-"
it is true that such changes are always dangerous, and that the established government should never be touched except when it comes to be incompatible with the public good; but the circumspection this involves is a maxim of policy and not a rule of right,
even that most intractable of enemies, disease, may be indefinitely reduced in dimensions by good physical and moral education, and proper control of noxious influences; while the progress of science holds out a promise for the future of still more direct
fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. give me the poverty that enjoys true wealth.
desire. but above all, that which gives them the greatest room to play in, is the obscure, ambiguous, and fantastic gibberish of the prophetic canting, where their authors deliver nothing of clear sense, but shroud all in riddle, to the end that posterity
"mediocribus esse poetis non dii, non homines, non concessere columnae."
but the total force of the government, being always that of the state, is invariable; so that, the more of this force it expends on its own members, the less it has left to employ on the whole people.
a man, any man, will go considerably out of his way to pick up a silver dollar; but here are golden words, which the wisest men of antiquity have uttered, and whose worth the wise of every succeeding age have assured us of;-and yet we learn to read only
i let nature work, supposing her to be sufficiently armed with teeth and claws to defend herself from the assaults of infirmity, and to uphold that contexture, the dissolution of which she flies and abhors.
and yet as absurd as it is, this is it they demand; not knowing that the lawes are of no power to protect them, without a sword in the hands of a man, or men, to cause those laws to be put in execution.
if i could have found him, i might perhaps have pursued the gentler course, being uncertain of your views; but i entreat you nevertheless to feel no manner of doubt that one refuse to carry out any wishes of yours, and that, where your commands are
therefore the supreme power of making war and peace, was in the priest.
as the sun sheds from heaven its light and influence, and fills the world with them:--
"'tis the greatest benefit of a kingdom that the people is forced to commend, as well as to bear the acts of the ruler." --seneca, thyestes, ii. i, thirty.
that they are permanent, may bee gathered from the words of our saviour himselfe, (mat.
the understanding or mind which contained the manifold in intuition, in and through the act itself of its own self-consciousness, in other words, an understanding by and in the representation of which the objects of the representation should at the same
the means that i shall use, and that i think most proper to subdue this frenzy, is to crush and spurn under foot pride and human arrogance; to make them sensible of the inanity, vanity, and vileness of man; to wrest the wretched arms of their reason out
but, by the hypothesis, he nevertheless loves him: wherefore he will be a prey to conflicting hatred and love.
the notion of rearing the superman is only a new form of an ideal nietzsche already had in his youth, that "the object of mankind should lie in its highest individuals" (or, as he writes in "schopenhauer as educator": "mankind ought constantly to be
but the gentleman my brother and i met had so desperate, half-dead a fear upon him at meeting with any horse, or passing by any of the towns that held for the king, that i at last discovered it to be alarms of conscience.
judges of my opinions than those who give heed to the writings of the ancients only; and as for those who unite good sense with habits of study, whom alone i desire for judges, they will not, i feel assured, be so partial to latin as to refuse to listen
and as small familyes did then; so now do cities and kingdomes which are but greater families (for their own security) enlarge their dominions, upon all pretences of danger, and fear of invasion, or assistance that may be given to invaders, endeavour as
ii.), we clearly understand what is the difference between the idea, say, of peter, which constitutes the essence of peter's mind, and the idea of the said peter, which is in another man, say, paul.
a new pride taught me mine ego, and that teach i unto men: no longer to thrust one's head into the sand of celestial things, but to carry it freely, a terrestrial head, which giveth meaning to the earth!
as ever from lunar orb downfell- be it by hazard, or supervened it by arrogancy? as the ancient poets relate it.
on the contrary, all impressions, that is, all sensations, either outward or inward, are strong and vivid: the limits between them are more exactly determined: nor is it easy to fall into any error or mistake with regard to them.
they are overcome practically with greater or with less success according to the intellect and virtue of the individual; but it can hardly be pretended that any one will be the less qualified for dealing with them, from possessing an ultimate standard to
that is to say, the three categories, in which the unity in the production of the quantum must be homogeneous throughout, are transformed solely with a view to the connection of heterogeneous parts of cognition in one act of consciousness, by means of the
the doctrines in their integrity are serviceable to pelt adversaries with; and it is understood that they are to be put forward (when possible) as the reasons for whatever people do that they think laudable.
and the narrative of solon, of what he had learned from the egyptian priests, touching the long life of their state, and their manner of learning and preserving foreign histories, is not, methinks, a testimony to be refused in this consideration:
"every one is the maker of his own fortune." --sallust, de repub. ord., i. i.
which he has very little reason to be proud; for thence springs the principal and original fountain of all the evils that befal him,--sin, sickness, irresolution, affliction, despair.
but it breatheth warmly-i feel it. and i feel also that it dreameth. it tosseth about dreamily on hard pillows.
point of wisdom is the bane of business. to conclude, there is no decaying merchant, or inward beggar, hath so many tricks to uphold the credit of their wealth, as these empty persons have, to maintain the credit of their sufficiency.
all fancies are motions within us, reliques of those made in the sense: and those motions that immediately succeeded one another in the sense, continue also together after sense: in so much as the former comming again to take place, and be praedominant,
on an afternoon did i find my friends for the first time; on an afternoon, also, did i find them a second time:-at the hour when all light becometh stiller.
whoever examines in detail the actions of severus, will find him to have been a very ferocious lion and an extremely astute fox, and will see him to have been feared and respected by all and not hated by the army; and will not be surprised that he, a new
there is a period in the history of the individual, as of the race, when the hunters are the "best men," as the algonquins called them.
with dust till you are suffocated, for fear that i should get some of his good done to me,-some of its virus mingled with my blood. no,-in this case one would rather suffer evil the natural way.
which also is a law of nature, as shall be shewn in due place.
the french translation of professor hoffding's little volume on rousseau: sa vie et sa philosophie is admirable.
without doubt, princes become great when they overcome difficulties and opposition, and therefore fortune, especially when it wants to render a new prince great, who has greater need of gaining a great reputation than a hereditary prince, raises up
they need a guardian always; therefore they should not have the guardianship of their children under any circumstances whatever.
"th' athenians pallas, cynthia crete adore, vulcan is worshipped on the lemnian shore. proud juno's altars are by spartans fed, th' arcadians worship faunus, and 'tis said to mars, by italy, is homage paid."
one thousand five hundred eighty three) the mayoralty for two years more, a distinction which had been enjoyed, as he tells us, only twice before.
-also what requireth a long time, a day's-work and a mouth's-work for gentle idlers and sluggards.
zarathustra, however, remained standing, and just beside him fell the body, badly injured and disfigured, but not yet dead. after a while consciousness returned to the shattered man, and he saw zarathustra kneeling beside him. "what art thou doing there?"
it was like travelling into a far country, such as i had never expected to behold, to lie there for one night.
it is not, i think, a great sacrifice to give up a part, when one is sure of securing all.
he had a mind to justify his liberality, and therefore sent despatches into all parts to the grandees of his dominions whom he had particularly advanced, entreating every one of them to supply him with as much money as they could, for a pressing occasion,
their thoughts upon the instant another way; and the poets make diana triumph over the torch and shafts of cupid:
some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and horny talons from
it is curbed and fettered by religions, laws, customs, sciences, precepts, mortal and immortal penalties.
scripture; for the spirit there is taken for the power of god, working by causes to us unknown.
ver.) some beleeved not. what was the reason, when they all beleeved the scripture, that they did not all beleeve alike; but that some approved, others disapproved the interpretation of st. paul that cited them; and every one interpreted them to himself?
perish of want, and the rich of surfeit; if you reflect but a moment on the heterogeneous mixtures and pernicious seasonings of foods; the corrupt state in which they are frequently eaten; on the adulteration of medicines, the wiles of those who sell
publique worship consisteth in uniformity
never have acquired the habit and the facility which i think i possess in always discovering new truths in proportion as i give myself to the search.
however just this distinction may seem in the abstract, it is clear that its effect is to place all the power in the hands of the executive: modern legislation is almost always concerned with particular classes and interests.
people talk as if the commencement of this course of experience had hitherto been put off, and as if, at the moment when some man feels tempted to meddle with the property or life of another, he had to begin considering for the first time whether murder
he was educated in his younger years according to the manner of his country (and as he himself recommends in one of his epistles, viz. epist. ninety.
but this small village, germ of something more, why did it fail while concord keeps its ground? were there no natural advantages,-no water privileges, forsooth?
for, in the first place, we can only represent to ourselves one space, and, when we talk of divers spaces, we mean only parts of one and the same space.
we may add that frequent punishments are always a sign of weakness or remissness on the part of the government. there is not a single ill-doer who could not be turned to some good.
as if all children, till blown on by the priest were daemoniaques: again, before his entrance into the church, he saith as before, "i conjure thee, c.
the mind of man falls into as great a depth, and is after the same manner bruised and shattered by his own rashness. if you ask of philosophy of what matter the heavens and the sun are?
those whom he had injured were, among others, san pietro ad vincula, colonna, san giorgio, and ascanio.
duties devolving solely on him, areteus nurtured the old woman with very great care and tenderness, and of five talents he had in estate, he gave two and a half in marriage with an only daughter he had of his own, and two and a half in marriage with the
regarded as more, and for a long time to come must be regarded as more--namely, as an explanation.
after moses the soveraignty was in the high priest
i was disposed straightway to search for other truths and when i had represented to myself the object of the geometers, which i conceived to be a continuous body or a space indefinitely extended in length, breadth, and height or depth, divisible into
up for all, i could, however, do it at least for some and for many.
according to the continual variation that ours has been subject to, up to this day, who can expect that its present form should be in use fifty years hence? it slips every day through our fingers, and since i was born, it is altered above one-half.
but by good fortune there arose a third cause which prevented him reaping the effects of his bad choice; for when his auxiliaries were beaten at ravenna, the swiss rose up and drove back the victors, against all expectation of himself or others, so that
none of their countrymen have a large correspondence, or sufficient credit and authority to contradict and beat down the delusion. men's inclination to the marvellous has full opportunity to display itself.
own nature and propension; so abrupt a variety not being imaginable to flow from one and the same source.
the condition of the saved, "the inhabitants shall not say, i am sick:" and lastly, all this is comprehended in forgivenesse of sin, "the people that dwell therein shall be forgiven their iniquity."
"all other pleasures are not worth its pains:"
ten. of power, worth, dignity, honour, and worthinesse
a man that is purely a courtier, can neither have power nor will to speak or think otherwise than favourably and well of a master, who, amongst so many millions of other subjects, has picked out him with his own hand to nourish and advance; this favour,
then that austere air, so grave, severe, ecstatic, in so wanton an action; that our delights and our excrements are promiscuously shuffled together; and that the supreme pleasure brings along with it, as in pain, fainting and complaining; i believe it to
prop. twenty two. no virtue can be conceived as prior to this endeavour to preserve one's own being.
six. responsa prudentum; which were the sentences, and opinions of those lawyers, to whom the emperour gave authority to interpret the law, and to give answer to such as in matter of law demanded their advice; which answers, the judges in giving judgement
and superstitions, as the chinamen and malays are; that, in their sacrifices to humanity they ran no risks, not even to their property; that, after all, they were not so noble but they treated the thief as he had treated them, and hoped, by a certain
"alas! of a worn body thou seest only the bones"
to me, away there in my bean-field at the other end of the town, the big guns sounded as if a puffball had burst; and when there was a military turnout of which i was ignorant, i have sometimes had a vague sense all the day of some sort of itching and
again, since this effort of the mind wherewith the mind endeavours, in so far as it reasons, to preserve its own being is nothing else but understanding; this effort at understanding is (four. xxii.
examples of others, and of events i see elsewhere upon the like occasion, i find of all sorts, and rely upon those which by comparison are most favourable to me.
at any time they have consulted my judgment, i never stuck to give them sharp and paternal counsels, and to pinch them to the quick.
and he who ever "thrasheth straw," why should he be allowed to rail at thrashing! such a fool one would have to muzzle!
the people having in respect of their social relations concentrated all their wills in one, the several articles, concerning which this will is explained, become so many fundamental laws, obligatory on all the members of the state without exception, and
but of this point we shall be better able to judge at the conclusion of this system of principles.
chapter twenty seven. of crimes, excuses, and extenuations
sect. ninety two. for he that thinks absolute power purifies men's blood, and corrects the baseness of human nature, need read but the history of this, or any other age, to be convinced of the contrary.
straw is enough to turn the scale. besides, the husband ought to be able to superintend his wife's conduct, because it is of importance for him to be assured that the children, whom he is obliged to acknowledge and maintain, belong to no-one but himself.
the doctors of the church, are called pastors; so also are civill soveraignes: but if pastors be not subordinate one to another, so as that there may bee one chief pastor, men will be taught contrary doctrines, whereof both may be, and one must be false.
this attempt succeeds as well as we could desire, and promises to metaphysics, in its first part-that is, where it is occupied with conceptions a priori , of which the corresponding objects may be given in experience-the certain course of science.
reward they have in their hands to inforce and recompence such a compliance; and is no more power than what a french man has over an english man, who by the hopes of an estate he will leave him, will certainly have a strong tie on his obedience: and if,
value, and especially to seek it in the vanity of human judgments.
for it is one of the prophecies concerning christ, that he should be like (in office) to moses; "i will raise them up a prophet (saith the lord, deut.
"thy patron will applaud thy sport with both thumbs" --horace.
if he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; i mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in
laws are, properly speaking, only the conditions of civil association. the people, being subject to the laws, ought to be their author: the conditions of the society ought to be regulated solely by those who come together to form it.
where action (consequently activity and force) exists, substance also must exist, and in it alone must be sought the seat of that fruitful source of phenomena. very well.
the same fact, if it have been constantly punished in other men, as a greater crime, than if there have been may precedent examples of impunity.
only the marrow and substance of it; and if himself be not conversant enough in books to turn to all the fine discourses the books contain for his purpose, there may some man of learning be joined to him, that upon every occasion shall supply him with
but such was the case, they think, in the revolution of 'seventy five.
unlimited authority; or from experience and history, which inform us of the enormous abuses, that ambition, in every age and country, has been found to make of so imprudent a confidence.
formal conditions of the determination of objects in experience. and where, indeed, should we look for objects to correspond to our conceptions, if not in experience, by which alone objects are presented to us?
with the help of a religious organization, they secured to themselves the power of nominating kings for the people, while their sentiments prompted them to keep apart and outside, as men with a higher and super-regal mission.
but as the last two days had been very warm, like an indian summer, the ice was not now transparent, showing the dark green color of the water, and the bottom, but opaque and whitish or gray, and though twice as thick was hardly stronger than before, for
and as you cannot remain unarmed, you are obliged to resort to a mercenary militia, of which we have already stated the value; and even if it were good it cannot be sufficient in number to defend you against powerful enemies and suspected subjects.
did we receive these great promises of eternal beatitude with the same reverence and respect that we do a philosophical discourse, we should not have death in so great horror:
hunger and other appetites made him at various times experience various modes of existence; and among these was one which urged him to propagate his species--a blind propensity that, having nothing to do with the heart, produced a merely animal act.
this last king of peru, the day that he was taken, was thus carried betwixt two upon staves of gold, and set in a chair of gold in the middle of his army.
is it not at length permitted to be a little ironical towards the subject, just as towards the predicate and object? might not the philosopher elevate himself above faith in grammar?
"wound me with steel, or burn my head with fire. or scourge my shoulders with well-twisted wire."
nineteen the proof of this rests on the represented unity of intuition, by means of which an object is given, and which always includes in itself a synthesis of the manifold to be intuited, and also the relation of this latter to unity of apperception.
as a delicate wind danceth invisibly upon parqueted seas, light, feather-light, so-danceth sleep upon me.
also he that is not sent to preach this fundamentall article, but taketh it upon him of his private authority, though he be a witnesse, and consequently a martyr, either primary of christ, or secondary of his apostles, disciples, or their successors; yet
obey him, who exceeds and is not contented with the measure of a man:"
thus, historically viewed, it has been the office of art to educate the perception of beauty. we are immersed in beauty, but our eyes have no clear vision. it needs, by the exhibition of single traits, to assist and lead the dormant taste.
light-winged smoke, icarian bird, melting thy pinions in thy upward flight, lark without song, and messenger of dawn, circling above the hamlets as thy nest; or else, departing dream, and shadowy form of midnight vision, gathering up thy skirts; by night
there are many divers ways and modes of surpassing: see thou thereto! but only a buffoon thinketh: "man can also be overleapt."
we are touched with emotions of tenderness and complacency, but we cannot find whereat this dainty emotion, this wandering gleam, points. it is destroyed for the imagination by any attempt to refer it to organization.
consequently, the merely logical criterion of truth, namely, the accordance of a cognition with the universal and formal laws of understanding and reason, is nothing more than the conditio sine qua non, or negative condition of all truth.
assembly, that liberty is taken away, both because he that protesteth there, denies their soveraignty; and also because whatsoever is commanded by the soveraign power, is as to the subject (though not so alwayes in the sight of god) justified by the
now seeing in this time god himself was their king, and moses, aaron, and the succeeding high priests were his lieutenants; it is manifest, that the right of tythes, and offerings was constituted by the civill power.
if it is said that csar attained the empire through liberality, and that many others have reached the highest positions through being liberal or being thought so, i would reply that you are either a prince already or else on the way to become one.
for the first time brought i an eye to see you, and good desire: verily, with longing in my heart did i come.
complexion. 'tis a pleasure to hear it said of oneself what strength of mind, what patience!
says he, "in which the governments of those states where slavery exists are to regulate it, is for their own consideration, under the responsibility to their constituents, to the general laws of propriety, humanity, and justice, and to god.
of all good things the origin is a thousandfold,-all good roguish things spring into existence for joy: how could they always do so-for once only!
months elsewhere. as to the rest, i never correct my first by any second conceptions; i, peradventure, may alter a word or so, but 'tis only to vary the phrase, and not to destroy my former meaning.
great wits are ruined by their own proper force and pliability; into what a condition, through his own agitation and promptness of fancy, is one of the most judicious, ingenious, and nearest formed, of any other italian poet, to the air of the ancient and
and here this well deserves to be noticed--that if a man is the more scorned in proportion as he is despised by a greater number, high position not only fails to win reverence for the wicked, but even loads them the more with contempt by drawing more
done, or thought impossible, is that we call deliberation.
the conception-to what it applies is to it indifferent.
in themselves. for we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly
certainly the ablest men that ever were, have had all an openness, and frankness, of dealing; and a name of certainty and veracity; but then they were like horses well managed; for they could tell passing well, when to stop or turn; and at such times,
dive beneath it. perhaps there is even an order of rank with respect to those burnt children, the born artists who find the enjoyment of life only in trying to falsify its image (as if taking wearisome revenge on it), one might guess to what degree life
yet who was it brought the charges by which i have been struck down? why, one of my accusers is basil, who, after being dismissed from the king's household, was driven by his debts to lodge an information against my name.
will do the more (three. xxxvii.), in proportion as his own enjoyment of the good is greater.
indeed, as soon as a question of particular fact or right arises on a point not previously regulated by a general convention, the matter becomes contentious.
and known authorized judges: for the law of nature being unwritten, and so no where to be found but in the minds of men, they who through passion or interest shall miscite, or misapply it, cannot so easily be convinced of their mistake where there is no
them no property at all. and to let us see, that even absolute power, where it is necessary, is not arbitrary by being absolute, but is still limited by that reason, and confined to those ends, which required it in some cases to be absolute, we need look
to say he hath seen a vision, or heard a voice, is to say, that he hath dreamed between sleeping and waking: for in such manner a man doth many times naturally take his dream for a vision, as not having well observed his own slumbering.
when the frost comes out in the spring, and even in a thawing day in the winter, the sand begins to flow down the slopes like lava, sometimes bursting out through the snow and overflowing it where no sand was to be seen before.
nature discovers this confusion to us; painters hold that the same motions and grimaces of the face that serve for weeping; serve for laughter too; and indeed, before the one or the other be finished, do but observe the painter's manner of handling, and
the true cause of so sudden a change, and of this reconsideration, without any apparent impulse, and of so miraculous a repentance, in such a time, in a planned and deliberate enterprise, and become just by usage (for, at the first dash, i plainly
i do not care to trace the course of my dollar, if i could, till it buys a man, or a musket to shoot one with,-the dollar is innocent,-but i am concerned to trace the effects of my allegiance.
but man, whose joy consisteth in comparing himselfe with other men, can relish nothing but what is eminent.
it seems a proposition, which will not admit of much dispute, that all our ideas are nothing but copies of our impressions, or, in other words, that it is impossible for us to think of any thing, which we have not antecedently felt , either by our
or we have been able to penetrate, the officers deputed by the prince to visit the state of his provinces, as they punish those who behave themselves ill in their charge, so do they liberally reward those who have conducted themselves better than the
a publique minister, is he, that by the soveraign, (whether a monarch, or an assembly,) is employed in any affaires, with authority to represent in that employment, the person of the common-wealth.
of this act of relieving nature, that it is desirable to refer it to certain prescribed and nocturnal hours, and compel one's self to this by custom, as i have done; but not to subject one's self, as i have done in my declining years, to a particular
in each cardinal problem there speaks an unchangeable "i am this"; a thinker cannot learn anew about man and woman, for instance, but can only learn fully--he can only follow to the end what is "fixed" about them in himself.
"ipsa felicitas, se nisi temperat, premit."
but if he demand, or take any thing by pretence of his power; there lyeth, in that case, no action of law: for all that is done by him in vertue of his power, is done by the authority of every subject, and consequently, he that brings an action against
teach them to obtain their ideas directly from the real world, and to form them in keeping with it--but not to get them from elsewhere, as from books, fables, or what others have said--and then later to make use of such ready-made ideas in real life.
but they are nothing but phenomena; a complete knowledge of which-a knowledge to which all principles a priori must at last relate-is the only possible experience.
how then could his words, or actions bee seditious, or tend to the overthrow of their then civill government?
and so, says plato, the death which is occasioned by wounds and diseases is violent; but that which comes upon us, old age conducting us to it, is of all others the most easy, and in some sort delicious:
he will always in doubtful times lack men whom he can rely on.
"illam meae si partem anima tulit maturior vis, quid moror altera? nec carus aeque, nec superstes integer? ille dies utramque duxit ruinam."
proof.--the ideas of the modifications of the human body involve the nature both of the human body and of external bodies (two. xvi.); they must involve the nature not only of the human body but also of its parts; for the modifications are modes (post.
it is, moreover, not necessary that we should limit the mode of intuition in space and time to the sensuous faculty of man.
and for the study of philosophy it hath no otherwise place, then as a handmaid to the romane religion: and since the authority of aristotle is onely current there, that study is not properly philosophy, (the nature whereof dependeth not on authors,) but
twenty one no indian, it is evident, could have experience that water did not freeze in cold climates. this is placing nature in a situation quite unknown to him; and it is impossible for him to tell a priori what will result from it.
in some sort ravishes them from themselves: but, this perturbation once overcome, we see that they insensibly flag and slacken of themselves, if not to the lowest degree, at least so as to be no more the same; insomuch as that upon every trivial occasion,
prop. seventy. the free man, who lives among the ignorant, strives, as far as he can, to avoid receiving favours from them.
respectable man what decision they may come to, shall we not have the advantage of his wisdom and honesty, nevertheless? can we not count upon some independent votes? are there not many individuals in the country who do not attend conventions?
"'tis not by the value of possessions, but by our daily subsistence and tillage, that our riches are truly estimated." --cicero, paradox, vi. three.
usage of his country, and there is money to be got by it; a man must live by the world; and make his best of it, such as it is.
it is wonderful with what elaborateness this simple fact is advertised,-this piscine murder will out,-and from my distant perch i distinguish the circling undulations when they are half a dozen rods in diameter.
but god has introduced man to be a spectator of god and of his works; and not only a spectator of them, but an interpreter.
in such a case, we should have nothing but a play of representations, which would possess no application to any object.
or of state, as patricians, and plebeians of old time in rome, and of aristocraticalls and democraticalls of old time in greece, are unjust, as being contrary to the peace and safety of the people, and a taking of the sword out of the hand of the
and if it be impossible to assign any, this will serve to confirm our suspicion. by bringing ideas into so clear a light we may reasonably hope to remove all dispute, which may arise, concerning their nature and reality. one
to confess our ignorance. if, however, they prefer the knowledge of some few truths to the vanity of appearing ignorant of none, as such knowledge is undoubtedly much to be preferred, and, if they choose to follow a course similar to mine, they do not
these criteria, however, apply solely to the form of truth, that is, of thought in general, and in so far they are perfectly accurate, yet not sufficient.
and let his travel appear rather in his discourse, than his apparel or gesture; and in his discourse, let him be rather advised in his answers, than forward to tell stories; and let it appear that he doth not change his country manners, for those of
the emperor julian being one day applauded by his courtiers for his exact justice: "i should be proud of these praises," said he, "did they come from persons that durst condemn or disapprove the contrary, in case i should do it."
"impiger. . . ad letum et fortis virtute coacta."
this agrees well with that high philosophy of beauty which the ancient writers delighted in; for they said that the soul of man, embodied here on earth, went roaming up and down in quest of that other world of its own out of which it came into this, but
and yet we make nothing of invoking god's assistance in our vices, and inviting him into our unjust designs:
the conduits and way of mony to the publique use
in condemning me to it, they efface the gratification of the action, and deprive me of the gratitude that would be my due for it; whereas the active well-doing ought to be of so much the greater value from my hands, by how much i have never been passive
certainly virtue is like precious odors, most fragrant when they are incensed, or crushed: for prosperity doth best discover vice, but adversity doth best discover virtue.
but if a great man himself is robbed or insulted, the whole police force is immediately in motion, and woe even to innocent persons who chance to be suspected. if he has to pass through any dangerous road, the country is up in arms to escort him.
the house is dusted, all things fly into their places, the old coat is exchanged for the new, and they must get up a dinner if they can. of a commended stranger, only the good report is told by others, only the good and new is heard by us.
salvation; and after these the power was delivered again to others by these ordained, and this was done by imposition of hands upon such as were ordained; by which was signified the giving of the holy spirit, or spirit of god, to those whom they ordained
so that the incommodity that follows the bare words of a written law, may lead him to the intention of the law, whereby to interpret the same the better; though no incommodity can warrant a sentence against the law.
but that "other world" is well concealed from man, that dehumanised, inhuman world, which is a celestial naught; and the bowels of existence do not speak unto man, except as man.
or good, and of a broken will that no longer commands, is no longer able to command.
"i were best then," said he, "to carry my recommendations myself."
the power or aptitude of having these perfections may not be sufficient to produce the idea of them in me .
there are a number of others who prostrate themselves upon the place, causing themselves to be crushed and broken to pieces under the weighty wheels, to obtain the veneration of sanctity after death, which is accordingly paid them.
he relates the story of his unjust accusation and ruin. he concludes with a prayer (song five.) that the moral disorder in human affairs may be set right.--ch. five.
proof.--whatsoever comes to pass in the object of any idea, the knowledge thereof is necessarily in god (two. ix. coroll.), in so far as he is considered as affected by the idea of the said object, that is (two.
but when hee hath so formed them they are substances, endued with dimensions, and take up roome, and can be moved from place to place, which is peculiar to bodies; and therefore are not ghosts incorporeall, that is to say, ghosts that are in no place;
on the th of april, as i was fishing from the bank of the river near the nine-acre-corner bridge, standing on the quaking grass and willow roots, where the muskrats lurk, i heard a singular rattling sound, somewhat like that of the sticks which boys play
and 'truth' is at present what the preacher spake who himself sprang from them, that singular saint and advocate of the petty people, who testified of himself: 'i-am the truth.'
by which it should seem that a monarchical government has less need of it than any other: for the stupidity and facility natural to the common people, and that render them subject to be turned and twined and, led by the ears by this charming harmony of
courageous, unconcerned, scornful, coercive-so wisdom wisheth us; she is a woman, and ever loveth only a warrior.
for joseph having advised him to look out a wise and discreet man, and to set him over the land of egypt, he saith thus, "can we find such a man as this is, in whom is the spirit of god?" and exod. twenty eight.three.
whatever i shall say upon this subject, i am of necessity to invade some of the bounds of custom, so careful has she been to shut up all the avenues.
let him control the habit of expense. let him see that as much wisdom may be expended on a private economy as on an empire, and as much wisdom may be drawn from it. the laws of the world are written out for him on every piece of money in his hand.
in pursuance of the instructions which you gave me last year in your house at montaigne, monseigneur, i have put into a french dress, with my own hand, raymond de sebonde, that great spanish theologian and philosopher; and i have divested him, so far as i
the deformity, that clothed a very beautiful soul in la boetie, was of this predicament: that superficial ugliness, which nevertheless is always the most imperious, is of least prejudice to the state of the mind, and of little certainty in the opinion of
who make it their business to imprint in them this virtue of liberality, and preach to them to deny nothing and to think nothing so well spent as what they give (a doctrine that i have known in great credit in my time), either have more particular regard
and because, though men be never so willing to observe these lawes, there may neverthelesse arise questions concerning a mans action; first, whether it were done, or not done; secondly (if done) whether against the law, or not against the law; the former
he thanked me for my kindness; and after a little reflection, as if he was resolving certain doubts in his own mind, he desired me to summon his uncle and his wife by themselves, in order that he might acquaint them with his testamentary dispositions.
we distinguish the announcements of the soul, its manifestations of its own nature, by the term revelation . these are always attended by the emotion of the sublime. for this communication is an influx of the divine mind into our mind.
if he cannot digest a strong-working decoction to eradicate the evil, let him at least take a lenitive to ease it:
they kept their freedom, and that little state, shut up in that great empire, was finally the instrument of its ruin.
"quid dixi, habere me? imo habui, chreme."
so do we eagerly covet to see, though but in shadow and the fables of theatres, the pomp of tragic representations of human fortune; 'tis not without compassion at what we hear, but we please ourselves in rousing our displeasure, by the rarity of these
wherefore desire arising from pleasure is, by the fact of pleasure being felt, increased or helped; on the contrary, desire arising from pain is, by the fact of pain being felt, diminished or hindered; hence the force of desire arising from pleasure must
to it, it is plain that such assessment, in order to be lawful, must be voluntary; it must depend, not indeed on a particular will, as if it were necessary to have the consent of each individual, and that he should give no more than just what he pleased,
and wholeness with which one chemical atom meets another. sincerity is the luxury allowed, like diadems and authority, only to the highest rank; that being permitted to speak truth, as having none above it to court or conform unto.
a means, often ill understood, of keeping the individuals in peace and plenty.
sect. one hundred eighty two. but because the miscarriages of the father are no faults of the children, and they may be rational and peaceable, notwithstanding the brutishness and injustice of the father; the father, by his miscarriages and violence, can
i am no worshipper of hygeia, who was the daughter of that old herb-doctor sculapius, and who is represented on monuments holding a serpent in one hand, and in the other a cup out of which the serpent sometimes drinks; but rather of hebe, cupbearer to
let but our pupil be well furnished with things, words will follow but too fast; he will pull them after him if they do not voluntarily follow.
matthew to be the writer of it: and sometimes of the subject: in which sense, when we read in the bible, "the words of the days of the kings of israel, or judah," 'tis meant, that the acts that were done in those days, were the subject of those words; and
of them, proofs from experience are not sufficient; but it is necessary to know how these conceptions can apply to objects without being derived from experience.
i do not think that for graceful riding any nation in the world excels the french. a good horseman, according to our way of speaking, seems rather to have respect to the courage of the man than address in riding.
"it is difficult to live amongst men, because silence is so difficult- especially for a babbler."-
great governments and nations, a hundred more escape us than ever come to our knowledge. we make a mighty business of the invention of artillery and printing, which other men at the other end of the world, in china, had a thousand years ago.
of this cornelius tacitus is a very good testimony; for though the emperor tacitus, his kinsman, had, by express order, furnished all the libraries in the world with it, nevertheless one entire copy could not escape the curious examination of those who
i see often that we have theories of life set before us which neither the proposer nor those who hear him have any hope, nor, which is more, any inclination to follow.
it is farther to be observed that the child, having all his wants to explain, and of course more to say to his mother than the mother could have to say to him, must have borne the brunt of the task of invention, and the language he used would be of his
a christian common-wealth, and a church all one
which every man cast in one, into a vessell marked for the affirmative, or negative; for divers cities had divers customes in that point.
allow not thyself to be led away by pleasures; shun, like the plague, the foolish familiarities thou seest between some men and women; harmless enough at first, but which by insidious degrees corrupt the heart, and thence lead it to negligence, and then
there are secret, and not to be foreseen, parts in matters we have in hand, especially in the nature of men; mute conditions, that make no show, unknown sometimes even to the possessors themselves, that spring and start up by incidental occasions; if my
"that may now worry you, and vex, fixed in your breast." --cicero, de senect, c. one, ex ennio.
-- they are equals with, if not masters of the laws, and, therefore, what justice could not inflict upon their persons, 'tis but reason should be executed upon their reputations and the estates of their successors--things that we often value above life
it is therefore from the human point of view only that we can speak of space, extended objects, etc.
i have been floated into this thought, this hour, this connection of events, by secret currents of might and mind, and my ingenuity and wilfulness have not thwarted, have not aided to an appreciable degree.
when it is asked, what is the nature of all our reasonings concerning matter of fact? the proper answer seems to be, that they are founded on the relation of cause and effect.
of five books he hath written of this subject, the first containeth three questions: one, which is simply the best government, monarchy, aristocracy, or democracy; and concludeth for neither, but for a government mixt of all there: another, which of these
long as he lived and was never either hated or despised.
"thebes seems two cities, and the sun two suns."
condition of warre, contrary to the end for which all soveraignty is instituted.
thus spake zarathustra. then did he look on the great city and sighed, and was long silent. at last he spake thus:
among this wise people everything was given its just value, its lictors were allowed to do what its tribunes would never have dared to attempt; for it had no fear that its lictors would try to represent it.
"ut magis peccari nolim, quam satis animi ad vindicanda peccata habeam."
necessary are the same as make the abuse of them unavoidable.
by means of a stronger digestion:--that is the unmistakable declaration and language of a general instinct, to which one must listen and according to which one must act. "let no more jews come in!
if the exploring delight be in me, which impelleth sails to the undiscovered, if the seafarer's delight be in my delight:
concerning the offices of one soveraign to another, which are comprehended in that law, which is commonly called the law of nations, i need not say any thing in this place; because the law of nations, and the law of nature, is the same thing.
me to forbear; so that when i design to fast i must be kept apart from the suppers, and must have only so much given me as is required for a prescribed collation; for if to table, i forget my resolution.
it, who appeal from their understanding to their memory:
nor from a great multitude, unlesse directed by one judgement
i offered to relieve him of all trouble in connection with the proofs and the publisher.
as to geometry and arithmetic, they always form their numbers in the figure of a cube, every way square, and make up the body of a battalion, solid, close, and environed round with six equal sides, and swim in this square order, as large behind as before;
pile to be set on fire, and the throats of all the women, children, concubines, and servants to be cut, he threw their bodies into the fire, and at last leaped into it himself.
that thou hast been able here to mark some footsteps of his effects; dost thou therefore think that he has employed all he can, and has crowded all his forms and ideas in this work?
"for you," i rejoined, "it might be a happy thing; but i should be the loser, who would thereby be deprived of so great, so wise, and so steadfast a friend, a friend whose place i should never see supplied."
thereby, however, dost thou belong to the light-dreading type, to whom light never permitteth repose: now must thou daily thrust thy head deeper into obscurity and vapour!
apostate fortune sometimes seems to delight in taking us at our word greatest talkers, for the most part, do nothing to purpose have more wherewith to defray my journey, than i have way to go hearing a philosopher talk of military affairs how much it
and yet a prince who is ignorant of military matters, besides the other misfortunes already mentioned, cannot be esteemed by his soldiers, nor have confidence in them.
france, geneva and england were the three states he took most into account.
they that desire to excel in too many matters, out of levity and vain glory, are ever envious. for they cannot want work; it being impossible, but many, in some one of those things, should surpass them.
elements, presuppose something empirical. motion, for example, presupposes the perception of something movable.
from hence there ariseth a triple word of god, rational, sensible, and prophetique: to which correspondeth a triple hearing; right reason, sense supernaturall, and faith.
circumstances; in this way such a prince, if of ordinary ability, will always be able to maintain his position, unless some very exceptional and excessive force deprives him of it; and even if he be thus deprived of it, on the slightest misfortune
mother-o'-pearl flocks which sometimes form and dissolve there. there we worked, revising mythology, rounding a fable here and there, and building castles in the air for which earth offered no worthy foundation. great looker! great expecter!
"fautor utroque tuum laudabit pollice ludum:"
such roving about christeneth itself "brotherly love"; with these words hath there hitherto been the best lying and dissembling, and especially by those who have been burdensome to every one.
i do not write my own acts, but myself and my essence.
emulation of who shall exceed in benefiting; the most noble and profitable contention possible; wherein the victor is pleased with his victory, and the other revenged by confessing it.
corollary two.--it follows: two. that extension and thought are either attributes of god or (by ax. i.) accidents (affectiones) of the attributes of god.
along to be thrown to the wild beasts in the sight of the people, asking leave to do his business, and having no other way to despatch himself, forced the sponge and stick down his throat and choked himself.-- seneca, ep., seventy.
"length of days, and the various labour of changeful time, have brought things to a better state; fortune turning, shews a reverse face, and again restores men to prosperity."--aeneid, xi. four hundred twenty five.
therefore accept with a good conscience the sacrifice of a legion of individuals, who, for its sake, must be suppressed and reduced to imperfect men, to slaves and instruments.
one hundred sixteen. the great epochs of our life are at the points when we gain courage to rebaptize our badness as the best in us.
the skaters and water-bugs finally disappear in the latter part of october, when the severe frosts have come; and then and in november, usually, in a calm day, there is absolutely nothing to ripple the surface.
let him who will make use of me according to my own way, employ me in affairs where vigour and liberty are required, where a direct, short, and, moreover, a hazardous conduct are necessary; i may do something; but if it must be long, subtle, laborious,
reason than that, when the time comes, they may use them to reduce free-men to submission.
understand their language. for if such were the case, since they are endowed with many organs analogous to ours, they could as easily communicate their thoughts to us as to their fellows.
philip, king of macedon, who had so much to do with the people of rome, agitated with the horror of so many murders committed by his order, and doubting of being able to keep himself secure from so many families, at divers times mortally injured and
survivors indeed tickle themselves with these fine phrases, and by them incited to jealousy and desire, inconsiderately and according to their own fancy, attribute to the dead this their own feeling, vainly flattering themselves that they shall one day in
notes, nor is it too much to presume that it is the very book employed by him in his translation. w. one hundred. h. kensington, november one thousand eight hundred seventy seven.
and one find also that this is the most ordinary practice for the diseases of the mind:
as for the ancient dukes who are brought up against them, it is proved, whatever the squittinio della liberta veneta may say of them, that they were in no sense sovereigns.
the same lawes, because they oblige onely to a desire, and endeavour, i mean an unfeigned and constant endeavour, are easie to be observed.
burden of obligation: 'tis sometimes, peradventure, fully paid, but 'tis never dissolved. 'tis a miserable slavery to a man who loves to be at full liberty in all reapects.
commanded them: this was to be conquered. but this promise may be either expresse, or tacite: expresse, by promise: tacite, by other signes.
first therefore i understand that a chief difference between my mind and body consists in this, that my body is of its nature divisible , but my mind indivisible ; for while i consider my mind or my self , as i am only a thinking thing , i can distinguish
but it is clear that this supposed right to kill the conquered is by no means deducible from the state of war.
and therefore it was a ridiculous humour of polycrates, tyrant of samos, who, to interrupt the continued course of his good fortune, and to balance it, went and threw the dearest and most precious jewel he had into the sea, believing that by this
how could we excuse the error they so oft fall into, of taking fox for marten?
a kingdom should, so to speak, expand or contract with each reign, according to the prince's capabilities; but, the abilities of a senate being more constant in quantity, the state can then have permanent frontiers without the administration suffering.
however, these emotions, humility and self--abasement, are extremely rare. for human nature, considered in itself, strives against them as much as it can (see three.
to these reflections add what preceded, and then judge how many thousand ages must have elapsed in the successive development in the human mind of those operations of which it is capable.
of samuel they rebelled, and would have a mortall man for their king, after the manner of other nations.
but even superior men have no reason for any great anxiety to know these principles, for if what they desire is to be able to speak of all things, and to acquire a reputation for learning, they will gain their end more easily by remaining satisfied with
the great writers to whom the world owes what religious liberty it possesses, have mostly asserted freedom of conscience as an indefeasible right, and denied absolutely that a human being is accountable to others for his religious belief.
o my soul, to thy domain gave i all wisdom to drink, all new wines, and also all immemorially old strong wines of wisdom.
he then goes on to explain the reason why he is in such an evil name. that had arisen out of a peculiar mission which he had taken upon himself.
i advise you that, in all your opinions and discourses, as well as in your manners and all other things, you keep yourself moderate and temperate, and avoid novelty; i am an enemy to all extravagant ways.
as much as any one can make use of to any advantage of life before it spoils, so much he may by his labour fix a property in: whatever is beyond this, is more than his share, and belongs to others. nothing was made by god for man to spoil or destroy.
flint's pond, a mile eastward, allowing for the disturbance occasioned by its inlets and outlets, and the smaller intermediate ponds also, sympathize with walden, and recently attained their greatest height at the same time with the latter.
lives by universal law, are free. in kantian language, the will is autonomous ( i.e.
the seigneur de gaviac, my uncle by the father's side, a churchman, and a valetudinary from his birth, and yet who made that crazy life hold out to sixty-seven years, being once fallen into a furious fever, it was ordered by the physicians he should be
publishing the principles of the philosophy of which i make use; for, since these are of a kind the simplest and most evident, i should, by publishing them, do much the same as if i were to throw open the windows, and allow the light of day to enter the
a man shall see, where there is a house full of children, one or two of the eldest respected, and the youngest made wantons; but in the midst, some that are as it were forgotten, who many times, nevertheless, prove the best.
o my brethren, he who is a firstling is ever sacrificed. now, however, are we firstlings!
i could, however, select from the crowd no one whose opinions seemed worthy of preference, and thus i found myself constrained, as it were, to use my own reason in the conduct of my life.
but there are so many more things in the very mind it self, by which the notion of it may be made more distinct , that those things which drawn from body conduce to its knowledge are scarce to be mention'd .
his best heed long time avails him nothing. yet thoughts are flitting before him. we all but apprehend, we dimly forebode the truth. we say i will walk abroad, and the truth will take form and clearness to me. we go forth, but cannot find it.
well do i understand that siren's manifold wiles, the fatal charm of the friendship she pretends for her victims, so long as she is scheming to entrap them--how she unexpectedly abandons them and leaves them overwhelmed with insupportable grief.
who knows but that god will have it happen, as in human bodies that purge and restore themselves to a better state by long and grievous maladies, which render them more entire and perfect health than that they took from them?
"enimvero dii nos homines quasi pilas habent."
"no-one will dispute that the general will is in each individual a pure act of the understanding, which reasons while the passions are silent on what a man may demand of his neighbour and on what his neighbour has a right to demand of him."
in this noble commerce, good offices, presents, and benefits, by which other friendships are supported and maintained, do not deserve so much as to be mentioned; and the reason is the concurrence of our wills; for, as the kindness i have for myself
one was then in germany, attracted thither by the wars in that country, which have not yet been brought to a termination; and as i was returning to the army from the coronation of the emperor, the setting in of winter arrested me in a locality where, as i
but when we dream that we speak, we believe that we speak from a free decision of the mind, yet we do not speak, or, if we do, it is by a spontaneous motion of the body.
most violent; for experience shows us, that such emotions are often seen under rude and slovenly clothes, and that a hair shirt does not always render those chaste who wear it.
in fact, i quietly declare war with the state, after my fashion, though i will still make use and get what advantages of her i can, as is usual in such cases.
john (not all, but some of his disciples) and leadeth them up into an high mountaine apart by themselves, and was transfigured before them. and his rayment became shining, exceeding white as snow; so as no fuller on earth can white them.
thinketh best of himself, therein the flatterer will uphold him most: but if he be an impudent flatterer, look wherein a man is conscious to himself, that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him
a state which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious state, which also i have imagined, but not yet anywhere seen.
the easiest of my amusements, the right ball at tennis being that which coming to the player from the right hand, is much easier played with.--coste.
it must, therefore, be considered as the condition of the possibility of phenomena, and by no means as a determination dependent on them, and is a representation a priori, which necessarily supplies the basis for external phenomena.
i should very much fear that they would either lose or change their tickets, and disturb one another's quarters. and who can imagine but that, in this liquid confusion, these faculties must corrupt, confound, and spoil one another?
such a rule of the two diameters not only guides us toward the sun in the system and the heart in man, but draw lines through the length and breadth of the aggregate of a man's particular daily behaviors and waves of life into his coves and inlets, and
command of our pastors, but from our own benefit, as being the salvation of our souls they watch for, and not for the exaltation of their own power, and authority.
i, who but crawl upon the earth, hate this inhuman wisdom, that will have us despise and hate all culture of the body; i look upon it as an equal injustice to loath natural pleasures as to be too much in love with them.
in my time, a gentleman on one of our frontiers, unwieldy of body, and finding no horse able to carry his weight, having a quarrel, rode through the country in a chariot of this fashion, and found great convenience in it.
"et nulla potentia vires praestandi, ne quid peccet amicus, habet;"
within four or five feet, pretending broken wings and legs, to attract my attention, and get off her young, who would already have taken up their march, with faint wiry peep, single file through the swamp, as she directed.
to punish, appears to it to be somehow unfair--it is certain that the idea of "punishment" and "the obligation to punish" are then painful and alarming to people. "is it not sufficient if the criminal be rendered harmless? why should we still punish?
sometimes the other may perhaps exceed, but 'tis very little and but rarely that they differ.
the first theory was, historically, a means of popular protest against royal aggression.
note); therefore, according as a man is affected through external causes by this or that kind of pleasure, pain, love, hatred, c., in other words, according as his nature is disposed in this or that manner, so will his desire be of one kind or another,
because no one says to the contrary. men should be so discreet as to evade this tormenting and unprofitable knowledge: and the romans had a custom, when returning from any expedition, to send home before to acquaint their wives with their coming, that
have not names and tones been given unto things that man may refresh himself with them? it is a beautiful folly, speaking; therewith danceth man over everything.
i come just now from playing with my own family at who could find out the most things that hold by their two extremities; as sire, which is a title given to the greatest person in the nation, the king, and also to the vulgar, as merchants, but never to
posterior.... res ilia reperta perdit, et immutat sensus ad pristina qnqne.
i do not find myself strong enough to sustain the force and impetuosity of this passion of fear, nor of any other vehement passion whatever: if i was once conquered and beaten down by it, i should never rise again very sound.
was it not edward three., king of england, who said this of our charles five.: "there never was king who so seldom put on his armour, and yet never king who gave me so much to do."
i have a pensive way that withdraws me into myself, and, with that, a heavy and childish ignorance of many very ordinary things, by which two qualities i have earned this, that men may truly relate five or six as ridiculous tales of me as of any other man
to an ordinary man, however, his own preference, thus supported, is not only a perfectly satisfactory reason, but the only one he generally has for any of his notions of morality, taste, or propriety, which are not expressly written in his religious
not only the rationality of millenniums-also their madness, breaketh out in us. dangerous is it to be an heir.
earning their bread. those whose bread is already secured, and who desire no favours from men in power, or from bodies of men, or from the public, have nothing to fear from the open avowal of any opinions, but to be ill-thought of and ill-spoken of, and
it is good too translate such authors as this, where there is little but the matter itself to express; but such wherein grace of language and elegance of style are aimed at, are dangerous to attempt, especially when a man is to turn them into a weaker
i have this, also, in general, that of all the opinions antiquity has held of men in gross, i most willingly embrace and adhere to those that most contemn and undervalue us, and most push us to naught; methinks, philosophy has never so fair a game to play
devise me, then, the justice which acquitteth every one except the judge!
and for the time between, it is manifest, that the power ecclesiasticall, was in the apostles; and after them in such as were by them ordained to preach the gospell, and to convert men to christianity, and to direct them that were converted in the way of
i am accused of hindering an informer from producing evidence to prove the senate guilty of treason. tell me, then, what is thy counsel, o my mistress. shall i deny the charge, lest i bring shame on thee?
representative person, but three. in the kingdome of god, there may be three persons independent, without breach of unity in god that reigneth; but where men reigne, that be subject to diversity of opinions, it cannot be so.
raw; not that i was hungry then, except for that wildness which he represented.
not that which really is, or what she really believes, but what she has contrived with the greatest and most plausible likelihood of truth, and the quaintest invention.
moreover, sir, this slender gift, to make two throws of one stone at the same time, may likewise serve, if you please, to testify the honour and respect which i entertain for your ability and high qualities; for as to those gifts which are adventitious
the wit required for counsel, as i have said before is judgement. and the differences of men in that point come from different education, of some to one kind of study, or businesse, and of others to another.
on the contrary, after that i never left his side.
for if he that doeth it, hath not passed away his originall right to do what he please, by some antecedent covenant, there is no breach of covenant; and therefore no injury done him.
i had more cheering visitors than the last.
so easy is it, though many housekeepers doubt it, to establish new and better customs in the place of the old. you need not rest your reputation on the dinners you give.
when i had mapped the pond by the scale of ten rods to an inch, and put down the soundings, more than a hundred in all, i observed this remarkable coincidence.
spare ourselves, but sentence us with an inward and severe authority.
thus there arose some uneasiness. after three days, however, there came the story of the ship's crew in addition to this uneasiness-and then did all the people say that the devil had taken zarathustra.
that the place wherein men are to live eternally, after the resurrection, is the heavens, meaning by heaven, those parts of the world, which are the most remote from earth, as where the stars are, or above the stars, in another higher heaven, called
perceiving further, that in order to understand these relations i should sometimes have to consider them one by one and sometimes only to bear them in mind, or embrace them in the aggregate, i thought that, in order the better to consider them
in strict science all persons underlie the same condition of an infinite remoteness. shall we fear to cool our love by mining for the metaphysical foundation of this elysian temple? shall i not be as real as the things i see?
though the religious instinct is in vigorous growth,--it rejects the theistic satisfaction with profound distrust.
to appear only in so far as they can be seen while looking at the principal one; so, fearing lest i should not be able to compense in my discourse all that was in my mind, i resolved to expound singly, though at considerable length, my opinions regarding
other men's thoughts are ever wandering abroad, if they will but see it; they are still going forward:
should redouble his eloquence. i know, experimentally, the disposition of nature so impatient of tedious and elaborate premeditation, that if it do not go frankly and gaily to work, it can perform nothing to purpose.
"and the praise of the self-sacrificer?"--but whoever has really offered sacrifice knows that he wanted and obtained something for it--perhaps something from himself for something from himself; that he relinquished here in order to have more there,
children, as i have before said, when the necessity is remote; but when it approaches, they revolt.
"sanitatis patrocinium est, insanientium turba."
but our wiser years still run back to the despised recollections of childhood, and always we are fishing up some wonderful article out of that pond; until by and by we begin to suspect that the biography of the one foolish person we know is, in reality,
that which is the most remarkable in this is, that this resolution was a whole night forming in her head.
thus it is observable that the buildings which a single architect has planned and executed, are generally more elegant and commodious than those which several have attempted to improve, by making old walls serve for purposes for which they were not
of land, had run away with all his instruments of husbandry, and entreating therefore, that they would please to call him home that he might take order in his own affairs, lest his wife and children should suffer by this disaster.
a rule, by which the laws of nature may easily be examined
maintain the doctrine of free-will, that is, of a will of man, not subject to the will of god.
seeing then our saviour hath denyed his kingdome to be in this world, seeing he hath said, he came not to judge, but to save the world, he hath not subjected us to other laws than those of the common-wealth; that is, the jews to the law of moses, (which
nay, if there be any, that would reign and take up all the time, let him find means to take them off, and to bring others on; as musicians use to do, with those that dance too long galliards.
many are the examples of the great odds, between number and courage; so that a man may truly make a judgment, that the principal point of greatness in any state, is to have a race of military men.
now, changes are only possible in time, and therefore time must be something real. but there is no difficulty in answering this. i grant the whole argument. time, no doubt, is something real, that is, it is the real form of our internal intuition.
their obedience. for this distinction of temporall, and spirituall power is but words. power is as really divided, and as dangerously to all purposes, by sharing with another indirect power, as with a direct one. but to come now to his arguments.
--observe this in his military discipline, that he was wonderfully liberal of gifts to men of merit, but that as to the true recompenses of honour he was as sparing; yet he himself had been gratified by his uncle with all the military recompenses before
world, whose sentences were first written on bark, and are now merely copied from time to time on to linen paper. says the poet mir camar uddin mast, "being seated to run through the region of the spiritual world; i have had this advantage in books.
contrariwise he, who fears, in other words doubts, concerning the issue of something which he hates, also conceives something which excludes the existence of the thing in question; to this extent he feels pleasure, and consequently to this extent he hopes
from all which, i perceive that neither the power of willing precisely so taken, which i have from god , is the cause of my errors , it being most full and perfect in its kind; neither also the power of understanding , for whatever i understand (since
by taking the state, which must have, in essentials, everywhere the same basis, at its simplest, he was able, far better than his predecessors, to bring out the real nature of the "social tie," an alternative name which he often uses for the social
and to take a means of rewarding or punishing him which will be much talked about. and above all a prince must endeavour in every action to obtain fame for being great and excellent.
not comprehend why or how they are done; for seeing i now know that my nature is very weak and finite , and that the nature of god is immense , incomprehensible , infinite ; from hence i must fully, understand, that he can do numberless things, the causes
consequently also, the sources of prejudice-in a word, we abstract all causes from which particular cognitions arise, because these causes regard the understanding under certain circumstances of its application, and, to the knowledge of them experience is
i was present one day at barleduc, when king francis two., for a memorial of rene, king of sicily, was presented with a portrait he had drawn of himself: why is it not in like manner lawful for every one to draw himself with a pen, as he did with a
when we reflect on our past sentiments and affections, our thought is a faithful mirror, and copies its objects truly; but the colours which it employs are faint and dull, in comparison of those in which our original perceptions were clothed.
five.three, four, five.) where he saith, "for i verily, as absent in body, but present in spirit, have determined already, as though i were present, concerning him that hath so done this deed; in the name of our lord jesus christ when ye are gathered
i have found it to be the most serious objection to coarse labors long continued, that they compelled me to eat and drink coarsely also. but to tell the truth, i find myself at present somewhat less particular in these respects.
"the last lines were written precisely in the hallowed hour when richard wagner gave up the ghost in venice."
and conveniences, which have since been in a degree taken from them for their sins, their territory changed, and their natural condition made worse; that they were of old overwhelmed by the inundation of water from heaven; that but few families escaped,
-the soul most self-loving, in which all things have their current and counter-current, their ebb and their flow:-oh, how could the loftiest soul fail to have the worst parasites?
some indian ceres or minerva must have been the inventor and bestower of it; and when the reign of poetry commences here, its leaves and string of nuts may be represented on our works of art.
found in inverse ratio to duty, and increases in proportion as the association grows narrower, and the engagement less sacred; which irrefragably proves that the most general will is always the must just also, and that the voice of the people is in fact
crooked with age. the situation of their country is along the sea-shore, enclosed on the other side towards the land, with great and high mountains, having about a hundred leagues in breadth between.
should ever for a just cause grieve. shall i not have intelligence with the earth? am i not partly leaves and vegetable mould myself?
-"pity!" answered the soothsayer from an overflowing heart, and raised both his hands aloft-"o zarathustra, i have come that i may seduce thee to thy last sin!"-
and, further, i know thee to be one settled in the belief that the souls of men certainly die not with them, and convinced thereof by numerous proofs; it is clear also that the felicity which fortune bestows is brought to an end with the death of the
philosophers whose own writings we do not possess; whose thoughts, however, i do not on that account suppose to have been really absurd, seeing they were among the ablest men of their times, but only that these have been falsely represented to us.
far through unfrequented woods on the confines of towns, where once only the hunter penetrated by day, in the darkest night dart these bright saloons without the knowledge of their inhabitants; this moment stopping at some brilliant station-house in town
timing, i say, not only in respect of the person that should grant it, but in respect of those, which are like to cross it.
several peoples, however, even in europe and its neighbourhood, have desired without success to preserve or restore the old system: but the spirit of christianity has everywhere prevailed.
in this way alone can there arise from this relation a judgement, that is, a relation which has objective validity, and is perfectly distinct from that relation of the very same representations which has only subjective validity-a relation, to wit, which
its effect and consequences; but yet they know not what it is, nor apprehend it at all.
mill may have flattered her husband's vanity by echoing his opinions, or she may have indeed been an egeria, full of inspiration and intellectual helpfulness.
howsoever it be, yet there can from thence be taken no argument, to prove that the kingdome of god taketh beginning till the day of judgement.
when joel and malachi prophecyed, is not evident by their writings.
and therefore, they called daemoniaques, that is, possessed by the devill, such as we call madmen or lunatiques; or such as had the falling sicknesse; or that spoke any thing, which they for want of understanding, thought absurd: as also of an unclean
one know very well how audaciously i myself, at every turn, attempt to equal myself to my thefts, and to make my style go hand in hand with them, not without a temerarious hope of deceiving the eyes of my reader from discerning the difference; but withal
"whilst i was passing over the happy and last day of my life, i write this, but, at the same time, afflicted with such pain in my bladder and bowels that nothing can be greater, but it was recompensed with the pleasure the remembrance of my inventions and
the sterile soil would at least have been proof against a low-land degeneracy. alas! how little does the memory of these human inhabitants enhance the beauty of the landscape!
of ceremonies, with satisfaction, tr-r-r-oonk!
circle will be denoted by triangle ,, parallelogram ,, pict parallel lines ,, perpendicular ,, in addition to these we shall employ the usual symbols , , c. of algebra, and also the sign of congruence, namely .
xxvii.), in so far as a man conceives that something similar to himself is affected by pain, he will himself be affected in like manner; and he will have the contrary emotion in contrary circumstances. but here we are regarding hatred only.
this, we are told, is mere state tyranny over again. but how is it possible to avoid such a conclusion?
restore either of them that sense in which he is deficient; by opening this new inlet for his sensations, you also open an inlet for the ideas; and he finds no difficulty in conceiving these objects.
louis was in the right, who, when the tartar king, who was become christian, designed to come to lyons to kiss the pope's feet, and there to be an eye-witness of the sanctity he hoped to find in our manner, immediately diverted him from his purpose; for
he covets and calls out for others sharper, more violent, and more worthy of him;
necessary for him to hold opinions on them? if the cultivation of the understanding consists in one thing more than in another, it is surely in learning the grounds of one's own opinions.
majority of believers hold the doctrines of christianity. by christianity i here mean what is accounted such by all churches and sects--the maxims and precepts contained in the new testament.
whither pullest thou me now, thou paragon and tomboy? and now foolest thou me fleeing; thou sweet romp dost annoy!
and after them all parents were, by the law of nature, under an obligation to preserve, nourish, and educate the children they had begotten; not as their own workmanship, but the workmanship of their own maker, the almighty, to whom they were to be
intellect and intellection signify to the common ear consideration of abstract truth. the considerations of time and place, of you and me, of profit and hurt tyrannize over most men's minds.
this ideality of time, together with that of space, is the key to every true system of metaphysics, because it finds room for quite another order of things than is to be found in nature. this is why kant is so great.
them; then shall we meet as water with water; and if we should not meet them then, we shall not want them, for we are already they. in the last analysis, love is only the reflection of a man's own worthiness from other men.
as he is assumed to be desirous for love's sake of that thing or circumstance (by the last prop.), he will, in so far as he conceives it to be missing, feel pain (three. xix.). q.e.five hundred.
of two pleasures, if there be one to which all or almost all who have experience of both give a decided preference, irrespective of any feeling of moral obligation to prefer it, that is the more desirable pleasure.
those who think that ideas consist in images which are formed in us by contact with external bodies, persuade themselves that the ideas of those things, whereof we can form no mental picture, are not ideas, but only figments, which we invent by the free
but, if all these things go to the making of the general will in every community, the general will has, for politics, primarily a narrower sense. the problem here is to secure its supremacy in the official institutions and public councils of the nation.
also, amid many opinions held in equal repute, i chose always the most moderate, as much for the reason that these are always the most convenient for practice, and probably the best (for all excess is generally vicious), as that, in the event of my
it is certain that the right of property is the most sacred of all the rights of citizenship, and even more important in some respects than liberty itself; either because it more nearly affects the preservation of life, or because, property being more
geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; aaron never thinks of such a peril. in many years neither is harmed by such an accident.
have made concerning their significations ; if it be so (as so it may be) ratiocination will depend on words , words on imagination , and perhaps imagination as also sense on the motion of corporeal parts ; and so the mind shall be nothing but motions in
of this sort of thing. the most intelligent of all the european nations has called "never interrupt" the eleventh commandment. but noise is the most impertinent of all interruptions, for it not only interrupts our own thoughts but disperses them.
--prudentius, contra symmachum, ii. six hundred seventeen.
into it a thousand ostriches and a thousand stags, a thousand boars, and a thousand fallow-deer, to be killed and disposed of by the people: the next day, to cause a hundred great lions, a hundred leopards, and three hundred bears to be killed in his
treachery conspired his ruin, he was condemned to be publicly hanged and strangled, after having made him buy off the torment of being burnt alive, by the baptism they gave him immediately before execution; a horrid and unheard of barbarity, which,
no art, no activity of wit, could conduct our steps so as to follow so wandering and so irregular a guide; in this windy confusion of the noise of vulgar reports and opinions that drive us on, no way worth anything can be chosen.
and i will, moreover, say, whether boldly or rashly, that this old, heavy soul of mine is now no longer tickled with ariosto, no, nor with the worthy ovid; his facility and inventions, with which i was formerly so ravished, are now of no more relish, and
if we abstract all the content of a judgement, and consider only the intellectual form thereof, we find that the function of thought in a judgement can be brought under four heads, of which each contains three momenta.
eight. besides this advantage of rejecting, after deliberate enquiry, the most uncertain and disagreeable part of learning, there are many positive advantages, which result from an accurate scrutiny into the powers and faculties of human nature.
workmanship entirely destroyed than thus dishonoured.
it was at last observed, that where men are heated by zeal and enthusiasm, there is no degree of human testimony so strong as may not be procured for the greatest absurdity: and those who will be so silly as to examine the affair by that medium, and seek
twelve ov. met. vii.twenty, "video meliora proboque, deteriora sequor."
could have been maintained with so little artifice and human patchwork.
the like surprise may be made by moving things, when the party is in haste, and cannot stay to consider advisedly of that is moved.
walden, being like the rest usually bare of snow, or with only shallow and interrupted drifts on it, was my yard, where i could walk freely when the snow was nearly two feet deep on a level elsewhere and the villagers were confined to their streets.
one, he caused a philosophical inscription, in latin, to be placed upon one of the walls of his chateau, where it is still to be seen, and of which the translation is to this effect:--"in the year of christ . . .
the first, that simulation and dissimulation commonly carry with them a show of fearfulness, which in any business, doth spoil the feathers, of round flying up to the mark.
fourthly, that these creatures, though they have some use of voice, in making knowne to one another their desires, and other affections; yet they want that art of words, by which some men can represent to others, that which is good, in the likenesse of
thirty four the unity of the universe, in which all phenomena to be connected, is evidently a mere consequence of the admitted principle of the community of all substances which are coexistent.
carpenter's work, about twelve foot in height, by which you may go in shade into the garden.
-blessed, however, is he who is thus charged! and verily, long must he hang like a heavy tempest on the mountain, who shall one day kindle the light of the future!-
all, provides for nothing health depends upon the vanity and falsity of their promises health is altered and corrupted by their frequent prescriptions health to be worth purchasing by all the most painful cauteries homer: the only words that have motion
i would fain keep sober always; and there are infinite degrees of drunkenness.
such an event, therefore, may be denominated extraordinary , and requires a pretty strong testimony, to render it credible to people in a warm climate: but still it is not miraculous , nor contrary to uniform experience of the course of nature in cases
prop. nineteen. every man, by the laws of his nature, necessarily desires or shrinks from that which he deems to be good or bad.
this preference for abstract expressions may be confirmed by numerous examples: a specially ridiculous example is the following.
shoes and keep away the unclean hand--it is almost their highest advance towards humanity.
should divine the sense in the sequence of the vowels and diphthongs, and how delicately and richly they can be tinted and retinted in the order of their arrangement--who among book-reading germans is complaisant enough to recognize such duties and
this dog being puzzled how to get the oil that was in the bottom of a jar, which he could not reach with his tongue by reason of the narrow mouth of the vessel, went and fetched stones and let them fall into the jar till he made the oil rise so high that
the exclusive pretension made by a part of the truth to be the whole, must and ought to be protested against, and if a reactionary impulse should make the protestors unjust in their turn, this one-sidedness, like the other, may be lamented, but must be
on as an herd of inferior creatures under the dominion of a master, who keeps them and works them for his own pleasure or profit.
how many has mere force of imagination made sick?
zone--it was precisely because they were badly instructed with regard to nations, eras, and past ages, and were by no means eager to know about these matters, that they did not even come in sight of the real problems of morals--problems which only
with the same difficulty: so that it has sometimes befallen me to have had a mind to deny, when i had not the power to do it.
there is, beyond all that i am able to say, i know not what inexplicable and fated power that brought on this union.
amelioration, 'tis to that we ought to employ all our endeavour.
with all respect for the most holy doctrine of utility, i do not see why a fellow who is removing a load of sand or manure should obtain the privilege of killing in the bud the thoughts that are springing up in the heads of about ten thousand people
i open myself to my family, as much as i can, and very willingly let them know the state of my opinion and good will towards them, as i do to everybody else: i make haste to bring out and present myself to them; for i will not have them mistaken in me, in
it is more sacred and more revered, as the defender of the laws, than the prince who executes them, or than the sovereign which ordains them.
there are the finest gala dresses and disguises for this disease, and that, for instance, most of what places itself nowadays in the show-cases as "objectiveness," "the scientific spirit," "fifty'art pour fifty'art," and "pure voluntary knowledge," is
"tegmina queis capitum, raptus de subere cortex."
ones. this rule is immediately deducible from the principle laid down. but it is impossible to count the innumerable circumstances which may furnish exceptions.
as to thrift, they surpass us not only in the foresight and laying up, and saving for the time to come, but they have, moreover, a great deal of the science necessary thereto.
and injuries, than of multiplicity of laws.
yea, i know thy danger. but by my love and hope i conjure thee: cast not thy love and hope away!
proof.--emotion, in so far as it is referred to the mind, is an idea, whereby the mind affirms of its body a greater or less force of existence than before (cf. the general definition of the emotions at the end of part three.).
and, when peace and security are lost, for the recovery of the same. and therefore,
nor does it alter the case of honour, whether an action (so it be great and difficult, and consequently a signe of much power,) be just or unjust: for honour consisteth onely in the opinion of power.
for my part, one could easily do without the post-office. i think that there are very few important communications made through it.
to this as the indispensable groundwork, all thought points. but an intuition can take place only in so far as the object is given to us. this, again, is only possible, to man at least, on condition that the object affect the mind in a certain manner.
it is certain that our apprehensions, our judgment, and the faculties of the soul in general, suffer according to the movements and alterations of the body, which alterations are continual.
mullets, when one of their companions is engaged, cross the line over their back, and, with a fin they have there, indented like a saw, cut and saw it asunder.
all the turkish monarchy is governed by one ruler, the others are his servants, and dividing his kingdom into "sangiacates," he sends to them various administrators, and changes or recalls them at his pleasure.
by which testimony man may know that he owes the truth he himself finds out to fortune and accident; since that even then, when it is fallen into his hand, he has not wherewith to hold and maintain it, and that his reason has not force to make use of it.
prop. forty. he, who conceives himself to be hated by another, and believes that he has given him no cause for hatred, will hate that other in return.
but although general logic cannot give directions to the faculty of judgement, the case is very different as regards transcendental logic, insomuch that it appears to be the especial duty of the latter to secure and direct, by means of determinate rules,
these terms arose from the fact, that the human body, being limited, is only capable of distinctly forming a certain number of images (what an image is i explained in the two. xvii.
lastly, if the desire to avoid a future evil be checked by the fear of another evil, so that the man knows not which to choose, fear becomes consternation, especially if both the evils feared be very great.
in accordance with his conception, placed in the object.
motion and action animate word caesar's choice of death: "the shortest" ceremony forbids us to express by words things that are lawful content: more easily found in want than in abundance curiosity of knowing things has been given to man for a scourge
to form monsters, and join incongruous shapes and appearances, costs the imagination no more trouble than to conceive the most natural and familiar objects.
the mediocre alone have a prospect of continuing and propagating themselves--they will be the men of the future, the sole survivors; "be like them! become mediocre!"
five words about old things did i hear yester-night at the garden-wall: they came from such old, sorrowful, arid night-watchmen.
and 'twas so in former times; for plutarch says that greek and scholar were terms of reproach and contempt amongst the romans. but since, with the better experience of age, i find they had very great reason so to do, and that--
what i have in me of good, i have, quite contrary, by the chance of my birth; and hold it not either by law, precept, or any other instruction; the innocence that is in me is a simple one; little vigour and no art.
upon which let us say this in passing, that we deal liberally with a man of conscience when we propose to him some difficulty in counterpoise of vice; but when we shut him up betwixt two vices, he is put to a hard choice as origen was either to idolatrise
prop. twenty nine. we shall also endeavour to do whatsoever we conceive men six to regard with pleasure, and contrariwise we shall shrink from doing that which we conceive men to shrink from.
the soveraignty therefore was alwaies in that assembly which had the right to limit him; and by consequence the government not monarchy, but either democracy, or aristocracy; as of old time in sparta; where the kings had a priviledge to lead their armies;
faithful, or truer and better soldiers. and although each one of them may be good, they will together become better when they see themselves commanded by their prince, and honoured and supported by him.
he who maketh no secret of himself shocketh: so much reason have ye to fear nakedness! aye, if ye were gods, ye could then be ashamed of clothing!
musicians. it was different with felix mendelssohn, that halcyon master, who, on account of his lighter, purer, happier soul, quickly acquired admiration, and was equally quickly forgotten: as the beautiful episode of german music.
the florentines, being totally disarmed, hired ten,zero frenchmen to attack pisa, by which measure they ran greater risk than at any period of their struggles.
now, the less relation the particular wills have to the general will, that is, morals and manners to laws, the more should the repressive force be increased.
five for instance, contrast or contrariety is also a connexion among ideas: but it may, perhaps, be considered as a mixture of causation and resemblance .
soveraignty is an artificiall soul, as giving life and motion to the whole body; the magistrates, and other officers of judicature and execution, artificiall joynts; reward and punishment (by which fastned to the seat of the soveraignty, every joynt and
passion. but in both cases the madnesse is of one and the same nature.
where he had not continued long before he was struck with a peripneumonia or inflammation of the lungs (contracted, as it is thought by the long discourses which he used to hold bare headed with the queen, continuing them sometimes till far in the night,)
and as to the idea of my self (if i respect the body ) it proceeds from sight , but (if the soul ) there is no idea of a soul , but we collect by ratiocination, that there is some inward thing in a mans body, that imparts to it animal motion , by which it
"that i have given thee leave," said he, "to say what thou wouldest, and as much as thou wouldest, without ever speaking a word." is not this a silent speaking, and very easy to be understood?
i also heard the whooping of the ice in the pond, my great bed-fellow in that part of concord, as if it were restless in its bed and would fain turn over, were troubled with flatulency and had dreams; or i was waked by the cracking of the ground by the
but to return to the soul. inasmuch as plato has placed reason in the brain, anger in the heart, and concupiscence in the liver; 'tis likely that it was rather an interpretation of the movements of
proof.--the images of things (as we showed in three. xix.) which postulate the existence of the object of love, help the mind's endeavour to conceive the said object.
subsequently, all the opinions that have sprung from misapplied ideas have to be rectified by a lengthy experience; and it is seldom that they are completely rectified.
proof.--the images of things are modifications of the human body, whereof the ideas represent external bodies as present to us (two. xvii.); in other words (two.
my table was spread out for you on high-- who dwelleth so star-near, so near the grisly pit below?-- my realm--what realm hath wider boundary? my honey--who hath sipped its fragrancy?
fluid, and ambiguous conveniences, and easily resign to the body the care and use of sensual and temporal pasture; 'tis a privileged study. between ourselves, i have ever observed supercelestial opinions and subterranean manners to be of singular accord.
they thought were good to them, they esteemed the angels of god, and those they thought would hurt them, they called evill angels, or evill spirits; such as was the spirit of python, and the spirits of mad-men, of lunatiques, and epileptiques: for they
"whilst the white hair is new, whilst old age is still straight shouldered, whilst there still remains something for lachesis to spin, whilst i walk on my own legs, and need no staff to lean upon." --juvenal, iii. twenty six.
to have a low and false opinion. my father, i own with pleasure, was in no way distinguished among his fellow-citizens.
none of his subjects, by any pretence of forfeiture, can be freed from his subjection.
how can it then be thought that these should bear, when thus conjoined, of harms an equal share?"
"non nobis, domine, non nobis, sed nomini tuo da gloriam."
it may peradventure be thought, there was never such a time, nor condition of warre as this; and i believe it was never generally so, over all the world: but there are many places, where they live so now.
in a well-ordered city every man flies to the assemblies: under a bad government no one cares to stir a step to get to them, because no one is interested in what happens there, because it is foreseen that the general will will not prevail, and lastly
are apt to fall into the extravagances of the knight-errants of romance, and to entertain projects that exceed their powers.
democritus having eaten figs at his table that tasted of honey, fell presently to considering with himself whence they should derive this unusual sweetness; and to be satisfied in it, was about to rise from the table to see the place whence the figs had
conclusions so extraordinary, and so remote from common life and experience.
'tis certainly a misfortune and a miracle at once to confess at what a tender age i first came under the subjection of love: it was, indeed, by chance; for it was long before the years of choice or knowledge; i do not remember myself so far back; and my
i shall make account of none but such men as these, their testimony and experience. let us examine how far they have proceeded, and where they stopped. the errors and defects that we shall find amongst these men the world may boldly avow as their own.
e ver. thirteen, fourteen, fifteen.) "submit your selves to every ordinance of man, for the lords sake, whether it bee to the king, as supreme, or unto governours, as to them that be sent by him for the punishment of evill doers, and for the praise of
nevertheless, it is hard to bring the men of my time to it: they have not the courage to correct, because they have not the courage to suffer themselves to be corrected; and speak always with dissimulation in the presence of one another: i take so great a
with the war, he told me this remained: that when he went to visit the villages of his dependence, they planed him paths through the thick of their woods, by which he might pass at his ease.
sect. ninety five. men being, as has been said, by nature, all free, equal, and independent, no one can be put out of this estate, and subjected to the political power of another, without his own consent.
in the harleian miscellanies there is an account of the battle of lutzen which deserves to be read.
in every way, therefore, a garrison is as useless as colonies are useful.
life is hard to bear: but do not affect to be so delicate! we are all of us fine sumpter asses and assesses.
extinct, this is because the ancient methods were not good, and no one has arisen who knew how to discover new ones. nothing does so much honour to a newly-risen man than the new laws and measures which he introduces.
but i will leave this discourse, that would lead me farther than i am willing to follow; and shall only say this further, 'tis only humility and submission that can make a complete good man.
here is a letter that he dictated a little before his last gasp:
as to the rest, we manifestly discover that they have a full and absolute communication amongst themselves, and that they perfectly understand one another, not only those of the same, but of divers kinds:
sect. one hundred ninety nine. as usurpation is the exercise of power, which another hath a right to; so tyranny is the exercise of power beyond right, which no body can have a right to.
virtue in an indigent person (homer) most of my actions are guided by example, not by choice neither continency nor virtue where there are no opposing desire no doing more difficult than that not doing, nor more active o wretched men, whose pleasures are
it seems, then, that nature has pointed out a mixed kind of life as most suitable to the human race, and secretly admonished them to allow none of these biasses to draw too much, so as to incapacitate them for other occupations and entertainments.
things are coexistent, in so far as they exist in one and the same time. but how can we know that they exist in one and the same time?
dogs, who are now roving through the highways of european culture.
we doubt that we bestow on our hero the virtues in which he shines, and afterwards worship the form to which we have ascribed this divine inhabitation. in strictness, the soul does not respect men as it respects itself.
if i have spoken only of those ill-starred unions which are the result of our system, is it to be thought that those over which love and sympathy preside are free from disadvantages?
soveraign. and consequently in every common-wealth, they who have no supernaturall revelation to the contrary, ought to obey the laws of their own soveraign, in the externall acts and profession of religion.
and good-natured desirabilities swim about promiscuously in their pond. happiness and virtue are no arguments.
i happened to come by one day accidentally at rome, just as they were upon executing catena, a notorious robber: he was strangled without any emotion of the spectators, but when they came to cut him in quarters, the hangman gave not a blow that the people
"in elder times religion did commit most fearful crimes."
we are almost men before we can count a hundred, and have lately discovered nations that have no knowledge of numbers at all.
un banquier, qui a fait fortune, a une partie du caractere requis pour faire des decouvertes en philosophie, c'est-a-dire pour voir clair dans ce qui est."
ill custome may any more draw my judgement from the true conception of things, for i know from hence will follow no dangerous error, and one can't too immoderately pamper my own incredulity, seeing what i am about, concernes not practice but speculation .
pleasing to them from whom we look for any benefit. and this is properly worship: in which sense publicola, is understood for a worshipper of the people, and cultus dei, for the worship of god.
for the discovery of a man' s self, by the tracts of his countenance, is a great weakness and betraying; by how much it is many times more marked, and believed, than a man's words.
head and shoulders, they leave the old one, very often more sinewy and significant than the other.
two of my acquaintance, great men in this faculty, have, in my opinion, lost half, in refusing to publish at forty years old, that they might stay till threescore.
when any rodrigo, pedro or valerio enters, though he be a stranger, the duke or governor exclaims, 'this is a gentleman,-and proffers civilities without end; but all the rest are slag and refuse.
plutarch's writings, if well understood, sufficiently bespeak their author, and so that i think i know him even into his soul; and yet i could wish that we had some fuller account of his life.
other philosophers having been got rid of--the result being a general ill-will to all philosophy.
of the essence of things material . and herein again of god . and that he does exist .
for if i judge that this wax exists , because i see this wax; surely it will be much more evident , that i my self exist , because i see this wax ; for it may be that this that i see is not really wax, also it may be that i have no eyes wherewith to see
therefore it does not appertain to b's essence, nor does it constitute the essence of any particular thing. q.e.five hundred.
beneficially effective against mischievous errors. this is a form of the argument for religious intolerance, sufficiently remarkable not to be passed without notice.
and of all the irrational humours of men, it should seem that the philosophers themselves are among the last and the most reluctant to disengage themselves from this: 'tis the most restive and obstinate of all:
some, whenever they see any good to be done, or evil to be remedied, would willingly instigate the government to undertake the business; while others prefer to bear almost any amount of social evil, rather than add one to the departments of human
but seeing (for the frequency of pretending the change of nature in their consecrations,) it cannot be esteemed a work extraordinary, it is no other than a conjuration or incantation, whereby they would have men to beleeve an alteration of nature that is
here it is manifest, that though the apostles declared them elected; yet the congregation chose them; which also, (verse the fift) is more expressely said, where it is written, that "the saying pleased the multitude, and they chose seven, c."
that one was reserved in intercourse and chose choicely. but one time he spoilt his company for all time: his marriage he calleth it.
i carry less religion to the table, ask no blessing; not because one am wiser than i was, but, i am obliged to confess, because, however much it is to be regretted, with years i have grown more coarse and indifferent.
little, and expounded perhaps, the reasons that led me to doubt of many of those things that by others are esteemed certain, than from my having boasted of any system of philosophy.
co-operate with their own. in all these conclusions they take their measures from past experience, in the same manner as in their reasonings concerning external objects; and firmly believe that men, as well as all the elements, are to continue, in their
this proposal appealed to the hearts of all of them, save that the voluntary beggar objected to the flesh and wine and spices.
scribonia advising her nephew libo to kill himself rather than await the stroke of justice, told him that it was to do other people's business to preserve his life to put it after into the hands of those who within three or four days would fetch him to
but of the government of a province, by an assembly residing in the province it selfe, there be few examples.
in this overcoming of the world, and interpreting of the world in the manner of plato, there was an enjoyment different from that which the physicists of today offer us--and likewise the darwinists and anti-teleologists among the physiological workers,
prop. twenty eight. we endeavour to bring about whatsoever we conceive to conduce to pleasure; but we endeavour to remove or destroy whatsoever we conceive to be truly repugnant thereto, or to conduce to pain.
and that which the latines call versutia, (translated into english, shifting,) and is a putting off of a present danger or incommodity, by engaging into a greater, as when a man robbs one to pay another, is but a shorter sighted craft, called versutia,
three rome, when it was most prosperous, suffered a revival of all the crimes of tyranny, and was brought to the verge of destruction, because it put the legislative authority and the sovereign power into the same hands.
prop. six. everything, in so far as it is in itself, endeavours to persist in its own being.
a venetian who has long lived in pegu, and has lately returned thence, writes that the men and women of that kingdom, though they cover all their other parts, go always barefoot and ride so too; and plato very earnestly advises for the health of the whole
from this consolidation of the right politique, and ecclesiastique in christian soveraigns, it is evident, they have all manner of power over their subjects, that can be given to man, for the government of mens externall actions, both in policy, and
not only onward shalt thou propagate thyself, but upward! for that purpose may the garden of marriage help thee!
on the contrary, needy men, and hardy, not contented with their present condition; as also, all men that are ambitious of military command, are enclined to continue the causes of warre; and to stirre up trouble and sedition: for there is no honour
and questioningly, like one who in new countries tasteth new foreign air. afterward he began to sing with a kind of roaring.
the condemned who would live to be executed in the reign of tiberius, forfeited their goods and were denied the rites of sepulture; those who, by killing themselves, anticipated it, were interred, and had liberty to dispose of their estates by will.
and if your hardness will not glance and cut and chip to pieces, how can ye one day-create with me?
with a long enough lever, the world could be moved with a single finger; to sustain it needs the shoulders of hercules. however small a state may be, the prince is hardly ever big enough for it.
we boast that we belong to the nineteenth century and are making the most rapid strides of any nation. but consider how little this village does for its own culture.
in us thus confused because we are not wholly perfect. and it is evident that it is not less repugnant that falsity or imperfection, in so far as it is imperfection, should proceed from god, than that truth or perfection should proceed from nothing.
but one thing is most admirable (wherewith i will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves.
every absolute prince, in respect of those who are under his dominion.
"for it uncivilly passes over withered oaks." --horace, od., iv. thirteen, nine.
complaint of job beginneth, the hebrew is (as st. jerome testifies) in prose; and from thence to the sixt verse of the last chapter in hexameter verses; and the rest of that chapter again in prose.
ah, thou amiable fool, zarathustra, thou too-blindly confiding one! but thus hast thou ever been: ever hast thou approached confidently all that is terrible.
for a private man, without the authority of the common-wealth, that is to say, without permission from the representant thereof, to interpret the law by his own spirit, is another error in the politiques; but not drawn from aristotle, nor from any other
note.--thus we see that it may readily happen, that a man may easily think too highly of himself, or a loved object, and, contrariwise, too meanly of a hated object.
take place according to these forms. but space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.
nay, the number is so infinite that in truth i should have a better bargain on't to reckon up those who have feared it.
but this is but to try masteries with fortune. and let men beware, how they neglect and suffer matter of trouble to be prepared; for no man can forbid the spark, nor tell whence it may come.
what horrid agitation must not the eye-witness of such a scene experience, although he would not be personally concerned! what anxiety would he not suffer at not being able to give any assistance to the fainting mother and the dying infant!
as concerning marriage, besides that it is a covenant, the entrance into which only is free, but the continuance in it forced and compulsory, having another dependence than that of our own free will, and a bargain commonly contracted to other ends, there
as i was leaving the irishman's roof after the rain, bending my steps again to the pond, my haste to catch pickerel, wading in retired meadows, in sloughs and bog-holes, in forlorn and savage places, appeared for an instant trivial to me who had been sent
from this fundamentall law of nature, by which men are commanded to endeavour peace, is derived this second law; "that a man be willing, when others are so too, as farre-forth, as for peace, and defence of himselfe he shall think it necessary, to lay down
and this is of the number of pernicious errors: for they induce men, as oft as they like not their governours, to adhaere to those that call them tyrants, and to think it lawfull to raise warre against them: and yet they are many times cherished from the
the rails are laid on them, and they are covered with sand, and the cars run smoothly over them. they are sound sleepers, i assure you.
xxv.); on the other hand, the mind, in so far as it reasons, will not be able to conceive any good for itself, save such things as are conducive to understanding.
on the contrary, i believe that it must have remained long-chiefly among the egyptians-in the stage of blind groping after its true aims and destination, and that it was revolutionized by the happy idea of one man, who struck out and determined for all
"tu, dea, rerum naturam sola gubernas, nec sine to quicquam dias in luminis oras exoritur, neque fit laetum, nec amabile quidquam."
and when i offered my holiest as a sacrifice, immediately did your "piety" put its fatter gifts beside it: so that my holiest suffocated in the fumes of your fat.
imprint themselves better upon paper than upon the flesh. what if i listen to books a little more attentively than ordinary, since i watch if i can purloin anything that may adorn or support my own?
a man ought to moderate himself betwixt the hatred of pain and the love of pleasure: and plato sets down a middle path of life betwixt the two.
but when the citizens love their duty, and the guardians of the public authority sincerely apply themselves to the fostering of that love by their own example and assiduity, every difficulty vanishes; and government becomes so easy that it needs none of
hence to where you are least at home" in the face of a world of "modern ideas," which would like to confine every one in a corner, in a "specialty," a philosopher, if there could be philosophers nowadays, would be compelled to place the greatness of man,
that it is not needful for common men to be able to expose all the misstatements or fallacies of an ingenious opponent.
--where he condemns marriages within any of the forbidden degrees, for this reason, amongst others, that there is some danger, lest the friendship a man bears to such a woman, should be immoderate; for if the conjugal affection be full and perfect betwixt
never yet hath there been a superman. naked have i seen both of them, the greatest man and the smallest man:-
for every man seeth, that some lawes are addressed to all the subjects in generall; some to particular provinces; some to particular vocations; and some to particular men; and are therefore lawes, to every of those to whom the command is directed; and to
this letter is prefixed to montaigne's translation of the "natural theology" of raymond de sebonde, printed at paris in one thousand five hundred sixty nine.
if in addition there is a tendency to regard society as something unnatural to humanity, the tendency will become irresistible.
'i once heard,' said i, 'but sorrow hath dulled my recollection.'
but there is no great appearance that this isle was this new world so lately discovered: for that almost touched upon spain, and it were an incredible effect of an inundation, to have tumbled back so prodigious a mass, above twelve hundred leagues:
things, as if we had not enough to do to digest the present)--
we have our slaves upon these terms: the climacid, were they not women in syria who, squat on all fours, served for a ladder or footstool, by which the ladies mounted their coaches?
its circumspections and limits. it often falls out, as the world goes, that a man lets it slip into the ear of a prince, not only to no purpose, but moreover injuriously and unjustly; and no man shall make me believe that a virtuous remonstrance may not
why hath not aristotle only, but most of the philosophers, affected difficulty, if not to set a greater value upon the vanity of the subject, and amuse the curiosity of our minds by giving them this hollow and fleshless bone to pick?
yet, for so much as i have seen, 'tis an employment more troublesome than hard; whoever is capable of anything else, will easily do this.
we sufficiently discover in most of their works how much animals excel us, and how unable our art is to imitate them.
has god put into our hands the keys and most secret springs of his power? is he obliged not to exceed the limits of our knowledge? put the case, o man!
"the torturer of the soul brandishing a sharp scourge within." --juvenal, iii. one hundred ninety five.
for of assurance, an established will and instruction, he had more than plato had in all his writings; his knowledge and courage were in this respect above philosophy; he applied himself to this study, not for the service of his death; but, as a man whose
against the law, or justify him, by his commission, in so doing; the commission, or command of any magistrate, where he has no authority, being as void and insignificant, as that of any private man; the difference between the one and the other, being that
i was as much affected by the faint hum of a mosquito making its invisible and unimaginable tour through my apartment at earliest dawn, when i was sitting with door and windows open, as i could be by any trumpet that ever sang of fame.
thus the proposition, "the world exists only by blind chance," is in the disjunctive judgement of problematical import only: that is to say, one may accept it for the moment, and it helps us (like the indication of the wrong road among all the roads that
whether my brother would ever have written "thus spake zarathustra" according to the first plan sketched in the summer of one thousand eight hundred eighty one, if he had not had the disappointments already referred to, is now an idle question; but
walden is blue at one time and green at another, even from the same point of view. lying between the earth and the heavens, it partakes of the color of both.
i dare not promise but that i may one day be so much a fool as to commit my life and death to the mercy and government of physicians; i may fall into such a frenzy; i dare not be responsible for my future constancy: but then, if any one ask me how i do, i
what patent have these people, what particular privilege, that the career of our invention must be stopped by them, and that the possession of our whole future belief should belong to them?
both his parents died young, but marcus held them in loving remembrance. on his father's death marcus was adopted by his grandfather, the consular annius verus, and there was deep love between these two.
two hundred thirty three. it betrays corruption of the instincts--apart from the fact that it betrays bad taste--when a woman refers to madame roland, or madame de stael, or monsieur george sand, as though something were proved thereby in favour of "woman
and he himself just did not love sufficiently; otherwise would he have raged less because people did not love him. all great love doth not seek love:-it seeketh more.
if we are not to believe her when speaking of herself, she can hardly be thought fit to judge of foreign things; if she know any thing, it must at least be her own being and abode; she is in the soul, and either a part or an effect of it; for true and
have now declared; for whenever in passing my judgement, i bridle my will so that it extend it self only to those things which i clearly and distinctly perceive, it is impossible that i can err .
then the gloom of night was scattered, sight returned unto mine eyes. so, when haply rainy caurus rolls the storm-clouds through the skies, hidden is the sun; all heaven is obscured in starless night.
to take another example, when i perceive the freezing of water, i apprehend two states (fluidity and solidity), which, as such, stand toward each other mutually in a relation of time.
and if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other.
substance, or adhering to substance, although our conception of substance is more determined than that of an object.
and though punishment be due for sinne onely, because by that word is understood affliction for sinne; yet the right of afflicting, is not alwayes derived from mens sinne, but from gods power.
the heat of summer is more an enemy to me than the cold of winter; for, besides the incommodity of heat, less remediable than cold, and besides the force of the sunbeams that strike upon the head, all glittering light offends my eyes, so that i could not
our knowledge; and, according to some, science is nothing else but sense. he that could make me contradict the senses, would have me by the throat; he could not make me go further back. the senses are the beginning and the end of human knowledge:--
though he knows that he has travelled it a thousand times, he cannot recognize a feature in it, but it is as strange to him as if it were a road in siberia. by night, of course, the perplexity is infinitely greater.
praise is the reflection of virtue; but it is as the glass or body, which giveth the reflection. if it be from the common people, it is commonly false and naught; and rather followeth vain persons, than virtuous.
just as a spring, through the continual pressure of a foreign body, at last loses its elasticity, so does the mind if it has another person's thoughts continually forced upon it.
an old man, a potter, who lived by the pond before the revolution, told him once that there was an iron chest at the bottom, and that he had seen it.
he that hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief.
infinite depth, such as the greeks in their daemonologie (that is to say, in their doctrine concerning daemons,) and after them, the romans called tartarus; of which virgill sayes,
those men who had neither time nor opportunity to read novels in their youth, such as those who work with their hands, have decided advantage over them. few of these novels are exempt from reproach--nay, whose effect is contrary to bad.
the nation which is subject to one earthly soveraign, is the nation of that soveraign, that is, of the publique person. so the jews, who were gods nation, were called (exod. nineteen.six.) "a holy nation."
i have paid no poll-tax for six years. one was put into a jail once on this account, for one night; and, as i stood considering the walls of solid stone, two or three feet thick, the door of wood and iron, a foot thick, and the iron grating which strained
antigonus persuaded the argyraspides to betray eumenes, their general, his adversary, into his hands; but after he had caused him, so delivered, to be slain, he would himself be the commissioner of the divine justice for the punishment of so detestable a
stagger in their faith: as in the war wherein we are now engaged upon the account of religion, those who had the better in the business of rochelabeille,-- may one thousand five hundred sixty nine.
but otherwise, it is manifest, that the measure of good and evill actions, is the civill law; and the judge the legislator, who is alwayes representative of the common-wealth.
to the discretion of the supreme power:--
if affection lead a man to favor the wrong side in justice, let him rather use his countenance to compound the matter, than to carry it.
though, when i had been exposed to the rudest blasts a long time, my whole body began to grow torpid, when i reached the genial atmosphere of my house i soon recovered my faculties and prolonged my life.
"i had just entered my twelfth year."--virgil, bucol., thirty nine.
it was ye, ye wisest ones, who put such guests in this boat, and gave them pomp and proud names-ye and your ruling will!
spirituall and temporall: and the pope, to make himself this representant, wanteth three things that our saviour hath not given him, to command, and to judge, and to punish, otherwise than (by excommunication) to run from those that will not learn of him:
we make, methinks, a mistake in that we do not enough trust heaven with our affairs, and pretend to more from our own conduct than appertains to us; and therefore it is that our designs so often miscarry.
and he never refused to play at noisettes, nor to ride the hobby-horse with children, and it became him well; for all actions, says philosophy, equally become and equally honour a wise man.
fear sometimes cause of crime, as when the danger is neither present, nor corporeall
but, the relation of prince and subject being once at an end, there is no reason we should deny the expression of our real opinions to our own liberty and common justice, and especially to interdict to good subjects the glory of having reverently and
their own praises. the first charm the syrens made use of to allure ulysses is of this nature:
in like manner, the apostle saith of them, that holding this foundation jesus is the christ, shall build thereon some other doctrines that be erroneous, that they shall not be consumed in that fire which reneweth the world, but shall passe through it to
"mingle with counsels a brief interval of folly." --horace, od., iv. twelve, twenty seven.
a ghostly authority against the civill; working on mens minds, with words and distinctions, that of themselves signifie nothing, but bewray (by their obscurity) that there walketh (as some think invisibly) another kingdome, as it were a kingdome of
large stones after supper. on quitting venice, he went in succession to ferrara, rovigo, padua, bologna (where he had a stomach-ache), florence, c.; and everywhere, before alighting, he made it a rule to send some of his servants to ascertain where the
"quae, quasi saxum tantalo, semper impendet."
this first arria, her husband caecina paetus, having been taken prisoner by some of the emperor claudius' people, after scribonianus' defeat, whose party he had embraced in the war, begged of those who were to carry him prisoner to rome, that they would
one hundred fifteen --it is because they do not sufficiently know themselves or do themselves justice: the world has nothing fairer than they; 'tis for them to honour the arts, and to paint painting.
whether the conception has any relation to objects, or merely indicates the unity of thought-complete abstraction being made of the modi in which an object may be given: in such a proposition, it is sufficient for the understanding to know what lies in
maids or widows. we think them well provided for, because they have a man to lie with, as the romans concluded clodia laeta, a vestal nun, violated, because caligula had approached her, though it was declared he did no more but approach her: but, on the
but the synthesis of a diversity (be it given a priori or empirically) is the first requisite for the production of a cognition, which in its beginning, indeed, may be crude and confused, and therefore in need of analysis-still, synthesis is that by which
-open your eyes!-it hath a longing to come naked, whether male or female, i do not yet know: but it cometh, it constraineth me, alas! open your wits!
"caesar being dead, the sun in mourning clouds, pitying rome, clothed himself."--virgil, georg., i. four hundred sixty six.
difference; the most obstinate cannot but allow their consistency: for were their doctrine all true, were the right heir of adam now known, and by that title settled a monarch in his throne, invested with all the absolute unlimited power sir robert filmer
during the next few years the renewal of the understanding among the triumvirs shut cicero out from any leading part in politics, and he resumed his activity in the law-courts, his most important case being, perhaps, the defence of milo for the murder of
"o earth-born souls! by earth-born passions led, to every spark of heav'nly influence dead! think ye that what man values will inspire in minds celestial the same base desire?"
vi. the doubles of equal magnitudes are equal.
and, peradventure, something like this might be working in the fancy of the ancient painter,-- cicero, de orator., c. twenty two ; pliny, xxxv. ten.
nevertheless belongs really and necessarily to the phenomenal object.
therefore, you shall see them find out pretty looses in the conclusion, but are no ways able to examine or debate matters. and yet commonly they take advantage of their inability, and would be thought wits of direction.
when the fairies are displeased with any body, they are said to send their elves, to pinch them.
for the prophets (except a few) lived in the time of the captivity it selfe; and the rest lived but a little before it; and were so far from having their prophecies generally received for laws, as that their persons were persecuted, partly by false
the like; and they call it the prime. it is a thing i do the rather mention, because, computing backwards, i have found some concurrence.
it is well known into what perplexity the whole republic of sparta was thrown, when the question of punishing a guilty citizen arose.
in the start he gave with the pleasure of scratching his leg when his irons were taken off, does he not discover an equal serenity and joy in his soul for being freed from past inconveniences, and at the same time to enter into the knowledge of the things
i walk amongst men as the fragments of the future: that future which i contemplate.
deprived of the power necessary for the conservation of peace amongst their subjects, and for their defence against foraign enemies.
and in point of fact, when law or public feeling do not permit the truth of an opinion to be disputed, they are just as little tolerant of a denial of its usefulness.
-- "that the language of men bred up in courts is always full of vain ostentation and false testimony, every one indifferently magnifying his own master, and stretching his commendation to the utmost extent of virtue and sovereign grandeur."
if a point move without changing its direction it will describe a right line. the direction in which a point moves is called its "sense."
along with these three kinds of law goes a fourth, most important of all, which is not graven on tablets of marble or brass, but on the hearts of the citizens.
wynne, one thousand seven hundred fifty two, by anonymous author, one thousand seven hundred sixty, by h. smithers, one thousand eight hundred eighteen; devin du village (opera), one thousand seven hundred fifty three, translated by one hundred.
just as women make use of teeth of ivory where the natural are wanting, and instead of their true complexion make one of some artificial matter; as they stuff themselves out with cotton to appear plump, and in the sight of every one do paint, patch, and
from this it follows that the merit of a writer worth reading is all the greater the less he is dependent on matter--and the better known and worn out this matter, the greater will be his merit.
pope gregory thirteen. will leave a laudable memory to future times: and wherein our queen catherine would to long posterity manifest her natural liberality and munificence, did her means supply her affection.
defeated), the darts and javelins thrown at them in battle, and that so dexterously that we ourselves could not do it with so little pain to the patient;--why do we not say here also that this is knowledge and reason?
(numerus est quantitas phaenomenon-sensatio realitas phaenomenon; constans et perdurabile rerum substantia phaenomenon-aeternitas, necessitas, phaenomena, etc.) now, if we remove a restrictive condition, we thereby amplify, it appears, the formerly
the right of succession to paternall dominion, proceedeth in the same manner, as doth the right of succession to monarchy; of which i have already sufficiently spoken in the precedent chapter.
proof.--by the intellect we do not (obviously) mean absolute thought, but only a certain mode of thinking, differing from other modes, such as love, desire, c., and therefore (def. v.) requiring to be conceived through absolute thought. it must (by prop.
"but let him thirstily snatch the joys of love and enclose them in his bosom."--virg., georg., iii. one hundred thirty seven.
but such replies belong to the realm of comedy, and it is high time to replace the kantian question, "how are synthetic judgments a priori possible?"
we are never present with, but always beyond ourselves: fear, desire, hope, still push us on towards the future, depriving us, in the meantime, of the sense and consideration of that which is to amuse us with the thought of what shall be, even when we
i am far from supposing that my case is a peculiar one; no doubt many of my readers would make a similar defence.
intolerable as to put a man of understanding into rage and despair.
it was as impressive a wreck as one could imagine on the sea-shore, and had as good a moral. it is by this time mere vegetable mould and undistinguishable pond shore, through which rushes and flags have pushed up.
he also attacked under the same pretext africa, undertook his italian enterprise, and has lately attacked france; so that he has continually contrived great things, which have kept his subjects' minds uncertain and astonished, and occupied in watching
so that from the practise of those times, there can no argument be drawn, that the right of supremacy in religion was not in the kings, unlesse we place it in the prophets; and conclude, that because hezekiah praying to the lord before the cherubins, was
eloquent and dangerous sign of the lack thereof.
servant, are so many enemies to us? 'tis well for old age that it is always accompanied by want of observation, ignorance, and a proneness to being deceived. for should we see how we are used and would not acquiesce, what would become of us?
prop. seven. the endeavour, wherewith everything endeavours to persist in its own being, is nothing else but the actual essence of the thing in question.
"even felicity, unless it moderate itself, oppresses?" --seneca, ep. seventy four.
in short, these are effects not to be imagined nor comprehended by such as have not experience of them, and which make me infinitely honour and admire the answer of that young soldier to cyrus, by whom being asked how much he would take for a horse, with
it not only divided states and churches, it divides families; aye, it divides the individual , separating the diabolical in him from the divine.
the ecclesiastiques take from young men, the use of reason, by certain charms compounded of metaphysiques, and miracles, and traditions, and abused scripture, whereby they are good for nothing else, but to execute what they command them.
upon geometricall figures, a man shall in the dark, (though awake) have the images of lines, and angles before his eyes: which kind of fancy hath no particular name; as being a thing that doth not commonly fall into mens discourse.
whichever way we turned, it seemed that the heavens and the earth had met together, since he enhanced the beauty of the landscape. a blue-robed man, whose fittest roof is the overarching sky which reflects his serenity.
of levying mony, and the rest named in the th chapter.
to teach man the future of humanity as his will, as depending on human will, and to make preparation for vast hazardous enterprises and collective attempts in rearing and educating, in order thereby to put an end to the frightful rule of folly and chance
"admireth all; for which to be admired; and inconsiderately himself desir'd. the praises which he gives his beauty claim'd, who seeks is sought, th' inflamer is inflam'd:"
"they every one have names, and one and all straightway appear at their own master's call:"
and when i talked face to face with my wild wisdom, she said to me angrily: "thou willest, thou cravest, thou lovest; on that account alone dost thou praise life!"
for by them i perceived it to be possible to arrive at knowledge highly useful in life; and in room of the speculative philosophy usually taught in the schools, to discover a practical, by means of which, knowing the force and action of fire, water, air
there has been at all times much dispute concerning the best form of government, without consideration of the fact that each is in some cases the best, and in others the worst.
and the natural sentiments of the mind, returns into the right path, and secures himself from any dangerous illusions. the fame of cicero flourishes at present; but that of aristotle is utterly decayed.
the learning, genius, and probity of the gentlemen, and the austerity of the nuns of port-royal, have been much celebrated all over europe.
yet nothing for all that stirs from its place my neighbours still find their seasons of sowing and reaping, the opportunities of doing their business, the hurtful and propitious days, dust at the same time where they had, time out of mind, assigned them;
and certainly philosophy is no other than sophisticated poetry. whence do the ancient writers extract their authorities but from the poets? and the first of them were poets themselves, and writ accordingly. plato is but a poet unripped.
twenty four. this proposition, that causes and effects are discoverable, not by reason but by experience , will readily be admitted with regard to such objects, as we remember to have once been altogether unknown to us; since we must be conscious of the
and all this set out with lofty and magnificent words, the very same we make use of when we discourse of the government of an empire. which learned lecture of my man brought this of terence into my memory:
the doctrine that society is founded on a contract between the people and the government is of medival origin. it was often supported by references to the old testament, which contains a similar view in an unreflective form.
"of all things i hate pedantic learning."--du bellay
we will speak of nobility, first as a portion of an estate, then as a condition of particular persons. a monarchy, where there is no nobility at all, is ever a pure and absolute tyranny; as that of the turks.
he could reach it. what is this but an effect of a very subtle capacity! 'tis said that the ravens of barbary do the same, when the water they would drink is too low.
"jam prece pollucis, jam castoris, implorata,"
this, then, is a catalogue of all the originally pure conceptions of the synthesis which the understanding contains a priori, and these conceptions alone entitle it to be called a pure understanding; inasmuch as only by them it can render the manifold of
coroll.); therefore, the clear and distinct ideas of the mind are as necessarily true as the ideas of god.
it is for these investigators to make whatever has happened and been esteemed hitherto, conspicuous, conceivable, intelligible, and manageable, to shorten everything long, even "time" itself, and to subjugate the entire past: an immense and wonderful
"o brave spirits, who have often suffered sorrow with me, drink cares away; tomorrow we will embark once more on the vast sea." --horace, od., i. seven, thirty.
our people nowadays are so bred up to bustle and ostentation, that good nature, moderation, equability, constancy, and such like quiet and obscure qualities, are no more thought on or regarded.
again, i have already pointed out, that temperance, sobriety, and chastity indicate rather a power than a passivity of the mind.
sect. one hundred seventy. first, then, paternal or parental power is nothing but that which parents have over their children, to govern them for the children's good, till they come to the use of reason, or a state of knowledge, wherein they may be
so above all both of ransom and mercy a man should take heed, if he can, of falling into the hands of a judge who is an enemy and victorious.
but it is impossible to possess with such ease countries constituted like france.
thankfulnesse for good already received from them.
what is a man but nature's finer success in self-explication? what is a man but a finer and compacter landscape than the horizon figures,-nature's eclecticism?
"justice, when she left the earth, took her last steps among them."--virgil, georg., ii. four hundred seventy three.
there is an honor, likewise, which may be ranked amongst the greatest, which happeneth rarely; that is, of such as sacrifice themselves to death or danger for the good of their country; as was one thousand. regulus, and the two decii.
woman has so much cause for shame; in woman there is so much pedantry, superficiality, schoolmasterliness, petty presumption, unbridledness, and indiscretion concealed--study only woman's behaviour towards children!--which has really been best restrained
in the th chapter, one have sufficiently declared out of the scripture, that in the common-wealth of the jewes, god himselfe was made the soveraign, by pact with the people; who were therefore called his peculiar people, to distinguish them from the rest
we find that children, whose body is continually, as it were, in equilibrium, laugh or cry simply because they see others laughing or crying; moreover, they desire forthwith to imitate whatever they see others doing, and to possess themselves of whatever
first, there wants an established, settled, known law, received and allowed by common consent to be the standard of right and wrong, and the common measure to decide all controversies between them: for though the law of nature be plain and intelligible to
will be readily acknowledged. in the same way i fancied that those nations which, starting from a semi-barbarous state and advancing to civilization by slow degrees, have had their laws successively determined, and, as it were, forced upon them simply by
my real need does not so wholly take up all i have, that fortune has not whereon to fasten her teeth without biting to the quick.
twenty two.eleven.) from slaying isaac, there was no apparition, but a voice; which neverthelesse was called properly enough a messenger, or angel of god, because it declared gods will supernaturally, and saves the labour of supposing any permanent
and that is, when men speak such words, as put together, have in them no signification at all; but are fallen upon by some, through misunderstanding of the words they have received, and repeat by rote; by others, from intention to deceive by obscurity.
democritum postquam matura vetustas admonuit memorem motus languescere mentis; sponte sua letho caput obvius obtulit ipse.
about seven or eight years since, a husbandman yet living, but two leagues from my house, having long been tormented with his wife's jealousy, coming one day home from his work, and she welcoming him with her accustomed railing, entered into so great fury
preserve the right of thy place; but stir not questions of jurisdiction; and rather assume thy right, in silence and de facto, than voice it with claims, and challenges.
he whose task and practice it is to investigate souls, will avail himself of many varieties of this very art to determine the ultimate value of a soul, the unalterable, innate order of rank to which it belongs: he will test it by its instinct for
let us not disown the fortune and condition of our ancestors, and let us lay aside these ridiculous pretences, that can never be wanting to any one that has the impudence to allege them."
two hundred fifty nine. to refrain mutually from injury, from violence, from exploitation, and put one's will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given
sinks under his load, makes a discovery of his best, and the weakness of his shoulders.
voluptuousness: only to the withered a sweet poison; to the lion-willed, however, the great cordial, and the reverently saved wine of wines.
it would be better to begin by teaching them the art of obeying.
christian church: or if this be not the meaning, (for i am not peremptory in such difficult places,) perhaps there may be place left after the resurrection for the repentance of some sinners: and there is also another place, that seemeth to agree
common friendships will admit of division; one may love the beauty of this person, the good-humour of that, the liberality of a third, the paternal affection of a fourth, the fraternal love of a fifth, and so of the rest: but this friendship that
the celebrated locke, for want of due reflection on these points, and because he met with pure conceptions of the understanding in experience, sought also to deduce them from experience, and yet proceeded so inconsequently as to attempt, with their aid,
again come in vogue, these immediately after fall into the same contempt; and that the same judgment must, in the space of fifteen or twenty years, take up half-a-dozen not only divers but contrary opinions, with an incredible lightness and inconstancy;
height. by this fluctuation the pond asserts its title to a shore, and thus the shore is shorn , and the trees cannot hold it by right of possession. these are the lips of the lake on which no beard grows. it licks its chaps from time to time.
but they that venture to reason of his nature, from these attributes of honour, losing their understanding in the very first attempt, fall from one inconvenience into another, without end, and without number; in the same manner, as when a man ignorant of
in one place we met with the belief of a day of judgment; insomuch that they were marvellously displeased at the spaniards for discomposing the bones of the dead, in rifling the sepultures for riches, saying that those bones so disordered could not easily
the very hopes of man, the thoughts of his heart, the religion of nations, the manners and morals of mankind are all at the mercy of a new generalization. generalization is always a new influx of the divinity into the mind.
by a comparison. besides, by this mode of induction we could not attain to the completeness which the magnitude and strict universality of the conception requires.
besides, how many conditions that are difficult to unite does such a government presuppose!
saying:--"return me an answer, that i may carry it back to the senate, before thou stirrest out of this circle." antiochus, astonished at the roughness of so positive a command, after a little pause, replied, "i will obey the senate's command."
"what boy will quickly come and cool the heat of the falernian wine with clear water?"--horace, od., ii. z, eighteen.
"their bags were full of writs, and of citations, of process, and of actions and arrests, of bills, of answers, and of replications, in courts of delegates, and of requests, to grieve the simple sort with great vexations; they had resorting to them as
besides, when we get beyond the bounds of experience, we are of course safe from opposition in that quarter; and the charm of widening the range of our knowledge is so great that, unless we are brought to a standstill by some evident contradiction, we
this example is very full, if one thing were not to be objected, namely the multitude of friends for the perfect friendship i speak of is indivisible; each one gives himself so entirely to his friend, that he has nothing left to distribute to others: on
it would, of course, be unnecessary for this purpose to construct an analytical proposition, for that does not extend the sphere of the understanding, but, being concerned only about what is cogitated in the conception itself, it leaves it quite undecided
"the sun of knowledge stands once more at midday; and the serpent of eternity lies coiled in its light-: it is your time, ye midday brethren."
me, i am a very affable, good-natured man; if a corn trouble my toe, i am sullen, out of humour, and not to be seen.
a thousand paths are there which have never yet been trodden; a thousand salubrities and hidden islands of life. unexhausted and undiscovered is still man and man's world.
questions which he himself thinks fit to propose. to this single idea must the revolution be ascribed, by which, after groping in the dark for so many centuries, natural science was at length conducted into the path of certain progress.
chapter thirty five. of the signification in scripture of kingdome of god, of holy, sacred, and sacrament
according to this description, it was impossible they should unite and join to one another, their fall being so direct and perpendicular, and making so many parallel lines throughout?
as also the constant goodness, sweetness of manners, and conscientious facility of monsieur de la noue, in so great an injustice of armed parties (the true school of treason, inhumanity, and robbery), wherein he always kept up the reputation of a great
i know not whether the gestures that were observed in me were of this first quality, and whether i had really any occult proneness to this vice, as it might well be; and i cannot be responsible for the motions of the body; but as to the motions of the
overt and apparent virtues, bring forth praise; but there be secret and hidden virtues, that bring forth fortune; certain deliveries of a man's self, which have no name.
'thinkest thou i had laid up for myself store of enmities enough? well, with the rest of my countrymen, at any rate, my safety should have been assured, since my love of justice had left me no hope of security at court.
and all outward things are nothing else but the delusions of dreams, by which he has laid snares to catch my easy beleif; i will consider my self as not having hands, eyes, flesh, blood, or sences, but that i falsely think that i have all these; i will
for this reason it may be requisite to venture upon a more difficult task; and enumerating all the branches of human knowledge, endeavour to show that none of them can afford such an argument.
by the grantees to him that grants them, the grant is voyd: for when he has granted all he can, if we grant back the soveraignty, all is restored, as inseparably annexed thereunto.
here we are enabled to put the justice of this estimate to the test.
pulchrum turpe; delightfull profitable; unpleasant unprofitable
the only proper object of hatred or vengeance is a person or creature, endowed with thought and consciousness; and when any criminal or injurious actions excite that passion, it is only by their relation to the person, or connexion with him.
such personages, i think, would please nobody, but the painter that made them. not but i think a painter may make a better face than ever was; but he must do it by a kind of felicity (as a musician that maketh an excellent air in music), and not by rule.
moreover, to say truth, the ordinary talent of women is not such as is sufficient to maintain the conference and communication required to the support of this sacred tie; nor do they appear to be endued with constancy of mind, to sustain the pinch of so
a philosopher: alas, a being who often runs away from himself, is often afraid of himself--but whose curiosity always makes him "come to himself" again.
they counterpoise their own divinations with the present evils; and because they will not cure the brain to the prejudice of the stomach, they injure both with their dissentient and tumultuary drugs.
and therefore it belongeth to the common-wealth, (that is to say, to the soveraign,) to appoint in what manner, all kinds of contract between subjects, (as buying, selling, exchanging, borrowing, lending, letting, and taking to hire,) are to bee made; and
"quis puer ocius restinguet ardentis falerni pocula praetereunte lympha?"
represented cocks most wretchedly ill, charged all his boys not to suffer any natural cock to come into his shop; and had rather need to give myself a little lustre, of the invention of antigenides the musician, who, when he was asked to sing or play,
it appeared, says macchiavelli, that in the midst of murder, proscription and civil war, our republic only throve: the virtue, morality and independence of the citizens did more to strengthen it than all their dissensions had done to enfeeble it a little
which behaviour of his gave a sudden stop to his captain's fury, who, for seeing him assume so notable a resolution, received him into grace; an example, however, that might suffer another interpretation with such as have not read of the prodigious force
of violences offered to the conscience, that against the chastity of woman is, in my opinion, most to be avoided, forasmuch as there is a certain pleasure naturally mixed with it, and for that reason the dissent therein cannot be sufficiently perfect and
and removes that difficulty. ninety-nine in a hundred of what are called educated men are in this condition; even of those who can argue fluently for their opinions.
seeing i cannot fix the attention of my reader by the weight of what i write, 'manco male', if i should chance to do it by my intricacies. "nay, but he will afterwards repent that he ever perplexed himself about it."
but is it not great impudence to offer our imperfections and imbecilities, where we desire to please and leave a good opinion and esteem of ourselves? for the little that i am able to do now:
the incomprehensible motive, of his works; and although the variety, and the continual discordance of events, throw them from corner to corner, and toss them from east to west, yet do they still persist in their vain inquisition, and with the same pencil
--in which the precepts are so intricate, and so harsh, and the words so vain, lean; and insignificant, that there is no hold to be taken of them, nothing that quickens and elevates the wit and fancy, whereas here the mind has what to feed upon and to
the strong lion, however, licked always the tears that fell on zarathustra's hands, and roared and growled shyly. thus did these animals do.-
there is somewhat in great actions which does not allow us to go behind them.
contain only the relation of the object to the subject, but not the essential nature of the object as a thing in itself.
catalogue of all the transcendental principles of the use of the understanding.
for what appearance would there be of any compact? what new engagement if he were no farther tied by any decrees of the society, than he himself thought fit, and did actually consent to?
augustus cut off five years from the ancient roman standard, and declared that thirty years old was sufficient for a judge.
have afflicted him, though he had not sinned, as well as he afflicteth other living creatures, that cannot sinne.
well! let us be good again, and of good cheer! and although zarathustra looketh with evil eye-just see him! he disliketh me-:
nor is there any man so independent on his farm that he can say them nay. and here's your pay for them!
lemma one. bodies are distinguished from one another in respect of motion and rest, quickness and slowness, and not in respect of substance.
proof.--he who conceives, that an object of his hatred hates him in return, will thereupon feel a new hatred, while the former hatred (by hypothesis) still remains (three. xl.).
there is more understanding required in the teaching of' others than in being taught.
the dissolution of the state may come about in either of two ways.
could have bridged so great a gap. how many ages may have elapsed before mankind were in a position to behold any other are than that of the heavens. what a multiplicity of chances must have happened to teach them the commonest uses of that element!
and to be dogs outright and run freely in the streets; for if we take the ages into our account, may there not be a civilization going on among brutes as well as men?
man; or in tune, to one that could not play. and yet in this wild ranging of the mind, a man may oft-times perceive the way of it, and the dependance of one thought upon another.
all goes to show that the soul in man is not an organ, but animates and exercises all the organs; is not a function, like the power of memory, of calculation, of comparison, but uses these as hands and feet; is not a faculty, but a light; is not the
the ancient greeks and romans had more reason than we in setting apart for eating, which is a principal action of life, if they were not prevented by other extraordinary business, many hours and the greatest part of the night; eating and drinking more
occasioned me some sort of uneasiness which would again have been contrary to the perfect mental tranquillity which i court.
as when one imagineth a man, or horse, which he hath seen before. the other is compounded; as when from the sight of a man at one time, and of a horse at another, we conceive in our mind a centaure.
the first class have common sense; the second, taste; and the third, spiritual perception.
'tis a grievous extremity for a man to be jostled even in his own house and domestic repose. the country where i live is always the first in arms and the last that lays them down, and where there is never an absolute peace:
the emperor conrad three. having besieged guelph, duke of bavaria,-- in one thousand one hundred forty, in weinsberg, upper bavaria.
history tells of the downfall of kings and their ministers. tyrants go in fear of their lives. --ch. six. ( d ) fame conferred on the unworthy is but disgrace. the splendour of noble birth is not a man's own, but his ancestors'.--ch. seven.
i was easily perswaded to think that i had no idea in my understanding , which i had not first in my sense .
hence arose the first obligations of civility even among savages; and every intended injury became an affront; because, besides the hurt which might result from it, the party injured was certain to find in it a contempt for his person, which was often
geometry they have thought conjuring: but for other sciences, they who have not been taught the beginnings, and some progresse in them, that they may see how they be acquired and generated, are in this point like children, that having no thought of
man's virtue dangerous man you have deprived of all means to escape depend as much upon fortune as anything else we do fame: an echo, a dream, nay, the shadow of a dream far more easy and pleasant to follow than to lead he who lays the cloth is ever at
the spirit of revenge: my friends, that hath hitherto been man's best contemplation; and where there was suffering, it was claimed there was always penalty.
be an object of experience, it can never overstep the limits of sensibility, within which alone objects are presented to us.
and yet i have seen places enough a great way off, where i could have wished to have stayed.
occasions besides. for the words "doe this," are the words not onely of him that commandeth; but also of him that giveth counsell; and of him that exhorteth; and yet there are but few, that see not, that these are very different things; or that cannot
has such a crime ever been laid to the charge of him who perishes in a storm because, when he went on board, he knew of the danger?
fathers to all. these leave to their heirs in common the full possession of goods, without any manner of division, or other title than what nature bestows upon her creatures, in bringing them into the world.
error from mistaking consecration for conjuration
so that when a book becomes famous one should carefully distinguish whether it is so on account of its matter or its form.
the use of this natural contexture has not only respect to us, but also to the service of god and other men; 'tis as unjust for us voluntarily to wound or hurt it as to kill ourselves upon any pretence whatever; it seems to be great cowardice and treason
contrary to one's own: and, besides, there cannot, in truth, be a greater, more constant, nor more irregular folly than to be moved and angry at the follies of the world, for it principally makes us quarrel with ourselves; and the old philosopher never
-so that all those years are like one another in the greatest and also in the smallest, so that we ourselves, in every great year, are like ourselves in the greatest and also in the smallest.
no one doubts what aristotle has established upon this subject, no more than all the ancients in general, who handle it with a wavering belief: rem gratissimam promittentium magis quam probantium: "a thing more acceptable in the promisors than the
it was a design worthy of an acute thinker like aristotle, to search for these fundamental conceptions.
it ought not to be thought surprising that the rulers of a civil society should have the welfare and glory of their communities at heart: but it is uncommonly fortunate for the peace of men, when those persons who look upon themselves as the magistrates,
a man of this profession of novelties and physical reformations not long since told me that all the ancients were notoriously mistaken in the nature and motions of the winds, which he would evidently demonstrate to me if i would give him the hearing.
they who come rarely to the woods take some little piece of the forest into their hands to play with by the way, which they leave, either intentionally or accidentally. one has peeled a willow wand, woven it into a ring, and dropped it on my table.
but this pleasure or pain is postulated to come to us accompanied by the idea of an external cause; therefore (three. xiii.
the second book hath two conclusions: one, that s. peter was bishop of rome, and there dyed: the other, that the popes of rome are his successors. both which have been disputed by others.
answered (verse twenty) "thou knowest the commandements, doe not commit adultery, doe not kill, doe not steal, doe not bear false witnesse, honor thy father, and thy mother;" which when he said he had observed, our saviour added, "sell all thou hast, give
bilson, a bishop of our church, and a great stickler for the power and prerogative of princes, does, if i mistake not, in his treatise of christian subjection, acknowledge, that princes may forfeit their power, and their title to the obedience of their
besides, however speciously they might disguise their usurpations, they knew that they were founded on precarious and false titles; so that, if others took from them by force what they themselves had gained by force, they would have no reason to complain.
however, to do away with this misconception, i need not here show the measure of truth in the proverb, "what comes quickly, goes quickly," nor discuss whether, from the point of view of universal nature, all things are equally easy, or otherwise: i need
if the mind, while imagining non--existent things as present to it, is at the same time conscious that they do not really exist, this power of imagination must be set down to the efficacy of its nature, and not to a fault, especially if this faculty of
judgment, and of thinking for himself, merely strive to stuff his head full of other people's thoughts.
sect. fifty one. and thus, i think, it is very easy to conceive, without any difficulty, how labour could at first begin a title of property in the common things of nature, and how the spending it upon our uses bounded it.
"love in excess and too palpable turns to weariness, and, like sweetmeats to the stomach, is injurious."--ovid, amoy., ii. nineteen, twenty five.
it, though it be many times an untruth they light on,) they presently admire themselves; as being in the speciall grace of god almighty, who hath revealed the same to them supernaturally, by his spirit.
they represent the stark twilight and unsatisfied thoughts which all have.
to the very toes he is terrified, because the ground giveth way under him, and the dream beginneth.
coroll.) wherefore the knowledge of the duration of our body is in god very inadequate, in so far as he is only regarded as constituting the nature of the human mind; that is (two. xi. coroll.), this knowledge is very inadequate to our mind.
themselves to the elaboration of these universally comprehensible and, from a moral point of view, amply satisfactory proofs.
some others, have made suspicious and cunning propositions of banks, discovery of men's estates, and other inventions. but few have spoken of usury usefully.
of these two tables, the first containeth the law of soveraignty; one.
it is the husbandman's labour alone that, giving him a title to the produce of the ground he has tilled, gives him a claim also to the land itself, at least till harvest; and so, from year to year, a constant possession which is easily transformed into
charity; or in defence of his life, snatch away another mans sword, he is totally excused, for the reason next before alledged.
sprinkles itself into so many separate bodies as frustrate all reckoning; so is it here, for in subdividing these subtilties we teach men to increase their doubts; they put us into a way of extending and diversifying difficulties, and lengthen and
who will not think, that robbers and pyrates have a right of empire over whomsoever they have force enough to master; or that men are bound by promises, which unlawful force extorts from them.
of something at a particular time, i therefore bound myself to hold it for good at a subsequent time, when perhaps it had ceased to be so, or i had ceased to esteem it such.
when the water hath planks, when gangways and railings o'erspan the stream, verily, he is not believed who then saith: "all is in flux."
and perhaps at evening i see the hunters returning with a single brush trailing from their sleigh for a trophy, seeking their inn.
"jure perhorrui lath conspicuum tollere verticem."
to examples may fitly be applied all the profitable discourses of philosophy, to which all human actions, as to their best rule, ought to be especially directed: a scholar shall be taught to know--
indignation-- anger for great hurt done to another, when we conceive the same to be done by injury, indignation.
by mercenary greeks! where is the country's champion, the moore of moore hill, to meet him at the deep cut and thrust an avenging lance between the ribs of the bloated pest?
themselves ridiculous by honouring cicero, galen, ulpian, and st. jerome alike.
fled.-- tacit, annal., i. sixty three. --sometimes it adds wings to the heels, as in the two first: sometimes it nails them to the ground, and fetters them from moving; as we read of the emperor theophilus, who, in a battle he lost against the agarenes,
from living a softer life, both sexes also began to lose something of their strength and ferocity: but, if individuals became to some extent less able to encounter wild beasts separately, they found it, on the other hand, easier to assemble and resist in
therefore immediately assault the very principle , on which whatever i have believed was grounded . viz.
it must have the same wholeness which nature has.
for the law of god. but both moses at the writing, and josiah at the recovery thereof, had both of them the civill soveraignty. hitherto therefore the power of making scripture canonicall, was in the civill soveraign.
caesar, to an old weather-beaten soldier of his guards, who came to ask him leave that he might kill himself, taking notice of his withered body and decrepit motion, pleasantly answered, "thou fanciest, then, that thou art yet alive."-- seneca, ep.,
meaning by this that the fruition of life cannot be truly pleasant to us if we are in fear of losing it.
misfortune: he who has long prospered will have his share some day; those who seem to have been spared them have only had them put off. why does god afflict the best of men with ill-health, or sorrow, or other troubles?
against religion. and, therefore, he must have a mind disposed to adapt itself according to the wind, and as the variations of fortune dictate, and, as i said before, not deviate from what is good, if possible, but be able to do evil if necessitated.
-the soul in being, which plungeth into becoming; the possessing soul, which seeketh to attain desire and longing:-
i believe, in truth, that it is those terrible ceremonies and preparations wherewith we set it out, that more terrify us than the thing itself; a new, quite contrary way of living; the cries of mothers, wives, and children; the visits of astounded and
but suddenly the dimples ceased, for they were produced by the perch, which the noise of my oars had seared into the depths, and i saw their schools dimly disappearing; so i spent a dry afternoon after all.
so it seems that the soul, being transported and discomposed, turns its violence upon itself, if not supplied with something to oppose it, and therefore always requires an object at which to aim, and whereon to act.
on one side, by kingdome (which is an estate ordained by men for their perpetuall security against enemies, and want) it seemeth that this salvation should be on earth.
these considerations taken together were the reason why, for the last three years, i have been unwilling to publish the treatise i had on hand, and why i even resolved to give publicity during my life to no other that was so general, or by which the
power to transfer their authority of making laws, and place it in other hands.
auferinrar cultu; gemmis, auroque teguntur crimina; pars minima est ipsa puella sni. spe, ubi sit quod ames, inter tarn multa requiras: decipit hac oculos gide dives amor.
xxv.), and we said that its contrary took place whenever a man conceives himself to be hated by another. (see note to preceding proposition.) this reciprocal love, and consequently the desire of benefiting him who loves us (three.
had i a mind to be rich, that way would seem too long; i had served my kings, a more profitable traffic than any other.
were it otherwise, then would the tarantulas teach otherwise: and they themselves were formerly the best world-maligners and heretic-burners.
they wished to consider all, to balance every thing, and found that an employment well suited to our natural curiosity.
tyranny and oligarchy, but different names of monarchy, and aristocracy
he proceeded instantly to the forest for wood, being resolved that it should not be made of unsuitable material; and as he searched for and rejected stick after stick, his friends gradually deserted him, for they grew old in their works and died, but he
they keep a sharp eye on one another, and do not trust each other the best. ingenious in little artifices, they wait for those whose knowledge walketh on lame feet,-like spiders do they wait.
severity, induces those who are guilty to commit crimes, in order to escape being punished for their faults.
"give place to others, as others have given place to you. equality is the soul of equity. who can complain of being comprehended in the same destiny, wherein all are involved?
yesterday towards evening there spake unto me my stillest hour: that is the name of my terrible mistress.
the most distinguished men hence learned to consider cutting each other's throats a duty; at length men massacred their fellow-creatures by thousands without so much as knowing why, and committed more murders in a single day's fighting, and more violent
by the fellowship, forasmuch as men of the best quality are most frequently afflicted with it: 'tis a noble and dignified disease: that of such as are struck with it, few have it to a less degree of pain; that these are put to the trouble of a strict diet
sometimes an assembly was hastily called together, before the candidates had time to form their factions: sometimes a whole sitting was occupied with talk, when it was seen that the people had been won over and was on the point of taking up a wrong
philosophy, but i have also observed certain laws established in nature by god in such a manner, and of which he has impressed on our minds such notions, that after we have reflected sufficiently upon these, we cannot doubt that they are accurately
a man's self implies some want of courage; a man of solid and lofty judgment, who judges soundly and surely, makes use of his own example upon all occasions, as well as those of others; and gives evidence as freely of himself as of a third person.
require men to worship it, as if it were our saviour himself present god and man, and thereby to commit most grosse idolatry.
for the populace is variable and inconstant, so that, if a reputation be not kept up, it quickly withers away. everyone wishes to catch popular applause for himself, and readily represses the fame of others.
b. consequences from the qualities of bodies permanent
it is a good precept generally, in seconding another, yet to add somewhat of one's own: as if you will grant his opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with
hardly, however, had zarathustra spoken these words, when he fell down as one dead, and remained long as one dead. when however he again came to himself, then was he pale and trembling, and remained lying; and for long he would neither eat nor drink.
gwinner, on the evening of the th september, when he expressed a hope that he might be able to go to italy, he said that it would be a pity if he died now, as he wished to make several important additions to his parerga ; he spoke about his works and of
and the physicians make no bones of employing it to all sorts of use, either to apply it outwardly; or to give it inwardly for the health of the patient.
to the end of which no foot may run, hidden ones under the mantles of light, appropriators, although we resemble heirs and spendthrifts, arrangers and collectors from morning till night, misers of our wealth and our full-crammed drawers, economical in
it is, in the end, peter or william that carries it, takes it into his possession, and whom it only concerns.
many divers qualities, or have they them really such in themselves? and upon this doubt what can we determine of their true essence?
"obstupuit virgo, nitidique cupidine pomi declinat cursus, aurumque volubile tollit."
"aut fuit, aut veniet; nihil est praesentis in illa."
but let us hear what advice the younger pliny gives his friend caninius rufus upon the subject of solitude: "i advise thee, in the full and plentiful retirement wherein thou art, to leave to thy hinds the care of thy husbandry, and to addict thyself to
we shall here endeavour briefly to explain the great difference in human understandings: after which the reason of the difference between men and animals will easily be comprehended.
they who go about to disunite and separate our two principal parts from one another are to blame; we must, on the contrary, reunite and rejoin them.
design to whom he intended the greater blessing. so also in the sacrificing of the burnt offering, aaron is commanded (exod. twenty nine.ten.) "to lay his hands on the head of the bullock;" and (ver. fifteen.) "to lay his hand on the head of the ramme."
we fill ourselves with ancient learning, install ourselves the best we can in greek, in punic, in roman houses, only that we may wiselier see french, english and american houses and modes of living.
this will preserve borrowing, from any general stop or dryness. this will ease infinite borrowers in the country.
voyd that voluntary act of his own: and that such hindrance is injustice, and injury, as being sine jure; the right being before renounced, or transferred.
worth than acorns, wine than water, and cloth or silk, than leaves, skins or moss, that is wholly owing to labour and industry; the one of these being the food and raiment which unassisted nature furnishes us with; the other, provisions which our industry
and it was a notable observation of a wise father, and no less ingenuously confessed; that those which held and persuaded pressure of consciences, were commonly interested therein, themselves, for their own ends.
fifteen) is something which is in god, and which without god can neither be nor be conceived, whether it be a modification (i. twenty five. coroll.), or a mode which expresses god's nature in a certain conditioned manner.
and it seems, there was a time when those names of number were not in use; and men were fayn to apply their fingers of one or both hands, to those things they desired to keep account of; and that thence it proceeded, that now our numerall words are but
"qui disciplinam suam non ostentationem scientiae, sed legem vitae putet: quique obtemperet ipse sibi, et decretis pareat."
paintings, for which he received this rude reproof: "whilst thou wast silent, thou seemedst to be some great thing, by reason of thy chains and rich habit; but now that we have heard thee speak, there is not the meanest boy in my workshop that does not
plato, who professes to have embraced this belief from pindar and the ancient poets, that we are to undergo infinite vicissitudes of mutation, for which the soul is prepared, having neither punishment nor reward in the other world but what is temporal, as
"four sons of sulmo, four whom ufens bred, he took in flight, and living victims led, to please the ghost of pallas, and expire in sacrifice before his fun'ral pyre."
it is not only upright men who know how to administer the laws; but at bottom only good men know how to obey them.
i revered our theology, and aspired as much as any one to reach heaven: but being given assuredly to understand that the way is not less open to the most ignorant than to the most learned, and that the revealed truths which lead to heaven are above our
melanthius being asked what he thought of the tragedy of dionysius, "i could not see it," said he, "it was so clouded with language"; so most of those who judge of the discourses of great men ought to say, "i did not understand his words, they were so
return and duration to the assemblies of the legislative, in all times to come, that might exactly answer all the exigencies of the commonwealth; the best remedy could be found for this defect, was to trust this to the prudence of one who was always to be
the wild-goose is more of a cosmopolite than we; he breaks his fast in canada, takes a luncheon in the ohio, and plumes himself for the night in a southern bayou.
these unfavourable circumstances that my 'zarathustra' originated. in the morning i used to start out in a southerly direction up the glorious road to zoagli, which rises aloft through a forest of pines and gives one a view far out into the sea.
most certainty is done by him that has most experience; but not with certainty enough. and though it be called prudence, when the event answereth our expectation; yet in its own nature, it is but presumption.
this of all virtues, and dignities of the mind, is the greatest; being the character of the deity: and without it, man is a busy, mischievous, wretched thing; no better than a kind of vermin.
but, allowing it to be true that it must of necessity be presumption to entertain people with discourses of one's self, i ought not, pursuing my general design, to forbear an action that publishes this infirmity of mine, nor conceal the fault which i not
it is desirable that as few people as possible should reflect upon morals, and consequently it is very desirable that morals should not some day become interesting! but let us not be afraid!
also draw the inward parts of the brain to which they reach, and therein excite a certain motion , which is ordain'd by nature to affect the mind with a sense of pain , as being in the foot .
and he might have learned it of socrates, who, advising his disciples to be solicitous of their health as a chief study, added that it was hard if a man of sense, having a care to his exercise and diet, did not better know than any physician what was good
to west, such as is likewise observed between the tropics; how the mountains, seas, fountains, and rivers might naturally be formed in it, and the metals produced in the mines, and the plants grow in the fields and in general, how all the bodies which are
and this consideration helps me very much, not only to understand the errors to which my nature is subject, but also to correct and avoid them.
and if a man may presage from her youth, her soul will one day be capable of very great things; and amongst others, of the perfection of that sacred friendship, to which we do not read that any of her sex could ever yet arrive; the sincerity and solidity
two "in fact," says macchiavelli, "there are some divisions that are harmful to a republic and some that are advantageous. those which stir up sects and parties are harmful; those attended by neither are advantageous.
after this manner brute beasts direct their fury to fall upon the stone or weapon that has hurt them, and with their teeth a even execute revenge upon themselves for the injury they have received from another:
bodies descend, or ascend, because they doe.
not well assured. of which i had very pleasant experience, at the expense of such as profess only to form and accommodate their speech to the affair they have in hand, or to humour of the great folks to whom they are speaking; for the circumstances to
the best signes of passions present, are either in the countenance, motions of the body, actions, and ends, or aims, which we otherwise know the man to have.
and what have i hated more than passing clouds, and whatever tainteth thee? and mine own hatred have i even hated, because it tainted thee!
a. consequences from accidents of bodies naturall; which is called naturall philosophy
for, as i said in the preface to the third part, one regard human emotions and their properties as on the same footing with other natural phenomena.
and, thereupon, let us encourage and fortify ourselves.
it continues two years, but may be extended by a second election, which very rarely happens; it was to me, and had never been so but twice before: some years ago to monsieur de lansac, and lately to monsieur de biron, marshal of france, in whose place i
but, it will be said, there is in things no perfection nor imperfection; that which is in them, and which causes them to be called perfect or imperfect, good or bad, depends solely on the will of god.
sublime, that far distant as it is from its origin, philosophers still behold it at such an immeasurable distance from perfection, that there is none rash enough to affirm it will ever reach it, even though the revolutions time necessarily produces were
by these features of my confession men may imagine others to my prejudice: but whatever i deliver myself to be, provided it be such as i really am, i have my end; neither will i make any excuse for committing to paper such mean and frivolous things as
means of which, when applied to my sensibility, i determine everything that occurs according to relations of time.
thousands of years ago, travelled the same road and had the same experience; but he, being wise, knew it to be universal, and treated his neighbors accordingly, and is even said to have invented and established worship among men.
ducks and geese frequent it in the spring and fall, the white-bellied swallows ( hirundo bicolor ) skim over it, and the peetweets ( totanus macularius ) "teter" along its stony shores all summer.
--manifested the same virtue, obtained nothing by it, either for himself or his fellow-citizens.
if i have therein more perspicacity than the vulgar, i have also more patience; in short, they weigh with me, if they do not hurt me. life is a tender thing, and easily molested. since my age has made me grow more pensive and morose,
on another occasion it was the colour-blindness of the utilitarian, who sees nothing in philosophy but a series of refuted systems, and an extravagant expenditure which "does nobody any good".
of such none can be discerned more excellent, than those which are in entire agreement with our nature. for if, for example, two individuals of entirely the same nature are united, they form a combination twice as powerful as either of them singly.
let me be thy guest, o zarathustra, for a single night! nowhere on earth shall i now feel better than with thee!"-
most suitable for mankind. he does say the exact opposite, in consequence of having improperly admitted, as a part of savage man's care for self-preservation, the gratification of a multitude of passions which are the work of society, and have made laws
obliged to comply with the laws, and submit to the government he found there.
conversation, for, according to the spanish proverb, mas sabe el necio en su casa, que el sabio en la agena .
i can enjoy myself well enough here chopping; i want no better sport." sometimes, when at leisure, he amused himself all day in the woods with a pocket pistol, firing salutes to himself at regular intervals as he walked.
here is a planted globe, pierced and belted with natural laws and fenced and distributed externally with civil partitions and properties which impose new restraints on the young inhabitant.
people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions.
arcesilaus, going to visit ctesibius, who was sick, and finding him in a very poor condition, very finely conveyed some money under his pillow, and, by concealing it from him, acquitted him, moreover, from the acknowledgment due to such a benefit.
besides, if a man consider that they who submit, assist the enemy but with part of their estates, whereas they that refuse, assist him with the whole, there is no reason to call their submission, or composition an assistance; but rather a detriment to the
but let not a man trust his victory over his nature, too far; for nature will lay buried a great time, and yet revive, upon the occasion or temptation.
that all men by nature are equal, i cannot be supposed to understand all sorts of equality: age or virtue may give men a just precedency: excellency of parts and merit may place others above the common level: birth may subject some, and alliance or
with rope-ladders learned i to reach many a window, with nimble legs did i climb high masts: to sit on high masts of perception seemed to me no small bliss;-
for they do nothing els, that will have every of their passions, as it comes to bear sway in them, to be taken for right reason, and that in their own controversies: bewraying their want of right reason, by the claym they lay to it.
the former; or because his faculty of judgement has not been sufficiently exercised by examples and real practice. indeed, the grand and only use of examples, is to sharpen the judgement.
and whether it is not more likely that this great body, which we call the world, is not quite another thing than what we imagine.
(a) time is not something which subsists of itself, or which inheres in things as an objective determination, and therefore remains, when abstraction is made of the subjective conditions of the intuition of things.
and if thou wert right-is it proper to say that in such wise to my face! but now, pray, speak also of thy wisdom!"
him. conventions and laws are therefore needed to join rights to duties and refer justice to its object.
and tamerlane, with a foolish humanity, palliated the fantastic cruelty he exercised upon lepers, when he put all he could hear of to death, to deliver them, as he pretended, from the painful life they lived.
checked by the images of things which exclude the existence of that which we remember.
plato, likewise, will not consent that a man should violate the peace of his country in order to cure it, and by no means approves of a reformation that disturbs and hazards all, and that is to be purchased at the price of the citizens' blood and ruin;
the starving multitude are in want of the bare necessities of life.
the most honourable mark of goodness in such a necessity is freely to confess both one's own faults and those of others; with the power of its virtue to stay one's inclination towards evil; unwillingly to follow this propension; to hope better, to desire
by which it appears how cautious men ought to be of taking things upon trust from vulgar opinion, and that we are to judge by the eye of reason, and not from common report.
"thine old sickness seizeth thee," said here the king on the left, "thy loathing seizeth thee, my poor brother. thou knowest, however, that some one heareth us."
at the worst, this difform liberty of presenting ourselves two several ways, the actions after one manner and the reasoning after another, may be allowed to those who only speak of things; but it cannot be allowed to those who speak of themselves, as i
( civil law being the act of the whole body politic, doth therefore over-rule each several part of the same body. hooker, ibid.)
to the king, is made noble: where they live in that rare and unsociable opinion of the mortality of the soul: where the women are delivered without pain or fear: where the women wear copper leggings upon both legs, and if a louse bite them, are bound in
i cannot count one. i know not the first letter of the alphabet. i have always been regretting that i was not as wise as the day i was born. the intellect is a cleaver; it discerns and rifts its way into the secret of things.
incapable of any notion at all from the words spoken.
space is empty , in which i find nothing that works upon my senses ; that in a hot body there is something like the idea of heat which is in me; that in a white or green body there is the same whiteness or greenness which i perceive ; and the same taste
from their property to its support. besides, it is difficult to secure the property of individuals on one side, without attacking it on another; and it is impossible that all the regulations which govern the order of succession, will, contracts, c.
but there was dawning nature, in whom all creatures live, looking in at my broad windows with serene and satisfied face, and no question on her lips. one awoke to an answered question, to nature and daylight.
i am not yet arrived to that pitch of disdainful vigour that is fortified in itself, that nothing can assist or disturb; i am of a lower form; i endeavour to hide myself, and to escape from this passage, not by fear, but by art.
but now the kind october wind rises, rustling the leaves and rippling the surface of the water, so that no loon can be heard or seen, though his foes sweep the pond with spy-glasses, and make the woods resound with their discharges.
the proposition is therefore not analytical, but synthetical, and nevertheless conceived a priori; and so it is with regard to the other propositions of the pure part of natural philosophy.
the long and serious study of the average man--and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):--that constitutes a necessary part of the life-history of every
to each other. consequently, general logic treats of the form of the understanding only, which can be applied to representations, from whatever source they may have arisen.
like the wasps, before i finally went into winter quarters in november, i used to resort to the north-east side of walden, which the sun, reflected from the pitch-pine woods and the stony shore, made the fire-side of the pond; it is so much pleasanter and
thou peacock of peacocks, thou sea of vanity; what didst thou represent before me, thou evil magician; whom was i meant to believe in when thou wailedst in such wise?"
only decked-out skepticism and paralysis of will--i am ready to answer for this diagnosis of the european disease--the disease of the will is diffused unequally over europe, it is worst and most varied where civilization has longest prevailed, it
cried down. these are, 'tis true, but superficial errors; but they are of ill augury, and enough to inform us that the whole fabric is crazy and tottering, when we see the roughcast of our walls to cleave and split.
one of his younger brothers, if he should be troublesome to him, or bite the arm of another, if he put him to any inconvenience. but that man in the state of nature is both strong and dependent involves two contrary suppositions.
we may add, that he, who is easily touched with compassion, and is moved by another's sorrow or tears, often does something which he afterwards regrets; partly because we can never be sure that an action caused by emotion is good, partly because we are
speech. and therefore if speech be peculiar to man (as for ought i know it is,) then is understanding peculiar to him also.
though he should, with folded arms, only call god to his assistance, has he not reason to hope that the divine goodness will not refuse the favour of an extraordinary arm to just and pure hands?
think fit, within the bounds of the law of nature, without asking leave, or depending upon the will of any other man.
secondly, for extraordinary gifts of the understanding
where the least benefit redounds to so many men, and where your talent of administration, like that of preachers, principally addresses itself to the people, no very exact judge, easy to deceive, and easily content.
disobedience. he would often after his victories turn them loose to all sorts of licence, dispensing them for some time from the rules of military discipline, saying withal that he had soldiers so well trained up that, powdered and perfumed, they would
for the judges of the common law of england, are not properly judges, but juris consulti; of whom the judges, who are either the lords, or twelve men of the country, are in point of law to ask advice.
he who said 'god is a spirit'-made the greatest stride and slide hitherto made on earth towards unbelief: such a dictum is not easily amended again on earth!
my health vigorous and sprightly, even to a well advanced age, and rarely troubled with sickness. such i was, for i do not now make any account of myself, now that i am engaged in the avenues of old age, being already past forty:
the reason he pretends to: only children, and madmen are excused from offences against the law naturall.
intellects of the "socratici viri": but the modern mind owes far more to both than it is generally willing to admit, and the present modes of education contain nothing which in the smallest degree supplies the place either of the one or of the other.
six. it has gradually become clear to me what every great philosophy up till now has consisted of--namely, the confession of its originator, and a species of involuntary and unconscious auto-biography; and moreover that the moral (or immoral) purpose in
and that those who, for their health, desire and command incisions to be made, and cauteries to be applied to them, cannot endure the sight of the preparations, instruments, and operations of the surgeon, being that the sight is not in any way to
and so true is this of the present subject that, though i have often explained some of my opinions to persons of much acuteness, who, whilst i was speaking, appeared to understand them very distinctly, yet, when they repeated them, i have observed that
i am happy to see the marvels the warm sun hatcheth: tigers and palms and rattle-snakes.
as it did those others, and they might have returned with but an eye a-piece to their mistresses, for whose sakes they had made this ridiculous vow.
xiv. when one line stands on another, and makes the adjacent angles at both sides of itself equal, each of the angles is called a right angle, and the line which stands on the other is called a perpendicular to it.
ten. of managing the will. eleven. of cripples. twelve. of physiognomy.
he should be obliged to go against the scots, as if destiny had inevitably attached victory, even to his remains.
this refers to an unnatural ugliness and deformity of limbs; but we call ugliness also an unseemliness at first sight, which is principally lodged in the face, and disgusts us on very slight grounds: by the complexion, a spot, a rugged countenance, for
i come again with this sun, with this earth, with this eagle, with this serpent-not to a new life, or a better life, or a similar life:
it has pleased them to adopt--for example, a style that is so thoroughly kat' e'xochae'u profound and scientific, where one is tortured to death by the narcotic effect of long-spun periods that are void of all thought (examples of this are specially
patience wrestle and contend with disaster:
sect. one hundred eighty seven. from all which it follows, that the government of a conqueror, imposed by force on the subdued, against whom he had no right of war, or who joined not in the war against him, where he had right, has no obligation upon them.
princes, and institute others, when they cannot otherwise defend the spirituall good."
movement. this may be true of things he does not know; and i do not doubt his being terrified by every novelty that presents itself, when he neither knows the physical good or evil he may expect from it, nor can make a comparison between his own strength
devise me, then, the love which not only beareth all punishment, but also all guilt!
wisdome of st. paul, who perceived how inconvenient a thing it was, for those that in those times of persecution were preachers of the gospel, and forced to fly from one countrey to another, to be clogged with the care of wife and children; but upon the
whereas signs, and miracles had for end to procure faith, not to keep men from violating it, when they have once given it; for to that men are obliged by the law of nature.
therefore it is no wonder they put themselves into such a frame of government, as was not only, as i said, most obvious and simple, but also best suited to their present state and condition; which stood more in need of defence against foreign invasions
on the other hand, the schema of a pure conception of the understanding is something that cannot be reduced into any image-it is nothing else than the pure synthesis expressed by the category, conformably, to a rule of unity according to conceptions.
for if a true survey be taken of counsellors and statesmen, there may be found (though rarely) those which can make a small state great, and yet cannot fiddle; as on the other side, there will be found a great many, that can fiddle very cunningly, but yet
division of the world, nearly equal in greatness to that we knew before. the geographers of our time stick not to assure us that now all is found; all is seen:--
thirdly, that the evill inflicted by publique authority, without precedent publique condemnation, is not to be stiled by the name of punishment; but of an hostile act; because the fact for which a man is punished, ought first to be judged by publique
let the reports of all the learned societies come to us, and we will see if they know any thing. why should we leave it to harper brothers and redding co. to select our reading?
"lotus nobiscum est, hilaris coenavit; et idem inventus mane est mortuus andragoras. tam subitae mortis causam, faustine, requiris? in somnis medicum viderat hermocratem:"
therefore no virtue, c. q.e.five hundred.
to upset-that meaneth with him to prove. to drive mad-that meaneth with him to convince. and blood is counted by him as the best of all arguments.
now, as to this particular, philosophy has sufficiently armed man to encounter all other accidents either with patience, or, if the search of that costs too dear, by an infallible defeat, in totally depriving himself of all sentiment; but these are
them than their owne faith. the former sort, if they have been put to death, for bearing witnesse to this point, that jesus christ is risen from the dead, were true martyrs; for a martyr is, (to give the true definition of the word) a witnesse of the
'tis, doubtless, very remote from the present practice; for there never was so abject and servile prostitution of offers: life, soul, devotion, adoration, vassal, slave, and i cannot tell what, as now; all which expressions are so commonly and so
then arose alexander six. who of all the pontiffs who have ever reigned, best showed how a pope might prevail both by money and by force.
lessing is an exception, owing to his histrionic nature, which understood much, and was versed in many things; he who was not the translator of bayle to no purpose, who took refuge willingly in the shadow of diderot and voltaire, and still more willingly
two. the human body can undergo many changes, and, nevertheless, retain the impressions or traces of objects (cf. two. post. v.), and, consequently, the same images of things (see note two. xvii.).
and thy last greatness, my will, spare it for thy last-that thou mayest be inexorable in thy victory! ah, who hath not succumbed to his victory!
chastity who was never tempted a little cheese when a mind to make a feast a little thing will turn and divert us a man may always study, but he must not always go to school a man may govern himself well who cannot govern others so a man may play the fool
to which they made answer, three things, of which i have forgotten the third, and am troubled at it, but two i yet remember.
the signes of science, are some, certain and infallible; some, uncertain.
thought to offend them by doing this, he would fear to engage in such an undertaking, for the difficulties that conspirators have to meet are infinite.
they are now confounded and entangled in the infinity of figures and minute divisions, and can no more fall within any rule or prescription, nor any certain intelligence:
barns, of which the covering hangs down to the very ground, and serves for the side walls. they have wood so hard, that they cut with it, and make their swords of it, and their grills of it to broil their meat.
"mais je hay par sur tout un scavoir pedantesque."
subjects, due to their crimes; and consequently, stand not in fear of any man, but the pope; and adhere to him onely, to uphold his universall monarchy.
"ma, or congiunto a giovinetta sposa, e lieto omai de' figli, era invilito negli affetti di padre et di marito."
proof.--if the human body has once been affected by two bodies at once, whenever afterwards the mind conceives one of them, it will straightway remember the other also (two. xviii.).
for he suffereth it not if a gnat wanteth to buzz, or even two of them; also the lanes maketh he lonesome, so that the moonlight is afraid there at night.
and yet i was so far from being ready, that in the eighteen months' time or thereabout that i have been in this uneasy condition, i have so inured myself to it as to be content to live on in it; and have found wherein to comfort myself, and to hope: so
conformity is antagonistic to dissolution. for my part, one despair not, and fancy that i discover ways to save us:
attacks on infidelity, than on religion.
when they were near him he assumed an appearance of gaiety, and flattered them with hopes. i then went to call them.
when the illiterate and perhaps scornful trader has earned by enterprise and industry his coveted leisure and independence, and is admitted to the circles of wealth and fashion, he turns inevitably at last to those still higher but yet inaccessible
plutarch, on satisfaction or tranquillity of the mind. but in his essay, how a man may distinguish a flatterer from a friend, he calls him chriso.
well. when i think to grow greater, 'tis but very moderately, and by a compelled and timorous advancement, such as is proper for me in resolution, in prudence, in health, in beauty, and even in riches too; but this supreme reputation, this mighty
sect. twenty nine. by making an explicit consent of every commoner, necessary to any one's appropriating to himself any part of what is given in common, children or servants could not cut the meat, which their father or master had provided for them in
i less hate an open professed injury than one that is treacherous; an enemy in arms, than an enemy in a gown.
there is nothing more probable than the conformity and relation of the body to the soul:
nor by any insupportable disgrace, but merely pushed on by cowardice and the imbecility of a timorous soul. and the opinion that makes so little of life, is ridiculous; for it is our being, 'tis all we have.
from such a surprise, as shall put him altogether out of sorts.
the least populous countries are thus the fittest for tyranny: fierce animals reign only in deserts.
this, madame, is enough; i hope you will give me leave to return to my discourse, from which i have so far digressed, the better to divert you."
speaks out. there are even cases where enchantment mixes with the disgust--namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the abbe galiani, the profoundest, acutest, and perhaps also
myself by many degrees unworthy so to be, but a man of the common sort, born and avowed to the obedience of the public reason, both in its words and acts.
them secure afresh: therefore they rejoice afresh.
sidenote: how far the senses are now to be trusted.
its fundamental belief must be precisely that society is not allowed to exist for its own sake, but only as a foundation and scaffolding, by means of which a select class of beings may be able to elevate themselves to their higher duties, and in general
prerogative, the power of erecting new corporations, and therewith new representatives, carries with it a supposition, that in time the measures of representation might vary, and those places have a just right to be represented which before had none; and
"there are who persuade nothing but what they believe they can imitate themselves."--cicero, de orator., c. seven.
if it be indiscretion so to publish one's errors, yet there is no great danger that it pass into example and custom; for ariston said, that the winds men most fear are those that lay them open.
suffering was it, and impotence-that created all backworlds; and the short madness of happiness, which only the greatest sufferer experienceth.
if god had so willed, he might have brought it about that what is now perfection should be extreme imperfection, and vice versa.
but i shall endeavour to shew, how men might come to have a property in several parts of that which god gave to mankind in common, and that without any express compact of all the commoners.
positive, are those which have not been for eternity; but have been made lawes by the will of those that have had the soveraign power over others; and are either written, or made known to men, by some other argument of the will of their legislator.
continue firmly in this meditation; and tho it lyes not in my power to discover any truth , yet this is in my power, not to assent to falsities , and with a strong resolution take care that the mighty deceiver (tho never so powerful or cunning ) impose
it matters, however, comparatively little, for the appreciation of rousseau's political theory in general, that he failed to become the theorist of the modern state.
sect. one hundred four. but to conclude, reason being plain on our side, that men are naturally free, and the examples of history shewing, that the governments of the world, that were begun in peace, had their beginning laid on that foundation, and were
"proxima deinde tenent maesti loca, qui sibi letum insontes peperere manu, lucemque perosi proiecere animas."
"the man that wandreth out of the way of understanding, shall remain in the congregation of the giants," and job twenty six.five. "behold the giants groan under water, and they that dwell with them." here the place of the damned, is under the water.
the main garden so as it be not close, but the air open and free.
the emperor vespasian, being sick of the disease whereof he died, did not for all that neglect to inquire after the state of the empire, and even in bed continually despatched very many affairs of great consequence; for which, being reproved by his
"lo! now hath the world become perfect!"-thus thinketh every woman when she obeyeth with all her love.
nevertheless, i will endeavour once more, and try the way i set on yesterday, by removing from me whatever is in the least doubtful , as if i had certainly discover'd it to be altogether false , and will proceed till i find out some certainty , or if
much what our being is, as to us and in reality, as what it is to the public observation.
but finding those phrases in mens writings, and being not able, or not willing to enter into a consideration of the circumstances, they mistake sometimes the precepts of counsellours, for the precepts of them that command; and sometimes the contrary;
the practical indifference to religious matters in the midst of which he has been born and brought up, usually sublimates itself in his case into circumspection and cleanliness, which shuns contact with religious men and things; and it may be just the
permit, reader, this essay its course also, and this third sitting to finish the rest of my picture: i add, but i correct not.
the privilege of not being wantonly ill-treated by the former.
proof.--the effort for self--preservation is the essence of a thing (three. vii.); therefore, if any virtue could be conceived as prior thereto, the essence of a thing would have to be conceived as prior to itself, which is obviously absurd.
i do not like your cold justice; out of the eye of your judges there always glanceth the executioner and his cold steel.
find, that the three angles of that triangle, are equall to those two right angles that stand by it.
this changed relation is no speculative subtlety without instances in practice: it happens every day in the english parliament, where, on certain occasions, the lower house resolves itself into grand committee, for the better discussion of affairs, and
rousseau and, to some extent, locke meet this view by sharp division between the supreme power and the government.
what answer will she return, if not that it is iron, or, with anaxagoras, stone, or some other matter that she makes use of? if a man inquire of zeno what nature is? "a fire," says he, "an artisan, proper for generation, and regularly proceeding."
the same function which gives unity to the different representation in a judgement, gives also unity to the mere synthesis of different representations in an intuition; and this unity we call the pure conception of the understanding.
subjects, and ignorance of their duty. on the other side, there is no great common-wealth, the soveraignty whereof is in a great assembly, which is not, as to consultations of peace, and warre, and making of lawes, in the same condition, as if the
more than lucky impostures, the true political theorist admires, in the institutions they set up, the great and powerful genius which presides over things made to endure.
i purposely omit the definitions of the categories in this treatise. i shall analyse these conceptions only so far as is necessary for the doctrine of method, which is to form a part of this critique.
and if it be in no particular man, but left to a new choyce; then is the common-wealth dissolved; and the right is in him that can get it; contrary to the intention of them that did institute the common-wealth, for their perpetuall, and not temporary
this can only be by his preferring truth to his past apprehension of truth, and his alert acceptance of it from whatever quarter; the intrepid conviction that his laws, his relations to society, his christianity, his world, may at any time be superseded
the volatile truth of our words should continually betray the inadequacy of the residual statement. their truth is instantly translated ; its literal monument alone remains.
he who liveth amongst the good-pity teacheth him to lie. pity maketh stifling air for all free souls. for the stupidity of the good is unfathomable.
righteousnesse; for righteousnesse is but the will to give to every one his owne, that is to say, the will to obey the laws: and sometimes by the name of repentance; because to repent, implyeth a turning away from sinne, which is the same, with the return
as for conflagrations and great droughts, they do not merely dispeople and destroy. phaeton's car went but a day. and the three years' drought in the time of elias, was but particular, and left people alive.
a little thing will engage you in it; but being once embarked, all the cords draw; great provisions are then required, more hard and more important. how much easier is it not to enter in than it is to get out?
and therefore a fundamentall law is that, by which subjects are bound to uphold whatsoever power is given to the soveraign, whether a monarch, or a soveraign assembly, without which the common-wealth cannot stand, such as is the power of war and peace, of
beyond this point-the end of the second main division of the "transcendental dialectic"-i have not extended my alterations, eight partly from want of time, and partly because i am not aware that any portion of the remainder has given rise to
john complained to him of a certain man that cast out devills in his name, justified him therein, saying, (luke nine.fifty.) "forbid him not, for hee that is not against us, is on our part."
and what he proposes by all these curious researches? he is immediately at a loss, and knows not what to answer.
advantage in being assured by a friend of his, that he had a counter-charm of enchantments that would secure him from this disgrace. the story itself is not, much amiss, and therefore you shall have it.
and if we consider that nevertheless there have been at all times certain officers whose duty it was to see that private buildings contributed to public ornament, the difficulty of reaching high perfection with but the materials of others to operate on,
if there be no contract, the dominion is in the mother.
"for we also have eyes that are versed in the matter." --cicero, paradox, v. two.
let us confess the truth; whoever should draw out from the army, even that raised by the king, those who take up arms out of pure zeal to religion, and also those who only do it to protect the laws of their country, or for the service of their prince,
i had met already in so many forms,-unto which i lived; that it was the plain you and me i knew so well,-had left at home in so many conversations. i had the same experience already in a church at naples.
most of us are afraid of mortification of the body, and would contrive all means to avoid such a thing, but we care not about the soul's mortification.
walk;" signifying thereby, that it was all one, as to the saving of the sick, to say, "thy sins are forgiven," and "arise and walk;" and that he used that form of speech, onely to shew he had power to forgive sins.
we guide affairs in their beginnings, and have them in our own power; but afterwards, when they are once at work, 'tis they that guide and govern us, and we are to follow them.
the best belongeth unto mine and me; and if it be not given us, then do we take it:-the best food, the purest sky, the strongest thoughts, the fairest women!"-
he acquiesced in the end in her own will.
now, a gradual transition from empirical consciousness to pure consciousness is possible, inasmuch as the real in this consciousness entirely vanishes, and there remains a merely formal consciousness (a priori) of the manifold in time and space;
the study is of considerable difficulty in itself, but it is made doubly difficult by novels , which depict the ways of the world and of men who do not exist in real life.
-- "it is likely that montaigne meant henry three., king of france.
after that certain churches had renounced this universall power of the pope, one would expect in reason, that the civill soveraigns in all those churches, should have recovered so much of it, as (before they had unadvisedly let it goe) was their own
same fallacy, which i have before endeavoured to detect.
theophrastus says are the most dangerous instruments about us for receiving violent impressions to alter and disturb us; and, finally, should have deprived himself of all his other senses, that is to say, of his life and being; for they have all the power
some give directions to be waked every half hour, doubtless for no other purpose; and then, to pay for it, they tell what they have dreamed. after a night's sleep the news is as indispensable as the breakfast.
for its rulers, whom it never sees, for its country, which, to its eyes, seems like the world, and for its fellow-citizens, most of whom are unknown to it.
and this very word ( feign ) puts me in mind of my error , for i should feign in deed, if i should imagine my self any thing; for to imagine is nothing else but to think upon the shape or image of a corporeal thing; but now i certainly know that i am ,
resist polyphemus, who had now the power over them.
we not uncommonly hear the doctrine of utility inveighed against as a godless doctrine.
the government gets from the sovereign the orders it gives the people, and, for the state to be properly balanced, there must, when everything is reckoned in, be equality between the product or power of the government taken in itself, and the product or
depriving himself of the enjoyment of so brave a victory. i have seen a hundred hares escape out of the very teeth of the greyhounds:
the high-priest who rent his garments when the words were pronounced, which, according to all the ideas of his country, constituted the blackest guilt, was in all probability quite as sincere in his horror and indignation, as the generality of respectable
i have known in my time a hundred artisans, a hundred labourers, wiser and more happy than the rectors of the university, and whom i had much rather have resembled.
one hundred sixty nine. to talk much about oneself may also be a means of concealing oneself.
there is a feminine tenderness and sensuality in it, which modestly and unconsciously longs for a unio mystica et physica, as in the case of madame de guyon.
partly from the incredulity of mankind, who do not truly believe in anything new until they have had actual experience of it.
that are intelligible to us. "the invisible tilings of god," says st. paul, "appear by the creation of the world, his eternal wisdom and divinity being considered by his works."
and i wept and trembled like a child, and said: "ah, i would indeed, but how can i do it! exempt me only from this! it is beyond my power!"
finally, what still remained to be sacrificed? was it not necessary in the end for men to sacrifice everything comforting, holy, healing, all hope, all faith in hidden harmonies, in future blessedness and justice?
artaxerxes, in almost a like case, moderated the severity of the ancient laws of persia, ordaining that the nobility who had committed a fault, instead of being whipped, as they were used to be, should be stripped only and their clothes whipped for them;
accordingly, i have named these principles rather with reference to their application than their content; and i shall now proceed to consider them in the order in which they stand in the table.
as fathers conceal their affection from their children, women, likewise, conceal theirs from their husbands, to maintain a modest respect. this mystery is not for my palate; 'tis to much purpose that they scratch themselves and tear their hair.
but hospitality must be for service and not for show, or it pulls down the host. the brave soul rates itself too high to value itself by the splendor of its table and draperies.
you have acted very commendably in adapting yourself, in the matter of external forms, to your new fortunes; but the preservation of your old affability and frankness in private intercourse is entitled to an equal share of praise.
of the same sheet of paper whereon the judge has but just written a sentence against an adulterer, he steals a piece whereon to write a love-letter to his companion's wife.
amongst those empty favours of hers, there is none that so much pleases vain humour natural to my country, as an authentic bull of a roman burgess-ship, that was granted me when i was last there, glorious in seals and gilded letters, and granted with all
"nostre mal s'empoisonne du secours qu'on luy donne."
men in a state of nature being confined merely to what is physical in love, and fortunate enough to be ignorant of those excellences, which whet the appetite while they increase the difficulty of gratifying it, must be subject to fewer and less violent
whoever at present drip, like bulgy bottles out of all-too-small necks:-of such bottles at present one willingly breaketh the necks.
but to follow this will it is necessary to know it, and above all to distinguish it from the particular will, beginning with one's self: this distinction is always very difficult to make, and only the most sublime virtue can afford sufficient illumination
looking back now, i find that exactly two months previous to this inspiration, i had had an omen of its coming in the form of a sudden and decisive alteration in my tastes-more particularly in music.
nor need we fear that this philosophy, while it endeavours to limit our enquiries to common life, should ever undermine the reasonings of common life, and carry its doubts so far as to destroy all action, as well as speculation.
hence it is requisite that an abstract conception be made sensuous, that is, that an object corresponding to it in intuition be forthcoming, otherwise the conception remains, as we say, without sense, that is, without meaning.
other disturbance, should inhabit or have any place in her:
"so flattering and wheedling a bawd is nature to herself."
prop. thirty one. the intellect in function, whether finite or infinite, as will, desire, love, c., should be referred to passive nature and not to active nature.
gwinner arrived and found him reclining in a corner of the sofa; his face wore its customary expression; there was no sign of there having been any struggle with death.
hence arises a series of phenomena, which, by means of the understanding, produces and renders necessary exactly the same order and continuous connection in the series of our possible perceptions, as is found a priori in the form of internal intuition
the romans, though they esteemed the extending the limits of their empire, to be great honor to their generals, when it was done, yet they never rested upon that alone, to begin a war.
the same is true, as far as my observation goes, of white pond.
and if the venetians and florentines have in times past increased their dominions by means of such forces, and their captains have not made themselves princes but have defended them, i reply that the florentines in this case have been favoured by chance,
faintness that surprises in the exercises of venus the gods sell us all the goods they give us the good opinion of the vulgar is injurious the honour we receive from those that fear us is not honour the ignorant return from the combat full of joy and
these were lawes, at first, by the vertue of the soveraign power residing in the people; and such of them as by the emperours were not abrogated, remained lawes by the authority imperiall.
unto these men of to-day will i not be light, nor be called light. them-will i blind: lightning of my wisdom! put out their eyes!
every part of the world for the good cause with equal obstinacy and ill-luck: it is grievous to lay hands upon one's self, therefore let him do so. what shall i gain by this?
but i could no longer sit and look into the fire, and the pertinent words of a poet recurred to me with new force.-
christian mans own brest, between the christian, and the man.
they would not resign what they possess more than he, for the most complete satisfaction of all the desires which they have in common with him.
words, without weighing or considering the truth and reality of things by the force of reason: this facility, i say, is not easily found in a single person, and it is also more easy by good education and advice to secure him from the impression of this
the late mareschal de montluc having lost his son, who died in the island of madeira, in truth a very worthy gentleman and of great expectation, did to me, amongst his other regrets, very much insist upon what a sorrow and heart-breaking it was that he
if there be an insurrection in another, the governor is dismissed, and every mandarin answers with his head for all the mischief that happens in his department.
two very ample tubes, viz., the hollow vein ( vena cava ), which is the principal receptacle of the blood, and the trunk of the tree, as it were, of which all the other veins in the body are branches; and the arterial vein ( vena arteriosa ),
above all things, good policy is to be used, that the treasure and moneys, in a state, be not gathered into few hands. for otherwise a state may have a great stock, and yet starve. and money is like muck, not good except it be spread.
desires; resume, since it depends entirely on yourselves, your ancient and primitive innocence: retire to the woods, there to lose the sight and remembrance of the crimes of your contemporaries; and be not apprehensive of degrading your species, by
huic breviter responsum sit, populo universo negari defensionem, quae juris naturalis est, neque ultionem quae praeter naturam est adversus regem concedi debere.
lastly, if we make appeal to experience, we shall find that she entirely confirms what we have said; more especially if we turn our attention to the first years of our life.
nor are the other rites, as of marriage, of extreme unction, of visitation of the sick, of consecrating churches, and church-yards, and the like, exempt from charms; in as much as there is in them the use of enchanted oyle, and water, with the abuse of
"then thou art perhaps an expert on the leech?" asked zarathustra; "and thou investigatest the leech to its ultimate basis, thou conscientious one?"
that in the beginning, when their power was entire, by suffering such doctrines to be forged in the universities of their own dominions, have holden the stirrop to all the succeeding popes, whilest they mounted into the thrones of all christian
as a great number of views do here concur in one event, they fortify and confirm it to the imagination, beget that sentiment which we call belief, and give its object the preference above the contrary event, which is not supported by an equal number of
surface; though it no longer reflected the bright tints of october, but the sombre november colors of the surrounding hills.
full of clattering buffoons is the market-place,-and the people glory in their great men! these are for them the masters of the hour.
i find this unexpected advantage in the publication of my manners, that it in some sort serves me for a rule.
its object thereby is the incorporation of new "experiences," the assortment of new things in the old arrangements--in short, growth; or more properly, the feeling of growth, the feeling of increased power--is its object.
who three or four days after he was married, to justify himself, went about boldly swearing that he had ridden twenty stages the night before: an oath that was afterwards made use of to convict him of his ignorance in that affair, and to divorce him from
a wise man will make more opportunities, than he finds. men's behavior should be, like their apparel, not too strait or point device, but free for exercise or motion.
a little flock of these tit-mice came daily to pick a dinner out of my wood-pile, or the crumbs at my door, with faint flitting lisping notes, like the tinkling of icicles in the grass, or else with sprightly day day day , or more rarely, in spring-like
whatever people believe, on subjects on which it is of the first importance to believe rightly, they ought to be able to defend against at least the common objections. but, some one may say, "let them be taught the grounds of their opinions.
of boreas may not hurt them."--virg., georg., i. eighty nine.
age, because they are unlawful in ours; and all this with vivacity and power, according to the force and sprightliness of the wit of the interpreter.
common thinking and motion, where the effect follows immediately upon the will, without any exertion or summoning up of force; to inanimate matter, which is not capable of this sentiment.
and therefore antichrist in the proper signification hath two essentiall marks; one, that he denyeth jesus to be christ; and another that he professeth himselfe to bee christ. the first mark is set down by s. john in his one epist. four. ch. three. ver.
i have an honest lad to my tailor, whom i never knew guilty of one truth, no, not when it had been to his advantage.
frederick the great, had on one point the very knack and lucky grasp of the genius: he knew what was then lacking in germany, the want of which was a hundred times more alarming and serious than any lack of culture and social form--his ill-will to the
can be applied to any object. this formal and pure condition of sensibility, to which the conception of the understanding is restricted in its employment, we shall name the schema of the conception of the understanding, and the procedure of the
but they only are refuted, and their eye, which seeth only one aspect of existence.
"debate with no man hast thou, with questions art never perplexed, as tame at the first sight as now, in thy plain russet gabardine dressed."
for the same reason it was that cleomenes, the son of anaxandridas, said that he was the poet of the lacedaemonians, for that he was an excellent master for the discipline of war.
our age is the age of criticism, to which everything must be subjected. the sacredness of religion, and the authority of legislation, are by many regarded as grounds of exemption from the examination of this tribunal.
seventy three. he who attains his ideal, precisely thereby surpasses it.
will; but only to retribute to him, so far as calm reason and conscience dictate, what is proportionate to his transgression, which is so much as may serve for reparation and restraint: for these two are the only reasons, why one man may lawfully do harm
should be the sole guide of all the rest.
didst thou not learn in thy childhood how there stand at the threshold of zeus 'two jars,' 'the one full of blessings, the other of calamities'? how if thou hast drawn over-liberally from the good jar?
for i own, that otherwise, there may possibly be miracles, or violations of the usual course of nature, of such a kind as to admit of proof from human testimony; though, perhaps, it will be impossible to find any such in all the records of history.
prop. forty three. he, who has a true idea, simultaneously knows that he has a true idea, and cannot doubt of the truth of the thing perceived.
forming conceptions; nor do i see why the faculty of volition should be called infinite, any more than the faculty of feeling: for, as we are able by the same faculty of volition to affirm an infinite number of things (one after the other, for we cannot
by the name with which i ventured to baptize them, i have already expressly emphasized their attempting and their love of attempting is this because, as critics in body and soul, they will love to make use of experiments in a new, and perhaps wider and
it has eyes and fingers of its own, it has ocular evidence and palpableness of its own: this operates fascinatingly, persuasively, and convincingly upon an age with fundamentally plebeian tastes--in fact, it follows instinctively the canon of truth of
themselves oppressed with a legion of unaccustomed diseases, and that they perceive a general decay in their ancient vigour, and their lives are cut shorter by the half. this is the first of my stories.
forty four. of spirituall darknesse from misinterpretation of scripture
apprehension, they would like to ask so many, many questions... indeed among timid hearers, of whom there are now so many, he is henceforth said to be dangerous.
"velut rupes, vastum quae prodit in aequor, obvia ventorum furiis, expostaque ponto, vim cunctam atque minas perfert coelique marisque; ipsa immota manens."
and recently did a woman seize upon her child that was coming unto me: "take the children away," cried she, "such eyes scorch children's souls."
we may not arrive at our port within a calculable period, but we would preserve the true course.
the predicate is valid for the whole conception just as if it were a general conception, and had extent, to the whole of which the predicate applied.
when we have broken our god of tradition and ceased from our god of rhetoric, then may god fire the heart with his presence.
and not to the senses. the question therefore is whether, over and above the empirical use of the understanding, a transcendental use is possible, which applies to the noumenon as an object. this question we have answered in the negative.
the end of their incorporating, is to make their gaine the greater; which is done two wayes; by sole buying, and sole selling, both at home, and abroad.
scanderbeg, a very good and expert judge in such matters, was wont to say that ten or twelve thousand reliable fighting men were sufficient to a good leader to secure his regulation in all sorts of military occasions.
despoiled of the empire, and could no longer give any reward, as the price of a lie. utrumque, qui interfuere, nunc quoque memorant, postquam nullum mendacio pretium .
the tye, which is to secure them from injury and violence, being slighted and broken by him.
the cloth of state over our tables is not permitted but in the palaces of princes and in taverns. democritus said, that gods and beasts had sharper sense than men, who are of a middle form. the romans wore the same habit at funerals and feasts.
i have named all governors of independent communities, whether they are, or are not, in league with others: for it is not every compact that puts an end to the state of nature between men, but only this one of agreeing together mutually to enter into one
the conception of twelve is by no means obtained by merely cogitating the union of seven and five; and we may analyse our conception of such a possible sum as long as we will, still we shall never discover in it the notion of twelve.
part no strict observers of equity and justice, the enjoyment of the property he has in this state is very unsafe, very unsecure.
it is not my business to be petitioning the governor or the legislature any more than it is theirs to petition me; and, if they should not hear my petition, what should i do then?
this, has no island in it, nor any visible inlet or outlet; and as the line of greatest breadth fell very near the line of least breadth, where two opposite capes approached each other and two opposite bays receded, i ventured to mark a point a short
own house, imprisoned and killed him. justice required that the romans should have satisfaction for this offence; but there was a difficulty in obtaining it by ordinary ways; what, therefore, they could not do legitimately, without war and without danger,
therein. observe, for example, the indefatigable, inevitable english utilitarians: how ponderously and respectably they stalk on, stalk along (a homeric metaphor expresses it better) in the footsteps of bentham, just as he had already stalked in the
one. of profit and honesty. two. of repentance. three. of three commerces. four. of diversion.
it were better that in causes of weight, the matter were propounded one day, and not spoken to till the next day; in nocte consilium. so was it done in the commission of union, between england and scotland; which was a grave and orderly assembly.
i now require this of all pictures, that they domesticate me, not that they dazzle me. pictures must not be too picturesque. nothing astonishes men so much as common-sense and plain dealing. all great actions have been simple, and all great pictures are.
arguments sufficient to prove, that they were written by joshua, by the judges, by ruth, and by the kings. for in titles of books, the subject is marked, as often as the writer.
experience no doubt teaches us that this or that object is constituted in such and such a manner, but not that it could not possibly exist otherwise.
out of which it followeth, that the pope, as pastor of christian men, is king of kings: which all christian kings ought indeed either to confesse, or else they ought to take upon themselves the supreme pastorall charge, every one in his own dominion.
and even to this day the idols of themixtitan are cemented with the blood of little children, and they delight in no sacrifice but of these pure and infantine souls; a justice thirsty of innocent blood:--
"of delicate humour, but of rugged versification." --horace, sat, iv. eight.
but what marks its elevation and has even a comic look to us, is the innocent serenity with which these babe-like jupiters sit in their clouds, and from age to age prattle to each other and to no contemporary.
of judgment consists in not being able to discern them, when by another laid open to us.
"ut olim flagitiis, sic nunc legibus, laboramus."
i frequently had to look up at the opening between the trees above the path in order to learn my route, and, where there was no cart-path, to feel with my feet the faint track which i had worn, or steer by the known relation of particular trees which i
is past, have hit upon the most universal of human errors, if that may be called an error to which nature herself has disposed us, in order to the continuation of her own work, prepossessing us, amongst several others, with this deceiving imagination, as
"quum in se cuique minimum fiduciae esset,"
but the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states
more than man has) to things inanimate absurdly.
proof.--this proposition is proved in the same way as three. xv., which see, together with the note to three. xviii.
mine. for these are my own particular opinions and fancies, and i deliver them as only what i myself believe, and not for what is to be believed by others.
as to gratitude (for i think we need bring this word into a little repute), this one example, which apion reports himself to have been an eye-witness of, shall suffice.
for as to the principles of transcendental sthetic, according to which space and time are the conditions of the possibility of things as phenomena, as also the restriction of these principles, namely, that they cannot be applied to objects as things in
miraculous or new; i therein pay what is due to old age, and i cannot expect a better bargain; that society ought to comfort me, being fallen into the most common infirmity of my age; i see everywhere men tormented with the same disease, and am honoured
there be, that are in nature faithful, and sincere, and plain, and direct; not crafty and involved; let princes, above all, draw to themselves such natures.
--has passed upon his companion. i have often observed that those of our times, who take upon them to write comedies (in imitation of the italians, who are happy enough in that way of writing), take three or four plots of those of plautus or terence to
under a high state of cultivation, being manured with the hearts and brains of men! as if you were to raise your potatoes in the church-yard! such is a model farm.
sect. one hundred twenty eight. for in the state of nature, to omit the liberty he has of innocent delights, a man has two powers.
all, there shall be no purgatory; and therefore the world to come, and purgatory, are inconsistent. but what then can bee the meaning of those our saviours words?
romulus, after his death (as they report or feign), sent a present to the romans, that above all, they should intend arms; and then they should prove the greatest empire of the world.
where such reports, therefore, fly about, the solution of the phenomenon is obvious; and we judge in conformity to regular experience and observation, when we account for it by the known and natural principles of credulity and delusion.
the pope therefore, when he disclaimeth the supreme civill power over other states directly, denyeth no more, but that his right cometh to him by that way; he ceaseth not for all that, to claime it another way; and that is, (without the consent of them
this i know, directly we stop learning the old languages (as is at present threatening) a new class of literature will spring up, consisting of writing that is more barbaric, stupid, and worthless than has ever yet existed; that, in particular, the german
they endeavour to find objections, both to our abstract reasonings, and to those which regard matter of fact and existence.
art, the essentially noble in works and men, their moment of smooth sea and halcyon self-sufficiency, the goldenness and coldness which all things show that have perfected themselves.
o my soul, i have given thee new names and gay-coloured playthings, i have called thee "fate" and "the circuit of circuits" and "the navel-string of time" and "the azure bell."
once it chanced that i stood in the very abutment of a rainbow's arch, which filled the lower stratum of the atmosphere, tinging the grass and leaves around, and dazzling me as if i looked through colored crystal.
no partialities of friend to friend, no fondnesses of brother to sister, of wife to husband, are there pertinent, but quite otherwise. only he may then speak who can sail on the common thought of the party, and not poorly limited to his own.
supposed that, thought being given, the idea of god necessarily flowed therefrom.
an old man who used to frequent this pond nearly sixty years ago, when it was dark with surrounding forests, tells me that in those days he sometimes saw it all alive with ducks and other water fowl, and that there were many eagles about it.
nothing is so convenient as a decisive argument of this kind, which must at least silence the most arrogant bigotry and superstition, and free us from their impertinent solicitations.
in short, a whole province was, by the common usage, at once brought to a course nothing inferior in undauntedness to the most studied and premeditated resolution.
and truly 'tis not to be admired that god in creating me should imprint this idea in me, that it may there remain as a stamp impressed by the workman god on me his work , neither is it requisite that this stamp should be a thing different from the work it
any other officers of the houshold of a monarch, are publique ministers in a monarchy.
as for the making of knots or figures, with divers colored earths, that they may lie under the windows of the house on that side which the garden stands, they be but toys; you may see as good sights, many times, in tarts.
of time the bodies wanted them; others make them to descend from the orb of the moon, and return thither; the generality of the ancients believed that they were begotten from father to son, after a like manner, and produced with all other natural things;
hostile to all such truthfulness-statues, in every desert homelier than at temples, with cattish wantonness, through every window leaping quickly into chances, every wild forest a-sniffing, greedily-longingly, sniffing, that thou, in wild forests, 'mong
thing more ridiculous than to say, i give you and your's this for ever, and that in the surest and most solemn way of conveyance can be devised; and yet it is to be understood, that i have right, if i please, to take it away from you again to morrow?
an anonymous criticism carries no more weight than an anonymous letter, and should therefore be looked upon with equal mistrust.
forty five. luxury is excessive desire, or even love of living sumptuously.
all ye to whom rough labour is dear, and the rapid, new, and strange-ye put up with yourselves badly; your diligence is flight, and the will to self-forgetfulness.
for such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations
yea, one have drawn the conclusion; now, however, doth it draw me.-
and as i know that many have written of this, i fear that my writing about it may be deemed presumptuous, differing as i do, especially in this matter, from the opinions of others.
there be divers other places out of which may be drawn the like conclusion.
laborious thoughts to the ordinary usage of life: wise, had he believed the last was his ordinary, the first his extraordinary, vocation. we are great fools. "he has passed his life in idleness," say we: "i have done nothing to-day." what?
are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor
i could wish to have a more perfect knowledge of things, but i will not buy it so dear as it costs.
"this gift providence has given to men, that honest things should be the most agreeable."--quintilian, inst. orat., i. twelve.
very seldom seen? we call that only a natural death; as if it were contrary to nature to see a man break his neck with a fall, be drowned in shipwreck, be snatched away with a pleurisy or the plague, and as if our ordinary condition did not expose us to
be almost unknown to us, and now exists only in certain vestiges of antiquity, i beg of you, as a mark of my affection to you, to accept my library: a slender offering, but given with a cordial will, and suitable to you, seeing that you are fond of
himself, and they loved him as the people love: in such wise that love and awe were combined in equal degree.
is it not much better to suspend one's persuasion than to intermeddle with these wrangling and seditious divisions: "what shall i choose?" "what you please, provided you will choose."
this idea, then, is an idea of reflection, since it arises from reflecting on the operations of our own mind, and on the command which is exercised by will, both over the organs of the body and faculties of the soul.
alienating themselves from them. only these principalities, therefore, are secure and happy.
fancy new offices, to excuse our negligence towards the natural ones, and to confound them: and to manifest this, is it not seen that in places where faults are crimes, crimes are but faults; that in nations where the laws of decency are most rare and
mischief. what can be thought of a relation, in which the interest of every individual dictates rules directly opposite to those the public reason dictates to the community in general--in which every man finds his profit in the misfortunes of his
to how many foolish fellows of my time has a sullen and silent mien procured the credit of prudence and capacity!
but i moreover affirm, that all men are naturally in that state, and remain so, till by their own consents they make themselves members of some politic society; and i doubt not in the sequel of this discourse, to make it very clear.
punishment which never fails. still, a prince should make himself feared in such a way that if he does not gain love, he at any rate avoids hatred; for fear, and the absence of hatred may well go together, and will be always attained by one who abstains
we northerners undoubtedly derive our origin from barbarous races, even as regards our talents for religion--we have poor talents for it.
now every conception must indeed be considered as a representation which is contained in an infinite multitude of different possible representations, which, therefore, comprises these under itself; but no conception, as such, can be so conceived, as if it
if to philosophise be, as 'tis defined, to doubt, much more to write at random and play the fool, as i do, ought to be reputed doubting, for it is for novices and freshmen to inquire and to dispute, and for the chairman to moderate and determine.
the morality between spartans and helots, between planters and negroes, between princes and subjects, between nobles and roturiers, between men and women, has been for the most part the creation of these class interests and feelings: and the sentiments
indeed those who are a prey to these emotions may be led much more easily than others to live under the guidance of reason, that is, to become free and to enjoy the life of the blessed.
that i myself exist as determined in time.
his arm across his head: thus should the hero repose; thus should he also surmount his repose.
solitude seems to me to wear the best favour in such as have already employed their most active and flourishing age in the world's service, after the example of thales.
no farther than the common practice of martial discipline: for the preservation of the army, and in it of the whole commonwealth, requires an absolute obedience to the command of every superior officer, and it is justly death to disobey or dispute the
but i fancy that, though it be the end, it is not the aim of life; 'tis its end, its extremity, but not, nevertheless, its object; it ought itself to be its own aim and design; its true study is to order, govern, and suffer itself.
obliged to satisfy in an extraordinary degree their soldiers in their states; for although they must have a certain consideration for them, yet it is soon settled, for none of these princes have armies that are inextricably bound up with the
but in this case it would not only be impossible to distinguish between a cause and an effect, but, as this power to draw conclusions requires conditions of which i am quite ignorant, the conception is not determined as to the mode in which it ought to
by which it is evident, that bishop, pastor, elder, doctor, that is to say, teacher, were but so many divers names of the same office in the time of the apostles. for there was then no government by coercion, but only by doctrine, and perswading.
in the first case the treasury would be the richer by what it would save, from having the less to do with its money; and in the second, it would be enriched by the useless expenses of individuals.
of him are admirable both in fidelity and fulness.
single particular. if you think, that the appearances of things prove such causes, it is allowable for you to draw an inference concerning the existence of these causes.
this tendency clings to them afterwards, so that the knowledge of many learned men becomes mere verbosity.
the principal duty of a judge, is to suppress force and fraud; whereof force is the more pernicious, when it is open, and fraud, when it is close and disguised. add thereto contentious suits, which ought to be spewed out, as the surfeit of courts.
he thought their road too lofty and inaccessible;
himself, and saw his error; and then facing about, he retreated full speed through the same breach by which he had gone out, but not till he had first blindly advanced above three hundred paces into the open field.
let him, at least, know that he knows. it will be necessary that he imbibe their knowledge, not that he be corrupted with their precepts; and no matter if he forget where he had his learning, provided he know how to apply it to his own use.
and therefore, a man who has no great passion for any of these things; but is as men terme it indifferent; though he may be so farre a good man, as to be free from giving offence; yet he cannot possibly have either a great fancy, or much judgement.
they seem to bee; and in the brain it self, nothing but tumult, proceeding either from the action of the objects, or from the disorderly agitation of the organs of our sense.
i do not intend with these to rank those others, who to clear themselves from all suspicion of their former errors and to satisfy us that they are sound and firm, render themselves extremely indiscreet and unjust, in the carrying on our cause, and blemish
flowers ciphers and the air was coined into song; when all business seemed an impertinence, and all the men and women running to and fro in the streets, mere pictures.
by this means woman will be brought back to her proper and natural place as a subordinate being, and the lady , that monster of european civilisation and christian-teutonic stupidity, with her ridiculous claim to respect and veneration, will no longer
so that i may attribute all the changes of religion in the world, to one and the some cause; and that is, unpleasing priests; and those not onely amongst catholiques, but even in that church that hath presumed most of reformation.
idealism-i mean material idealism-is the theory which declares the existence of objects in space without us to be either () doubtful and indemonstrable, or (two) false and impossible.
they shout to one another: "what is this gloomy cloud about to do to us? let us see that it doth not bring a plague upon us!"
these wonders are the work of law. it is to law alone that men owe justice and liberty. it is this salutary organ of the will of all which establishes, in civil right, the natural equality between men.
to die for every tenet that serveth the ambition, or profit of the clergy, is not required; nor is it the death of the witnesse, but the testimony it self that makes the martyr: for the word signifieth nothing else, but the man that beareth witnesse,
bear away the ills he has than to come to an equal division with all other men from that heap, and take his share." our government is, indeed, very sick, but there have been others more sick without dying.
he again made some stay in that city, and he there received the letter of the jurats of bordeaux, notifying to him officially his election to the mayoralty, and inviting him to return as speedily as possible.
which they improve, little or nothing, by the longest practice and experience. these we denominate instincts, and are so apt to admire as something very extraordinary, and inexplicable by all the disquisitions of human understanding.
thus spake zarathustra. and again came the cries and laughter of the higher men out of the cave: then began he anew:
"he considers the route, computes the time of travelling, measuring his life by the length of the journey; and torments himself by thinking of the blow to come."--claudianus, in ruf., ii. one hundred thirty seven.
"quid vesani aliud sibi vult ars impia ludi, quid mortes juvenum, quid sanguine pasta voluptas?"
"but they received me not," said the voluntary beggar, "thou knowest it, forsooth. so i went at last to the animals and to those kine."
education. although it might belong to socrates and other minds of the like craft to acquire virtue by reason, the human race would long since have ceased to be, had its preservation depended only on the reasonings of the individuals composing it.
"what condition can compare with that where one has gained the palm without the dust of the course."--horace, ep., i. i, fifty one.
that sense, is motion in the organs and interiour parts of mans body, caused by the action of the things we see, heare, c.; and that fancy is but the reliques of the same motion, remaining after sense, has been already sayd in the first and second
the most necessary thing for the practical man is the attainment of an exact and thorough knowledge of what is really going on in the world; but it is also the most irksome, for a man may continue studying until old age without having learnt all that is
bolt that from the sky smites the tower, can terrify. why, then, shouldst thou feel affright at the tyrant's weakling might?
a soveraigne doth honour a subject, with whatsoever title, or office, or employment, or action, that he himselfe will have taken for a signe of his will to honour him.
but the man and woman of seventy assume to know all, they have outlived their hope, they renounce aspiration, accept the actual for the necessary and talk down to the young.
dogmatism is thus the dogmatic procedure of pure reason without previous criticism of its own powers , and in opposing this procedure, we must not be supposed to lend any countenance to that loquacious shallowness which arrogates to itself the name of
so also music makes men musical, the healing art physicians, rhetoric public speakers. for each of these has naturally its own proper working; there is no confusion with the effects of contrary things--nay, even of itself it rejects what is incompatible.
now, if the mistake of a physician be so dangerous, we are in but a scurvy condition; for it is almost impossible but he must often fall into those mistakes: he had need of too many parts, considerations, and circumstances, rightly to level his design: he
goes about to set up his own arbitrary will as the law of the society.
thus that learned king, who well understood the notion of things, makes the difference betwixt a king and a tyrant to consist only in this, that one makes the laws the bounds of his power, and the good of the public, the end of his government; the other
people the territory evenly, extend everywhere the same rights, bear to every place in it abundance and life: by these means will the state become at once as strong and as well governed as possible.
passions which are so many spurs and instruments pricking on the soul to virtuous actions; or have they thought otherwise, and taken them for tempests, that shamefully hurry the soul from her tranquillity?
benefits received, and whatever one does or provides, so long as the inhabitants are not separated or dispersed, they do not forget that name and those usages, but appeal to them at once in every emergency, as did pisa after being so many years held in
and neither the judges, nor samuel himselfe had an ordinary, but extraordinary calling to the government; and were obeyed by the israelites, not out of duty, but out of reverence to their favour with god, appearing in their wisdome, courage, or felicity.
proletarian, became, as a labourer in the fields, a respected citizen.
to define his nature by spirit incorporeall, and then confesse their definition to be unintelligible: or if they give him such a title, it is not dogmatically, with intention to make the divine nature understood; but piously, to honour him with
do: i must march my pen as i do my feet.
principle," he says (page one hundred thirty six of the grundprobleme der ethik), footnote: pages fifty four-fifty five of schopenhauer's basis of morality, translated by arthur b. bullock, one thousand.a. (one thousand nine hundred three).
therefore, to avoid the scandal and the danger both, it is good, to take knowledge of the errors of an habit so excellent.
"for god would not have us know, but only use those things." they suffer their ordinary actions to be guided by those things, without any dispute or judgment.
but verse is no usuall stile of such, as either are themselves in great pain, as job; or of such as come to comfort them, as his friends; but in philosophy, especially morall philosophy, in ancient time frequent.
for when a cause is heard; not to condemne, is to absolve; but on the contrary, to say that not absolving, is condemning, is not true.
two hundred fifty. what europe owes to the jews?--many things, good and bad, and above all one thing of the nature both of the best and the worst: the grand style in morality, the fearfulness and majesty of infinite demands, of infinite significations,
men generally, under such a government as this, think that they ought to wait until they have persuaded the majority to alter them. they think that, if they should resist, the remedy would be worse than the evil.
i will only say generally, that in proportion as any given body is more fitted than others for doing many actions or receiving many impressions at once, so also is the mind, of which it is the object, more fitted than others for forming many simultaneous
there is a certain class of unbelievers who sometimes ask me such questions as, if i think that i can live on vegetable food alone; and to strike at the root of the matter at once,-for the root is faith,-i am accustomed to answer such, that i can live on
"their veins full, as usual, of yesterday's wine." --virgil, egl., vi. fifteen.
and, in our time, those who make profession of these arts amongst us, less manifest the effects than any other sort of men; one may say of them, at the most, that they sell medicinal drugs; but that they are physicians, a man cannot say.
this work seeming to me to be too beautiful and too rich for an author whose name is so little known, and of whom all that we know is that he was a spaniard, practising physic at toulouse about two hundred years ago; i enquired of adrian turnebus, who
almost ceases to connect itself at all with the inner life of the human being.
but if i take away all intuition, there still remains the form of thought, that is, the mode of determining an object for the manifold of a possible intuition.
did they extract from their logic any consolation for the gout? or, for knowing how this humour is lodged in the joints, did they feel it the less?
the pictures which fill the imagination in reading the actions of pericles, xenophon, columbus, bayard, sidney, hampden, teach us how needlessly mean our life is; that we, by the depth of our living, should deck it with more than regal or national
is in a lower rank (not employed in her service) when she speaks to her.
for the right is transferred in the propounding of the prize, and in throwing down the mony; though it be not determined to whom, but by the event of the contention.
thou'st eaten, drunk, and play'd to thy content, 'tis time to make thy parting compliment, lest youth, more decent in their follies, scoff the nauseous scene, and hiss thee reeling off;"
there is no dispute so sharp and violent amongst the philosophers, as about the question of the sovereign good of man; whence, by the calculation of varro, rose two hundred and eighty-eight sects.
eight.three.) where it is said, that "saul made havock of the church:" and in this sense is christ said to be head of the church. and sometimes for a certain part of christians, as (col. four.fifteen.) "salute the church that is in his house."
and now, after lying half a century in his garret and other dust holes, these things were not burned; instead of a bonfire , or purifying destruction of them, there was an auction , or increasing of them.
demonstrations of good will, and have a dislike and hatred for some other colour. animals have choice, as well as we, in their amours, and cull out their mistresses; neither are they exempt from our jealousies and implacable malice.
endeavour to sleep, that in a dream i may perceive it more evidently and truely .
doubt. but what if i cannot imagine god but as existing , or a mountain without a vally ?
there are a sort of little knacks and frivolous subtleties from which men sometimes expect to derive reputation and applause: as poets, who compose whole poems with every line beginning with the same letter; we see the shapes of eggs, globes, wings, and
and performance are not at all in our power fantastic gibberish of the prophetic canting folly of gaping after future things good to be certain and finite, and evil, infinite and uncertain he who lives everywhere, lives nowhere if they chop upon one
how are the opponents at once free and subject to laws they have not agreed to?
as in conference, the gravity, robe, and fortune of him who speaks, ofttimes gives reputation to vain arguments and idle words, it is not to be presumed but that a man, so attended and feared, has not in him more than ordinary sufficiency; and that he to
"when we discourse of the immortality of souls, the consent of men that either fear or adore the infernal powers, is of no small advantage. one make use of this public persuasion."
the breaking off, in the midst of that one was about to say, as if he took himself up, breeds a greater appetite in him with whom you confer, to know more.
unnecessary lawes are not good lawes; but trapps for mony: which where the right of soveraign power is acknowledged, are superfluous; and where it is not acknowledged, unsufficient to defend the people.
a possession, as confinable property, as a being predestined for service and accomplishing her mission therein--he must take his stand in this matter upon the immense rationality of asia, upon the superiority of the instinct of asia, as the greeks did
situation of the planets, and their influences: he must know in the disease, the causes, prognostics, affections, and critical days; in the drugs, the weight, the power of working, the country, figure, age, and dispensation, and he must know how rightly
let us live and be merry amongst our friends; let us go repine and die amongst strangers; a man may find those, for his money, who will shift his pillow and rub his feet, and will trouble him no more than he would have them; who will present to him an
we are, almost throughout, unjust judges of their actions, as they are of ours. i confess the truth when it makes against me, as well as when 'tis on my side.
metal, which would keep without wasting or decay, should be worth a great piece of flesh, or a whole heap of corn; though men had a right to appropriate, by their labour, each one of himself, as much of the things of nature, as he could use: yet this
eternal glorification and generalism of stoicism!
different persons. for the pastors of the church, called (acts six.four.) "the ministers of the word," are ministers of christ, whose word it is: but the ministery of a deacon, which is called (verse two.
persons, or by reflexion in their kindred, their friends, their nation, their profession, or their name.
could cure them of it. i know one of a very good family, to whom, at the request of a brother of his, a very honest and brave gentleman, i once spoke on this account, who made answer, and confessed to me roundly, that he had been put upon this paltry
till with their own hands they have first killed another in battle. for me, who have no other title left me to these things but by the ears, 'tis sufficient if, according to the privilege of my age, they retain me for one of their counsel.
amongst others condemned by philip, had been one herodicus, prince of thessaly; he had, moreover, after him caused his two sons-in-law to be put to death, each leaving a son very young behind him. theoxena and archo were their two widows.
strangers in good part; otherwise they should do by them as they had done by those others," showing them the heads of several executed men round the walls of their city. a fair example of the babble of these children.
--of maintaining these various parts of our state under the union of his laws; but lest the event should prove otherwise, 'tis better to let it alone, for in things already past there needs no divination,
if it were according to reason, it would be no more a miracle; and if it were according to example, it would be no longer a singular thing. melius scitur deus nesdendo : "god is better known by not knowing him," says st.
vivere si recte nescis, decede peritis. lusisti satis, edisti satis, atque bibisti; tempus abire tibi est, ne potum largius quo rideat et pulset lasciva decentius tas.
twenty seven. of friendship. twenty eight. nine-and-twenty sonnets of estienne de la boetie. twenty nine. of moderation. thirty. of cannibals. thirty one. that a man is soberly to judge of the divine ordinances. thirty two.
it is easy to see that several of the ancient streets are thirty feet below those at present in use."
for, as a matter of fact, as they flatly contradict themselves, they assume now one side, now another, of the argument, so as to oppose the opinions, which they consider mistaken and absurd in their opponents.
i refer to her plato's cave in his republic, and the physicians, who so often submit the reasons of their art to her authority; as the story of that king, who by custom brought his stomach to that pass, as to live by poison, and the maid that albertus
show respect, therefore, to your fellow-citizens, and you will render yourselves worthy of respect; show respect to liberty, and your power will increase daily. never exceed your rights, and they will soon become unlimited.
this double body and several limbs relating to one head might be interpreted a favourable prognostic to the king,-- henry three.
insomuch as we may compare this distemper very aptly to an ague; wherein, the fleshy parts being congealed, or by venomous matter obstructed; the veins which by their naturall course empty themselves into the heart, are not (as they ought to be) supplyed
as to my body truly i doubted not, but that i rightly understood its nature , which (if i should endeavour to describe as i conceive it) i should thus explain, viz.
i say, therefore, that the arms by which a prince defends his possessions are either his own, or else mercenaries, or auxiliaries, or mixed.
to give way, or place to another, in any commodity, is to honour; being a confession of greater power. to arrogate, is to dishonour.
agree with the comming of christs kingdome at the resurrection? and that which st. paul saies (one thessal.
you must, therefore, give yourself an object a priori in intuition, and upon that ground your synthetical proposition.
motions of a squirrel, even in the most solitary recesses of the forest, imply spectators as much as those of a dancing girl,-wasting more time in delay and circumspection than would have sufficed to walk the whole distance,-i never saw one walk,-and then
are not the assaults, acts of violence, assassinations, and even murders committed by the great, matters that are hushed up in a few months, and of which nothing more is thought?
or past, or in the future, affects women in a less degree than men. this is why they have greater inclination for extravagance, which sometimes borders on madness.
late lesson of distrust, powerful in followers and bodily strength, in his own hall, amidst his guards, and in a city wholly at his devotion. assuredly, he employed a very resolute arm and a courage enflamed with furious passion.
not around the inventors of new noise, but around the inventors of new values, doth the world revolve; inaudibly it revolveth.
and thus, without being self-contradictory, a judgement may nevertheless be either false or groundless.
and therefore common and less speculative souls are found to be more proper for and more successful in the management of affairs, and the elevated and exquisite opinions of philosophy unfit for business.
prop. thirty seven. desire arising through pain or pleasure, hatred or love, is greater in proportion as the emotion is greater.
a little poison now and then: that maketh pleasant dreams. and much poison at last for a pleasant death.
when a man thinketh on any thing whatsoever, his next thought after, is not altogether so casuall as it seems to be. not every thought to every thought succeeds indifferently.
the categories of modality possess this peculiarity, that they do not in the least determine the object, or enlarge the conception to which they are annexed as predicates, but only express its relation to the faculty of cognition.
a riddle is it still unto me, this dream; the meaning is hidden in it and encaged, and doth not yet fly above it on free pinions.
proof.--pleasure (three. xi. and note) is emotion, whereby the body's power of activity is increased or helped; pain is emotion, whereby the body's power of activity is diminished or checked; therefore (four. xxxviii.) pleasure in itself is good, c.
we are without well-certified records of the first period of rome's existence; it even appears very probable that most of the stories told about it are fables; indeed, generally speaking, the most instructive part of the history of peoples, that which
neither was it wholly without reason (upon the account of these ideas of qualities , which offer'd themselves to my thoughts, and which alone i properly and immediately perceived ) that i thought my self to perceive some things different from my thought,
god in the execution of some supernaturall work; and therefore in the rest, where their nature is not exprest, it may be understood in the same manner.
i thought of living there before i went to walden. i "hooked" the apples, leaped the brook, and scared the musquash and the trout.
besides, in the present state of the world, it is practically impossible that writings which are read by the instructed can be kept from the uninstructed.
neighbour? there is not perhaps any man in a comfortable position who has not greedy heirs, and perhaps even children, secretly wishing for his death; not a ship at sea, of which the loss would not be good news to some merchant or other; not a house,
i answer further that the union of several towns in a single city is always bad, and that, if we wish to make such a union, we should not expect to avoid its natural disadvantages.
oh, see me lying, thou arrogant one, and imploring grace! gladly would i walk with thee-in some lovelier place!
passion for power: the terrible teacher of great contempt, which preacheth to their face to cities and empires: "away with thee!"-until a voice crieth out of themselves: "away with me!"
dictator, a consul, or a censor, and took pleasure in the dignity of her lovers. doubtless pearls and gold tissue, titles and train, add something to it.
when i was a boy, the prince of sulmona, riding an unbroken horse at naples, prone to all sorts of action, held reals-- a small coin of spain, the two sicilies, c.
what? must i ever be on the way? whirled by every wind, unsettled, driven about? o earth, thou hast become too round for me!
and thus much shall suffice for the nature of punishment, and reward; which are, as it were, the nerves and tendons, that move the limbes and joynts of a common-wealth.
a little more, a little less: precisely this is much here, it is the most here.
and i answered: "as yet hath my word not removed mountains, and what i have spoken hath not reached man. i went, indeed, unto men, but not yet have i attained unto them."
susceptible of any moral qualities, or can be the objects either of approbation or dislike.
these are the obvious dictates of reason; and no man, who reflects, ever doubted, that the existences, which we consider, when we say, this house and that tree , are nothing but perceptions in the mind, and fleeting copies or representations of other
and the main garden in the midst; besides alleys on both sides. and i like well that four acres of ground be assigned to the green; six to the heath; four and four to either side; and twelve to the main garden.
o zarathustra, here is the great city: here hast thou nothing to seek and everything to lose.
and this kind of dominion, or soveraignty, differeth from soveraignty by institution, onely in this, that men who choose their soveraign, do it for fear of one another, and not of him whom they institute: but in this case, they subject themselves, to him
obey, must the woman, and find a depth for her surface. surface, is woman's soul, a mobile, stormy film on shallow water.
sullen rush and roar, which seemed to him all at once like the sound of a vast body of fowl coming in to settle there, and, seizing his gun, he started up in haste and excited; but he found, to his surprise, that the whole body of the ice had started
utter anything but what they have long premeditated, and taken great care and pains to fit and prepare.
but deeming it servile to be under others, he resolved, with the help of some citizens of fermo, who preferred servitude to the liberty of their country, and with the favour of the vitellis, to occupy fermo; he therefore wrote to giovanni fogliani, how,
and when he shall once find him begin to apprehend, and shall represent to him a bradamante or an angelica-- heroines of ariosto.
desiring your majesty a happiness more tangible and less hazardous, and that you may be beloved rather than feared by your people, and believing that your welfare and theirs are of necessity knit together, i rejoice to think that the progress which you
plebeian type in all times--such must pass over to the child, as surely as bad blood; and with the help of the best education and culture one will only succeed in deceiving with regard to such heredity.--and what else does education and culture try to do
again, of positive lawes some are humane, some divine; and of humane positive lawes, some are distributive, some penal.
by manners, i mean not here, decency of behaviour; as how one man should salute another, or how a man should wash his mouth, or pick his teeth before company, and such other points of the small morals; but those qualities of man-kind, that concern their
the vaine-glory which consisteth in the feigning or supposing of abilities in ourselves, which we know are not, is most incident to young men, and nourished by the histories or fictions of gallant persons; and is corrected often times by age, and
he is not, as his less philosophic critics seem to suppose, a purely abstract thinker generalising from imaginary historical instances; he is a concrete thinker trying to get beyond they inessential and changing to the permanent and invariable basis of
reconciliation as lasting as sincere. such are the advantages, most honourable, magnificent and sovereign lords, which i should have sought in the country in which i should have chosen to be born.
should one present the old concupiscence before it, i fear it would have less power to resist it than heretofore; i do not discern that in itself it judges anything otherwise now than it formerly did, nor that it has acquired any new light: wherefore, if
nature must have provided some other principle, of more ready, and more general use and application; nor can an operation of such immense consequence in life, as that of inferring effects from causes, be trusted to the uncertain process of reasoning and
sometimes, for a congregation assembled, of professors of christianity, whether their profession be true, or counterfeit, as it is understood, mat. eighteen.seventeen.
but in offices of execution there are not those inconveniences; because their employment cannot be encreased by any endeavour of their own.
there is no man so young and unexperienced, as not to have formed, from observation, many general and just maxims concerning human affairs and the conduct of life; but it must be confessed, that, when a man comes to put these in practice, he will be
the words spoken by god and concerning god, both are called gods word in scripture
nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience.
he, however, who maketh the lame man run, inflicteth upon him the greatest injury; for hardly can he run, when his vices run away with him-so do the people teach concerning cripples.
an understanding, in which all the manifold should be given by means of consciousness itself, would be intuitive; our understanding can only think and must look for its intuition to sense.
had any one formerly brought me to erasmus, i should hardly have believed but that all was adage and apothegm he spoke to his man or his hostess.
which is absurd. for there is only one time in which all different times must be placed, not as coexistent, but as successive.
the ancients spent whole nights in this exercise, and ofttimes added the day following to eke it out, and therefore we are to take greater liberty and stick closer to our work.
truth has its obstructions, inconveniences, and incompatibilities with us; we must often deceive that we may not deceive ourselves; and shut our eyes and our understandings to redress and amend them:
so that under this consideration, the whole community is one body in the state of nature, in respect of all other states or persons out of its community.
these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives,
of finite parts. this is exactly what we have already proved (in prop. xii.). wherefore the weapon which they aimed at us has in reality recoiled upon themselves.
sixty five. as to the first circumstance, the constant and regular conjunction of similar events, we may possibly satisfy ourselves by the following considerations.
wisdom; all of them grotesque and absurd in their form--because they address themselves to "all," because they generalize where generalization is not authorized; all of them speaking unconditionally, and taking themselves unconditionally; all of them
points. when there was a complaint made that he had led his party out of the beaten route, and then returned very near the spot from which they started, his answer was that he had no settled course, and that he merely proposed to himself to pay visits to
while i was surveying, the ice, which was sixteen inches thick, undulated under a slight wind like water. it is well known that a level cannot be used on ice.
certainly, if a man will keep but of even hand, his ordinary expenses ought to be but to the half of his receipts; and if he think to wax rich, but to the third part. it is no baseness, for the greatest to descend and look into their own estate.
in the end things must be as they are and have always been--the great things remain for the great, the abysses for the profound, the delicacies and thrills for the refined, and, to sum up shortly, everything rare for the rare.
stupidity and wisdom meet in the same centre of sentiment and resolution, in the suffering of human accidents.
relation in time as a series or succession, finally, the relation in time as the complex of all existence (simultaneity).
sixty one. l. ult. r. i enquire . p. ninety one. r. in the margin doubted . p. one hundred twenty four. l. six. r. have no affinity .
himself like a motionless and insensible colossus.
sweet lyre! sweet lyre! i love thy tone, thy drunken, ranunculine tone!-how long, how far hath come unto me thy tone, from the distance, from the ponds of love!
but the question is not of obedience to god, but of when, and what god hath said; which to subjects that have no supernaturall revelation, cannot be known, but by that naturall reason, which guided them, for the obtaining of peace and justice, to obey the
the objectors perhaps may doubt whether human beings, if taught to consider happiness as the end of life, would be satisfied with such a moderate share of it. but great numbers of mankind have been satisfied with much less.
whether she comes a virgin to his bed, or has been at the trade before.
"remember that the greatest pains are terminated by death; that slighter pains have long intermissions of repose, and that we are masters of the more moderate sort: so that, if they be tolerable, we bear them; if not, we can go out of life, as from a
as for the wars which were anciently made, on the behalf of a kind of party, or tacit conformity of estate, i do not see how they may be well justified: as when the romans made a war, for the liberty of grecia; or when the lacedaemonians and athenians,
namely, thought. the idea of the mind, i repeat, and the mind itself are in god by the same necessity and follow from him from the same power of thinking.
and what the spirit that leads us wants to be called? (it is a question of names.) and how many spirits we harbour? our honesty, we free spirits--let us be careful lest it become our vanity, our ornament and ostentation, our limitation, our stupidity!
"dum melior vires sanguis dabat, aemula necdum temporibus geminis canebat sparsa senectus:"
"prove? as if he had ever proved anything! proving is difficult to him; he layeth great stress on one's believing him."
we can never, therefore, have any reason to suppose the existence of these qualities. to say, that the new effects proceed only from a continuation of the same energy, which is already known from the first effects, will not remove the difficulty.
that continually snarle at that estate; it wanteth nothing more than a strong monarch, which neverthelesse out of a certain tyrannophobia, or feare of being strongly governed, when they have him, they abhorre.
of so many millions, there are but three men who take upon them to record their experiments: must fortune needs just hit one of these? what if another, and a hundred others, have made contrary experiments?
but although the number of those authors who really and seriously think before they write is small, only extremely few of them think about the subject itself ; the rest think only about the books written on this subject, and what has been said by others
without considering whether the occasion be just or otherwise; and to invoke his name and power, in what state soever we are, or action we are engaged in, howsoever vicious.
gen. forty one. thirty eight. pharaoh calleth the wisdome of joseph, the spirit of god.
thus is the lamb of god equivalent to both those goates; sacrificed, in that he dyed; and escaping, in his resurrection; being raised opportunely by his father, and removed from the habitation of men in his ascension.
the idea at the back of the philosophical conception of sovereignty is, therefore, essentially the same as that we found to underlie the social contract theory.
but when we have pushed up definitions to the most simple ideas, and find still some ambiguity and obscurity; what resource are we then possessed of?
recomforted himselfe, by receiving his ordinary food.
burnt; such an one can be said to imitate another's emotion, but not to emulate him; not because the causes of emulation and imitation are different, but because it has become customary to speak of emulation only in him, who imitates that which we deem to
perspicuous words to that purpose. and this kind of publique ministers resembleth the nerves, and tendons that move the severall limbs of a body naturall.
will for the thinkableness of all being: thus do i call your will!
claras, ob obscuram linguam, magis inter manes... omnia enim stolidi magis admirantur amantque inversis qu sub verbis latitantia cemunt.
for he is worthiest to be a commander, to be a judge, or to have any other charge, that is best fitted, with the qualities required to the well discharging of it; and worthiest of riches, that has the qualities most requisite for the well using of them:
but surely, i deny not the course itself of events, which lies open to every one's inquiry and examination.
the neglect of this rule is a fundamental characteristic of the philosophical, and generally speaking of all the reflective authors in germany, especially since the time of fichte.
"non ipse pro caris amicis aut patria, timidus perire:"
a man must go to the war upon the account of duty, and expect the recompense that never fails brave and worthy actions, how private soever, or even virtuous thoughts-the satisfaction that a well-disposed conscience receives in itself in doing well.
proof.--the essence of man (by the coroll. of the last prop.) is constituted by certain modes of the attributes of god, namely (by two. ax. ii.), by the modes of thinking, of all which (by two. ax.
of perfections , tho i do not at that time count them over, or remark each single one; which necessity is sufficient to make me hereafter (when i come to consider existence to be a perfection ) conclude rightly, that the first and chief being does exist .
thus saith the fool: "association with men spoileth the character, especially when one hath none."
paris aprill fifteen twenty five one thousand six hundred fifty one.
no less a man, than the due de chatillon, a duke and peer of france, of the highest rank and family, gives evidence of a miraculous cure, performed upon a servant of his, who had lived several years in his house with a visible and palpable infirmity.
subject of that dominion; but it is onely for such matters as shall be propounded unto them by that man, or assembly, that by the soveraign authority sent for them; and when it shall be declared that nothing more shall be propounded, nor debated by them,
such as have been well rubbed in some skirmish, may yet, all wounded and bloody as they are, be brought on again the next day to charge; but such as have once conceived a good sound fear of the enemy, will never be made so much as to look him in the face.
it is therefore a synthesis of perceptions, a synthesis which is not itself contained in perception, but which contains the synthetical unity of the manifold of perception in a consciousness; and this unity constitutes the essential of our cognition of
and i obliged the old woman and spake thus unto her:
for explanations and examples, and other helps to intelligibility, aid us in the comprehension of parts , but they distract the attention, dissipate the mental power of the reader, and stand in the way of his forming a clear conception of the whole; as he
i could live by the sole help of healthful and jolly company: the very sight of another's pain materially pains me, and i often usurp the sensations of another person. a perpetual cough in another tickles my lungs and throat.
it is true that inventis aliquid addere facile est , therefore a man, after having studied the principles of his subject, will have to make himself acquainted with the more recent information written upon it.
he can have no power over them but by their own consent, whatever he may drive them to say or do; and he has no lawfull authority, whilst force, and not choice, compels them to submission.
for there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less.
but they inferre from some other places, that it is lawfull to paint angels, and also god himselfe: as from gods walking in the garden; from jacobs seeing god at the top of the ladder; and from other visions, and dreams.
though there never were a circle or triangle in nature, the truths demonstrated by euclid would for ever retain their certainty and evidence.
but one who wishes to obtain the reputation of liberality among men, must not omit every kind of sumptuous display, and to such an extent that a prince of this character will consume by such means all his resources, and will be at last compelled, if he
offence to come, not to revenge laws cannot subsist without mixture of injustice least end of a hair will serve to draw them into my discourse let us not seek our disease out of ourselves; 'tis in us look on death not only without astonishment but without
proof.--all the modes, in which any given body is affected, follow from the nature of the body affected, and also from the nature of the affecting body (by ax. i., after the coroll. of lemma iii.), wherefore their idea also necessarily (by i. ax.
for when this question is fully decided, it can reach its aim with perfect ease, the determination, to wit, of the extent and limits of the pure understanding.
slavish condition, they will always have a right to preserve, what they have not a power to part with; and to rid themselves of those, who invade this fundamental, sacred, and unalterable law of self-preservation, for which they entered into society.
what these people do, on the contrary, they either do out of malice, or by the vice of confining their belief to their own capacity; or, which i am more inclined to think, for not having their sight strong, clear, and elevated enough to conceive the
but where necessary occasion required, never did any man venture his person more than he: so much so, that for my part, methinks one read in many of his exploits a determinate resolution to throw himself away to avoid the shame of being overcome.
nine-tenths of the whole of our present literature aims solely at taking a few shillings out of the public's pocket, and to accomplish this, author, publisher, and reviewer have joined forces.
for they were but ministers; and when two of them prophecyed in the camp, it was thought a new and unlawfull thing; and as it is in the twenty seven. and twenty eight.
facta etenim et vitas hominum suspendit ab aatris;
similar preference felt by other people, it is still only many people's liking instead of one.
let states that aim at greatness, take heed how their nobility and gentlemen do multiply too fast. for that maketh the common subject, grow to be a peasant and base swain, driven out of heart, and in effect but the gentleman's laborer.
so that you could put your foot through it when six inches thick; but by the next day evening, perhaps, after a warm rain followed by fog, it would have wholly disappeared, all gone off with the fog, spirited away.
the night in prison was novel and interesting enough. the prisoners in their shirt-sleeves were enjoying a chat and the evening air in the door-way, when i entered.
one hundred fifty four. objection, evasion, joyous distrust, and love of irony are signs of health; everything absolute belongs to pathology.
there is the feeling that one is completely out of hand, with the very distinct consciousness of an endless number of fine thrills and quiverings to the very toes;-there is a depth of happiness in which the painfullest and gloomiest do not operate as
eighty five. the same emotions are in man and woman, but in different tempo, on that account man and woman never cease to misunderstand each other.
but though caesar's ambition had been more moderate, it would still be so unhappy, having the ruin of his country and universal mischief to the world for its abominable object, that, all things raked together and put into the balance, i must needs incline
there is no recompense becomes virtue, how great soever, that is once passed into a custom; and i know not withal whether we can ever call it great, being common.
those other faculties, of which i shall speak by and by, and which seem proper to man onely, are acquired, and encreased by study and industry; and of most men learned by instruction, and discipline; and proceed all from the invention of words, and
for the original apperception relates to our internal sense (the complex of all representations), and indeed relates a priori to its form, that is to say, the relation of the manifold empirical consciousness in time.
that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably.
our appetite is irresolute and fickle; it can neither keep nor enjoy anything with a good grace: and man concluding it to be the fault of the things he is possessed of, fills himself with and feeds upon the idea of things he neither knows nor understands,
power of the citizens, who are on the one hand sovereign and on the other subject.
a meer denomination , but a real error of nature for it to thirst when drink is hurtful to it. it remains therefore here to be inquired, how the goodness of god suffers nature so taken to be deceivable .
i have an inward shame and a sharp remorse, if sometimes a lie escapes me: as sometimes it does, being surprised by occasions that allow me no premeditation.
besides, i have pointed out what are the laws of nature; and, with no other principle upon which to found my reasonings except the infinite perfection of god, i endeavored to demonstrate all those about which there could be any room for doubt, and to
common-wealths in the bowels of a greater, like wormes in the entrayles of a naturall man.
in which definition, there is nothing that is not at first sight evident.
now comes the question whether the manifold of this house is in itself successive-which no one will be at all willing to grant.
sphere of non-empirical thought. i have not returned an evasive answer to the questions of reason, by alleging the inability and limitation of the faculties of the mind; i have, on the contrary, examined them completely in the light of principles, and,
ne perdas operam; qui se mirantur, in illos virus habe; nos haec novimus esse nihil."
i had rather understand myself well in myself, than in cicero.
i read in the gulistan, or flower garden, of sheik sadi of shiraz, that "they asked a wise man, saying; of the many celebrated trees which the most high god has created lofty and umbrageous, they call none azad, or free, excepting the cypress, which bears
"i would indeed," he answered; "but, my brother, i am not able to do so; they are admirable, infinite, and unspeakable." we stopped short there, for he could not go on.
this significance they derive from sensibility, which at the same time realizes the understanding and restricts it.
consequent to this errour, that the present church is christs kingdome, there ought to be some one man, or assembly, by whose mouth our saviour (now in heaven) speaketh, giveth law, and which representeth his person to all christians, or divers men, or
now, all other creatures being sufficiently furnished with all things necessary for the support of their being-- montaigne's expression is, "with needle and thread."--w.one hundred.h.
benefits; but from his irresistible power. i have formerly shewn, how the soveraign right ariseth from pact: to shew how the same right may arise from nature, requires no more, but to shew in what case it is never taken away.
that no one might see down into my depth and into mine ultimate will-for that purpose did i devise the long clear silence.
wished to see in them only such facts as they deemed conformable to their principles), that, if in the entire number there should be some of a nature suited to his purpose, still their value could not compensate for the time what would be necessary to
christ sent his apostles, and his seventy disciples, with authority to preach; he sent not all that beleeved: and he sent them to unbeleevers; "i send you (saith he) as sheep amongst wolves;" not as sheep to other sheep.
for right is liberty, namely that liberty which the civil law leaves us: but civill law is an obligation; and takes from us the liberty which the law of nature gave us.
discourse, and by little and little digressing, sometimes to subjects nearer, and sometimes more remote from the purpose, according as she was more intent on what i said, i imperceptibly led her from that sorrowful thought, and kept her calm and in
and his wife to be the children of the sunne: and mahomet, to set up his new religion, pretended to have conferences with the holy ghost, in forme of a dove.
prop. twenty two. if we conceive that anything pleasurably affects some object of our love, we shall be affected with love towards that thing.
o my soul, there is nowhere a soul which could be more loving and more comprehensive and more extensive! where could future and past be closer together than with thee?
"be as cautious as he may, man can never foresee the danger that may at any hour befal him."--hor. o. ii. thirteen, thirteen.
quiet lyricism and intoxication of the feelings), going constantly apart, timidly withdrawing and retiring, a noble weakling who revelled in nothing but anonymous joy and sorrow, from the beginning a sort of girl and noli me tangere--this schumann was
a common and natural result of an undue respect for the law is, that you may see a file of soldiers, colonel, captain, corporal, privates, powder-monkeys and all, marching in admirable order over hill and dale to the wars, against their wills, aye,
in like manner the latines by peccatum, which is sinne, signifie all manner of deviation from the law; but by crimen, (which word they derive from cerno, which signifies to perceive,) they mean onely such sinnes, as my be made appear before a judge; and
all memorable events, i should say, transpire in morning time and in a morning atmosphere. the vedas say, "all intelligences awake with the morning." poetry and art, and the fairest and most memorable of the actions of men, date from such an hour.
it has a sweetish taste, much like that of a frostbitten potato, and i found it better boiled than roasted. this tuber seemed like a faint promise of nature to rear her own children and feed them simply here at some future period.
verily, distrustful am i of your insidious beauty! like the lover am i, who distrusteth too sleek smiling.
and finally, as it is not enough, before commencing to rebuild the house in which we live, that it be pulled down, and materials and builders provided, or that we engage in the work ourselves, according to a plan which we have beforehand carefully drawn
but, as to the first point, i ask such objectors, whether experience does not also teach, that if the body be inactive the mind is simultaneously unfitted for thinking?
so should i complain of any inward acquisition. it were almost better never, than so late, to become an honest man, and well fit to live, when one has no longer to live.
not even the senate, nor the consuls, in all their majesty, possessed the right; but the crime and punishment of a citizen were regarded as a public calamity among the most powerful people in the world.
bred, according to their different characters, dominion and slavery, or violence and rapine.
he, the old school-teacher of samos, who sat concealed in his little garden at athens, and wrote three hundred books, perhaps out of rage and ambitious envy of plato, who knows!
even if each man could alienate himself, he could not alienate his children: they are born men and free; their liberty belongs to them, and no one but they has the right to dispose of it.
if you have observed the revolution of my four seasons, they comprehend the infancy, the youth, the virility, and the old age of the world: the year has played his part, and knows no other art but to begin again; it will always be the same thing:
not to make good cheer with what another is enjoying, and to be curious in what a man eats, is the essence of this vice:
montaigne was then fifty-seven; he had suffered for some years past from renal colic and gravel; and it was with the necessity of distraction from his pain, and the hope of deriving relief from the waters, that he undertook at this time a great journey.
to distinguish, democracy degenerates into ochlocracy and aristocracy into oligarchy and i would add that royalty degenerates into tyranny ; but this last word is ambiguous and needs explanation.
sayd it; then is the speaker, or person we believe in, or trust in, and whose word we take, the object of our faith; and the honour done in believing, is done to him onely.
another time, they burnt in the same fire four hundred and sixty men alive at once, the four hundred of the common people, the sixty the principal lords of a province, simply prisoners of war.
some procure themselves, to be surprised, at such times as it is like the party that they work upon, will suddenly come upon them; and to be found with a letter in their hand, or doing somewhat which they are not accustomed; to the end, they may be
some attribute the scars of king dagobert and of st. francis to the force of imagination.
and in general, those who have been in advance of society in thought and feeling have left this condition of things unassailed in principle, however they may have come into conflict with it in some of its details.
when it is an assembly, it is the act of them that assented onely
to this century, namely, in the form of schopenhauer's philosophy; whoever, with an asiatic and super-asiatic eye, has actually looked inside, and into the most world-renouncing of all possible modes of thought--beyond good and evil, and no longer like
"hence 'tis that ugly things in fancied dress seem gay, look fair to lovers' eyes, and please;"
they record all events of importance; and amongst public incidents are the popular rumours and opinions.
proof.--a thing which we conceive as free must (i. def. vii.) be perceived through itself without anything else. if, therefore, we conceive it as the cause of pleasure or pain, we shall therefore (three. xiii.
attributes, of significations, as remote as they can from the grossenesse of bodies visible.
my muse may be excused if she is silent henceforth. how can you expect the birds to sing when their groves are cut down?
if we believed in him, i do not say by faith, but with a simple belief, that is to say (and i speak it to our great shame) if we believed in him and recognised him as we do any other history, or as we would do one of our companions, we should love him
matter, which is, then, when they will be seen, condensed. but both of them agree on one generall appellation of them, daemons.
of my affairs permits. i hope that the delay will be short; however, you will keep me, if you please, in your good grace, and will command me, if the occasion shall arise, in employing me in the public service and in yours.
formerly, in effect, one believed in "the soul" as one believed in grammar and the grammatical subject: one said, "i" is the condition, "think" is the predicate and is conditioned--to think is an activity for which one must suppose a subject as cause.
if the injustice is part of the necessary friction of the machine of government, let it go, let it go: perchance it will wear smooth,-certainly the machine will wear out.
but he that hath the use of words, when he observes, that such equality was consequent, not to the length of the sides, nor to any other particular thing in his triangle; but onely to this, that the sides were straight, and the angles three; and that that
in any case, the one incontestable fact i have given is an answer to all difficulties; it is good logic to reason from the actual to the possible.
i remember, then, that from my infancy there was observed in me i know not what kind of carriage and behaviour, that seemed to relish of pride and arrogance.
but were the power or energy of any cause discoverable by the mind, we could foresee the effect, even without experience; and might, at first, pronounce with certainty concerning it, by mere dint of thought and reasoning.
we must not precipitate ourselves so headlong after our affections and interests.
and their masters, and to usurp by guile the authority they pretended in their weakness to respect. this was the cause of the persecutions.
an unclean person is universally a slothful one, one who sits by a stove, whom the sun shines on prostrate, who reposes without being fatigued. if you would avoid uncleanness, and all the sins, work earnestly, though it be at cleaning a stable.
i also delight in reading the epistles to atticus, not only because they contain a great deal of the history and affairs of his time, but much more because i therein discover much of his own private humours; for i have a singular curiosity, as i have said
those who, contrary to the opinion of aristotle, marry before five-and-thirty, montaigne did not wait for the period fixed by the philosopher of stagyra, but in one thousand five hundred sixty six, in his thirty-third year, he espoused francoise de
the constable monsieur de montmorenci, having at the siege of pavia been ordered to pass the ticino, and to take up his quarters in the faubourg st.
to conclude, i should move, in the behalf of the gentleman, my client, it might be considered, that in this fact, his cause being inseparably and indistinctly conjoined with an accessory, yet he only is called in question, and that by arguments and
likewise lawes and charters are taken promiscuously for the same thing. yet charters are donations of the soveraign; and not lawes, but exemptions from law.
should i have died less cheerfully before i had read cicero's tusculan quastiones?
concerning the actions of divine worship, it is a most generall precept of reason, that they be signes of the intention to honour god; such as are, first, prayers: for not the carvers, when they made images, were thought to make them gods; but the people
for as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (
xviii., that, as soon as he sees the morning light, he will imagine that the sun will traverse the same parts of the sky, as it did when he saw it on the preceding day; in other words, he will imagine a complete day, and, together with his imagination of
eight.) he saith, "there are three that bear witnesse in earth, the spirit, and the water, and the bloud; and these three agree in one:" that is to say, the graces of gods spirit, and the two sacraments, baptisme, and the lords supper, which all agree in
one. of the inconstancy of our actions. two. of drunkenness. three. a custom of the isle of cea. four. to-morrow's a new day. five. of conscience. six. use makes perfect.
this is also an advance, as it was an advance in our fathers that religion as an attitude finally became opposed to their taste, including the enmity and voltairean bitterness against religion (and all that formerly belonged to freethinker-pantomime).
"this itself is so far just, that it is rightly done, if it is voluntary."--cicero, de offic., i. nine.
abstruse thought and profound researches i prohibit, and will severely punish, by the pensive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception which your pretended discoveries shall meet
passion beholds its object as a perfect unit. the soul is wholly embodied, and the body is wholly ensouled:-
as if fames were the relics of seditions past; but they are no less, indeed, the preludes of seditions to come.
"thou saidst the truth, zarathustra. i trust myself no longer since one sought to rise into the height, and nobody trusteth me any longer; how doth that happen?
whether this opinion is correct or not, it is superfluous here to discuss; since whatever aid religion, either natural or revealed, can afford to ethical investigation, is as open to the utilitarian moralist as to any other.
to madame de grammont, comtesse de guissen.
human things are not usually so constant; it has been two hundred years, save eighteen, that this trial has lasted, for the first of them was born in the year one thousand four hundred two: 'tis now, indeed, very good reason that this experience should
the traitor in faction, lightly goeth away with it; for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks.
for at home by their sole exportation they set what price they please on the husbandry and handy-works of the people; and by the sole importation, what price they please on all forraign commodities the people have need of; both which are ill for the
of the originally synthetical unity of apperception twelve
same, as appears by the resembling application of their motions.
fell upon his lungs; he would, hardly once in a week, suffer any one to come in to see him; he always kept himself shut up in his chamber alone, except that a servant brought him, once a day, something to eat, and did then but just come in and go out
who will deprive the muses of amorous imaginations, will rob them of the best entertainment they have, and of the noblest matter of their work: and who will make love lose the communication and service of poesy, will disarm him of his best weapons: by
"quem circumcursans huc atque huc saepe cupido fulgebat crocink splendidus in tunic."
incivility, ignorance, simplicity, roughness, are the natural companions of innocence; curiosity, subtlety, knowledge, bring malice in their train; humility, fear, obedience, and affability, which are the principal things that support and maintain human
-an attempt, my brethren! and no "contract"! destroy, one pray you, destroy that word of the soft-hearted and half-and-half!
prop. twenty seven. the idea of each modification of the human body does not involve an adequate knowledge of the human body itself.
in one's friend one shall have one's best enemy. thou shalt be closest unto him with thy heart when thou withstandest him.
let them be angry with those who accuse their opinion of falsity; i only accuse it of difficulty and boldness, and condemn the opposite affirmation equally, if not so imperiously, with them.
unseasonable interruptions of any one. but besides that i neither have so high an opinion of myself as to be willing to make promise of anything extraordinary, nor feed on imaginations so vain as to fancy that the public must be much interested in my
say, the father of our lord jesus christ, is that god: from whence we may gather the reason why those names father, son, and holy spirit in the signification of the godhead, are never used in the old testament: for they are persons, that is, they have
certainly both of these cannot be like that sun which is without me , and my reason perswades me, that that idea is most unlike the sun, which seems to proceed immediately from it self.
aristotle reputes it the office of magnanimity openly and professedly to love and hate; to judge and speak with all freedom; and not to value the approbation or dislike of others in comparison of truth.
now savage man, being destitute of every species of intelligence, can have no passions save those of the latter kind: his desires never go beyond his physical wants.
wherefore, it is not easy for anyone to be at perfect peace with the circumstances of his lot. there lurks in each several portion something which they who experience it not know nothing of, but which makes the sufferer wince.
as a matter of fact, the author is cheating the reader as soon as he writes for the sake of filling up paper; because his pretext for writing is that he has something to impart.
philosopher, for one, who therein places the sovereign good, and maintained "that it was only in her to render us wise and contented," which i do not believe; no more than one do what others have said, that learning is the mother of all virtue, and that
at his feet, however, two lambs were stretched, which the eagle had with difficulty carried off from their shepherds.
its jest is the littleness of common life. that false prudence which dotes on health and wealth is the butt and merriment of heroism. heroism, like plotinus, is almost ashamed of its body.
since one looks after one's body and all its needs in a most tender fashion, is the thinking mind to be the only thing that never experiences the slightest consideration or protection, to say nothing of respect?
the sanctities of christianity look parvenues and popular; for "persuasion is in soul, but necessity is in intellect."
pity, but rather from an impulse noble man honours in himself the powerful one, him also who has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for
so abraham, isaac, and jacob were alive by promise, then, when christ spake; but are not actually till the resurrection. and the history of dives and lazarus, make nothing against this, if wee take it (as it is) for a parable.
perfectly certain of its sufficiency in the case of the others.
o my soul, i taught thee the contempt which doth not come like worm-eating, the great, the loving contempt, which loveth most where it contemneth most.
sect. seventy one. this shews the reason how it comes to pass, that parents in societies, where they themselves are subjects, retain a power over their children, and have as much right to their subjection, as those who are in the state of nature.
turn demonstrated by the last which are their effects.
that their deputies were treating, they were surprised and cut to pieces: a thing that, peradventure, in another age, might have had some colour of foul play; but, as i have just said, the practice of arms in these days is quite another thing, and there
measures, as they would not have known, and own not willingly.
xix. a system of more than three concurrent lines is called a pencil of lines. each line of a pencil is called a ray, and the common point through which the rays pass is called the vertex.
is thy life of so great value, that so many mischiefs must be done to preserve it?" his wife livia, seeing him in this perplexity: "will you take a woman's counsel?" said she.
it is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty.
throat or by the back. but i am otherwise constituted; 'tis in all places alike to me. yet, might i have my choice, i think i should rather choose to die on horseback than in bed; out of my own house, and far from my own people.
then said she: 'this world of ours--thinkest thou it is governed haphazard and fortuitously, or believest thou that there is in it any rational guidance?'
chapter, at the fourteen. verse; where it is said, that "death and hell were cast into the lake of fire;" that is to say, were abolished, and destroyed; as if after the day of judgment, there shall be no more dying, nor no more going into hell; that is,
granted; but what do they gain, if the wars his ambition brings down upon them, his insatiable avidity, and the vexatious conduct of his ministers press harder on them than their own dissensions would have done?
moreover, in several of these species, the individuals all take fire at once, and there comes a fearful moment of universal passion, tumult and disorder among them; a scene which is never beheld in the human species, whose love is not thus seasonal.
one on the same principle it should be judged what centuries deserve the preference for human prosperity.
sierra nevada, that occupy an outside place in the universe.
twenty one,twenty two.) where st peter, when a new apostle was to be chosen in the place of judas iscariot, useth these words, "of these men which have companied with us all the time that the lord jesus went in and out amongst us, beginning at the
is sweet to one and bitter to another, he thence argued that it was neither sweet nor bitter.
who carries himself more moderately, both towards gain and loss, has always his wits about him; the less peevish and passionate he is at play, he plays much more advantageously and surely.
what then can have depraved him to such an extent, except the changes that have happened in his constitution, the advances he has made, and the knowledge he has acquired?
as we see some who complain of having vowed chastity before they knew what they did; and i have also known others really, complain of having been given up to debauchery before they were of the years of discretion.
perceive to the thing we do not perceive.
be supposed to consent that any body should rule over them for their harm) do that which they have not a right to do.
i am too mild for such rugged designs: to say the truth, i am not arrived to that perfection of ability and refinement of wit, to confound reason with injustice, and to laugh at all rule and order that does not please my palate; because i hate
passover; nor are there any other in the new testament, but baptisme, and the lords supper.
their disguises and figures only serve to cosen fools; lying is there in its seat of honour; 'tis a by-way, that by a back-door leads us to truth. if we cannot curb their imagination, what would we have from them. effects?
sometimes more prone to condemnation, more sharp and severe, and at others more facile, easy, and inclined to excuse; he that carries with him from his house the pain of the gout, jealousy, or theft by his man, having his whole soul possessed with anger,
from this institution of a common-wealth are derived all the rights, and facultyes of him, or them, on whom the soveraigne power is conferred by the consent of the people assembled.
but i do not yet fully understand who i am that now necessarily exist , and i must hereafter take care, least i foolishly mistake some other thing for my self , and by that means be deceived in that thought, which i defend as the most certain and evident
besides (to say truth) nakedness is uncomely, as well in mind as body; and it addeth no small reverence, to men's manners and actions, if they be not altogether open. as for talkers and futile persons, they are commonly vain and credulous withal.
the advantages which the world has derived from the teachings of pure reason are not at all impaired. the loss falls, in its whole extent, on the monopoly of the schools , but does not in the slightest degree touch the interests of mankind .
minds of mankind were strengthened and enlarged, and which will never be made effectually right until then: while that which would strengthen and enlarge men's minds, free and daring speculation on the highest subjects, is abandoned.
valour, they say, cannot be perfect without the assistance of anger; semper ajax fortis, fortissimus tamen in furore; "ajax was always brave, but most when in a fury:" neither do we encounter the wicked and the enemy vigorously enough if we be not angry;
the same rule holds, whether the cause assigned be brute unconscious matter, or a rational intelligent being.
"haec neque affirmare neque refellere operae pretium est; famae rerum standum est."
in the recesses of space. the fair girl who repels interference by a decided and proud choice of influences, so careless of pleasing, so wilful and lofty, inspires every beholder with somewhat of her own nobleness.
why art thou banished from our hearth and hall, thou who art welcomed and beloved by all? was thy existence then too fanciful for our life's common light, who are so dull? did thy bright gleam mysterious converse hold with our congenial souls?
neither can it be objected, that i cannot comprehend an infinite , or that there are innumerable other things in god , which i can neither conceive , nor in the least think upon ; for it is of the very nature of an infinite not to be apprehendable by me
shoulder, and ran directly upon the enemy, thinking he had retreated toward the inward defences of the city, and with much ado, seeing monsieur de bourbon's people, who thought it had been a sally upon them, draw up to receive him, at last came to
the sacraments of admission, are but once to be used, because there needs but one admission; but because we have need of being often put in mind of our deliverance, and of our allegeance, the sacraments of commemoration have need to be reiterated.
but let one man read another by his actions never so perfectly, it serves him onely with his acquaintance, which are but few.
when other birds are still the screech owls take up the strain, like mourning women their ancient u-lu-lu. their dismal scream is truly ben jonsonian. wise midnight hags!
here i may be perhaps permitted to avail myself of what i have already written in a previous work. one mill gives us abundant help in this matter in the autobiography . when first he knew her, his thoughts were turning to the subject of logic.
appropriated by the internal sense. but i must avoid prolixity, and leave the task of illustrating this by examples to the reader's own reflection.
they monopolise the time, money, and attention which really belong to good books and their noble aims; they are written merely with a view to making money or procuring places. they are not only useless, but they do positive harm.
lucullus, caesar, pompey, antony, cato, and other brave men were cuckolds, and knew it, without making any bustle about it; there was in those days but one coxcomb, lepidus, that died for grief that his wife had used him so.
for whosoever ordereth, and establisheth the policy, as first founder of a common-wealth (be it monarchy, aristocracy, or democracy) must needs have soveraign power over the people all the while he is doing of it.
clerical, and yet always after a very religious manner, as children prepare their exercises, not to instruct but to be instructed.
the prince and the people had soon perished together.
but this, at once, assumes a positive value, when we observe that the principles with which speculative reason endeavours to transcend its limits lead inevitably, not to the extension , but to the contraction of the use of reason, inasmuch as they
so that the dispute is all in verse; and the prose is added, but as a preface in the beginning, and an epilogue in the end.
declare, whether he thinks that the falsehood of such a book, supported by such a testimony, would be more extraordinary and miraculous than all the miracles it relates; which is, however, necessary to make it be received, according to the measures of
we are told by some, that the english monarchy is founded in the norman conquest, and that our princes have thereby a title to absolute dominion: which if it were true, (as by the history it appears otherwise) and that william had a right to make war on
epicurus said of the laws, "that the worst were so necessary for us that without them men would devour one another." and plato affirms, "that without laws we should live like beasts."
thou lonesome one, thou goest the way of the creating one: a god wilt thou create for thyself out of thy seven devils!
sufficient to procure you. in the meantime the precious privilege of liberty, which in great nations is maintained only by submission to the most exorbitant impositions, costs you hardly anything for its preservation.
the breach of this law, is called ingratitude; and hath the same relation to grace, that injustice hath to obligation by covenant.
but souls that are to meet with adverse events and the injuries of fortune, in their depth and sharpness, that are to weigh and taste them according to their natural weight and bitterness, let such show their skill in avoiding the causes and diverting the
no one can say that he is resolute for death who fears to deal with it and cannot undergo it with his eyes open: they whom we see in criminal punishments run to their death and hasten and press their execution, do it not out of resolution, but because
men differ in sentiment and force; we must lead them to their own good according to their capacities and by various ways:
when wretched and dwarfish little souls cajole and deceive themselves, and think to spread their fame for having given right judgment in an affair, or maintained the discipline of the guard of a gate of their city, the more they think to exalt their heads
in plain truth, lying is an accursed vice. we are not men, nor have other tie upon one another, but by our word. if we did but discover the horror and gravity of it, we should pursue it with fire and sword, and more justly than other crimes.
for the father, and master being before the institution of common-wealth, absolute soveraigns in their own families, they lose afterward no more of their authority, than the law of the common-wealth taketh from them.
pentecost (when the holy ghost descended on them) to this day.
now, madam, if i had any sufficiency in this subject, i could not possibly better employ it, than to present my best instructions to the little man that threatens you shortly with a happy birth (for you are too generous to begin otherwise than with a
the same is also said again, levit. one.four. eight.fourteen. likewise moses when he ordained joshua to be captain of the israelites, that is, consecrated him to gods service, (numb.
subject, of the patience of the lacedaemonian children, examples happening in his time, more unlikely to prevail upon our faith; as what cicero has also testified before him, as having, as he says, been upon the spot: that even to their times there were
every one overrates the offence of his companions, but extenuates his own. our very instructors themselves rank them sometimes, in my opinion, very ill.
if there is a misunderstanding about its tempo, for instance, the sentence itself is misunderstood!
it never troubles the sun that some of his rays fall wide and vain into ungrateful space, and only a small part on the reflecting planet. let your greatness educate the crude and cold companion.
such vaine conceipts. so easie are men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentlenesse, and dexterity, take hold of their fear, and ignorance.
then came pope julius, who found the church powerful, possessing all romagna, all the roman barons suppressed, and the factions destroyed by the severity of alexander.
meanwhile, they rather wish and desire, even somewhat importunely, to be insorbed and absorbed by europe, they long to be finally settled, authorized, and respected somewhere, and wish to put an end to the nomadic life, to the "wandering jew",--and one
only possible mode of intuition. nay, further, this conception is necessary to restrain sensuous intuition within the bounds of phenomena, and thus to limit the objective validity of sensuous cognition; for things in themselves, which lie beyond its
her name was laurentina, who saw by night this god in her arms, who moreover told her, that the first she met the next day, should give her a heavenly reward; which proved to be taruncius, a rich young man, who took her home to his house, and in time left
but, inasmuch as this desire arises (by hypothesis) from the fact of our truly understanding anything, it follows that it is also present with us, in so far as we are active (three. i.), and must therefore be understood through our essence only (three.
for idolatry is to worship by signes of an internall, and reall honour: but scandalous worship, is but seeming worship; and may sometimes bee joined with an inward, and hearty detestation, both of the image, and of the phantasticall daemon, or idol, to
concluded that man is naturally cruel, and requires civil institutions to make him more mild; whereas nothing is more gentle than man in his primitive state, as he is placed by nature at an equal distance from the stupidity of brutes, and the fatal
the early difficulties in the way of spontaneous progress are so great, that there is seldom any choice of means for overcoming them; and a ruler full of the spirit of improvement is warranted in the use of any expedients that will attain an end, perhaps
"alexander, as may be seen in quintil., institut. orat., lib. ii., cap.
in short, this experimental inference and reasoning concerning the actions of others enters so much into human life that no man, while awake, is ever a moment without employing it.
but let us presuppose that in death we principally regard the pain; as also there is nothing to be feared in poverty but the miseries it brings along with it of thirst, hunger, cold, heat, watching, and the other inconveniences it makes us suffer, still
the counterfeit egyptians we have amongst us go themselves to wash theirs, so soon as they come into the world, and bathe in the first river they meet.
five. what soever the soveraigne doth, is unpunishable by the subject
stupidity--whether it be the indifference and statuesque coldness towards the heated folly of the emotions, which the stoics advised and fostered; or the no-more-laughing and no-more-weeping of spinoza, the destruction of the emotions by their analysis
"ex quo intelligitur, non in natura, sed in opinione, esse aegritudinem."
animals are not incapable, however, of being instructed after our method.
free us from some rule, and its "prejudice," grateful to the god, devil, sheep, and worm in us, inquisitive to a fault, investigators to the point of cruelty, with unhesitating fingers for the intangible, with teeth and stomachs for the most indigestible,
a new doctrine seems at first a subversion of all our opinions, tastes, and manner of living. such has swedenborg, such has kant, such has coleridge, such has hegel or his interpreter cousin seemed to many young men in this country.
they yield and give up themselves to their natural inclinations, to the power and impulse of passions, to the constitution of laws and customs, and to the tradition of arts; non enim nos deus ista scire, sed tantummodo uti, voluit.
"no new shape of suffering can arise new or unexpected; i have anticipated all, and acted them over beforehand in my mind." --aeneid, vi. one hundred three.
let us, therefore, as many of us as can, get this advantage; 'tis the true and sovereign liberty here on earth, that fortifies us wherewithal to defy violence and injustice, and to contemn prisons and chains:
i am far from taking the common view: i hold enforced labour to be less opposed to liberty than taxes.
assembly of men, to beare their person; and every one to owne, and acknowledge himselfe to be author of whatsoever he that so beareth their person, shall act, or cause to be acted, in those things which concerne the common peace and safetie; and therein
from the common practice, and how rarely it is to be found, i despair of meeting with any such judge.
which treats further of political laws and sets forth the means of strengthening the constitution of the state .
itself, which is nothing more than the faculty of conjoining a priori and of bringing the variety of given representations under the unity of apperception. this principle is the highest in all human cognition.
it is not without good reason said "that he who has not a good memory should never take upon him the trade of lying." i know very well that the grammarians-- nigidius, aulus gellius, xi. ii; nonius, v. eighty.
the laws which regulate this relation bear the name of political laws, and are also called fundamental laws, not without reason if they are wise.
faith is a gift of god, which man can neither give, nor take away by promise of rewards, or menaces of torture.
sensations we may call the matter of sensuous cognition. pure intuition consequently contains merely the form under which something is intuited, and pure conception only the form of the thought of an object.
to him who has once found them out! it is thus conceivable that it is just from woman--who is clairvoyant in the world of suffering, and also unfortunately eager to help and save to an extent far beyond her powers--that they have learnt so readily those
possible. cruelties ill used are those which, although at first few, increase rather than diminish with time. those who follow the former method may remedy in some measure their condition, both with god and man; as did agathocles.
they therefore fell into disrepute, and their degradation was such, that thirty lictors used to assemble and do what the comitia curiata should have done.
which shall we believe, the fish of the man, or the man of the fish? one quality of the air infects a man, that does the ox no harm; some other infects the ox, but hurts not the man. which of the two shall, in truth and nature, be the pestilent quality?
formes, if they be perfect enough to protect them, is the same; not considering that the estate of man can never be without some incommodity or other; and that the greatest, that in any forme of government can possibly happen to the people in generall, is
peter answered (in the next verse) "repent, and be baptized every one of you, for the remission of sins, and ye shall receive the gift of the holy ghost."
king philip mustered up a rabble of the most wicked and incorrigible rascals he could pick out, and put them all together into a city he had caused to be built for that purpose, which bore their name: i believe that they, even from vices themselves,
a man, who should find in a desert country the remains of pompous buildings, would conclude that the country had, in ancient times, been cultivated by civilized inhabitants; but did nothing of this nature occur to him, he could never form such an
rebellion with the feare of spirits. and so if we consider any one of the said rights, we shall presently see, that the holding of all the rest, will produce no effect, in the conservation of peace and justice, the end for which all common-wealths are
"give them nothing," said the saint. "take rather part of their load, and carry it along with them-that will be most agreeable unto them: if only it be agreeable unto thee!
bestowes on any thing, with a purpose to make benefit by it.
or they sit all day at swamps with angle-rods, and on that account think themselves profound; but whoever fisheth where there are no fish, one do not even call him superficial!
it is the german form of skepticism, which, as a continued fredericianism, risen to the highest spirituality, has kept europe for a considerable time under the dominion of the german spirit and its critical and historical distrust owing to the insuperably
"quasi vero forti viro vis possit adhiberi."
there was proposed to one of our kings the choice of two candidates for the same command, of whom one was a gentleman, the other not; he ordered that, without respect to quality, they should choose him who had the most merit; but where the worth of the
i inferred that the infinite number of minute bubbles which i had first seen against the under surface of the ice were now frozen in likewise, and that each, in its degree, had operated like a burning glass on the ice beneath to melt and rot it.
all punishments of innocent subjects, be they great or little, are against the law of nature; for punishment is only of transgression of the law, and therefore there can be no punishment of the innocent.
but by help of this high aim to hit the spot they wish to. i say then that in new dominions, where there is a new prince, it is more or less easy to hold them according to the greater or lesser ability of him who acquires them.
it very well appears, by the discourse of these good old senators, that this fine sentence was not yet received amongst them.
twenty.) "thou shalt have no inheritance in their land, neither shalt thou have any part amongst them, one am thy part, and thine inheritance amongst the children of israel."
i can easily contain myself from entering into one of these passions, and am strong enough, when i expect them, to repel their violence, be the cause never so great; but if a passion once prepossess and seize me, it carries me away, be the cause never so
spake with god, and therefore onely could tell the people, what it was that god required at their hands. no man upon pain of death might be so presumptuous as to approach the mountain where god talked with moses.
secondly, the more the matter in hand calls for speed, the smaller the prescribed difference in the numbers of votes may be allowed to become: where an instant decision has to be reached, a majority of one vote should be enough.
on the other side, i have not found any text that can probably be drawn, to prove any ascension of the saints into heaven; that is to say, into any coelum empyreum, or other aetheriall region; saving that it is called the kingdome of heaven; which name it
even in our counsels and deliberations there must, certainly, be something of chance and good-luck mixed with human prudence; for all that our wisdom can do alone is no great matter; the more piercing, quick, and apprehensive it is, the weaker it finds
and permanent. but to beleeve they be in no place, that is to say, no where, that is to say, nothing, as they (though indirectly) say, that will have them incorporeall, cannot by scripture bee evinced.
between six and seven thousand pounds a year.
election by lot would have few disadvantages in a real democracy, in which, as equality would everywhere exist in morals and talents as well as in principles and fortunes, it would become almost a matter of indifference who was chosen.
himself; and then he would say, that he had heard voices as it were afar off, and did feel when they pinched and burned him; and, to prove that this was no obstinate dissimulation in defiance of his sense of feeling, it was manifest, that all the while he
with a thousand hardships and perils, that he arrived at the position of prince, which he afterwards maintained by so many courageous and perilous expedients.
the before-mentioned things, if prudently observed, make a new prince seem ancient, and render him at once more secure and firmer in the state than if he had been established there of old.
were it demonstratively false, it would imply a contradiction, and could never be distinctly conceived by the mind.
i have always avoided falling into this inconvenience, having ever hated these promises and prescriptions, not only out of distrust of my memory, but also because this method relishes too much of the artist:
no property at all; for one have truly no property in that, which another can by right take from me, when he pleases, against my consent.
of all the follies of the world, that which is most universally received is the solicitude of reputation and glory; which we are fond of to that degree as to abandon riches, peace, life, and health, which are effectual and substantial goods, to pursue
this is doubtless why negroes and savages are so little afraid of the wild beasts they may meet in the woods. the caraibs of venezuela among others live in this respect in absolute security and without the smallest inconvenience.
i think it more wholesome to eat more leisurely and less, and to eat oftener; but i would have appetite and hunger attended to; i should take no pleasure to be fed with three or four pitiful and stinted repasts a day, after a medicinal manner: who will
sect. thirty two. but the chief matter of property being now not the fruits of the earth, and the beasts that subsist on it, but the earth itself; as that which takes in and carries with it all the rest; i think it is plain, that property in that too is
perhaps if we should meet shakspeare we should not be conscious of any steep inferiority; no, but of a great equality,-only that he possessed a strange skill of using, of classifying, his facts, which we lacked.
"the gentlemen of bordeaux," says he, "elected me mayor of their town while i was at a distance from france, and far from the thought of such a thing.
prop. twenty four. the human mind does not involve an adequate knowledge of the parts composing the human body.
-- "opinions differ as to the truth of this fact.
to the other princes' ambassadors who were there attending on him, sent to acquaint the king with the argument which he conceived most suiting to the time and place, but, by chance, quite another thing to that monsieur de poyet had taken so much pains
and such a man may be at home, out of the danger which he durst not have looked upon, who is more passionately concerned for the issue of this war, and whose soul is more anxious about events than the soldier who therein stakes his blood and his life.
trouble themselves more about it, forasmuch as they shall have credit enough with posterity to ensure them that were there nothing else but the letters thus written to them, those letters will render their names as known and famous as their own public
seeing it is the privilege of the mind to rescue itself from old age, i advise mine to it with all the power i have; let it meanwhile continue green, and flourish if it can, like mistletoe upon a dead tree.
there is a larger meaning of the word proof, in which this question is as amenable to it as any other of the disputed questions of philosophy.
servile mode of thought, the good man must in any case be the safe man: he is good-natured, easily deceived, perhaps a little stupid, un bonhomme.
"et via vix tandem voci laxata dolore est."
every people, to which its situation gives no choice save that between commerce and war, is weak in itself: it depends on its neighbours, and on circumstances; its existence can never be more than short and uncertain.
if this false opinion, nevertheless, be of such use to the public as to keep men in their duty; if the people are thereby stirred up to virtue; if princes are touched to see the world bless the memory of trajan, and abominate that of nero; if it moves
was the attempt of a man who had rather miss his blow than fail of saving himself.
prop. thirty two. all ideas, in so far as they are referred to god, are true.
in recent times the hope dawned upon us of seeing those disputes settled, and the legitimacy of her claims established by a kind of physiology of the human understanding-that of the celebrated locke.
those laws by officers of their own appointing; and then the form of the government is a perfect democracy: or else may put the power of making laws into the hands of a few select men, and their heirs or successors; and then it is an oligarchy: or else
accept what friendships he could find, and his schemes would have quickly been successful if he had made no mistakes in his other proceedings.
for any man, this way, to intrench upon the right of another, or acquire to himself a property, to the prejudice of his neighbour, who would still have room for as good, and as large a possession (after the other had taken out his) as before it was
a good horse, and he on foot, as he had fought.
the supplement of an acute angle is obtuse, and conversely, the supplement of an obtuse angle is acute.
being universally practised. this is undoubtedly a simple way of making definitions, and of explaining the nature of things by almost arbitrary conveniences.
the family then may be called the first model of political societies: the ruler corresponds to the father, and the people to the children; and all, being born free and equal, alienate their liberty only for their own advantage.
for they know that i am speaking the truth, and that meletus is lying."
near his cave. there they at last stood still beside one another; all of them old people, but with comforted, brave hearts, and astonished in themselves that it was so well with them on earth; the mystery of the night, however, came nigher and nigher to
on the very first page of his book marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion.
every desire for knowledge there is a drop of cruelty.
and therefore, seeing the examination of doctrines belongeth to the supreme pastor, the person which all they that have no speciall revelation are to beleeve, is (in every common-wealth) the supreme pastor, that is to say, the civill soveraigne.
if by innate be meant, contemporary to our birth, the dispute seems to be frivolous; nor is it worth while to enquire at what time thinking begins, whether before, at, or after our birth.
a vain and prodigal humour i had after this sort of furniture, not only for the supplying my own need, but, moreover, for ornament and outward show, i have since quite cured myself of.
thus speak and stammer: "that is my good, that do i love, thus doth it please me entirely, thus only do i desire the good.
man and wife interdiction incites, and who are more eager, being forbidden it (my books) may know many things that are gone from me it happens, as with cages, the birds without despair to get in it is better to die than to live miserable it is no hard
ambition. may i be bound to speak no other language than what is spoken in the market-places of paris!
another, and from whence he derives the great maxims of justice and charity. his words are,
colour, and shape; we find it so much easier to fancy the chance of a tree.
in like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom , and that the glorious order, beauty, and providential care, everywhere displayed in
their names from representing; which could not be, till divers men had represented gods person in ruling, or in directing under him.
mute: all men, guided by secret motives, no more give their views as citizens than if the state had never been; and iniquitous decrees directed solely to private interest get passed under the name of laws.
the even carriage between two factions, proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both.
trust others adore all of their own side pitiful ways and expedients to the jugglers of the law prepare ourselves against the preparations of death profession of knowledge and their immeasurable self-conceit quiet repose and a profound sleep without
for 'tis marvellous how little will satisfy nature, how little she has left us to desire; our ragouts and kickshaws are not of her ordering. the stoics say that a man may live on an olive a day.
for the human body is composed of very numerous parts, of diverse nature, which continually stand in need of fresh and varied nourishment, so that the whole body may be equally capable of performing all the actions, which follow from the necessity of its
"you shall see maneg'd horses in their sleep sweat, snort, start, tremble, and a clutter keep, as if with all their force they striving were the victor's palm proudly away to bear:"
i should hardly be of that humour who hold health to be worth purchasing by all the most painful cauteries and incisions that can be applied.
as regards their position, one should be guided by napoleon's maxim, les femmes n'ont pas de rang ; and regarding them in other things, chamfort says very truly: elles sont faites pour commercer avec nos faiblesses avec notre folie, mais non avec notre
which of them is it, that is distinct from my thought? which of them is it that can be separated from me?
into what he feels to be a lower grade of existence.
wherefore i suppose all things i see are false , and believe that nothing of those things are really existent, which my deceitful memory represents to me; 'tis evident i have no senses, that a body, figure, extension, motion, place, c.
a fool seemeth this wise man with his forty thoughts: but i believe he knoweth well how to sleep.
but machiavel knew not of a friar clement, nor a ravillac, nor a jaureguy, nor a baltazar gerard; yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible, as custom.
thus the justification of rousseau's theory of liberty returns to the point from which it set out--the omnipotence of the real will in state and individual.
nearer yet to town, you come to breed's location, on the other side of the way, just on the edge of the wood; ground famous for the pranks of a demon not distinctly named in old mythology, who has acted a prominent and astounding part in our new england
for that indifference which i find in my self, when no reason inclines me more to one side , then to the other , is the meanest sort of liberty , and is so far from being a sign of perfection , that it only argues a defect or negation of knowledge ; for
animals are much more regular than we, and keep themselves with greater moderation within the limits nature has prescribed; but yet not so exactly that they have not sometimes an analogy with our debauches.
so it is that i present to my thought, in a thousand aspects, those whom fortune or their own error carries away and torments. and, again, those who, more like to me, so negligently and incuriously receive their good fortune.
now it is well enough known, that in all those cities, the manner of choosing magistrates, and officers, was by plurality of suffrages; and (because the ordinary way of distinguishing the affirmative votes from the negatives, was by holding up of hands)
if he had taken pisa no one can deny that it was highly important for the florentines to retain his friendship, because had he become the soldier of their enemies they would have had no means of opposing him; and in order to retain him they would have
in his own mind, was on the side of the french; of which having advertised his master, his estate at his return home was confiscated, and he himself very narrowly escaped the losing of his head.-- erasmi op. (one thousand seven hundred three), iv. col.
all attributes depend on the lawes civill
feare-- aversion, with opinion of hurt from the object, feare.
but the reason i glanced upon but now, may it not also hence proceed, that, our studies in france having almost no other aim but profit, except as to those who, by nature born to offices and employments rather of glory than gain, addict themselves to
"the more courageous from the deliberation to die." --horace, od., i. thirty seven, twenty nine.
"ut quum facts sunt, tum ad conjecturam aliqui interpretatione revocentur;"
neither would i have his generous manners spoiled and corrupted by the incivility and barbarism of those of another. the french wisdom was anciently turned into proverb: "early, but of no continuance."
if we add the condition to the conception, and say, "all things, as phenomena, that is, objects of sensuous intuition, are in time," then the proposition has its sound objective validity and universality a priori.
he was also of opinion that men in battle ought to avoid the encounter of a friend who was on the contrary side, and to spare him.
all states and dominions which hold or have held sway over mankind are either republics or monarchies. monarchies are either hereditary ones, in which the rulers have been for many years of the same family, or else they are those of recent foundation.
of those to whom they have given a body, as necessity required in that universal blindness, i should, i fancy, most incline to those who adored the sun:--
marc antony was the first at rome who caused himself to be drawn in a coach by lions, and a singing wench with him.
and, if company will make it more pleasant or more easy to you, does not all the world go the self-same way?
rousseau may well be pardoned for not taking the ordinary modern view of it. nor indeed is it, even in the modern world, so satisfactory an instrument of the popular will that we can afford wholly to discard his criticism.
nothing, therefore, can be good, except in so far as it is in harmony with our nature; and hence a thing is useful, in proportion as it is in harmony with our nature, and vice versa. q.e.five hundred.
six. what i mean by emotion felt towards a thing, future, present, and past, i explained in three. xviii., notes. i. and ii., which see.
aesop was set to sale with two other slaves; the buyer asked the first of these what he could do; he, to enhance his own value, promised mountains and marvels, saying he could do this and that, and i know not what; the second said as much of himself or
punisher; which i say, not as wishing liberty of private revenges, or any other kind of disobedience; but a care in governours, not to countenance any thing obliquely, which directly they forbid.
once the soul looked contemptuously on the body, and then that contempt was the supreme thing:-the soul wished the body meagre, ghastly, and famished. thus it thought to escape from the body and the earth.
for seeing philosophy has not been able to find out any way to tranquillity that is good in common, let every one seek it in particular.
yet so it was, that the fear of the egyptian vessels they saw coming to board them, possessed them with so great alarm that it is observed they thought of nothing but calling upon the mariners to make haste, and by force of oars to escape away, till being
if, however, i regard all things not as phenomena, but as things in themselves and objects of understanding alone, they, although substances, may be considered as dependent, in respect of their existence, on a foreign cause.
the estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere.
i need not mention the difficulty of detecting a falsehood in any private or even public history, at the place, where it is said to happen; much more when the scene is removed to ever so small a distance.
be refused food in season, grows wild, impatient of delay, and infusing its rage into their bodies, stops the passages, and hinders respiration, causing a thousand ills, till, having imbibed the fruit of the common thirst, it has plentifully bedewed the
them word that he would frustrate all their enterprises: "what, wilt thou also hinder us from dying?"
the phantom that runneth on before thee, my brother, is fairer than thou; why dost thou not give unto it thy flesh and thy bones? but thou fearest, and runnest unto thy neighbour.
brothers, to will nothing contrary to the will of society, to substitute the actions of men and citizens for the futile and vain babbling of sophists, and to become in time defenders and fathers of the country of which they will have been so long the
the poets feign, that when plutus (which is riches) is sent from jupiter, he limps and goes slowly; but when he is sent from pluto, he runs, and is swift of foot.
one has suggested, that if such a "leach hole" should be found, its connection with the meadow, if any existed, might be proved by conveying some colored powder or sawdust to the mouth of the hole, and then putting a strainer over the spring in the
and dionysius heracleotes, afflicted with a vehement smarting in his eyes, was reduced to quit these stoical resolutions.
o heaven above me, thou pure, thou deep heaven! thou abyss of light! gazing on thee, i tremble with divine desires.
i have seen the birth of many miracles in my time; which, although they were abortive, yet have we not failed to foresee what they would have come to, had they lived their full age.
as if there could still be anything common to imaginary beings with different names!
datae legis). general logic contains no directions or precepts for the faculty of judgement, nor can it contain any such.
now those that write lives, by reason they insist more upon counsels than events, more upon what sallies from within, than upon what happens without, are the most proper for my reading; and, therefore, above all others, plutarch is the man for me.
'tis clear, then, that happiness is a state perfected by the assembling together of all good things. to this state, as we have said, all men try to attain, but by different paths.
a severe cold of a few days' duration in march may very much retard the opening of the former ponds, while the temperature of walden increases almost uninterruptedly.
there is often a great deal of difference between the will of all and the general will; the latter considers only the common interest, while the former takes private interest into account, and is no more than a sum of particular wills: but take away from
it must not be imagined that a man can break or lose an arm, without the pain being conveyed to his head: nor is it any more credible that the general will should consent that any one member of the state, whoever he might be, should wound or destroy
but there is no question of a double product, and i think no one would put the fertility of cold countries, as a general rule, on an equality with that of hot ones.
i readily correct an accidental error, of which i am full, as i run carelessly on; but for my ordinary and constant imperfections, it were a kind of treason to put them out.
as soon as this multitude is so united in one body, it is impossible to offend against one of the members without attacking the body, and still more to offend against the body without the members resenting it.
the unity and contexture of this monarchy, of this grand edifice, having been ripped and torn in her old age, by this thing called innovation, has since laid open a rent, and given sufficient admittance to such injuries: the royal majesty with greater
to die when there is more ill than good in living hoary head and rivelled face of ancient usage hobbes said that if he had been at college as long as others-- hold a stiff rein upon suspicion home anxieties and a mind enslaved by wearing complaints homer:
this part of logic may, therefore, be called analytic, and is at least the negative test of truth, because all cognitions must first of an be estimated and tried according to these laws before we proceed to investigate them in respect of their content, in
"halt, dwarf!" said i. "either i-or thou! i, however, am the stronger of the two:-thou knowest not mine abysmal thought! it-couldst thou not endure!"
the bottom. in spring the sun not only exerts an influence through the increased temperature of the air and earth, but its heat passes through ice a foot or more thick, and is reflected from the bottom in shallow water, and so also warms the water and
the question of the authority of the scriptures stated.
the register of knowledge of fact is called history.
indulgent as can possibly be desired by sinner or by sentimentalist.
and certainly if i had that greater thing (viz being ) from my self, i should not have denyed my self (not only, those things which may be easier acquired, but also) all those things, which i perceived are contain'd in the idea of a god ; and the reason
"olus, what is it to thee what he or she does with their skin?" --martial, vii. nine, i.
german infirmity of taste, for the excessive prevalence of which at the present moment, blood and iron, that is to say "high politics," has with great resolution been prescribed (according to a dangerous healing art, which bids me wait and wait, but not
of new dominions which have been acquired by one's own arms and powers
understanding and language to continue and enjoy it.
but what is it strictly that i thus imagine? let me consider: and having rejected whatever belongs not to the wax, let me see what will remain, viz. this only, a thing extended , flexible , and mutable . but what is this flexible , and mutable ?
if therefore a mode is conceived as necessarily existing and infinite, it must necessarily be inferred or perceived through some attribute of god, in so far as such attribute is conceived as expressing the infinity and necessity of existence, in other
authority, the people, who suffer for all the faults of their chief, must have a much better right to renounce their dependence.
thirty nine. of the signification in scripture of the word church
firstly, if it is not entirely new, but a member as it were of a mixed state, its disorders spring at first from a natural difficulty which exists in all new dominions, because men change masters willingly, hoping to better themselves; and this belief
labour and pleasure, very unlike in nature, associate, nevertheless, by i know not what natural conjunction.
the growths of genius are of a certain total character, that does not advance the elect individual first over john, then adam, then richard, and give to each the pain of discovered inferiority,-but by every throe of growth the man expands there where he
but to return to my story: these prisoners are so far from discovering the least weakness, for all the terrors that can be represented to them, that, on the contrary, during the two or three months they are kept, they always appear with a cheerful
development and succession of philosophical systems, just as the way seems barred against certain other possibilities of world-interpretation.
so that i plainly discover by the light of nature , that the ideas , which are in me, are (as it were) pictures , which may easily come short of the perfection of those things from whence they are taken, but cannot contain any thing greater or more
whoever should bundle up a lusty faggot of the fooleries of human wisdom would produce wonders. i willingly muster up these few for a pattern, by a certain meaning not less profitable to consider than the most sound and moderate instructions.
--(to answer which he had had many days for thought), several sharp and subtle considerations, whilst he doubted which was the most likely, he totally despaired of the truth.
subject. sometimes their reason--at other times their prejudices or superstitions: often their social affections, not seldom their anti-social ones, their envy or jealousy, their arrogance or contemptuousness: but most commonly, their desires or fears for
"aditum nocendi perfido praestat fides,"
they might supply his place, and be ready to prompt him, one with a sentence of seneca, another with a verse of homer, and so forth, every one according to his talent; and he fancied this knowledge to be his own, because it was in the heads of those who
the multiplication of idle persons in our cities, and the depopulation of the country-side.
they want to know whether zarathustra still liveth. verily, do i still live?
the other, have done it, by gods commandement, and direction: but both sorts have done it, with a purpose to make those men that relyed on them, the more apt to obedience, lawes, peace, charity, and civill society.
but the reason which leads many to persuade them selves that there is a difficulty in knowing this truth, and even also in knowing what their mind really is, is that they never raise their thoughts above sensible objects, and are so accustomed to consider
but every subject in a common-wealth, hath covenanted to obey the civill law, (either one with another, as when they assemble to make a common representative, or with the representative it selfe one by one, when subdued by the sword they promise
sect. eighty four. the society betwixt parents and children, and the distinct rights and powers belonging respectively to them, i have treated of so largely, in the foregoing chapter, that one shall not here need to say any thing of it.
conjugal society would mightily disturb.
own will. to turn him loose to an unrestrained liberty, before he has reason to guide him, is not the allowing him the privilege of his nature to be free; but to thrust him out amongst brutes, and abandon him to a state as wretched, and as much beneath
now, to return to my subject, i find that there is nothing barbarous and savage in this nation, by anything that i can gather, excepting, that every one gives the title of barbarism to everything that is not in use in his own country.
the other, is when men agree amongst themselves, to submit to some man, or assembly of men, voluntarily, on confidence to be protected by him against all others.
by reason of idleness and money, they end by having soldiers to enslave their country and representatives to sell it.
single plebiscitum. we can, however, form an idea of the difficulties caused sometimes by the people being so numerous, from what happened in the time of the gracchi, when some of the citizens had to cast their votes from the roofs of buildings.
he that would have been insolent and injurious in the woods of america, would not probably be much better in a throne; where perhaps learning and religion shall be found out to justify all that he shall do to his subjects, and the sword presently silence
tiberius nero, going to see his brother drusus, who was sick in germany, travelled two hundred miles in four-and-twenty hours, having three coaches. in the war of the romans against king antiochus, t. sempronius gracchus, says livy:
oblige us to beleeve a prophet, ought to be confirmed by an immediate, or a not long deferr'd event.
by proceeding thus to test fact by right, we should discover as little reason as truth in the voluntary establishment of tyranny.
if all the south were covered with republics and all the north with despotic states, it would be none the less true that, in point of climate, despotism is suitable to hot countries, barbarism to cold countries, and good polity to temperate regions.
each truth that a writer acquires is a lantern, which he turns full on what facts and thoughts lay already in his mind, and behold, all the mats and rubbish which had littered his garret become precious.
a man must at least become wise at his own expense; if i have often found myself betrayed under this colour; if my touch proves commonly false, and my balance unequal and unjust, what assurance can i now have more than at other times?
and, moreover, god knows with that grace and beauty he has embellished that rich matter, with so pure, delicate, and perfect expression, that, in my opinion, there are no writings in the world comparable to his, as to that business.
voluptuousness: the great symbolic happiness of a higher happiness and highest hope. for to many is marriage promised, and more than marriage,-
common benefits, are to be communicate with all; but peculiar benefits, with choice. and beware how in making the portraiture, thou breakest the pattern.
of the human body only, in other words, the idea which constitutes the nature of the human mind (two. xiii); therefore (two. xi. coroll.), the human mind does not involve an adequate knowledge of the human body. q.e.five hundred.
i take it as a singular favour that you should have deigned to desire a visit from so useless a person, but one who is wholly yours, and more so even by affection than from duty.
darknesse, does not signifie how great, but where that darknesse is to be; namely, without the habitation of gods elect.
we have not only read, but lately seen, not amongst inveterate and mortal enemies, but among neighbours and fellow-citizens, and, which is worse, under colour of piety and religion), than to roast and eat him after he is dead.
it is, therefore, wiser to have the name of a miser, which produces disgrace without hatred, than to incur of necessity the name of being rapacious, which produces both disgrace and hatred.
but as soon as the stranger begins to intrude his partialities, his definitions, his defects, into the conversation, it is all over. he has heard the first, the last and best he will ever hear from us. he is no stranger now.
epicurus is charged, that he did but dissemble for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world.
one hundred thirty eight. we do the same when awake as when dreaming: we only invent and imagine him with whom we have intercourse--and forget it immediately.
the general causes of the first loss have been already discussed; it remains now to be seen what were the causes of the second loss and by what means france could have avoided it, or what measures might have been taken by another ruler in that position
it is plain, then, that the only object sought for in all these ways is happiness . for that which each seeks in preference to all else, that is in his judgment the supreme good. and we have defined the supreme good to be happiness.
i shall take the liberty of making use of a very common, and in some respects inaccurate, comparison, which will serve to illustrate my meaning.
then is the danger, when the greater sort, do but wait for the troubling of the waters amongst the meaner, that then they may declare themselves.
but from this deduction of the faculty of a priori cognition in the first part of metaphysics, we derive a surprising result, and one which, to all appearance, militates against the great end of metaphysics, as treated in the second part.
this was it that made pharax withhold the king of lacedaemon, who had won a battle against the mantineans, from going to charge a thousand argians, who had escaped in an entire body from the defeat, but rather let them steal off at liberty that he might
tyranny, with which it is to be supposed he had tinctured his books and writings. his adversaries prosecuted several pieces he had published before the magistrates at rome, and prevailed so far against him, as to have them condemned to the fire.
when each new speaker strikes a new light, emancipates us from the oppression of the last speaker, to oppress us with the greatness and exclusiveness of his own thought, then yields us to another redeemer, we seem to recover our rights, to become men.
the other errour in this his first argument is, that he sayes, the members of every common-wealth, as of a naturall body, depend one of another: it is true, they cohaere together; but they depend onely on the soveraign, which is the soul of the
the day, than in the night. but because amongst many stroaks, which our eyes, eares, and other organs receive from externall bodies, the predominant onely is sensible; therefore the light of the sun being predominant, we are not affected with the action
however, the public is very much more interested in matter than in form, and it is for this very reason that it is behindhand in any high degree of culture.
sometimes i rambled to pine groves, standing like temples, or like fleets at sea, full-rigged, with wavy boughs, and rippling with light, so soft and green and shady that the druids would have forsaken their oaks to worship in them; or to the cedar wood
when one of the factions is extinguished, the remaining subdivideth; as the faction between lucullus, and the rest of the nobles of the senate (which they called optimates) held out awhile, against the faction of pompey and caesar; but when the senate's
to inquire how far the bad effects of this deficiency have been mitigated in practice, or to what extent the moral beliefs of mankind have been vitiated or made uncertain by the absence of any distinct recognition of an ultimate standard, would imply a
the way in which, on the whole, the reverence for the bible has hitherto been maintained in europe, is perhaps the best example of discipline and refinement of manners which europe owes to christianity: books of such profoundness and supreme significance
as devotion springs from wonder at a thing which we love, so does derision spring from contempt of a thing which we hate or fear, and scorn from contempt of folly, as veneration from wonder at prudence.
their origin, i would have you form from this, some knowledge of him, and hence lovingly cherish his name and his memory.
but just in proportion as i regard this as not wholly a brute force, but partly a human force, and consider that i have relations to those millions as to so many millions of men, and not of mere brute or inanimate things, i see that appeal is possible,
that other grecian licence is justly abhorred by our manners, which also, from having, according to their practice, a so necessary disparity of age and difference of offices betwixt the lovers, answered no more to the perfect union and harmony that we
their hearts. and anew zarathustra thought to himself: "oh, how well do they now please me, these higher men!"-but he did not say it aloud, for he respected their happiness and their silence.-
object, because in such a case we are judging of something foreign to us, and have no true principle of equity to guide us.
prop. thirty. we can only have a very inadequate knowledge of the duration of our body.
this rule, which the infinite wise maker hath set to the works of his hands, we find the inferior creatures steadily obey.
doe all that is necessary for our peace and defence.
i believe that other ethics than any which can be evolved from exclusively christian sources, must exist side by side with christian ethics to produce the moral regeneration of mankind; and that the christian system is no exception to the rule, that in an
besides, it may serve very much to their purpose. for that miracle was really performed by the touch of an authentic holy prickle of the holy thorn, which composed the holy crown, which, c.
for the majority of the eminent men of every past generation held many opinions now known to be erroneous, and did or approved numerous things which no one will now justify.
nought remains, but assuredly i shall ever love thee."--catullus, lxviii. twenty; lxv.
but even your best love is only an enraptured simile and a painful ardour. it is a torch to light you to loftier paths.
that remain, as a rule, ineradicable, and because the faculty of judgment is the last to arrive at maturity.
dividends, no properties, no employments, but those of leisure, no respect of kindred, but common, no clothing, no agriculture, no metal, no use of corn or wine; the very words that signify lying, treachery, dissimulation, avarice, envy, detraction,
they went to work at once, ploughing, harrowing, rolling, furrowing, in admirable order, as if they were bent on making this a model farm; but when i was looking sharp to see what kind of seed they dropped into the furrow, a gang of fellows by my side
the next information that we have is that in one thousand five hundred fifty four he received the appointment of councillor in the parliament of bordeaux; in one thousand five hundred fifty nine he was at bar-le-duc with the court of francis two, and in
if there be no idea of god , as it seems there is not (and here 'tis not proved that there is) this whole discourse falls to the ground.
it proceeds therefore from the passions; which are different, not onely from the difference of mens complexions; but also from their difference of customes, and education.
for the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, god, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other
so at least shall you get an adequate deliverance. the natural motions of the soul are so much better than the voluntary ones that you will never do yourself justice in dispute.
for the soul which hath the longest ladder, and can go deepest down: how could there fail to be most parasites upon it?-
i avoid the invariable in these laws of fasting; he who would have one form serve him, let him avoid the continuing it; we harden ourselves in it; our strength is there stupefied and laid asleep; six months after, you shall find your stomach so inured to
(if a man hate superstition he cannot love religion. five hundred.w.)
"while swords glitter, let no idea of piety, nor the face even of a father presented to you, move you: mutilate with your sword those venerable features "--lucan, vii. three hundred twenty.
for they had made god their king by pact at the foot of mount sinai; who ruled them by moses only; for he only spake with god, and from time to time declared gods commandements to the people.
these are what, in some countries, men have presumed to call the third estate. thus the individual interest of two orders is put first and second; the public interest occupies only the third place.
provocation exceed the bounds of due reverence and respect. they may repulse the present attempt, but must not revenge past violences: for it is natural for us to defend life and limb, but that an inferior should punish a superior, is against nature.
as this, however, is demanding a great deal, and it is yet doubtful whether any extension of our knowledge be here possible, or, if so, in what cases; we can regard a science of the mere criticism of pure reason, its sources and limits, as the propdeutic
if any body should ask me, when my son is of age to be free? i shall answer, just when his monarch is of age to govern. but at what time, says the judicious hooker, eccl. pol. l. i. sect. six.
on this are founded all our reasonings concerning matter of fact or existence. by means of it alone we attain any assurance concerning objects which are removed from the present testimony of our memory and senses.
how much would he find his imaginary republic short of his perfection?
"quo timoris minus est, eo minus ferme periculi est."
amongst which, they who judge that there is none more violent than those which spring from love, have this opinion also, that they seize both body and soul, and possess the whole man, so that even health itself depends upon them, and medicine is sometimes
for example; if a man pretend, that after certain words spoken over a peece of bread, that presently god hath made it not bread, but a god, or a man, or both, and neverthelesse it looketh still as like bread as ever it did; there is no reason for any man
independent , that is, i do not conceive any cause from which god may proceed; from whence 'tis evident that i have no other idea at the word independent , but the memory of my own ideas which at different times have different beginnings , and
occurrences, that i am in this place, that i have a gown on me, that i am sitting by a fire, c. tho all the while i am lying naked between the sheets.
but which of these faculties did i attribute to my soul , my nutritive , or motive faculty ? yet now seeing i have no body , these also are meer delusions . was it my sensitive faculty ?
conceptions which afford us the objective foundation of the possibility of experience are for that very reason necessary.
stones from the pond shore, and also made my mortar with the white sand from the same place. i lingered most about the fireplace, as the most vital part of the house.
receiving some of its spirit, and infusing into it some of theirs, there will result, and is even now resulting, a low, abject, servile type of character, which, submit itself as it may to what it deems the supreme will, is incapable of rising to or
a, which is something b, cannot at the same time be non-b." but both, b as well as non-b, may quite well exist in succession.
but what then shall we say of all those martyrs we read of in the history of the church, that they have needlessely cast away their lives?
these are, first, such as have brittle wits, the edge whereof is soon turned; such as was hermogenes the rhetorician, whose books are exceeding subtle; who afterwards waxed stupid.
restraint and violence from others; which cannot be, where there is no law: but freedom is not, as we are told, a liberty for every man to do what he lists: (for who could be free, when every other man's humour might domineer over him?) but a liberty to
and pity philosophy reduced to a "theory of knowledge," no more in fact than a diffident science of epochs and doctrine of forbearance a philosophy that never even gets beyond the threshold, and rigorously denies itself the right to enter--that is
and further, i have never observed that any truth before unknown has been brought to light by the disputations that are practised in the schools; for while each strives for the victory, each is much more occupied in making the best of mere verisimilitude,
this, then, is the appropriate region of human liberty.
some of our parliaments, when they are to admit officers, examine only their learning; to which some of the others also add the trial of understanding, by asking their judgment of some case in law; of these the latter, methinks, proceed with the better
where this experience is not entirely uniform on any side, it is attended with an unavoidable contrariety in our judgements, and with the same opposition and mutual destruction of argument as in every other kind of evidence.
do fevers, gout, and apoplexies spare him any more than one of us? when old age hangs heavy upon his shoulders, can the yeomen of his guard ease him of the burden?
at once kitchen, pantry, parlor, chamber, store-house, and garret; where you can see so necessary a thing as a barrel or a ladder, so convenient a thing as a cupboard, and hear the pot boil, and pay your respects to the fire that cooks your dinner and the
but when the prince is with his army and has a large number of soldiers under his control, then it is extremely necessary that he should not mind being thought cruel; for without this reputation he could not keep an army united, or disposed to any duty.
they had their meat served up in winter upon chafing dishes, which were set upon the table, and had portable kitchens (of which i myself have seen some) wherein all their service was carried about with them:
sons, nephews; and yet all these could not supply the comfort of friendship.
in all willing it is absolutely a question of commanding and obeying, on the basis, as already said, of a social structure composed of many "souls", on which account a philosopher should claim the right to include willing-as-such within the sphere of
reckoning the ordinary gentlemen and servants.
in regi libidinis voluptatem castrati sunt quidam; sed nemo sibi, ne vir esset, jubente domino, mantis intulit. "where are they so afraid of the anger of the gods as to merit their favour at that rate?
it is custom alone, which engages animals, from every object, that strikes their senses, to infer its usual attendant, and carries their imagination, from the appearance of the one, to conceive the other, in that particular manner, which we denominate
political power to governors for the benefit of their subjects, to secure them in the possession and use of their properties. and forfeiture gives the third despotical power to lords for their own benefit, over those who are stripped of all property.
consequently they will not possess that immediate evidence which is peculiar to the former, although their application to experience does not, for that reason, lose its truth and certitude.
it is certain that sedentary, and within-door arts, and delicate manufactures (that require rather the finger than the arm), have, in their nature, a contrariety to a military disposition.
far as possible from pain, and as rich as possible in enjoyments, both in point of quantity and quality; the test of quality, and the rule for measuring it against quantity, being the preference felt by those who, in their opportunities of experience, to
the said sieur de langey, pursuing his history, adds that the forenamed ambassadors, sending a despatch to the king of these things, concealed the greatest part, and particularly the last two passages.
the sky gazeth brightly thereon, the world lieth deep. oh, all ye strange ones who have come to me, it is already worth while to have lived with me!"
they say, that as life is not better for being long, so death is better for being not long. i do not so much evade being dead, as i enter into confidence with dying.
when i shall neither have mouth nor speech left to deliver it to him, that he shall receive from me a true account of those things, which shall be more effectually manifested to him by their own effects, by which he will understand that there is not a
for it is the inert effort of each thought, having formed itself into a circular wave of circumstance,-as for instance an empire, rules of an art, a local usage, a religious rite,-to heap itself on that ridge and to solidify and hem in the life.
such was the state of rome towards the end of the republic and under the emperors: for all the victories of the early romans, like those of alexander, had been won by brave citizens, who were ready, at need, to give their blood in the service of their
go out of the wafer, into the body of our blessed saviour, do they not make those nesses, tudes and ties, to be so many spirits possessing his body?
nor do we need to seek any other reason for the number of these pellicles beyond this that the orifice of the venous artery being of an oval shape from the nature of its situation, can be adequately closed with two, whereas the others being round are more
ought i to feel that our tie is profane in comparison with yonder bar of cloud that sleeps on the horizon, or that clump of waving grass that divides the brook? let us not vilify, but raise it to that standard.
i am not to be made to do anything by persecutions and afflictions, but to curse them: that is, for people who cannot be roused but by a whip.
lucretius, vi. seven hundred four.--the sense is in the preceding passage.
"for these the roman, the greek, and the barbarian commander hath aroused himself; he has incurred thence causes of danger and toil: so much greater is the thirst for fame than for virtue." --juvenal, x. one hundred thirty seven.
sense or knowledge. there are others, even among ourselves, who have believed that devils were made of the souls of the damned; as plutarch thinks that gods were made of those that were saved; for there are few things which that author is so positive in
themselves, and that the former might be inimical to the dependence (even in respect of its substance also) of the world upon a supreme cause.
nay, the sweetness even of the purest breath has nothing in it of greater perfection than to be without any offensive smell, like those of healthful children, which made plautus say of a woman:
of his diseases, and the causes of his mortality; and of what lawes of nature he is bound to obey.
distinctly represented, which no part of the people however incorporated can pretend to, but in proportion to the assistance which it affords to the public, it cannot be judged to have set up a new legislative, but to have restored the old and true one,
in the account of my expenses, i put down what my negligence costs me in feeding and maintaining it;
de la boetie, my brother and inseparable companion, gave me, on his death-bed, all his books and papers, which have remained ever since the most precious part of my effects.
all, and especially to men of the long robe and finance; there are so many new offices, such a dispensation and ordering of titles of honour, that 'tis hard to set them forth aright yet, being so dearly bought, they are neither to be altered nor forgotten
i have a domestic interest in this discourse; for my brother, the sieur de mattecoulom, was at rome asked by a gentleman with whom he had no great acquaintance, and who was a defendant challenged by another, to be his second; in this duel he found himself
let us, therefore, use a little freedom, and call them impressions ; employing that word in a sense somewhat different from the usual.
one under bad governments, this equality is only apparent and illusory: it serves only to keep the pauper in his poverty and the rich man in the position he has usurped.
it is especially the sight of those hotch-potch philosophers, who call themselves "realists," or "positivists," which is calculated to implant a dangerous distrust in the soul of a young and ambitious scholar those philosophers, at the best, are
assembly,) or the command of his father.
the mass of men are still and always young in this respect. in some countries a hunting parson is no uncommon sight. such a one might make a good shepherd's dog, but is far from being the good shepherd.
it, attributing imagination to god, unless, indeed, they would have it that god foresaw human imagination, and arranged everything, so that it should be most easily imagined.
proof.--bodies (lemma i.) are not distinguished in respect of substance: that which constitutes the actuality (formam) of an individual consists (by the last def.) in a union of bodies; but this union, although there is a continual change of bodies, will
force, and fraud, are in warre the two cardinall vertues. justice, and injustice are none of the faculties neither of the body, nor mind. if they were, they might be in a man that were alone in the world, as well as his senses, and passions.
this fantastic conclusion carries along with it some excuse, by reason of the danger of the example, and the importance of so strange an action: and they did well to discharge their own judgment of it, and to refer it to others who were not so much
'tis a presumption of great danger and consequence, besides the absurd temerity it draws after it, to contemn what we do not comprehend.
"so, often of the gout a man complains, whose head is, at the same time, free from pains."
madame de sevigne tells us that she never read this passage without tears in her eyes. "my god!" she exclaims, "how full is this book of good sense!" ed.
as some nations have their wives in common, and some others have every one his own, is not the same seen among beasts, and marriages better kept than ours?
although these do not concern the main purpose of the present work. he does this solely with the view of removing from the mind of the reader any doubts which might affect his judgement of the work as a whole, and in regard to its ultimate aim.
wherefore you shall observe, that the more deep and sober sort of politic persons, in their greatness, are ever bemoaning themselves, what a life they lead; chanting a quanta patimur! not that they feel it so, but only to abate the edge of envy.
where it is not probable was meant a ghost, but an extraordinary zeal to punish the cruelty of the ammonites.
government of the commonwealth, under whose jurisdiction it is, as far forth as any subject of it.
know any thing of their original, they are beholden for it, to the accidental records that others have kept of it.
for though men may do many things, which god does not command, nor is therefore author of them; yet they can have no passion, nor appetite to any thing, of which appetite gods will is not the cause.
now therefore, if from this alone, that i can frame the idea of a thing in my mind , it follows, that whatever i clearly and distinctly perceive belonging to a thing , does really belong to it ; cannot i from hence draw an argument to prove the existence
for this am i from the heart and from the beginning-drawing, hither-drawing, upward-drawing, upbringing; a drawer, a trainer, a training-master, who not in vain counselled himself once on a time: "become what thou art!"
"aut nimiis torret fervoribus aetherius sol, aut subiti perimunt imbres, gelidoeque pruinae, flabraque ventorum violento turbine vexant;"
the fifth, to the giving of the names of accidents, to names and speeches; as they do that say, the nature of a thing is in its definition; a mans command is his will; and the like.
plato fears our too vehemently engaging ourselves with pain and pleasure, forasmuch as these too much knit and ally the soul to the body; whereas i rather, quite contrary, by reason it too much separates and disunites them.
purple light, the morning and the night varied enchantments; when a single tone of one voice could make the heart bound, and the most trivial circumstance associated with one form is put in the amber of memory; when he became all eye when one was present,
to empirical intuitions. consequently the categories do not, even by means of pure intuition afford us any cognition of things; they can only do so in so far as they can be applied to empirical intuition.
to resist such encroachment, before their subjects eyes were opened, did but encrease the power they resisted.
accidental choice as to ordain that the children begotten in such wedlock be brought up in the country, and those begotten in any other be thrust out as spurious and base; yet so, that if any of those exiles, notwithstanding, should, peradventure, in
"o ye wags, all of you, ye buffoons! why do ye dissemble and disguise yourselves before me!
individual, "the federation of the world."
-that thou art to me a dancing-floor for divine chances, that thou art to me a table of the gods, for divine dice and dice-players!-
endeavouring to be brief, i become obscure engaged in the avenues of old age, being already past forty every government has a god at the head of it executions rather whet than dull the edge of vices fear of the fall more fevers me than the fall itself
if the originall of this text had been rigidly translated, the reason would easily have appeared: we are therefore to consider, that the apostle simon, was surnamed stone, (which is the signification of the syriacke word cephas, and of the greek word
to himself? this difficulty, in its bearing on my present subject, may be stated in the following terms--
i am no more lonely than the loon in the pond that laughs so loud, or than walden pond itself. what company has that lonely lake, i pray? and yet it has not the blue devils, but the blue angels in it, in the azure tint of its waters.
the true religion, and the lawes of gods kingdome the same but where god himselfe, by supernaturall revelation, planted religion; there he also made to himselfe a peculiar kingdome; and gave lawes, not only of behaviour towards himselfe; but also towards
and though this federative power in the well or ill management of it be of great moment to the commonwealth, yet it is much less capable to be directed by antecedent, standing, positive laws, than the executive; and so must necessarily be left to the
agathocles the sicilian rose not only from private life but from the lowest and most abject position to be king of syracuse. the son of a potter, he led a life of the utmost wickedness through all the stages of his fortune.
now, upon what has been said, the physicians may determine whether sleep be so necessary that our lives depend upon it: for we read that king perseus of macedon, being prisoner at rome, was killed by being kept from sleep; but pliny instances such as have
there are all degrees of proficiency in knowledge of the world. it is sufficient to our present purpose to indicate three. one class live to the utility of the symbol, esteeming health and wealth a final good.
you have condescended to take thought for my age, no less than for the desire which i have to see you, where you may be at rest from these laborious agitations. will not that be soon at paris, sire?
it is therefore manifest enough by this one place, that by the kingdome of god, is properly meant a common-wealth, instituted (by the consent of those which were to be subject thereto) for their civill government, and the regulating of their behaviour,
how often have i encountered and balked conigastus in his assaults on the fortunes of the weak? how often have i thwarted trigguilla, steward of the king's household, even when his villainous schemes were as good as accomplished?
is it that we pretend to a reformation? truly, no: but it may be we are more addicted to venus than our fathers were. they are two exercises that thwart and hinder one another in their vigour.
late in the afternoon, as he was resting in the thick woods south of walden, he heard the voice of the hounds far over toward fair haven still pursuing the fox; and on they came, their hounding cry which made all the woods ring sounding nearer and nearer,
ceionius commodus, whom antoninus had adopted as a younger son at the same time with marcus, giving him the name of lucius aurelius verus. henceforth the two are colleagues in the empire, the junior being trained as it were to succeed.
the general will, being always in the right, will intervene only when intervention is proper. "the sovereign," therefore, "cannot impose upon its subjects any fetters that are useless to the community, nor can it even wish to do so."
where sovereignty is placed is, on this view, a question purely of fact, and never of right. we have only to seek out the determinate human superior in a given society, and we shall have the sovereign.
the content of this work (which will not be half so long) will be very much richer than that of the present critique, which has to discover the sources of this cognition and expose the conditions of its possibility, and at the same time to clear and level
on the contrary, those among them who entertain anything like a just idea of its disinterested character, sometimes find fault with its standard as being too high for humanity.
our kings can do what they please in such external reformations; their own inclination stands in this case for a law:
i confess, that the theory which subjects all things to the will of an indifferent deity, and asserts that they are all dependent on his fiat, is less far from the truth than the theory of those, who maintain that god acts in all things with a view of
according to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis.
he does not therein deny, that there be covenants; and that they are sometimes broken, sometimes kept; and that such breach of them may be called injustice, and the observance of them justice: but he questioneth, whether injustice, taking away the feare
the law could not restore life to my dead carcass: the loss was irreparable; which to prevent, the law of nature gave me a right to destroy him, who had put himself into a state of war with me, and threatened my destruction.
but i have formerly admitted of many things as very certain and manifest , which i afterwards found to be doubtful . therefore what sort of things were they? viz. heaven, earth, stars, and all other things which i perceived by my senses .
verily, they themselves didst thou dream, thine enemies: that was thy sorest dream.
or disobedience, gave the first rise to the disorder, i leave it to impartial history to determine.
"fors etiam nostris invidit questibus aures;"
or sympathy. the worst and most dangerous thing of which a scholar is capable results from the instinct of mediocrity of his type, from the jesuitism of mediocrity, which labours instinctively for the destruction of the exceptional man, and endeavours to
nevertheless the most domestic cat, which has lain on a rug all her days, appears quite at home in the woods, and, by her sly and stealthy behavior, proves herself more native there than the regular inhabitants.
with a little more deliberation in the choice of their pursuits, all men would perhaps become essentially students and observers, for certainly their nature and destiny are interesting to all alike.
"ut haberent instruments servitutis et reges."
alms-houses are in good repair; and, before yet he has lawfully donned the virile garb, to collect a fund for the support of the widows and orphans that may be; who, in short, ventures to live only by the aid of the mutual insurance company, which has
household fires, all the families and associations of men, and makes society possible. a certain tendency to insanity has always attended the opening of the religious sense in men, as if they had been "blasted with excess of light."
obedience, on the other hand, is set down as merit, inasmuch as a man is thought worthy of merit, if he takes delight in the advantages which a state provides.
should i not have to be a cask of memory, if i also wanted to have my reasons with me?
necessary for the deduction of one truth from another.
compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must
"all the whole time you live, you purloin from life and live at the expense of life itself. the perpetual work of your life is but to lay the foundation of death.
the written laws, if they be short, are easily mis-interpreted, from the divers significations of a word, or two; if long, they be more obscure by the diverse significations of many words: in so much as no written law, delivered in few, or many words, can
succession of perceptions has its foundation in the object, and to enable us to represent coexistence as objective.
i preserve their writing, seal, and a particular sword they wore, and have not thrown the long staves my father used to carry in his hand, out of my closet.
given; as also to gather up with their teeth darts and lances scattered upon the field, and present them to their riders, on the word of command.
the second is: "does it please the people to leave its administration in the hands of those who are actually in charge of it?"
it makes a broad separation between those who can be permitted to receive its doctrines on conviction, and those who must accept them on trust.
for if it bee enough to excuse it of idolatry, to say it is no more bread, but god; why should not the same excuse serve the egyptians, in case they had the faces to say, the leeks, and onyons they worshipped, were not very leeks, and onyons, but a
much appointable virtue with scribe-fingers, and hardy sitting-flesh and waiting-flesh, blessed with small breast-stars, and padded, haunchless daughters.
he that builds a fair house, upon an ill seat, committeth himself to prison.
keeping within the bounds, set by reason, of what might serve for his use; there could be then little room for quarrels or contentions about property so established.
in their relations to one another and to it, the rule of what is just or unjust: a truth which shows, by the way, how idly some writers have treated as theft the subtlety prescribed to children at sparta for obtaining their frugal repasts, as if
that not a henroost but would resist and seek to stop an army.
he exclaimed, "what did i hear just now? verily, it seemeth to me, thou art a fool, or else i myself am one: and quietly and quickly will i put thy 'truth' upside down.
in order to diffuse and cultivate so accomplished a character, nothing can be more useful than compositions of the easy style and manner, which draw not too much from life, require no deep application or retreat to be comprehended, and send back the
"the body politic is also a moral being, possessed of a will, and this general will, which tends always to the preservation and welfare of the whole and of every part, and is the source of the laws, constitutes for all the members of the state, in their
certainly, theologians and metaphysicians draw a distinction between the object of want and the object of assimilation; still they confess that god made all things for the sake of himself, not for the sake of creation.
in conformity with the analogies of perception.
patience requisite for orderly and circumspect thinking; whence it happens, that if men of this class once take the liberty to doubt of their accustomed opinions, and quit the beaten highway, they will never be able to thread the byway that would lead
i do not doubt but that one would have to go back thousands of years in order to find some one who could say to me: it is mine also!-"
which avoids the greatest cowards, as though it said, "why should i take that man for my antagonist?
the first sparrow of spring! the year beginning with younger hope than ever!
and that all he did to prolong his life also prolonged and augmented his pain, he was resolved to put an end both to the one and the other, desiring them to approve of his determination, or at least not to lose their labour in endeavouring to dissuade
in august, the large masses of berries, which, when in flower, had attracted many wild bees, gradually assumed their bright velvety crimson hue, and by their weight again bent down and broke the tender limbs.
at length the jays arrive, whose discordant screams were heard long before, as they were warily making their approach an eighth of a mile off, and in a stealthy and sneaking manner they flit from tree to tree, nearer and nearer, and pick up the kernels
but especially those extravagant doubts of my first meditation are to be turn'd off as ridiculous; and perticularly the chief of them, viz .
i esteemed eloquence highly, and was in raptures with poesy; but i thought that both were gifts of nature rather than fruits of study.
each is the proper guardian of his own health, whether bodily, or mental and spiritual. mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.
on their hearts, to effect in them the internall graces, and holy vertues hee thought requisite for the performance of their apostleship.
strength and health to their bodies, such vigour and rectitude to their minds, as may best fit his children to be most useful to themselves and others; and, if it be necessary to his condition, to make them work, when they are able, for their own
and if this be true, how can it be said, that those ideas which represent to us substances have in them something more, or more objective reality, then those which represent to us accidents ?
and 'tis only lawful, upon the account of private interest, to excuse breach of promise, when we have promised something that is unlawful and wicked in itself; for the right of virtue ought to take place of the right of any obligation of ours.
and that i may not be laughed at for the sympathy i have with them, theology itself enjoins us some favour in their behalf; and considering that one and the same master has lodged us together in this palace for his service, and that they, as well as we,
society in many things confine the liberty he had by the law of nature.
there was never greater circumspection and military prudence than sometimes is seen amongst us: can it be that men are afraid to lose themselves by the way, that they reserve themselves to the end of the game?
surely there is in some sort a right in every suit; either a right of equity, if it be a suit of controversy; or a right of desert, if it be a suit of petition.
vii.) is naturally prior to the said external body.
for instance, when we look at the sun, we conceive that it is distant from us about two hundred feet; in this judgment we err, so long as we are in ignorance of its true distance; when its true distance is known, the error is removed, but not the
"probing mortal hearts with cares."--virgil, georg., i. twenty three.
that immodest one hath long made the petty people greatly puffed up,-he who taught no small error when he taught: 'i-am the truth.'
sensualism, therefore, at least as regulative hypothesis, if not as heuristic principle. what? and others say even that the external world is the work of our organs? but then our body, as a part of this external world, would be the work of our organs!
my mind is easily composed at distance, but suffers as much as that of the meanest peasant when i am at home; the reins of my bridle being wrongly put on, or a strap flapping against my leg, will keep me out of humour a day together.
the physicians have ordered me to squeeze and gird myself about the bottom of the belly with a napkin to remedy this evil; which however i have not tried, being accustomed to wrestle with my own defects, and overcome them myself.
its effect being still in his own hands.
there are, however, three things which the french can still boast of with pride as their heritage and possession, and as indelible tokens of their ancient intellectual superiority in europe, in spite of all voluntary or involuntary germanizing and
accommodated my subject to my strength affright people with the very mention of death all i aim at is, to pass my time at my ease all think he has yet twenty good years to come apprenticeship and a resemblance of death become a fool by too much wisdom
hence the right of the strongest, which, though to all seeming meant ironically, is really laid down as a fundamental principle. but are we never to have an explanation of this phrase?
contempt of the world, have hugged themselves with the conceit, even to affectation.
but the category of substance, when the conception of a body is brought under it, determines that; and its empirical intuition in experience must be contemplated always as subject and never as mere predicate. and so with all the other categories.
but immediately upon this i observed that, whilst i thus wished to think that all was false, it was absolutely necessary that i, who thus thought, should be somewhat; and as i observed that this truth, i think, therefore i am (cogito ergo sum), was so
since we are ever in danger of mistaking, let us rather run the hazard of a mistake, after we have had the pleasure. the world proceeds quite the other way, and thinks nothing profitable that is not painful; it has great suspicion of facility.
indeed, one worked so deliberately, that though i commenced at the ground in the morning, a course of bricks raised a few inches above the floor served for my pillow at night; yet i did not get a stiff neck for it that i remember; my stiff neck is of
xlv.); we may, however, remark that, when the sovereign power for the sake of preserving peace punishes a citizen who has injured another, it should not be said to be indignant with the criminal, for it is not incited by hatred to ruin him, it is led by a
of this relation than that of two objects, which have been frequently conjoined together; that we have no argument to convince us, that objects, which have, in our experience, been frequently conjoined, will likewise, in other instances, be conjoined in
well! the lion hath come, my children are nigh, zarathustra hath grown ripe, mine hour hath come:-
coroll.); that is, obviously, man. but man acts absolutely according to the laws of his nature, when he lives in obedience to reason (three. def.
without it, the law, as an useless thing, would of itself vanish; and that ill deserves the name of confinement which hedges us in only from bogs and precipices.
a whole house will be awake and take the first alarm given by a good and trusty watch-dog, who barks only at the approach of thieves; but we hate the importunity of those noisy curs, which are perpetually disturbing the public repose, and whose continual
the objective form of tediousness springs from the deficiency of which we have been speaking--that is to say, where the author has no perfectly clear thought or knowledge to communicate.
i and me are always too earnestly in conversation: how could it be endured, if there were not a friend?
and mistake. it is more conformable to the ordinary wisdom of nature to secure so necessary an act of the mind, by some instinct or mechanical tendency, which may be infallible in its operations, may discover itself at the first appearance of life and
"whatever is beaten into powder is undistinguishable (confused)." --seneca, ep., eighty nine.
danes, had here in england; or spartacus, had he conquered italy, would have had; which is to have their yoke cast off, as soon as god shall give those under their subjection courage and opportunity to do it.
the way of fortune, is like the milken way in the sky; which is a meeting or knot of a number of small stars; not seen asunder, but giving light together.
"for whatever is compelled by power, is more imputed to him that exacts than to him that performs."--valerius maximus, ii. two, six.
sect. one hundred forty nine. though in a constituted commonwealth, standing upon its own basis, and acting according to its own nature, that is, acting for the preservation of the community, there can be but one supreme power, which is the legislative,
neither the end, then, nor the means of this advice pleases me, for we often fall out of the frying-pan into the fire.-- or: we always relapse ill from fever into fever.
aristotle, and conceive a more just hatred against it; whoever will remember the ills he has undergone, those that have threatened him, and the light occasions that have removed him from one state to another, will by that prepare himself for future
"as the wind loses its force diffused in void space, unless it in its strength encounters the thick wood."--lucan, iii. three hundred sixty two.
if one would have a friend, then must one also be willing to wage war for him: and in order to wage war, one must be capable of being an enemy.
this indeed is exactly what i observe to be the case among us; but i do not see how it can be inferred of men in a state of nature, who could not easily be brought to conceive what we mean by dominion and servitude.
the rule, should be placed somewhere; it naturally falls to the man's share, as the abler and the stronger.
"unless you cure old wounds by new."-lucretius, iv. one thousand sixty four.
-"and thou," said zarathustra to the wanderer and shadow, "thou callest and thinkest thyself a free spirit? and thou here practisest such idolatry and hierolatry?
there was at my house, a little while ago, a cat seen watching a bird upon the top of a tree: these, for some time, mutually fixing their eyes one upon another, the bird at last let herself fall dead into the cat's claws, either dazzled by the force of
internal perceptions from the changes which we perceive in outward things. it follows that we must arrange the determinations of the internal sense, as phenomena in time, exactly in the same manner as we arrange those of the external senses in space.
of the same chapter) "how shall they beleeve in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?"
for the matter of this nutriment, consisting in animals, vegetals, and minerals, god hath freely layd them before us, in or neer to the face of the earth; so as there needeth no more but the labour, and industry of receiving them.
it gives an account of a state of the world and of human nature entirely different from the present: of our fall from that state: of the age of man, extended to near a thousand years: of the destruction of the world by a deluge: of the arbitrary choice of
found it unadvisable to enlarge it still more with examples and explanations, which are necessary only from a popular point of view.
but the same truth may not appear, at first sight, to have the same evidence with regard to events, which have become familiar to us from our first appearance in the world, which bear a close analogy to the whole course of nature, and which are supposed
and these consist of christians; and therefore also are severall bodies of christians; that is to say, severall churches: and their severall soveraigns represent them, whereby they are capable of commanding and obeying, of doing and suffering, as a
wherein the force of a horse is so much seen as in a round and sudden stop.
bring him news whether the senators he had sent away were put out from the port of utica, he fell into so sound a sleep, that they heard him snore in the next room; and the man, whom he had sent to the port, having awakened him to let him know that the
on the contrary, the former are roused to thought through the subject itself , hence their thinking is directed immediately to it. it is only among them that we find the authors whose names become immortal.
for the said rules or criteria are, in respect to their chief sources, merely empirical, consequently never can serve as determinate laws a priori, by which our judgement in matters of taste is to be directed.
it chanced that i walked that way across the fields the following night, about the same hour, and hearing a low moaning at this spot, i drew near in the dark, and discovered the only survivor of the family that i know, the heir of both its virtues and its
when we say, therefore, that one object is connected with another, we mean only that they have acquired a connexion in our thought, and give rise to this inference, by which they become proofs of each other's existence: a conclusion which is somewhat
it to a man of my form and condition, as soon as any other recipe whatever, to rouse and keep him in vigour till well advanced in years, and to defer the approaches of age. whilst we are but in the suburbs, and that the pulse yet beats:
in the latter case-although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by
but the discomfort of unpunctuality, of confusion of thought about facts, of inattention to the wants of to-morrow, is of no nation. the beautiful laws of time and space, once dislocated by our inaptitude, are holes and dens.
i like to lie here where the children play, beside the ruined wall, among thistles and red poppies.
it is by such taxes, indeed, by which the poor are eased, and the burdens thrown on the rich, that it is possible to prevent the continual increase of inequality of fortune; the subjection of such a multitude of artisans and useless servants to the rich,
nothing but new "whys," nothing but new "hows," no common formulas any longer, misunderstanding and disregard in league with each other, decay, deterioration, and the loftiest desires frightfully entangled, the genius of the race overflowing from all the
even if there were as close an analogy as many authors maintain between the state and the family, it would not follow that the rules of conduct proper for one of these societies would be also proper for the other.
example, the ideas i have of heat and cold are so obscure and confused , that i cannot collect from them, whether cold be a privation of heat , or heat a privation of cold , or whether either of them be a real quality , or whether neither of them be real
i am but too ready to conform to them. indeed i have reason to suspect myself on this head; and each year, as the tax-gatherer comes round, i find myself disposed to review the acts and position of the general and state governments, and the spirit of the
in the interim the false philosophers i have mentioned, and some others, passed through their epicycle, which has just been terminated; hence the people who accompanied them are conscious of being exactly at the point from which they started.
plato said, that bodies had never any existence, but only birth; conceiving that homer had made the ocean and thetis father and mother of the gods, to show us that all things are in a perpetual fluctuation, motion, and variation; the opinion of all the
wedding-day open the way to the bride proceed so long as there shall be ink and paper in the world profession of knowledge and their immeasurable self-conceit profit made only at the expense of another prolong his life also prolonged and augmented his
name of the soveraign, and that not incompatible with the soveraigns right.
to us by experience, and from definitions (of such words as are essentiall to all politicall reasoning) universally agreed on.
greater or less degree, it is true, according to the form of the government.
are friends any protection who have been attached by fortune, not by virtue? nay; him whom good fortune has made a friend, ill fortune will make an enemy. and what plague is more effectual to do hurt than a foe of one's own household?'
note.--the extent to which such causes can injure or be of service to the mind will be explained in the fifth part.
perhaps because the good opinion of others, even in cases where i do not share it, is useful to me, or gives promise of usefulness:--all this, however, is not vanity."
in a country that is truly free, the citizens do everything with their own arms and nothing by means of money; so far from paying to be exempted from their duties, they would even pay for the privilege of fulfilling them themselves.
fifthly, that in monarchy there is this inconvenience; that any subject, by the power of one man, for the enriching of a favourite or flatterer, may be deprived of all he possesseth; which i confesse is a great and inevitable inconvenience.
undertaking. the compartments already exist; it is only necessary to fill them up; and a systematic topic like the present, indicates with perfect precision the proper place to which each conception belongs, while it readily points out any that have not
advice, and in a manner invite him to interpose his better judgment?
as to what remains, this malady does not very easily discover itself, unless it be extreme and past remedy; forasmuch as reason goes always lame, halting, and that too as well with falsehood as with truth; and therefore 'tis hard to discover her
unless he be first reduced to a situation in which he cannot do without the help of others: and, since such a situation does not exist in a state of nature, every one is there his own master, and the law of the strongest is of no effect.
art thou not thyself the coffin full of many-hued malices and angel-caricatures of life?
for this reason it is shameful for man to begin and to end where irrational animals do; but rather he ought to begin where they begin, and to end where nature ends in us; and nature ends in contemplation and understanding, and in a way of life conformable
easily deceived by false tears. i am in this place expressly speaking of a man living under the guidance of reason. he who is moved to help others neither by reason nor by compassion, is rightly styled inhuman, for (three. xxvii.) he seems unlike a man.
"more precious from her glorious ruins." --sidonius apollinaris, carm., xxiii.; narba, v. sixty two.
the true temperament is found in socrates; and, plato is much more socratic than pythagoric, and it becomes him better. when i dance, i dance; when i sleep, i sleep.
concerning the bounds of unity; the true placing of them, importeth exceedingly. there appear to be two extremes. for to certain zealants, all speech of pacification is odious. is it peace, jehu,? what hast thou to do with peace? turn thee behind me.
and whoever calleth out: "lo, here is a well for many thirsty ones, one heart for many longing ones, one will for many instruments":-around him collecteth a people, that is to say, many attempting ones.
the evil man, therefore, is only evil through error; if one free him from error one will necessarily make him--good."--this mode of reasoning savours of the populace, who perceive only the unpleasant consequences of evil-doing, and practically judge that
beasts, until i elicited a growl from every wooded vale and hill-side.
but, in regard to objects of experience, that is absolutely necessary without which the experience of these objects would itself be impossible.
a man that doth his businesse by the help of many and prudent counsellours, with every one consulting apart in his proper element, does it best, as he that useth able seconds at tennis play, placed in their proper stations.
his weight, imagining that he is on the track of some stray member of the jerbilla family. once i was surprised to see a cat walking along the stony shore of the pond, for they rarely wander so far from home. the surprise was mutual.
doing deprived himself of the violent impression the motion of running adds to the first shock of arms, and hindered that clashing of the combatants against one another which is wont to give them greater impetuosity and fury; especially when they come to
the table of the categories is naturally our guide to the table of principles, because these are nothing else than rules for the objective employment of the former. accordingly, all principles of the pure understanding are:
these established the sciences we have, and have treated of them as of certain knowledge. clitomachus, carneades, and the academics, have despaired in their search, and concluded that truth could not be conceived by our understandings.
and if we did not take it thus, how should we palliate so great inconstancy, variety, and vanity of opinions, as we see have been produced by those excellent and admirable men?
it was in him that this new example of punishment was begun, which was afterwards continued against others at rome, to punish even writing and studies with death.
and particularly buchanan, whom i since saw attending the late mareschal de brissac, then told me, that he was about to write a treatise of education, the example of which he intended to take from mine; for he was then tutor to that comte de brissac who
virtue of rank and law; and that, in respect of riches, no citizen shall ever be wealthy enough to buy another, and none poor enough to be forced to sell himself: one which implies, on the part of the great, moderation in goods and position, and, on the
is harmful and heterogeneous to it is either rejected, or if it must be received, cast off again entirely.
"conjugis ante coacta novi dimittere collum, quam veniens una atque altera rursus hyems noctibus in longis avidum saturasset amorem,"
two "any branch of foreign commerce," says one thousand.
bernard have somewhat of apparitions of ghosts, that said they were in purgatory; and so has our beda: but no where, one beleeve, but by report from others.
as the weather grew warmer it was not sensibly worn away by the water, nor broken up and floated off as in rivers, but, though it was completely melted for half a rod in width about the shore, the middle was merely honey-combed and saturated with water,
wonderful like is the case of boldness in civil business: what first? boldness; what second and third? boldness. and yet boldness is a child of ignorance and baseness, far inferior to other parts.
explanation.--i say conception rather than perception, because the word perception seems to imply that the mind is passive in respect to the object; whereas conception seems to express an activity of the mind.
changing its colour , consistence , shape , and other acts is yet known to continue the same thing , that is, the same matter subject to so many changes .
when a man is destitute of food, or other thing necessary for his life, and cannot preserve himselfe any other way, but by some fact against the law; as if in a great famine he take the food by force, or stealth, which he cannot obtaine for mony nor
one is right in decrying the hypocrisy that is in war; for what is more easy to an old soldier than to shift in a time of danger, and to counterfeit the brave when he has no more heart than a chicken?
in the like sense, the spirit of man, when it produceth unclean actions, is ordinarily called an unclean spirit; and so other spirits, though not alwayes, yet as often as the vertue or vice so stiled, is extraordinary, and eminent.
from the ashes of a phoenix, a worm, they say, is engendered, and from that another phoenix; who can imagine that this second phoenix is no other than the first?
my dream, a bold sailor, half-ship, half-hurricane, silent as the butterfly, impatient as the falcon: how had it the patience and leisure to-day for world-weighing!
and that none but such, can properly be called martyrs of christ, is manifest out of the words of st. peter, act. one.twenty one, twenty two.
union. and therefore the first law of god was, "they should not take for gods, alienos deos, that is, the gods of other nations, but that onely true god, who vouchsafed to commune with moses, and by him to give them laws and directions, for their peace,
form. now, that what we call evil is not so of itself, or at least to that degree that we make it, and that it depends upon us to give it another taste and complexion (for all comes to one), let us examine how that can be maintained.
to the soveraign power, will bee more hurtfull to them, than their disobedience, will disobey the laws, and thereby overthrow the common-wealth, and introduce confusion, and civill war; for the avoiding whereof, all civill government was ordained.
but let us come to examples, which are the proper game of folks of such feeble force as myself; where we shall find that it is with pain as with stones, that receive a brighter or a duller lustre according to the foil they are set in, and that it has no
but thinking on an angel , there is offer'd to my mind sometimes the image of a flame , sometimes the image of a pretty little boy with wings , which i am certain has no likeness to an angel , and therefore that it is not the idea of an angel ; but
or that beleeves the law can hurt him; that is, words, and paper, without the hands, and swords of men?
manifest show of simplicity and indifference. i pretend to no other fruit by acting than to act, and add to it no long arguments or propositions; every action plays its own game, win if it can.
'tis, of all the diseases of the mind, that which the most things serve for aliment and the fewest for remedy: the virtue, health, merit, reputation of the husband are incendiaries of their fury and ill-will:
the covetous man prays for the conservation of his vain and superfluous riches; the ambitious for victory and the good conduct of his fortune; the thief calls him to his assistance, to deliver him from the dangers and difficulties that obstruct his wicked
sufficiently formidable unto me hath thy weight ever been: but one day shall i yet find the strength and the lion's voice which will call thee up!
and therefore it is, that our saviour saith (mat.
and he who does it, is justly to be esteemed the common enemy and pest of mankind, and is to be treated accordingly.
to obtrude on their ignorance, in stead of second causes, a kind of second and ministeriall gods; ascribing the cause of foecundity, to venus; the cause of arts, to apollo; of subtilty and craft, to mercury; of tempests and stormes, to aeolus; and of
but when edicts from the same source tried to pronounce duelling itself an act of cowardice, as indeed it is, then, since common opinion does not regard it as such, the public took no notice of a decision on a point on which its mind was already made up.
i was told, during the civil disorders of our poor kingdom, that a maid, hard by the place where i then was, had thrown herself out of a window to avoid being forced by a common soldier who was quartered in the house; she was not killed by the fall, and
sorts of flesh and fish in their diet, the manner of priests officiating in a particular and not a vulgar language; and this fancy, that the first god was driven away by a second, his younger brother; that they were created with all sorts of necessaries
i love a poetic progress, by leaps and skips; 'tis an art, as plato says, light, nimble, demoniac.
of the pope. these are all the texts hee bringeth for the infallibility of the judgement of the pope, in point of faith.
paulmier would deprive me of the pleasure of giving it to you now, for he has obliged me since a great deal beyond the worth of my book.
"pinguis amor, nimiumque patens, in taedia nobis vertitur, et, stomacho dulcis ut esca, nocet."
what commodity will not serve their turn, in so knowing an age?
i protect myself from such treasons in my own bosom, not by an unquiet and tumultuous curiosity, but rather by diversion and resolution.
without feathers: giving those who had a mind to deride him a pleasant occasion; for, having pulled a capon alive, they went about calling it the man of plato."
natural talents endowed, neglected and despised.
the supremacy of the great general will is "the first principle of public economy and the fundamental rule of government."
"the one is happy in himself; the happiness of the other is counterfeit."--seneca, ep., one hundred fifteen.
"let us be wise without ostentation, without envy." --seneca, ep., one hundred three.
forty eight.fourteen.) "laid his right hand on ephraim the younger, and his left hand on manasseh the first born;" and this he did wittingly (though they were so presented to him by joseph, as he was forced in doing it to stretch out his arms acrosse) to
"dismiss the old horse in good time, lest, failing in the lists, the spectators laugh."--horace, epist., i., i, eight.
there was one labienus at rome, a man of great worth and authority, and amongst other qualities excellent in all sorts of literature, who was, as i take it, the son of that great labienus, the chief of caesar's captains in the wars of gaul; and who,
aristotle, and other heathen philosophers define good, and evill, by the appetite of men; and well enough, as long as we consider them governed every one by his own law: for in the condition of men that have no other law but their own appetites, there can
we have need to be solicited and tickled by some such nipping incitation as this. do but observe what youth, vigour, and gaiety it inspired the good anacreon withal: and socrates, who was then older than i, speaking of an amorous object:
act of will; inasmuch as, on the other hand, we are accustomed to disregard this duality, and to deceive ourselves about it by means of the synthetic term "i": a whole series of erroneous conclusions, and consequently of false judgments about the will
we may gain experience, if not entire and perfect, yet such, at least, as shall not be totally useless to us, and that may render us more confident and more assured.
the right of nature, which writers commonly call jus naturale, is the liberty each man hath, to use his own power, as he will himselfe, for the preservation of his own nature; that is to say, of his own life; and consequently, of doing any thing, which in
"for he to whom misery and pain are to be in the future, must himself then exist, when these ills befall him." --idem, ibid., eight hundred seventy four.
the greatest evil has already come about, when there are poor men to be defended, and rich men to be restrained.
the understanding only on condition of greatly fatiguing the imagination; and, in the latter, there is so complete a subjection to certain rules and formulas, that there results an art full of confusion and obscurity calculated to embarrass, instead of a
understanding which should cognize an object, not discursively by means of categories, but intuitively in a non-sensuous intuition. our understanding attains in this way a sort of negative extension.
"thou must obey some one, and for a long time; otherwise thou wilt come to grief, and lose all respect for thyself"--this seems to me to be the moral imperative of nature, which is certainly neither "categorical," as old kant wished (consequently the
"for being," said he, "one day a hunting, i found a hare sitting, and though i had a brace of excellent greyhounds with me, yet methought it would be best for sureness to make use of my bow; for she sat very fair.
i have not here assumed any thing concerning the freedom of mans will , unless what all men do experience in themselves, and is most evident by the light of nature.
and surely a man shall see the noblest works and foundations have proceeded from childless men; which have sought to express the images of their minds, where those of their bodies have failed.
let them, then, no longer exclaim against those who in this trouble of sickness suffer themselves to be gently guided by their own appetite and the advice of nature, and commit themselves to the common fortune.
he that had as good left for his improvement, as was already taken up, needed not complain, ought not to meddle with what was already improved by another's labour: if he did, it is plain he desired the benefit of another's pains, which he had no right to,
"i can scarcely remember six bouts in one night" --ovid, amor., iii. seven, twenty six.
in the modern world, the greater size of political communities, and above all, the separation between spiritual and temporal authority (which placed the direction of men's consciences in other hands than those which controlled their worldly affairs),
if we take the term in the strict sense, there never has been a real democracy, and there never will be. it is against the natural order for the many to govern and the few to be governed.
it is no marvel that none of the before-mentioned italians have done that which it is to be hoped your illustrious house may do; and if in so many revolutions in italy and so many warlike operations, it always seems as if the military capacity were
that, therefore, which determines the mind to thought is a mode of thought, and not a mode of extension; that is (two. def. i.), it is not body. this was our first point.
at every opposition, we do not consider whether or no it be dust, but, right or wrong, how to disengage ourselves: instead of extending the arms, we thrust out our claws.
if by happiness be meant a continuity of highly pleasurable excitement, it is evident enough that this is impossible.
a being of higher faculties requires more to make him happy, is capable probably of more acute suffering, and is certainly accessible to it at more points, than one of an inferior type; but in spite of these liabilities, he can never really wish to sink
yet i desire, even by profane words, if i may not use sacred, to indicate the heaven of this deity and to report what hints i have collected of the transcendent simplicity and energy of the highest law.
it is your task to perpetuate, by your insinuating influence and your innocent and amiable rule, a respect for the laws of the state, and harmony among the citizens.
it is true, speedy profit is not to be neglected, as far as may stand with the good of the plantation, but no further.
would have been able to attain? this seems to be the case with that belief which arises from the relation of cause and effect.
all gratuitous assistance is denied to the poor when they need it, just because they cannot pay for it. i look upon any poor man as totally undone, if he has the misfortune to have an honest heart, a fine daughter, and a powerful neighbour.
plenas aut arabum domos, dum fragrantia detorquet ad oscula cervicem, aut facili sxvitia negat, quae poscente magis gaudeat eripi, interdum rapere occupet?"
deaf, to wound a man who has no feeling, rather than to run the hazard of his resentment. and it was also said of him that it was only for hobgoblins to wrestle with the dead.
"nam si, quod satis est homini, id satis esse potesset hoc sat erat: nunc, quum hoc non est, qui credimus porro divitias ullas animum mi explere potesse?"
for i cannot doubt but god may create me so that i may never be deceived , neither can i doubt but that he wills whatever is best ; is it therefore better for me to be deceived , or not to be deceived?
those, again, who think renown to be something of supreme excellence are in haste to spread abroad the glory of their name either through the arts of war or of peace.
these words of metellus very clearly represent to us what i would make out, viz., that virtue refuses facility for a companion; and that the easy, smooth, and descending way by which the regular steps of a sweet disposition of nature are conducted is not
cum in summa res nulla sit una, unica quo gignatur, et unica solaque crescat;
it is the highest compliment you can pay. their "highest praising," said milton, "is not flattery, and their plainest advice is a kind of praising."
the assertion of an empirical origin would attribute to them a sort of generatio aequivoca.
in the course of the summer i had discovered a raft of pitch-pine logs with the bark on, pinned together by the irish when the railroad was built. this i hauled up partly on the shore.
"can crowd eternity into an hour, or stretch an hour to eternity."
"letters which cure nothing."--seneca, ep., fifty nine.
for great empires, while they stand, do enervate and destroy the forces of the natives which they have subdued, resting upon their own protecting forces; and then when they fail also, all goes to ruin, and they become a prey.
what was now wanted was, that the rulers should be identified with the people; that their interest and will should be the interest and will of the nation. the nation did not need to be protected against its own will.
subject from any quarter--he has a right to think his judgment better than that of any person, or any multitude, who have not gone through a similar process.
i imagine an infinite number of natures more elevated and regular than mine; and yet i do not for all that improve my faculties, no more than my arm or will grow more strong and vigorous for conceiving those of another to be so.
he gave it to the use of the industrious and rational, (and labour was to be his title to it;) not to the fancy or covetousness of the quarrelsome and contentious.
parents involuntarily make something like themselves out of their children--they call that "education"; no mother doubts at the bottom of her heart that the child she has borne is thereby her property, no father hesitates about his right to his own ideas
also the counterfeit usurpation of publique ministery, the counterfeiting of publique seales, or publique coine, than counterfeiting of a private mans person, or his seale; because the fraud thereof, extendeth to the dammage of many.
pena, that the queen mother, who was given to curious arts, caused the king her husband's nativity to be calculated, under a false name; and the astrologer gave a judgment, that he should be killed in a duel; at which the queen laughed, thinking her
we can, in our conception, join the head of a man to the body of a horse; but it is not in our power to believe that such an animal has ever really existed.
far as to those who subdued them, take but away the tricks and artifices they practised to gull them, and the just astonishment it was to those nations to see so sudden and unexpected an arrival of men with beards, differing in language, religion, shape,
'was it not because either something was absent which thou wouldst not have absent, or present which thou wouldst have away?'
actions that are signes of divine honour
as to the first and only means to arrive at such cognitions, namely, through mere conceptions or intuitions a priori, it is quite clear that from mere conceptions no synthetical cognitions, but only analytical ones, can be obtained.
i think that i may warrant you one worm to every three sods you turn up, if you look well in among the roots of the grass, as if you were weeding.
i conclude, therefore, with regard to being feared and loved, that men love at their own free will, but fear at the will of the prince, and that a wise prince must rely on what is in his power and not on what is in the power of others, and he must only
them, the mistakes of those who administer them, and the poisonous vessels in which they are prepared; on the epidemics bred by foul air in consequence of great numbers of men being crowded together, or those which are caused by our delicate way of
heretics and misbelievers; and theirs also who advocate or a judge is not accountable for having from mere ignorance failed in his administration.
thirdly, to say the world was not created, but eternall, (seeing that which is eternall has no cause,) is to deny there is a god.
for whatever is discover'd to me by the light of nature (as that it necessarily follows that i am , because i think ) cannot possibly be doubted ; because i am endowed with no other faculty , in which one may put so great confidence, as i can in the light
guicciardini says it was he himself) when the seigneur de l'escut approached to parley, who stepped so little away from his fort, that a disorder happening in the interim of parley, not only monsieur de l'escut and his party who were advanced with him,
for martyrdoms, i reckon them amongst miracles; because they seem to exceed the strength of human nature: and i may do the like, of superlative and admirable holiness of life.
i say for it alone; for it often brings several commodities along with it, for which it may justly be desired: it acquires us good-will, and renders us less subject and exposed to insult and offence from others, and the like.
but when he begins to deduce from this precept any of the actual duties of morality, he fails, almost grotesquely, to show that there would be any contradiction, any logical (not to say physical) impossibility, in the adoption by all rational beings of
by this it appears how necessary it is for any man that aspires to true knowledge, to examine the definitions of former authors; and either to correct them, where they are negligently set down; or to make them himselfe.
squirrels and wild mice disputed for my store of nuts.
and besides, a man rarely arrives at these advancements but in first hazarding what he has of his own; and i am of opinion that if a man have sufficient to maintain him in the condition wherein he was born and brought up, 'tis a great folly to hazard that
i want the flower and fruit of a man; that some fragrance be wafted over from him to me, and some ripeness flavor our intercourse.
fatalist, i should endeavor to be satisfied with things as they are, and say it is the will of god.
"i bidden offer this sacred thing to pluto, and from that body dismiss thee."--aeneid, iv. seven hundred eighty two.
my brother was very much discouraged by the feebleness of the response he was given, and as he was striving just then to give up the practice of taking hydrate of chloral-a drug he had begun to take while ill with influenza,-the following spring, spent in
for if it be in any other particular man, or private assembly, it is in a person subject, and may be assumed by the soveraign at his pleasure; and consequently the right is in himselfe.
the places of scripture pretended to countenance the setting up of images, to worship them; or to set them up at all in the places where god is worshipped, are first, two examples; one of the cherubins over the ark of god; the other of the brazen serpent:
to me, however, did the heart writhe with laughter, and was like to break; it knew not where to go, and sunk into the midriff.
proof.--if a man begins to hate that which he had loved, more of his appetites are put under restraint than if he had never loved it. for love is a pleasure (three. xiii. note) which a man endeavours as far as he can to render permanent (three.
which being presently reported to cyrus, and he sending to inquire of him what it meant, croesus gave him to understand that he now found the teaching solon had formerly given him true to his cost; which was, "that men, however fortune may smile upon
the poet, that beautified the sect, that was otherwise inferior to the rest, saith yet excellently well: it is a pleasure, to stand upon the shore, and to see ships tossed upon the sea; a pleasure, to stand in the window of a castle, and to see a battle,
it is a bitter thought, how different a thing the christianity of the world might have been, if the christian faith had been adopted as the religion of the empire under the auspices of marcus aurelius instead of those of constantine.
he who cannot command himself shall obey. and many a one can command himself, but still sorely lacketh self-obedience!
it was my design to comprise in it all that, before i set myself to write it, i thought i knew of the nature of material objects.
from what has been said, the principal point in education is that one's knowledge of the world begins at the right end; and the attainment of which might be designated as the aim of all education.
a man would die, though he were neither valiant, nor miserable, only upon a weariness to do the same thing so oft, over and over.
assembly; a man may wonder from whence proceed such opinions, as are found in the books of lawyers of eminence in severall common-wealths, directly, or by consequence making the legislative power depend on private men, or subordinate judges.
to conclude, the light of humane minds is perspicuous words, but by exact definitions first snuffed, and purged from ambiguity; reason is the pace; encrease of science, the way; and the benefit of man-kind, the end.
the normans that came with him, and helped to conquer, and all descended from them, are freemen, and no subjects by conquest; let that give what dominion it will.
thirty two. regret is the desire or appetite to possess something, kept alive by the remembrance of the said thing, and at the same time constrained by the remembrance of other things which exclude the existence of it.
i am not moved once in a year at the faults of those over whom i have authority, but upon the account of the ridiculous obstinacy of their allegations, denials, excuses, we are every day going together by the ears; they neither understand what is said,
what i will do for the service of death is always done; i durst not so much as one day defer it; and if nothing be done, 'tis as much as to say either that doubt hindered my choice (and sometimes 'tis well chosen not to choose), or that i was positively
self to be governed according to his pleasure and interest.
would you have a man healthy, would you have him regular, and in a steady and secure posture? muffle him up in the shades of stupidity and sloth. we must be made beasts to be made wise, and hoodwinked before we are fit to be led.
on the other hand, as the growth of the state gives the depositaries of the public authority more temptations and chances of abusing their power, the greater the force with which the government ought to be endowed for keeping the people in hand, the
still, keeping the ground, leaving his pursuers far behind; and, leaping upon a rock amid the woods, he sat erect and listening, with his back to the hunter.
my stomach-is surely an eagle's stomach? for it preferreth lamb's flesh. certainly it is a bird's stomach.
this part presents no fewer difficulties to solve, and contradictions to remove, than the preceding.
conceptions) are applied or are possible only a priori; that is to say, the a priori possibility of cognition and the a priori use of it are transcendental.
their doors, lean and half-starved with hunger and poverty; and they thought it strange that these necessitous halves were able to suffer so great an inequality and injustice, and that they did not take the others by the throats, or set fire to their
the same prisoner, when conducted to the scaffold, foresees his death as certainly from the constancy and fidelity of his guards, as from the operation of the axe or wheel.
thus the empirical conception of a plate is homogeneous with the pure geometrical conception of a circle, inasmuch as the roundness which is cogitated in the former is intuited in the latter.
in imagination i have bought all the farms in succession, for all were to be bought, and i knew their price.
that reason it is, that i have undertaken to say only what i can say, and have accommodated my subject to my strength.
and yet i had bestowed such armour on thee as would have proved an invincible defence, hadst thou not first cast it away. dost thou know me? why art thou silent? is it shame or amazement that hath struck thee dumb?
for the generalness of the conception it never could attain to, as this includes under itself all triangles, whether right-angled, acute-angled, etc., whilst the image would always be limited to a single part of this sphere.
order, in a refreshing and refining manner, almost turning suffering to account, and in the end even hallowing and vindicating it.
data for a possible cognition, must stand.
in that among the persians there existed the magi, one and among the babylonians or assyrians the chaldi, two among the indians the gymnosophist, three and among the celts and gauls men who were called druids four and semnothei, as aristotle relates in
might i have had my own will, i would not have married wisdom herself, if she would have had me. but 'tis to much purpose to evade it; the common custom and usance of life will have it so.
'tis a vivid and strong tincture which, when the soul has once thoroughly imbibed it, will not out but with the piece.
; plutarch on isis and osiris, c. eight.
in such an act the understanding determines the internal sense by the synthetical conjunction which it cogitates, conformably to the internal intuition which corresponds to the manifold in the synthesis of the understanding.
the snow covers it to an equal depth, and it is not to be distinguished from any level field. like the marmots in the surrounding hills, it closes its eye-lids and becomes dormant for three months or more.
against this assertion, destructive to all pure philosophy, he would have been guarded, had he had our problem before his eyes in its universality.
deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the supreme being, but never to a being dependent,
none else. as also, that lawes are the rules of just, and unjust; nothing being reputed unjust, that is not contrary to some law.
he follows solely the character nature has implanted in him, and not tastes which he could never have acquired; so that every woman equally answers his purpose.
and this is the reason that makes the great des-cartes pass over many of these objections so slightly, who certainly would have undermined the whole fabrick of the hobbian philosophy had he but known upon what foundations it was built.
and the violation of chastity by force, greater, than by flattery.
much is reckoned higher than life itself by the living one; but out of the very reckoning speaketh-the will to power!"-
as the propositions of geometry are cognized synthetically a priori, and with apodeictic certainty, i inquire: whence do you obtain propositions of this kind, and on what basis does the understanding rest, in order to arrive at such absolutely necessary
let us rise early and fast, or break fast, gently and without perturbation; let company come and let company go, let the bells ring and the children cry,-determined to make a day of it. why should we knock under and go with the stream?
he that can satisfy me in this point, i will believe him in as many other miracles as he pleases; always provided that, as their manner is, he do not give me a doctrine much more intricate and fantastic than the thing itself for current pay.
ambition, avarice, cruelty, and revenge have not sufficient natural impetuosity of their own; let us bait them with the glorious titles of justice and devotion.
i will not deprive deceit of its due; that were but ill to understand the world: i know it has often been of great use, and that it maintains and supplies most men's employment.
correspondence with henry four., leave no doubt, however, as to the part which he played in the transactions of those times, and we find an unanswerable proof of the esteem in which he was held by the most exalted personages, in a letter which was
but to call this power of god, which extendeth it selfe not onely to man, but also to beasts, and plants, and bodies inanimate, by the name of kingdome, is but a metaphoricall use of the word.
and the state is no more bound to leave civil authority in the hands of its rulers than military authority in the hands of its generals.
i ought to have little trouble in proving this, since the ruin of italy is now caused by nothing else but through her having relied for many years on mercenary arms.
you and companion are theatre enough to one another you have lost a good captain, to make of him a bad general you may indeed make me die an ill death you must first see us die you must let yourself down to those with whom you converse young and old die
but, it will be asked, what kind of a treasure is this that we propose to bequeath to posterity? what is the real value of this system of metaphysics, purified by criticism, and thereby reduced to a permanent condition?
but to push this contempt of death so far as to employ it to the removing our thoughts from the honours, riches, dignities, and other favours and goods, as we call them, of fortune, as if reason were not sufficient to persuade us to avoid them, without
"so be it!" shouted back zarathustra, as he went away: "and what is mine in my cave belongeth also unto thee, my guest!
at evening, the distant lowing of some cow in the horizon beyond the woods sounded sweet and melodious, and at first i would mistake it for the voices of certain minstrels by whom i was sometimes serenaded, who might be straying over hill and dale; but
it is also evident, that there can be no image of a thing infinite: for all the images, and phantasmes that are made by the impression of things visible, are figured: but figure is a quantity every way determined: and therefore there can bee no image of
vi.) they have god for their cause, in so far as he is regarded under the attribute of which the things in question are modes, their ideas must necessarily involve (i. ax. iv.) the conception of the attributes of those ideas--that is (i.
freedom do i love, and the air over fresh soil; rather would i sleep on ox-skins than on their honours and dignities.
but when the prince declares himself frankly in favour of one side, if the one to whom you adhere conquers, even if he is powerful and you remain at his discretion, he is under an obligation to you and friendship has been established, and men are never so
it proves that the general will, to be really such, must be general in its object as well as its essence; that it must both come from all and apply to all; and that it loses its natural rectitude when it is directed to some particular and determinate
definition one. by body one mean a mode which expresses in a certain determinate manner the essence of god, in so far as he is considered as an extended thing. (see pt. i., prop. xxv., coroll.)
cried his interlocutor, contradictorily--"strong! strong! strong and mad!
for this term indicates the relation of these representations to the original apperception, and also their necessary unity, even although the judgement is empirical, therefore contingent, as in the judgement: "all bodies are heavy."
some, indeed, have been made eunuchs for the lust of princes: but no man at his master's command has put his own hand to unman himself." so did they fill their religion with several ill effects:--
a tyrant originally signified no more simply, but a monarch: but when afterwards in most parts of greece that kind of government was abolished, the name began to signifie, not onely the thing it did before, but with it, the hatred which the popular states
now seeing i have in effect tried it, i have no doubt but one have hitherto made a right judgment; for first, being in a swoon, i laboured to rip open the buttons of my doublet with my nails, for my sword was gone; and yet i felt nothing in my imagination
proof.--the nature or essence of the emotions cannot be explained solely through our essence or nature (three. deff. i., ii.), but it must be defined by the power, that is (three.
every nation has certain names, that, i know not why, are taken in no good sense, as with us, john, william, benedict.
kings have to deal with their neighbors, their wives, their children, their prelates or clergy, their nobles, their second-nobles or gentlemen, their merchants, their commons, and their men of war; and from all these arise dangers, if care and
to return to my subject: there is, then, no great harm in dying privately and far from home; we conceive ourselves obliged to retire for natural actions less unseemly and less terrible than this.
but we can very easily conceive the possibility of community (of substances as phenomena) if we represent them to ourselves as in space, consequently in external intuition.
in this manner, there arise exactly so many pure conceptions of the understanding, applying a priori to objects of intuition in general, as there are logical functions in all possible judgements.
this idea also is most clear and distinct , for whatever i perceive clearly and distinctly to be real , and true , and perfect , is wholy contain'd in this idea of god .
according to his conclusions, then, all that we term metaphysical science is a mere delusion, arising from the fancied insight of reason into that which is in truth borrowed from experience, and to which habit has given the appearance of necessity.
chapter five. the natural history of morals
what does it matter about all their honesty and reciprocal usefulness, what does it matter about all their mutual good-will: the fact still remains--they "cannot smell each other!"
but doth zarathustra need to be frightened by his shadow? also, methinketh that after all it hath longer legs than mine."
her garments were of an imperishable fabric, wrought with the finest threads and of the most delicate workmanship; and these, as her own lips afterwards assured me, she had herself woven with her own hands.
xviii.), we showed that, if the human body has once been affected by two external bodies simultaneously, the mind, when it afterwards imagines one of the said external bodies, will straightway remember the other--that is, it will regard both as present to
longer here, that it may please him to release my present extreme anguish, and to direct my footsteps in the right path, that i may become a better man than i have been."
to take advice of some few friends, is ever honorable; for lookers-on many times see more than gamesters; and the vale best discovereth the hill. there is little friendship in the world, and least of all between equals, which was wont to be magnified.
in divining and keeping silence shall the friend be a master: not everything must thou wish to see. thy dream shall disclose unto thee what thy friend doeth when awake.
you would say he had had some new soul and vigour of understanding infused into him since, and that it happened to him, as to that ancient son of the earth, who took fresh courage and vigour by his fall;
who does otherwise, seems tacitly to imply, that either the time of living happily is not yet come, or that it is already past.
in this difficulty, nevertheless, i am clearly of opinion, that they ought to be elemented in the best and most advantageous studies, without taking too much notice of, or being too superstitious in those light prognostics they give of themselves in their
penitent to that degree that it hired one to scourge it while it sinned, but not to that degree that it left off sinning for a moment.
and there he was to prove the truth of his words. he was a metaphysical puzzle to me. i have rarely met a fellow-man on such promising ground,-it was so simple and sincere and so true all that he said.
the last argument is from the places, where this article is made the foundation of faith: for he that holdeth the foundation shall bee saved. which places are first, mat. twenty four.twenty three.
still thinking of the sanction which the constitution gives to slavery, he says, "because it was part of the original compact,-let it stand."
whatever humanity i might conjure up against it was all factitious, and concerned my philosophy more than my feelings. i speak of fishing only now, for i had long felt differently about fowling, and sold my gun before i went to the woods.
as for men like me whose passions have destroyed their original simplicity, who can no longer subsist on plants or acorns, or live without laws and magistrates those who were honoured in their first father with supernatural instructions; those who
because cogitative acts have no affinity with corporeal acts , and thought , which is the common ratio of those is wholly different from extension , which is the common ratio of these .
i do the same; my errors are sometimes natural, incorrigible, and irremediable: but the good which virtuous men do to the public, in making themselves imitated, i, peradventure, may do in making my manners avoided:
now coexistence is the existence of the manifold in the same time.
i remarked, moreover, with respect to experiments, that they become always more necessary the more one is advanced in knowledge; for, at the commencement, it is better to make use only of what is spontaneously presented to our senses, and of which we
if thou lookest for the physician's help, thou must needs disclose thy wound.'
and no longer strangers and pilgrims in a traditionary globe. my friends have come to me unsought. the great god gave them to me.
or laws of the country they live in; and the children upon such separation fall to the father or mother's lot, as such contract does determine.
thus, we cognize the existence of a magnetic matter penetrating all bodies from the perception of the attraction of the steel-filings by the magnet, although the constitution of our organs renders an immediate perception of this matter impossible for us.
and as i have cited these examples from italy, which has now for many years been governed by mercenary forces, i will now deal more largely with them, so that having seen their origin and progress, they can be better remedied.
and i doubt not, but many men, have been contented to see the late troubles in england, out of an imitation of the low countries; supposing there needed no more to grow rich, than to change, as they had done, the forme of their government.
saviour, in conducting us toward his heavenly kingdome, did not destroy all the difficulties of naturall questions; but left them to exercise our industry, and reason; the scope of his preaching, being onely to shew us this plain and direct way to
diseases, how painful or extreme soever, he taught them, though it were but for a cough or any little cold, to take strange mixtures, and began to make a trade not only of their health, but of their lives.
their connection in a system. pure understanding distinguishes itself not merely from everything empirical, but also completely from all sensibility. it is a unity self-subsistent, self-sufficient, and not to be enlarged by any additions from without.
given indefinitely, as a prize to be contended for, he that winneth meriteth, and may claime the prize as due.
precaution, and a refusal to give life to a fellow-creature, an act of humanity? but, without drawing aside the veil which hides all these horrors, let us content ourselves with pointing out the evil which others will have to remedy.
one hundred sixty two. "our fellow-creature is not our neighbour, but our neighbour's neighbour":--so thinks every nation.
"your superfluities trouble you, and what i want troubles me.--"terence, phoym., i. three, nine.
they found no example and no companion, and their heart fainted. what then? the lesson they gave in their first aspirations is yet true; and a better valor and a purer truth shall one day organize their belief.
men who think and have correct judgment, and people who treat their subject earnestly, are all exceptions only.
why barbarous, because they are not french? and those have made the best use of their travels who have observed most to speak against.
because a true and natural man contains and is the same truth which an eloquent man articulates; but in the eloquent man, because he can articulate it, it seems something the less to reside, and he turns to these silent beautiful with the more inclination
to make their ineptitude clear to the public. the people is far less often mistaken in its choice than the prince; and a man of real worth among the king's ministers is almost as rare as a fool at the head of a republican government.
it would appear that the soul retires within, and amuses the powers of the senses. and so both the inside and the outside of man is full of infirmity and falsehood.
mother had charged him to return with his shield or upon it. or perchance he was some achilles, who had nourished his wrath apart, and had now come to avenge or rescue his patroclus.
one telling socrates that such a one was nothing improved by his travels: "i very well believe it," said he, "for he took himself along with him"
whoever cures a child of an obstinate liking for brown bread, bacon, or garlic, cures him also of pampering his palate.
verily, a new good and evil is it! verily, a new deep murmuring, and the voice of a new fountain!
for there are very few so foolish, that had not rather governe themselves, than be governed by others: nor when the wise in their own conceit, contend by force, with them who distrust their owne wisdome, do they alwaies, or often, or almost at any time,
and the same measure may be allowed still without prejudice to any body, as full as the world seems: for supposing a man, or family, in the state they were at first peopling of the world by the children of adam, or noah; let him plant in some inland,
and whereas men divide a body in their thought, by numbring parts of it, and in numbring those parts, number also the parts of the place it filled; it cannot be, but in making many parts, wee make also many places of those parts; whereby there cannot bee
in a bodie politique, for the well ordering of forraigne traffique, the most commodious representative is an assembly of all the members; that is to say, such a one, as every one that adventureth his mony, may be present at all the deliberations, and
and this law of god, that commandeth obedience to the law civill, commandeth by consequence obedience to all the precepts of the bible, which (as i have proved in the precedent chapter) is there onely law, where the civill soveraign hath made it so; and
but to teach out of the old testament that jesus was christ, (that is to say, king,) and risen from the dead, is not to say, that men are bound after they beleeve it, to obey those that tell them so, against the laws, and commands of their soveraigns; but
intellect separates the fact considered, from you, from all local and personal reference, and discerns it as if it existed for its own sake. heraclitus looked upon the affections as dense and colored mists.
men descend to meet. in their habitual and mean service to the world, for which they forsake their native nobleness, they resemble those arabian sheiks who dwell in mean houses and affect an external poverty, to escape the rapacity of the pacha, and
such was he; and this humour of his proceeded from a marvellous good nature; never was there a more charitable and popular soul. yet this proceeding which i commend in others, i do not love to follow myself, and am not without excuse.
without the pathos of distance, such as grows out of the incarnated difference of classes, out of the constant out-looking and down-looking of the ruling caste on subordinates and instruments, and out of their equally constant practice of obeying and
the soul which is in the soul of each, craving a perfect beatitude, detects incongruities, defects and disproportion in the behavior of the other. hence arise surprise, expostulation and pain.
this number holds no manner of proportion with the infinite diversity of human actions; the multiplication of our inventions will never arrive at the variety of examples; add to these a hundred times as many more, it will still not happen that, of events
the conduct of our lives is the true mirror of our doctrine.
that he, and only he, is rich, is beautiful, is a king. but no claim of this description is made for the virtuous man by the utilitarian doctrine.
perceive should be false . wherefore i may lay this down as a principle . whatever i clearly and distinctly perceive is certainly true.
"things grow familiar to men's minds by being often seen; so that they neither admire nor are they inquisitive about things they daily see."--cicero, de natura deor., lib. ii. thirty eight.
all this goes to prove that from our fundamental nature and from remote ages we have been--accustomed to lying.
height of supreme folly and aristophanic ridicule of the world.
leo, prince of the phliasians, asking heraclides ponticus-- it was not heraclides of pontus who made this answer, but pythagoras. --of what art or science he made profession: "i know," said he, "neither art nor science, but i am a philosopher."
such a study was that of the younger cato, feeling his end approach, and which he met with in plato's discourse of the eternity of the soul: not, as we are to believe, that he was not long before furnished with all sorts of provision for such a departure;
in my house we were so near that we could not begin to hear,-we could not speak low enough to be heard; as when you throw two stones into calm water so near that they break each other's undulations.
in its original sense, and on the face of it, the word signifies "flatterers of dionysius"--consequently, tyrants' accessories and lick-spittles; besides this, however, it is as much as to say, "they are all actors, there is nothing genuine about them"
there is nothing so little to be expected or hoped for from this many-headed monster, in its fury, as humanity and good nature; it is much more capable of reverence and fear.
read, and interpret them to themselves. the apostles sent divers letters to the churches, and other writings for their instruction; which had been in vain, if they had not allowed them to interpret, that is, to consider the meaning of them.
laughing.-"the waves around thy mountain," answered the soothsayer, "rise and rise, the waves of great distress and affliction: they will soon raise thy bark also and carry thee away."-thereupon was zarathustra silent and wondered.-"dost thou still hear
hereditarily, united races originate, their increasing independence of every definite milieu, that for centuries would fain inscribe itself with equal demands on soul and body,--that is to say, the slow emergence of an essentially super-national and
lucretius, ii. one thousand thirty two. the sense of the passage is in the preceding sentence.
-that man is a bridge and not a goal-rejoicing over his noontides and evenings, as advances to new rosy dawns:
seeing the foundation of all true ratiocination, is the constant signification of words; which in the doctrine following, dependeth not (as in naturall science) on the will of the writer, nor (as in common conversation) on vulgar use, but on the sense
make up the comeliness. beauty is as summer fruits, which are easy to corrupt, and cannot last; and for the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtue shine,
it flows broad and full: and suddenly there is a moment of inexplicable hesitation, like a gap that opens between cause and effect, an oppression that makes us dream, almost a nightmare; but already it broadens and widens anew, the old stream of
it happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists.
certain forms of speech. others serve to shew the consequence, or repugnance of one name to another; as when one saith, "a man is a body," hee intendeth that the name of body is necessarily consequent to the name of man; as being but severall names of the
twenty six. that it is folly to measure truth and error by our own capacity.
let us deprive wicked, bloody, and treacherous natures of such a pretence of reason: let us set aside this guilty and extravagant justice, and stick to more human imitations. how great things can time and example do!
a philosophical system cannot come forward armed at all points like a mathematical treatise, and hence it may be quite possible to take objection to particular passages, while the organic structure of the system, considered as a unity, has no danger to
yea, even when it commandeth itself, then also must it atone for its commanding. of its own law must it become the judge and avenger and victim.
'tis one main obligation i have to my fortune, that the succession of my bodily estate has been carried on according to the natural seasons; i have seen the grass, the blossom, and the fruit, and now see the withering; happily, however, because naturally.
because their doctrine is "the truth," that the knowledge or the belief of it is held to be so indispensable. there can be no fair discussion of the question of usefulness, when an argument so vital may be employed on one side, but not on the other.
the law of nature excepted, it belongeth to the essence of all other lawes, to be made known, to every man that shall be obliged to obey them, either by word, or writing, or some other act, known to proceed from the soveraign authority.
augustus was well pleased that he had met with an advocate of his own humour; wherefore, having thanked his wife, and, in the morning, countermanded his friends he had before summoned to council, he commanded cinna all alone to be brought to him; who
the greeks have done him the honour, without contradiction, to pronounce him the greatest man of their nation; and to be the first of greece, is easily to be the first of the world.
does not wish to be misunderstood and mistaken?
some say that his arguments are weak, and unable to make good what he intends, and undertake with great ease to confute them.
for what reason is it that their patron, aesculapius, should be struck with thunder for restoring hippolitus from death to life:
to the civill soveraign: for next under god was the high priest in the common-wealth of israel; and is an argument for evidence and truth, that is, for the ecclesiasticall supremacy of civill soveraigns over their own subjects, against the pretended power
that which follows is taken from the apology of socrates in plato, chap. seventeen, c.
'tis now many years since that my thoughts have had no other aim and level than myself, and that i have only pried into and studied myself: or, if i study any other thing, 'tis to apply it to or rather in myself.
benevolence-- desire of good to another, benevolence, good will, charity. if to man generally, good nature.
the first and easiest reasons, which are commonly the best taken, i know not how to employ: i am an ill orator to the common sort. i am apt of everything to say the extremest that i know.
but meanwhile by other reasons with which they try to prove their point, they show that they think corporeal or extended substance wholly apart from the divine nature, and say it was created by god.
but a woman is always and everywhere driven to indirect mastery, namely through a man; all her direct mastery being limited to him alone.
i was by no means pleased with a story, told me by a man of very great quality of a relation of mine, and one who had given a very good account of himself both in peace and war, that, coming to die in a very old age, of excessive pain of the stone, he
if therefore they pretended no right to appoint their successors, i think i may reasonably conclude, they had no right to appoint the new power; which none could take from the church to bestow on them, but such as had a lawfull authority, not onely to
no doubt the conception of right, as employed by a sound understanding, contains all that the most subtle investigation could unfold from it, although, in the ordinary practical use of the word, we are not conscious of the manifold representations
no one hitherto has gained such an accurate knowledge of the bodily mechanism, that he can explain all its functions; nor need i call attention to the fact that many actions are observed in the lower animals, which far transcend human sagacity, and that
of egypt, his master, at his death discovered it to his children.-- herod., ii. one hundred twenty one.
but ordinary expense, ought to be limited by a man's estate; and governed with such regard, as it be within his compass; and not subject to deceit and abuse of servants; and ordered to the best show, that the bills may be less than the estimation abroad.
the covetous man fares worse with his passion than the poor, and the jealous man than the cuckold; and a man ofttimes loses more by defending his vineyard than if he gave it up.
cicero asked one of his people who that man was, who presently told him his name; but he, as one who had his thoughts taken up with something else, and who had forgotten the answer made him, asking three or four times, over and over again; the same
i do not forget, that the illustrious descartes, though he believed, that the mind has absolute power over its actions, strove to explain human emotions by their primary causes, and, at the same time, to point out a way, by which the mind might attain to
so in this, "of knowing a man's self," that every man is seen so resolved and satisfied with himself, that every man thinks himself sufficiently intelligent, signifies that every one knows nothing about the matter; as socrates gives euthydemus to
to what end do we so arm ourselves with this harness of science?
why then should nature have visited our reason with restless aspirations after it, as if it were one of our weightiest concerns?
life wastes itself whilst we are preparing to live. our friends and fellow-workers die off from us. scarcely can we say we see new men, new women, approaching us.
aristotle, who will still have a hand in everything, makes a 'quaere' upon the saying of solon, that none can be said to be happy until he is dead: "whether, then, he who has lived and died according to his heart's desire, if he have left an ill repute
methods, would be astonished at the resources the rulers can make use of for guarding against public needs, without trespassing on the goods of individuals.
i have seen books made of things that were never either studied or understood; the author committing to several of his learned friends the examination of this and t'other matter to compile it, contenting himself, for his share, with having projected the
that metaphysical science has hitherto remained in so vacillating a state of uncertainty and contradiction, is only to be attributed to the fact that this great problem, and perhaps even the difference between analytical and synthetical judgements, did
that the victorious envied the conquered. the sacerdotal office which thou madest suit to me for, i conferred upon thee, after having denied it to others, whose fathers have ever borne arms in my service.
the smallest and slightest impediments are the most piercing: and as little letters most tire the eyes, so do little affairs most disturb us. the rout of little ills more offend than one, how great soever.
"non sumus sub rege; sibi quisque se vindicet."
if we were never to act on our opinions, because those opinions may be wrong, we should leave all our interests uncared for, and all our duties unperformed. an objection which applies to all conduct, can be no valid objection to any conduct in particular.
consecrated the temple, and pronounced that publique prayer, which is the pattern now for consecration of all christian churches, and chappels: whereby it appears, he had not only the right of ecclesiasticall government; but also of exercising
indeed, the expression, "science of morals" is, in respect to what is designated thereby, far too presumptuous and counter to good taste,--which is always a foretaste of more modest expressions.
"for when he saw that almost all things necessarily required for subsistence, and which may render life comfortable, are already prepared to their hand, that men may abundantly attain wealth, honour, praise, may rejoice in the reputation of their
o athenians, what this man says, i will do obstinacy and contention are common qualities occasion to la boetie to write his "voluntary servitude" philosophy has discourses proper for childhood philosophy is that which instructs us to live philosophy
and therefore there is little won, by intermingling of plausible actions. for that doth argue but a weakness, and fear of envy, which hurteth so much the more, as it is likewise usual in infections; which if you fear them, you call them upon you.
own. further, as they find in themselves and outside themselves many means which assist them not a little in the search for what is useful, for instance, eyes for seeing, teeth for chewing, herbs and animals for yielding food, the sun for giving light,
stronger than the former emotion, which will exclude or destroy the existence of the former emotion; thus an emotion cannot be destroyed nor controlled except by a contrary and stronger emotion. q.e.five hundred.
well as our thirst for possession thereof, have got out of hand-alas! that nothing will now any longer satisfy us!-
this recognition once made, the order of the world and the distribution of affairs and times, being studied with the co-perception of their subordinate place, will reward any degree of attention.
'tis cowardice, not virtue, to lie squat in a furrow, under a tomb, to evade the blows of fortune; virtue never stops nor goes out of her path, for the greatest storm that blows:
did. he told me, with the utmost simplicity and truth, quite superior, or rather inferior , to any thing that is called humility, that he was "deficient in intellect." these were his words.
my gay butterfly is entangled in a spider's web then. even those who seem for a long while not to have any, if you inquire more narrowly you will find have some stored in somebody's barn.
it is plainly not the effect of the levity, but of the matured judgement one of the age, which refuses to be any longer entertained with illusory knowledge, it is, in fact, a call to reason, again to undertake the most laborious of all tasks-that of
their lives; nay, the greek had enough to do to clear himself from some notable blemishes in his. have we observed that pleasure and health have a better relish with him that understands astrology and grammar than with others?
i have made it my whole business to frame my life: this has been my trade and my work; i am less a writer of books than anything else.
the natural world may be conceived of as a system of concentric circles, and we now and then detect in nature slight dislocations which apprise us that this surface on which we now stand is not fixed, but sliding.
last significant scrap of news from that quarter was the revolution of one thousand six hundred forty nine; and if you have learned the history of her crops for an average year, you never need attend to that thing again, unless your speculations are of a
we boldly pronounce kill, rob, betray, and that we dare only to do betwixt the teeth. is it to say, the less we expend in words, we may pay so much the more in thinking?
coroll.), since the knowledge of the human body is not referred to god, in so far as he constitutes the nature of the human mind; therefore, neither is the knowledge of the mind referred to god, in so far as he constitutes the essence of the human mind;
for as in the middest of the sea, though a man perceive no sound of that part of the water next him; yet he is well assured, that part contributes as much, to the roaring of the sea, as any other part, of the same quantity: so also, thought wee perceive
so many mutations of states and kingdoms, and so many turns and revolutions of public fortune, will make us wise enough to make no great wonder of our own.
nor then also shall it bee properly a punishment, as upon a subject that hath broken the law; but a revenge, as upon an enemy, or revolter, that denyeth the right of our saviour to the kingdome: and therefore this proveth not the legislative power of any
is not this an attack on the substance of the state at its very source? is it not the directest possible method of depopulating a country, and therefore in the end ruining it? for the worst kind of scarcity a nation can suffer from is lack of inhabitants.
these are the rights, which make the essence of soveraignty; and which are the markes, whereby a man may discern in what man, or assembly of men, the soveraign power is placed, and resideth. for these are incommunicable, and inseparable.
the potion was too weak to purge, but strong enough to weaken us; so that it does not work, but we keep it still in our bodies, and reap nothing from the operation but intestine gripes and dolours.
the life of both bodies is the self common to the whole, the reciprocal sensibility and internal correspondence of all the parts.
"o wretched men, whose pleasures are a crime!" --pseudo gallus, i. one hundred eighty.
"'tis the part of a wise man to keep a curbing hand upon the impetus of friendship, as upon that of his horse." --cicero, de amicit., c. seventeen.
remit something of his full satisfaction, and give way to the pressing and preferable title of those who are in danger to perish without it.
till then we see the law allows the son to have no will, but he is to be guided by the will of his father or guardian, who is to understand for him.
when i began to have a fire at evening, before i plastered my house, the chimney carried smoke particularly well, because of the numerous chinks between the boards.
more dangerous sense? in their passion for knowledge, will they have to go further in daring and painful attempts than the sensitive and pampered taste of a democratic century can approve of?--there is no doubt these coming ones will be least able to
the first method was used by the roman senate when, in a consecrated formula, it charged the consuls to provide for the safety of the republic. the second was employed when one of the two consuls nominated a dictator: one a custom rome borrowed from alba.
deal with itself and with its own forms. it is, obviously, a much more difficult task for reason to strike into the sure path of science, where it has to deal not simply with itself, but with objects external to itself.
if, for instance, life, the longing for which constitutes our very being, had in itself any positive and real value, boredom could not exist; mere existence in itself would supply us with everything, and therefore satisfy us.
sin, then, is nothing else but disobedience, which is therefore punished by the right of the state only.
when thus attacked, the epicureans have always answered, that it is not they, but their accusers, who represent human nature in a degrading light; since the accusation supposes human beings to be capable of no pleasures except those of which swine are
and of this same image of the world, which glides away whilst we live upon it, how wretched and limited is the knowledge of the most curious; not only of particular events, which fortune often renders exemplary and of great concern, but of the state of
can be imagined, i will instance amongst others, our flat caps, that long tail of velvet that hangs down from our women's heads, with its party-coloured trappings; and that vain and futile model of a member we cannot in modesty so much as name, which,
that which is against the right of my freedom, i.e. make me a slave.
to return to my subject, there is nothing like alluring the appetite and affections; otherwise you make nothing but so many asses laden with books; by dint of the lash, you give them their pocketful of learning to keep; whereas, to do well you should not
nothing but existence, which is given through the possibility itself. let it not be supposed, however, that the third category is merely a deduced, and not a primitive conception of the pure understanding.
assemble, and exercise their legislature, at the times that either their original constitution, or their own adjournment, appoints, or when they please; if neither of these hath appointed any time, or there be no other way prescribed to convoke them: for
he who lies open on one side, is everywhere so; our ancestors did not think of building frontier garrisons.
madam, if the strangeness and novelty of my subject, which are wont to give value to things, do not save me, i shall never come off with honour from this foolish attempt: but 'tis so fantastic, and carries a face so unlike the common use, that this,
soldiers pride themselves on their wounds, they joyously display their blood flowing over their breastplate. six though those who return unwounded from battle may have done as bravely, yet he who returns wounded is more admired.
in the upper gallery too, i wish that there may be, if the place will yield it, some fountains running in divers places from the wall, with some fine avoidances.
difficulties resolved to bring nothing to it but expectation and patience scratching is one of nature's sweetest gratifications seek the quadrature of the circle, even when on their wives so weak and languishing, as not to have even wishing left to him
task, in the carrying out of which all refined pride, all tenacious will, can surely find satisfaction. the real philosophers, however, are commanders and law-givers; they say: "thus shall it be!"
i do not think that any citizen of sparta glorified himself much upon his valour, it being the universal virtue of the whole nation; and as little upon his fidelity and contempt of riches.
it is true, that as the same history is related in the first book of esdras, not pharaoh, but jeremiah spake these words to josiah, from the mouth of the lord. but wee are to give credit to the canonicall scripture, whatsoever be written in the apocrypha.
monuments of the muses. now, labienus could not suffer this loss, nor survive these his so dear issue, and therefore caused himself to be conveyed and shut up alive in the monument of his ancestors, where he made shift to kill and bury himself at once.
actions could do. and besides this difference, these are not idle and empty letters, that contain nothing but a fine jingle of well-chosen words and delicate couched phrases, but rather replete and abounding with grand discourses of reason, by which a man
genuine private affections, and a sincere interest in the public good, are possible, though in unequal degrees, to every rightly brought-up human being.
and it came to passe, when the spirit rested upon them, they prophecyed, and did not cease," by which it is manifest, first, that their prophecying to the people, was subservient, and subordinate to the prophecying of moses; for that god took of the
friendliness all at once like an atmosphere sustaining me, as made the fancied advantages of human neighborhood insignificant, and i have never thought of them since. every little pine needle expanded and swelled with sympathy and befriended me.
and one attalus in seneca says, that the memory of our lost friends is as grateful to us, as bitterness in wine, when too old, is to the palate:
and neither shall they become so! what would be my love to the superman, if i spake otherwise?
we have a mind pliable in itself, that will be company; that has wherewithal to attack and to defend, to receive and to give: let us not then fear in this solitude to languish under an uncomfortable vacuity.
i too would fain be a track-repairer somewhere in the orbit of the earth.
having all the night dreamed that he had horns on his head, did, by the force of imagination, really cause them to grow there. passion gave to the son of croesus the voice which nature had denied him.
this is why women are more sober in their judgment than we, and why they see nothing more in things than is really there; while we, if our passions are roused, slightly exaggerate or add to our imagination.
"uxor, si cesses, aut to amare cogitat, aut tete amari, aut potare, aut animo obsequi; et tibi bene esse soli, cum sibi sit male;"
"tibi quod superest, mihi quod desit, dolet."
for this is the meaning of the expression: "an object is contained under a conception."
civil innocence is measured according to times and places.
could not be much, nor to the prejudice of others, where the same plenty was still left to those who would use the same industry.
if these jews of thessalonica were not, who else was the judge of what s. paul alledged out of scripture? if s. paul, what needed he to quote any places to prove his doctrine?
i do not think necessary to warn you against vice, a thing so odious in women, for i would not even suppose that you could harbour any inclination for it--nay, i believe that you hold the very name in abhorrence. dear daughter, farewell."
society and intelligence? how easy had it been to have made advantage of souls so innocent, and so eager to learn, leaving, for the most part, naturally so good inclinations before?
at length, having come up fifty rods off, he uttered one of those prolonged howls, as if calling on the god of loons to aid him, and immediately there came a wind from the east and rippled the surface, and filled the whole air with misty rain, and i was
put all things under him, that god may be all in all."
thus spake the devil unto me, once on a time: "even god hath his hell: it is his love for man."
if, on the other hand, we conceive that he painfully affects the same, we shall be affected with hatred towards him.
health or sound organization should be universal. genius should be the child of genius and every child should be inspired; but now it is not to be predicted of any child, and nowhere is it pure.
to realledge anew common and universal reasons.
they are also called phantasmes, which is in the same language, apparitions. and from these images it is that one of the faculties of mans nature, is called the imagination.
out, as doubtless he does, it must then necessarily follow, that they must so fall out": to which our masters reply: "that the seeing anything come to pass, as we do, and as god himself also does (for all things being present with him, he rather sees,
vi.) self--caused, and (by prop. v.) will perforce consist of a different attribute, so that, in that case, several substances could be formed out of one substance, which (by prop. vi.) is absurd. moreover, the parts (by prop.
not the neighbour do i teach you, but the friend. let the friend be the festival of the earth to you, and a foretaste of the superman.
but nowhere is it more obligatory to put aside explanations around no other type has there grown such a mass of absurdity and superstition, no other type seems to have been more interesting to men and even to philosophers--perhaps it is time to become
so that my apology for epicurus will still appear solid and satisfactory; nor have the political interests of society any connexion with the philosophical disputes concerning metaphysics and religion.
such accusers of life-them life overcometh with a glance of the eye. "thou lovest me?" saith the insolent one; "wait a little, as yet have i no time for thee."
we have hitherto considered only two possibilities: that the received opinion may be false, and some other opinion, consequently, true; or that, the received opinion being true, a conflict with the opposite error is essential to a clear apprehension and
rascally officers of a king of egypt: so much did the prolongation of five or six months of life cost the great pompey; and, in our fathers' days, ludovico sforza, the tenth duke of milan, whom all italy had so long truckled under, was seen to die a
i know a woodchopper, of middle age, who takes a french paper, not for news as he says, for he is above that, but to "keep himself in practice," he being a canadian by birth; and when i ask him what he considers the best thing he can do in this world, he
how can prudence, which is the choice between good and evil, be properly attributed to him whom no evil can touch? how can reason and intelligence, which we make use of, to arrive by obscure at apparent things; seeing that nothing is obscure to him?
defeats are to him more glorious than his victories, and his mourning than his triumph.
we will first speak how the natural inclination and habit to be angry, may be attempted and calmed. secondly, how the particular motions of anger may be repressed, or at least refrained from doing mischief.
well as, the defence of the whole, to those deserving men, who have made my system their own.
agitation, yet must there of necessity be one to overrule all the rest, though not with so necessary and absolute a dominion but that through the flexibility and inconstancy of the soul, those of less authority may upon occasion reassume their place and
the only case in which the higher ground has been taken on principle and maintained with consistency, by any but an individual here and there, is that of religious belief: a case instructive in many ways, and not least so as forming a most striking
men cannot serve two masters: they ought therefore to ease them, either by holding the reins of government wholly in their own hands; or by wholly delivering them into the hands of the pope; that such men as are willing to be obedient, may be protected in
i retained the little sense and discretion that nature has given me, entire for their service and my own: a little emotion, but no dotage.
we find several other like precepts, whereby we are permitted to borrow frivolous appearances from the vulgar, where we find the strongest reason will not answer the purpose, provided they administer satisfaction and comfort where they cannot cure the
secondly, let there be certain persons licensed, to lend to known merchants, upon usury at a higher rate; and let it be with the cautions following.
thirdly, because the major part hath by consenting voices declared a soveraigne; he that dissented must now consent with the rest; that is, be contented to avow all the actions he shall do, or else justly be destroyed by the rest.
without entering upon a dry and tedious analysis of the essential requisites of transcendental schemata of the pure conceptions of the understanding, we shall rather proceed at once to give an explanation of them according to the order of the categories,
it is remarkable also that romulus, in his division of lands, made it his first care to set apart a third for the use of the state.
ambrose, in excommunicating theodosius the emperour, (if it were true hee did so,) was a capitall crime. and for the popes, gregory one. greg. two. zachary, and leo three.
now where is that process of reasoning which, from one instance, draws a conclusion, so different from that which it infers from a hundred instances that are nowise different from that single one?
it accidentally happens even to us, who are but abortive births of men, sometimes to launch our souls, when roused by the discourses or examples of others, much beyond their ordinary stretch; but 'tis a kind of passion which pushes and agitates them, and
the gains of ordinary trades and vocations are honest; and furthered by two things chiefly: by diligence, and by a good name, for good and fair dealing.
to put an end to her life, invited pompeius to her death, to render it the more honourable, an invitation that he accepted; and having long tried in vain by the power of his eloquence, which was very great, and persuasion, to divert her from that design,
this one makes grapes grow, that onions; this has the presidence over lechery, that over merchandise; for every sort of artisan a god; this has his province and reputation in the east; that his in the west:--
not their authority de jure divino; so neither hath the pope his de jure divino, except onely where hee is also the civill soveraign.
there is no sorer misfortune in all human destiny, than when the mighty of the earth are not also the first men. then everything becometh false and distorted and monstrous.
lived upon his bounty; as they also do, whose learning consists in having noble libraries.
there is hardly enough to defend it when need arises, and thus a body which is too big for its constitution gives way and falls crushed under its own weight.
there is opilio, there is gaudentius, men who for many and various offences the king's sentence had condemned to banishment; and when they declined to obey, and sought to save themselves by taking sanctuary, the king, as soon as he heard of it, decreed
not one of those ponderous, conscience-stricken herding-animals (who undertake to advocate the cause of egoism as conducive to the general welfare) wants to have any knowledge or inkling of the facts that the "general welfare" is no ideal, no goal, no
"the sires of these huge animals were wont the carthaginian hannibal to mount; our leaders also did these beasts bestride, and mounted thus pyrrhus his foes defied; nay, more, upon their backs they used to bear castles with armed cohorts to the war."
position. but in the end ambition eluded all attempts to check it; and the most incredible fact of all is that, in the midst of all these abuses, the vast people, thanks to its ancient regulations, never ceased to elect magistrates, to pass laws, to judge
xx.) who conceives, that some object of his hatred is painfully affected, will feel pleasure, to an extent proportioned to the amount of pain he conceives in the object of his hatred. this was our first point.
it, with a sound judgment and clear from passion, looked upon what had been done with so much horror and remorse that he caused the eyes to be bored out and the tongue and shameful parts to be cut off of him who had performed it.
hereupon the doctors cry out: what must the female appetite and concupiscence be, when their reason, their reformation and virtue, are taxed at such a rate, considering the divers judgments of our appetites?
when he purports to be in love with another, and works all he can to obtain his desire, let any one but ask him, on which he had rather a disgrace should fall, his wife or his mistress, which of their misfortunes would most afflict him, and to which of
as to the rest, they also considered, by the vanity of human reason, that the mixture and association of two so contrary things as the mortal and the immortal, was unimaginable:--
indeed all this fine decoration of painting is easily effaced by the lustre of a simple and blunt truth; these fine flourishes serve only to amuse the vulgar, of themselves incapable of more solid and nutritive diet, as aper very evidently demonstrates in
"et minimae vires frangere quassa valent."
towards the close of the republic, it was often necessary to have recourse to extraordinary expedients in order to supplement the inadequacy of the laws.
"and obscene pleasures, if nature requires them," epicurus thinks, "are not to be measured either by race, kind, place, or rank, but by age, shape, and beauty.... neither are sacred loves thought to be foreign to wise men;...
truth that is naked is the most beautiful, and the simpler its expression the deeper is the impression it makes; this is partly because it gets unobstructed hold of the hearer's mind without his being distracted by secondary thoughts, and partly because
if it be said that there is an infinite number of things which we cannot perceive, i answer, that we cannot attain to such things by any thinking, nor, consequently, by any faculty of volition.
i believe there are few but will be of opinion that he can: and this may serve as a proof that the simple ideas are not always, in every instance, derived from the correspondent impressions; though this instance is so singular, that it is scarcely worth
laws of causality. hence it follows that the criterion of necessity is to be found only in the law of possible experience-that everything which happens is determined a priori in the phenomenon by its cause.
the knights-errant, who wandered about to clear the world of dragons and giants, never entertained the least doubt with regard to the existence of these monsters.
so it is, nevertheless, that fortune still reserving her authority in defiance of whatever we are able to do or say, sometimes presents us with a necessity so urgent, that 'tis requisite the laws should a little yield and give way; and when one opposes
but i have yet more avoided receiving than sought occasions of giving, and moreover, according to aristotle, it is more easy., my fortune has allowed me but little to do others good withal, and the little it can afford, is put into a pretty close hand.
his own affection opposing any such disloyalty, suffered himself to be so terrified, as it was confidently reported, with the fine prognostics that were spread abroad everywhere in favour of the emperor charles five., and to our disadvantage (especially
you are not to consider if your word or action may admit of another interpretation; 'tis your own true and sincere interpretation, your real meaning in what you said or did, that you are thenceforward to maintain, whatever it cost you.
nay, it looks as if the jealousy of seeing them appear in and enjoy the world when we are about to leave it, rendered us more niggardly and stingy towards them; it vexes us that they tread upon our heels, as if to solicit us to go out; if this were to be
if you should ever be betrayed into any of these philanthropies, do not let your left hand know what your right hand does, for it is not worth knowing. rescue the drowning and tie your shoe-strings. take your time, and set about some free labor.
stamped they only chirruped the louder, as if past all fear and respect in their mad pranks, defying humanity to stop them. no you don't-chickaree-chickaree.
as to the rest, i am not swayed by any passion, either of love or hatred, towards the great, nor has my will captivated either by particular injury or obligation.
besides, i do not offer to contend with the whole body of these champions, nor hand to hand with anyone of them: 'tis only by flights and little light attempts that i engage them; i do not grapple with them, but try their strength only, and never engage
the reply is, that one ought to be both feared and loved, but as it is difficult for the two to go together, it is much safer to be feared than loved, if one of the two has to be wanting.
better than the hand and nimbler was the invisible thought which wrought through it; and thus ever, behind the coarse effect, is a fine cause, which, being narrowly seen, is itself the effect of a finer cause.
in vain! goad further! cruellest goader! no dog-thy game just am one, cruellest huntsman! thy proudest of captives, thou robber 'hind the cloud-banks ... speak finally! thou lightning-veiled one! thou unknown one! speak!
exercise of arms, and to fix them to a lazy and sedentary life.
howsoever, it may be perceived what manner of life there would be, where there were no common power to feare; by the manner of life, which men that have formerly lived under a peacefull government, use to degenerate into, in a civill warre.
and on the other side, it is a most certain oracle of time, that those states that continue long in that profession (as the romans and turks principally have done) do wonders.
experimentally know that radishes are windy, and senna-leaves purging; and several other such experiences i have, as that mutton nourishes me, and wine warms me: and solon said "that eating was physic against the malady hunger."
senslesse words, without possibility of being understood. when two, or more men, know of one and the same fact, they are said to be conscious of it one to another; which is as much as to know it together.
rousseau begins by demolishing the exaggerated parallel so often drawn between the state and the family; he shows that the state is not, and cannot be, patriarchal in nature, and goes on to lay down his view that its real being consists in the general
far off, men swell, bully and threaten; bring them hand to hand, and they are a feeble folk.
cato the consul, to secure some cities of spain from revolt, only interdicting the inhabitants from wearing arms, a great many killed themselves:
when we consider a straight line contained between two fixed points which are its ends, such a portion is called a finite straight line.
why do men feel that the natural history of man has never been written, but he is always leaving behind what you have said of him, and it becomes old, and books of metaphysics worthless?
the magnanimous know very well that they who give time, or money, or shelter, to the stranger,-so it be done for love and not for ostentation,-do, as it were, put god under obligation to them, so perfect are the compensations of the universe.
every day. his soul, which nothing disturbs, is wholly wrapped up in the feeling of its present existence, without any idea of the future, however near at hand; while his projects, as limited as his views, hardly extend to the close of day.
the first that ever was canonized at rome, was romulus, and that upon the narration of julius proculus, that swore before the senate, he spake with him after his death, and was assured by him, he dwelt in heaven, and was there called quirinius, and would
thou to be happy? a question which mr. carlyle clenches by the addition, what right, a short time ago, hadst thou even to be ?
this game, as the "dictionnaire de trevoux" describes it, is one wherein two persons contend which of them shall soonest pick up some object.
this seemeth incredible, unto those that know not the principle, that the mind of man, is more cheered and refreshed by profiting in small things, than by standing at a stay, in great.
the declaration of independence of the scientific man, his emancipation from philosophy, is one of the subtler after-effects of democratic organization and disorganization: the self-glorification and self-conceitedness of the learned man is now everywhere
"fortuna vitrea est: turn, quum splendet, frangitur,"
accounted hostile force, but where it leaves not the remedy of such an appeal; and it is such force alone, that puts him that uses it into a state of war, and makes it lawful to resist him.
one see "the faculty of self-improvement".
tyranny, this arbitrariness, this severe and magnificent stupidity, has educated the spirit; slavery, both in the coarser and the finer sense, is apparently an indispensable means even of spiritual education and discipline.
the human race is interested in these experiments, though a few old women who are incapacitated for them, or who own their thirds in mills, may be alarmed.
we trouble life by the care of death, and death by the care of life: the one torments, the other frights us.
i have often tried this upon our mountains in these parts; and though i am one who am not the most subject to be afraid, i was not able to endure to look into that infinite depth without horror and trembling, though i stood above my length from the edge
why should we be in such desperate haste to succeed, and in such desperate enterprises? if a man does not keep pace with his companions, perhaps it is because he hears a different drummer.
the vain image of this sickly curiosity is yet more manifest in this other example which they so often urge.
the schoole of the jews, was originally a schoole of the law of moses; who commanded (deut.
it assumed that the only immediate experience is internal and that from this we can only infer the existence of external things.
thou speakest the things thou shouldst speak, but not as thou shouldst speak them."-- plutarch, apothegms of the lacedamonians.
lively among the people: that all travellers, who return from foreign countries, bring us accounts of the same tradition, without the least variation or contradiction: it is evident, that our present philosophers, instead of doubting the fact, ought to
from the order of the work, you infer, that there must have been project and forethought in the workman.
for all these words, hee that in his actions observeth the lawes of his country, make but one name, equivalent to this one word, just.
and this diversity of seeming, (produced by the diversity of the operation of bodies, on the organs of our sense) we attribute to alterations of the bodies that operate, call them accidents of those bodies.
if you saw upon the sea-shore the print of one human foot, you would conclude, that a man had passed that way, and that he had also left the traces of the other foot, though effaced by the rolling of the sands or inundation of the waters.
and (because all the churches had their presbyters ordained in the same manner,) where the word is constitute, (as titus one.five.) "ina katasteses kata polin presbuterous," "for this cause left i thee in crete, that thou shouldest constitute elders in
subjects. for a prince must have two kinds of fear: one internal as regards his subjects, one external as regards foreign powers.
for my own part, one must henceforward abstain from controversy, although i shall carefully attend to all suggestions, whether from friends or adversaries, which may be of use in the future elaboration of the system of this propdeutic.
there is certainly a probability, which arises from a superiority of chances on any side; and according as this superiority encreases, and surpasses the opposite chances, the probability receives a proportionable encrease, and begets still a higher degree
i could imagine a music of which the rarest charm would be that it knew nothing more of good and evil; only that here and there perhaps some sailor's home-sickness, some golden shadows and tender weaknesses might sweep lightly over it; an art which, from
of this state hear what cicero saith: quam volumus licet, patres conscripti, nos amemus, tamen nec numero hispanos, nec robore gallos, nec calliditate poenos, nec artibus graecos, nec denique hoc ipso hujus gentis et terrae domestico nativoque sensu
now, our faculties are not so trained up; we do not try, we do not know them; we invest ourselves with those of others, and let our own lie idle; as some one may say of me, that i have here only made a nosegay of foreign flowers, having furnished nothing
the passion of surprise and wonder , arising from miracles, being an agreeable emotion, gives a sensible tendency towards the belief of those events, from which it is derived.
draught of poison. but persons of honour would not abide this necessity, but made use of their own physicians and surgeons for this purpose.
the hero is a mind of such balance that no disturbances can shake his will, but pleasantly and as it were merrily he advances to his own music, alike in frightful alarms and in the tipsy mirth of universal dissoluteness.
follows that it is the part of a more refined humanity to have reverence "for the mask," and not to make use of psychology and curiosity in the wrong place.
"with a sportive cruelty" (or:) "what an unkindness there is in jesting!"--claudian in eutrop. i. twenty four.
still longer, bringing me up to the meanest and most common way of living:
origin; just like the hypotheses which our physicists daily form respecting the formation of the world.
for all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time,
montaigne here diverts himself m giving lucretius' words a construction directly contrary to what they bear in the poem.
he is confiding, yet only as one who lets himself go, but does not flow; and precisely before the man of the great current he stands all the colder and more reserved--his eye is then like a smooth and irresponsive lake, which is no longer moved by rapture
mothers are too tender, and their natural affection is apt to make the most discreet of them all so overfond, that they can neither find in their hearts to give them due correction for the faults they may commit, nor suffer them to be inured to hardships
i never read this divine description but that, methinks, i there see human folly and vanity represented in their true and lively colours.
but if in stead of a rationall appetite, we shall say an appetite resulting from a precedent deliberation, then the definition is the same that one have given here. will, therefore, is the last appetite in deliberating.
observed in all that exists or takes place in the world and farther, by considering the concatenation of these laws, it appears to me that i have discovered many truths more useful and more important than all i had before learned, or even had expected to
meanwhile, with respect to these conceptions, as with respect to all our cognition, we certainly may discover in experience, if not the principle of their possibility, yet the occasioning causes of their production.
unjust as to do his brother an injury, will scarce be so just as to condemn himself for it: but i shall desire those who make this objection, to remember, that absolute monarchs are but men; and if government is to be the remedy of those evils, which
the knowledge, as i experimentally know, has inspired some with courage above their natural measure; but this is not properly valour, because it supports itself upon address, and is founded upon something besides itself.
even reproofs from authority, ought to be grave, and not taunting. as for facility: it is worse than bribery. for bribes come but now and then; but if importunity, or idle respects, lead a man, he shall never be without.
for the understanding whereof, we may consider, that there is in mens aptnesse to society; a diversity of nature, rising from their diversity of affections; not unlike to that we see in stones brought together for building of an aedifice.
for pardon, is nothing but granting of peace; which though granted to them that persevere in their hostility, be not peace, but feare; yet not granted to them that give caution of the future time, is signe of an aversion to peace; and therefore contrary
in destroying a rival system, it likewise destroys the credit of those miracles, on which that system was established; so that all the prodigies of different religions are to be regarded as contrary facts, and the evidences of these prodigies, whether
"let him go, he is gone. and though it honoureth thee that thou speakest only in praise of this dead one, yet thou knowest as well as i who he was, and that he went curious ways."
that decisive chapter entitled 'old and new tables' was composed in the very difficult ascent from the station to eza-that wonderful moorish village in the rocks. my most creative moments were always accompanied by unusual muscular activity.
thus wee see how the power ecclesiasticall was left by our saviour to the apostles; and how they were (to the end they might the better exercise that power,) endued with the holy spirit, which is therefore called sometime in the new testament paracletus
me too thy nobleness has taught to master my despair; the fountains of my hidden life are through thy friendship fair.
and because all rules of life, which men are in conscience bound to observe, are laws; the question of the scripture, is the question of what is law throughout all christendome, both naturall, and civill.
but these words, "sell all thou hast; give it to the poore; and follow me," are counsell; because the reason for which we are to do so, is drawn from our own benefit; which is this, that we shall have "treasure in heaven."
while all excesses are hurtful, excess of comfort is the most hurtful of all; it affects the brain; it leads men's minds into vain imaginings; it spreads a thick cloud over the boundaries of truth and falsehood.
or of others i look upon death carelessly when i look upon it universally i receive but little advice, i also give but little i speak truth, not so much as i would, but as much as i dare i understand my men even by their silence and smiles idleness is to
they were absent) towards it; and lastly, he offered a sacrifice of peace-offering, and the house was dedicated.
i could show that it is to this desire of being talked about, and this unremitting rage of distinguishing ourselves, that we owe the best and the worst things we possess, both our virtues and our vices, our science and our errors, our conquerors and our
unless you will allow that of cicero to be of so supreme a perfection as to form a complete body of itself.
with tobacco in virginia. wood commonly aboundeth but too much; and therefore timber is fit to be one. if there be iron ore, and streams whereupon to set the mills, iron is a brave commodity where wood aboundeth.
for as the apostle saith of godliness, having a show of godliness, but denying the power thereof; so certainly there are, in point of wisdom and sufficiency, that do nothing or little very solemnly: magno conatu nugas.
but this was sufficient to direct him to adde more names, as the experience and use of the creatures should give him occasion; and to joyn them in such manner by degrees, as to make himselfe understood; and so by succession of time, so much language might
they cannot even happen twice to the same people, for it can make itself free as long as it remains barbarous, but not when the civic impulse has lost its vigour.
prop. fifty five. when the mind contemplates its own weakness, it feels pain thereat.
and what were the ten reconciliations, and the ten truths, and the ten laughters with which my heart enjoyed itself?
the vain traveller attempts to embellish his life by quoting my lord and the prince and the countess, who thus said or did to him . the ambitious vulgar show you their spoons and brooches and rings, and preserve their cards and compliments.
cassius severus, a man of great eloquence and his very intimate friend, seeing his books burned, cried out that by the same sentence they should as well condemn him to the fire too, seeing that he carried in his memory all that they contained.
secondly , we are not able to move all the organs of the body with a like authority; though we cannot assign any reason besides experience, for so remarkable a difference between one and the other.
a man, by god; and evill thoughts by the divell: or that good thoughts are powred (infused) into a man, by god; and evill ones by the divell.
no body doubts but an express consent, of any man entering into any society, makes him a perfect member of that society, a subject of that government. the difficulty is, what ought to be looked upon as a tacit consent, and how far it binds, i.e.
these circumstances were surely the very reverse of favourable; and yet in spite of it all, and as if in demonstration of my belief that everything decisive comes to life in spite of every obstacle, it was precisely during this winter and in the midst of
ten.) in these words, "and the evill spirit came upon saul, and he prophecyed in the midst of the house."
from the janizaries and men of war, to save the sacking of constantinople and other towns, as their manner is.
the first, and most generall distribution of punishments, is into divine, and humane. of the former i shall have occasion, to speak, in a more convenient place hereafter.
i never yet saw that father, but let his son be never so decrepit or deformed, would not, notwithstanding, own him: not, nevertheless, if he were not totally besotted, and blinded with his paternal affection, that he did not well enough discern his
and it is not the mouthful which hath most choked me, to know that life itself requireth enmity and death and torture-crosses:-
such as love physic, may also have good, great, and convincing considerations; i do not hate opinions contrary to my own: i am so, far from being angry to see a discrepancy betwixt mine and other men's judgments, and from rendering myself unfit for the
to be sedulous in promoting anothers good; also to flatter, is to honour; as a signe we seek his protection or ayde. to neglect, is to dishonour.
and if you regard italy, which has been the seat of these changes, and who has given the impulse to them, you will see her to be a country without dams or barriers of any kind.
and such an existence is even now the lot of many, during some considerable portion of their lives. the present wretched education, and wretched social arrangements, are the only real hindrance to its being attainable by almost all.
evil, and that, as soon as man should have eaten of it, he would straightway fear death rather than desire to live.
it thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that
and that prince who is lacking in this skill is wanting in the first essentials of a leader; for it is this which teaches how to find the enemy, take up quarters, lead armies, arrange marches and occupy positions with advantage.
"ah! how much may one man surpass another!" --terence, eunuchus, ii. two.
resurrection. that the soul of man is in its own nature eternall, and a living creature independent on the body; or that any meer man is immortall, otherwise than by the resurrection in the last day, (except enos and elias,) is a doctrine not apparent in
every opinion is of force enough to cause itself to be espoused at the expense of life.
and petty soul in it). to have bound up this new testament (a kind of rococo of taste in every respect) along with the old testament into one book, as the "bible," as "the book in itself," is perhaps the greatest audacity and "sin against the spirit"
they would begin to sing almost with as much precision as a clock, within five minutes of a particular time, referred to the setting of the sun, every evening. i had a rare opportunity to become acquainted with their habits.
both he who has the fortitude to endure it conceals the truth, and he who has not: for why should pain sooner make me confess what really is, than force me to say what is not?
they are bound to estimate the nature of such rulers (having no information on the subject) in accordance with their own nature, and therefore they assert that the gods ordained everything for the use of man, in order to bind man to themselves and obtain
they sit for long evenings beside one another, and say: "let us again become like little children and say, 'good god!'"-ruined in mouths and stomachs by the pious confectioners.
part of their number; and precautions are as much needed against this, as against any other abuse of power.
his first law is to provide for his own preservation, his first cares are those which he owes to himself; and, as soon as he reaches years of discretion, he is the sole judge of the proper means of preserving himself, and consequently becomes his own
impenetrable, close, and shut, nothing can enter, not so much as the water of the sea.
it was a rather cool evening, and some of his neighbors were apprehending a frost. he had not attended to the train of his thoughts long when he heard some one playing on a flute, and that sound harmonized with his mood.
meanwhile--for there is plenty of time until then--we should be least inclined to deck ourselves out in such florid and fringed moral verbiage; our whole former work has just made us sick of this taste and its sprightly exuberance.
the rest remain, when they have got so far, till the government is either entirely dissolved by new revolutions, or brought back again to legitimacy.
iii.); we can, therefore, conceive it as capable of restraining stimulation, and preventing its becoming excessive, and hindering the body's capabilities; thus, to this extent, it will be good. q.e.five hundred.
both, he feels himself subjected to both, by that oldest instinct of subjection which breaks forth in him.--it is "the slave" in the vain man's blood, the remains of the slave's craftiness--and how much of the "slave" is still left in woman, for
to be governed (as we call it) by one is not safe; for it shows softness, and gives a freedom, to scandal and disreputation; for those, that would not censure or speak ill of a man immediately, will talk more boldly of those that are so great with them,
indeed, with the help of a religion which has humoured and flattered the sublimest desires of the herding-animal, things have reached such a point that we always find a more visible expression of this morality even in political and social arrangements:
"nec bella fuerunt, faginus astabat dum scyphus ante dapes."
one hundred., the decree for his restoration was passed, and he returned to rome the next month, being received with immense popular enthusiasm.
began to leave their old way, and to follow this. i am not sorry that we should here take notice of the barbarous horror of so cruel an action, but that, seeing so clearly into their faults, we should be so blind to our own.
and so it is also with all other history.
commodities; they always receive me with the same kindness.
xxxiv. a diameter of a circle is a right line drawn through the centre and terminated both ways by the circumference, such as ab.
thinking thing , should not therefore feel pain, but should only perceive the hurt with the eye of my understanding (as a mariner perceives by his sight whatever is broken in his ship) and when the body wants either meat or drink, i should only understand
in these different governments, all the offices were at first elective; and when the influence of wealth was out of the question, the preference was given to merit, which gives a natural ascendancy, and to age, which is experienced in business and
"wretched the elementary trials of youth, and hard the rudiments of approaching war."--virgil, aeneid, xi. one hundred fifty six.
will do no harm. what homer and plato said of the egyptians, that they were all physicians, may be said of all nations; there is not a man amongst any of them who does not boast of some rare recipe, and who will not venture it upon his neighbour, if he
and the few find a place when the many have nothing to rest upon.
and therefore to lament that we shall not be alive a hundred years hence, is the same folly as to be sorry we were not alive a hundred years ago. death is the beginning of another life.
so perfect is this instinct, that once, when i had laid them on the leaves again, and one accidentally fell on its side, it was found with the rest in exactly the same position ten minutes afterward.
the human body exactly like a pilot in a ship, unless perhaps to move its members, but that it is necessary for it to be joined and united more closely to the body, in order to have sensations and appetites similar to ours, and thus constitute a real man.
note), according as the power of the mind and body may be increased or diminished, c.; and consequently (three. xii.), according as the mind may desire or shrink from the conception of it (three. xiii. coroll.), in other words (three. xiii.
they neither instruct us to think well nor to do well think of physic as much good or ill as any one would have me use veils from us the true aspect of things victorious envied the conquered we only labour to stuff the memory we take other men's knowledge
with thunder and heavenly fireworks must one speak to indolent and somnolent senses.
now, because misfortune's shadow hath o'erclouded that false face, cruel life still halts and lingers, though i loathe his weary race. friends, why did ye once so lightly vaunt me happy among men? surely he who so hath fallen was not firmly founded then.
an apology is due to the philosophical opponents of utilitarianism, for even the momentary appearance of confounding them with any one capable of so absurd a misconception; which is the more extraordinary, inasmuch as the contrary accusation, of referring
all discourse, all action would immediately cease; and men remain in a total lethargy, till the necessities of nature, unsatisfied, put an end to their miserable existence. it is true; so fatal an event is very little to be dreaded.
who set up force again in opposition to the laws, do rebellare, that is, bring back again the state of war, and are properly rebels: which they who are in power, (by the pretence they have to authority, the temptation of force they have in their hands,
after they had jointly deplored the misfortune of their country, some retired home to their own houses, others stayed to be burned with vibius in his funeral pyre; and were all of them so long in dying, the vapour of the wine having prepossessed the
six. were there no advantage to be reaped from these studies, beyond the gratification of an innocent curiosity, yet ought not even this to be despised; as being one accession to those few safe and harmless pleasures, which are bestowed on human race.
"quis deus hanc mundi temperet arte domum: qua venit exoriens, qua deficit: unde coactis cornibus in plenum menstrua luna redit unde salo superant venti, quid flamine captet eurus, et in nubes unde perennis aqua; sit ventura dies mundi quae subruat
ignavum fucos pecus a praesepibus arcent.
'tis very true, but he will yet be there perplexed.
determine that this or that is the best.
forme is power; because being a promise of good, it recommendeth men to the favour of women and strangers.
i. forty eight. --remain in their possession. i have not seen the prince. fifty were lost . . . as for the count of thorigny, he lost some ver plate and a few articles of clothing.
six tacitus, hist. iv, seventeen. the most wretched slavery they call peace.
part. we find that the attempt to make the slightest alteration, in any part, leads inevitably to contradictions, not merely in this system, but in human reason itself.
if i be a diviner and full of the divining spirit which wandereth on high mountain-ridges, 'twixt two seas,-
afterwards in the king, as may be proved by this same argument of bellarmine; for if the priest (be he the high priest or any other) had his jurisdiction immediately from god, then the king could not take it from him; "for he could do nothing contrary to
and that she stealeth to their ear to whisper secrets into it, and amorous flatteries: of this do they plume and pride themselves, before all mortals!
solely from the intermingled ingredient of cruelty.
abraham had the sole power of ordering the religion of his own people
we all bleed on secret sacrificial altars, we all burn and broil in honour of ancient idols.
as all men have some access to primary truth, so all have some art or power of communication in their head, but only in the artist does it descend into the hand.
all the rest, and gave them the reins in all other faults whatever to compound for that one of incontinence.
without a perfect understanding of words, be detected.
"tacitum sylvas inter reptare salubres, curantem, quidquid dignum sapienti bonoque est."
"vallere queis cura est albos a stirpe capillos, et faciem, dempta pelle, referre novam."
i will not, after all, as i often hear dead men spoken of, that men should say of me: "he judged, he lived so and so; he would have done this or that; could he have spoken when he was dying, he would have said so or so, and have given this thing or
the lower and weaker faction, is the firmer in conjunction; and it is often seen, that a few that are stiff, do tire out a greater number, that are more moderate.
i remember that some years ago there was an epidemical disease, very dangerous and for the most part mortal, that raged in the towns about us: the storm being over which had swept away an infinite number of men, one of the most famous physicians of all
comprehension of. whoever attempts a definition of cause, exclusive of these circumstances, will be obliged either to employ unintelligible terms or such as are synonymous to the term which he endeavours to define.
hearing that his people were besieged, he passed through the enemy's army in disguise to go and encourage them with his presence.
i do not, nevertheless, understand how a man can extend the pleasure of drinking beyond thirst, and forge in his imagination an appetite artificial and against nature; my stomach would not proceed so far; it has enough to do to deal with what it takes in
use. it is commonly seen, that men, once placed, take in with the contrary faction, to that by which they enter: thinking belike, that they have the first sure, and now are ready for a new purchase.
now if this be true of different colours, it must be no less so of the different shades of the same colour; and each shade produces a distinct idea, independent of the rest.
excepting what was employed in the service of their gods, they might freely take.
free themselves from a prudent loathing of the restlessness, emptiness, and noisy wranglings of the essentially politics-practising nations;--supposing such a statesman were to stimulate the slumbering passions and avidities of his people, were to make a
but i very well understand that it is a commodity hard to recover: by weakness and long experience our taste is become more delicate and nice; we ask most when we bring least, and are harder to choose when we least deserve to be accepted: and knowing
there is doubtless, in his way of putting it, an appeal to a "golden age"; but this golden age is admittedly as imaginary as the freedom to which men are born is bound, for most of them, to be.
the earth to swallow corah, dathan, and abiram with their wives and children alive, and consumed those two hundred and fifty princes with fire.
besides this, i consider that this power of imagination which is in me (as it differs from the power of understanding ) does not appertain to the essence of me , that is, of my mind , for tho i wanted it, yet certainly i should be the same he, that now i
'tis an irregular and perpetual motion, without model and without aim; its inventions heat, pursue, and interproduce one another:
let her allow this vocal frailty to disease, if it be neither cordial nor stomachic, and permit the ordinary ways of expressing grief by sighs, sobs, palpitations, and turning pale, that nature has put out of our power; provided the courage be undaunted,
fifteen.) he asked them all again, (not peter onely) "whom say yee that i am?"
ninthly, harme inflicted for a fact done before there was a law that forbad it, is not punishment, but an act of hostility: for before the law, there is no transgression of the law: but punishment supposeth a fact judged, to have been a transgression of
quit me of the obligation of it; or i may resume it myself, i.e.
what means are there of determining which is the acutest of two pains, or the intensest of two pleasurable sensations, except the general suffrage of those who are familiar with both?
there are some nations that will not be seen to eat.
and the motion made by this pressure, continuing after the object which caused it is removed, is that we call imagination, and memory, and (in sleep, and sometimes in great distemper of the organs by sicknesse, or violence) a dream: of which things i have
court, to decide one and the same cause.
every man looks at his wood-pile with a kind of affection. i love to have mine before my window, and the more chips the better to remind me of my pleasing work.
if we except sparta, where the laws were mainly concerned with the education of children, and where lycurgus established such morality as practically made laws needless--for laws as a rule, being weaker than the passions, restrain men without altering
and when they come to give account, how an incorporeall substance can be capable of pain, and be tormented in the fire of hell, or purgatory, they have nothing at all to answer, but that it cannot be known how fire can burn soules.
all good things proceed from god; yet cannot all that have them, say they are inspired; for that implies a gift supernaturall, and the immediate hand of god; which he that pretends to, pretends to be a prophet, and is subject to the examination of the
fancy. and these are the images which are originally and most properly called ideas, and idols, and derived from the language of the graecians, with whom the word eido signifieth to see.
when the representative is one man, his unwarranted acts his own onely
"tum pavor sapientiam omnem mihiex animo expectorat."
and then, as they were holding his mouth open by force to give him a draught, he observed to one thousand. de belot: "an vivere tanti est?"
prove the reality of the foregoing principle.
virtue is satisfied with herself, without discipline, without words, without effects. in our ordinary actions there is not one of a thousand that concerns ourselves.
"that whoever will have a good crop must sow with his hand, and not pour out of the sack."--plutarch, apothegms, whether the ancients were more excellent in arms than in learning.
another time, having asked how he felt himself after his physic: "i have been very cold, and have had a great shivering upon me," said he. "that is good," replied the physician.
religion commands us to believe that, god himself having taken men out of a state of nature immediately after the creation, they are unequal only because it is his will they should be so: but it does not forbid us to form conjectures based solely on the
again, from the mere fact of conceiving that anyone shrinks from anything, we shall ourselves shrink from that thing (three. xxvii.).
but man himself only is hard to bear! the reason thereof is that he carrieth too many extraneous things on his shoulders. like the camel kneeleth he down, and letteth himself be well laden.
is it for thee to govern us, or for us to govern thee? though, peradventure, thy age may not be accomplished, yet thy life is: a man of low stature is as much a man as a giant; neither men nor their lives are measured by the ell.
is also a priori. in the above proposition, then, lies the beginning of a deduction of the pure conceptions of the understanding.
to this i say, the question is not of the danger of not deposing; but of the justice of deposing him. to choose him, may in some cases bee unjust; but to depose him, when he is chosen, is in no case just.
but all this is quite possible when we regard time as merely the subjective condition under which all our intuitions take place. for in that case, this form of the inward intuition can be represented prior to the objects, and consequently a priori.
with great spiritual consolation, humble acknowledgment of the divine favour, reformation of manners, and singular modesty.
endure a man should do, upon the civil laws; with which, though human reason has much more commerce than with the other, yet are they sovereignly judged by their own proper judges, and the extreme sufficiency serves only to expound and set forth the law
a mans covenant not to defend himselfe, is voyd
to be sure, he notices that none of the costumes fit him properly--he changes and changes.
truth, and to bestow the same care upon them as i would have done had it been my design to publish them.
in things that a man would not be seen in himself, it is a point of cunning, to borrow the name of the world; as to say, the world says, or there is a speech abroad.
the second sort is of those, that engage courts in quarrels of jurisdiction, and are not truly amici curiae, but parasiti curiae, in puffing a court up beyond her bounds, for their own scraps and advantage.
imperfection, on the other hand, does annul it; therefore we cannot be more certain of the existence of anything, than of the existence of a being absolutely infinite or perfect--that is, of god.
a great man i wanted to appear, and persuaded many; but the lie hath been beyond my power. on it do i collapse.
secondly, that king whose power is limited, is not superiour to him, or them that have the power to limit it; and he that is not superiour, is not supreme; that is to say not soveraign.
at least of as equal a degree of perfection as heat is; but also 'tis impossible that i should have an idea of heat, or of a stone , unless it were put into me by some cause , in which there is at least as much reallity , as i conceive there is in heat or
thus, as every man punished the contempt shown him by others, in proportion to his opinion of himself, revenge became terrible, and men bloody and cruel.
but one, more impudent than the rest, having named his man, there arose yet a greater consent of voices against him, an hundred imperfections being laid to his charge, and as many just reasons why he should not stand.
them. and therefore, though the creation of the world, and after that the destruction of all living creatures in the universall deluge, were admirable works; yet because they were not done to procure credit to any prophet, or other minister of god, they
to the trust reposed in them: for all power given with trust for the attaining an end, being limited by that end, whenever that end is manifestly neglected, or opposed, the trust must necessarily be forfeited, and the power devolve into the hands of those
stronger by being transplanted. i find it sufficiently abundant, but not sufficiently pliable and vigorous; it commonly quails under a powerful conception; if you would maintain the dignity of your style, you will often perceive it to flag and languish
"when a town celebrates the busk," says he, "having previously provided themselves with new clothes, new pots, pans, and other household utensils and furniture, they collect all their worn out clothes and other despicable things, sweep and cleanse their
'tis perhaps some particular sense that gives cocks to understand what hour it is at midnight, and when it grows to be towards day, and that makes them crow accordingly; that teaches chickens, before they have any experience of the matter, to fear a
the only precaution necessary for the father of a family is to guard himself against depravity, and prevent his natural inclinations from being corrupted; whereas it is these themselves which corrupt the magistrate.
by confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style.
"--"whatever is capable of reason," says zeno, "is better than that which is not capable; there is nothing better than the world; the world is therefore capable of reason."
if then this kingdome were to come at the resurrection of christ, why is it said, "some of them" rather than all? for they all lived till after christ was risen.
"at the birth of societies," says montesquieu, "the rulers of republics establish institutions, and afterwards the institutions mould the rulers." two
it is allowed on all hands that there is no known connexion between the sensible qualities and the secret powers; and consequently, that the mind is not led to form such a conclusion concerning their constant and regular conjunction, by anything which it
that such a little animal could resist both the sea, the wind, and the force of all his oars, by being only fastened by the beak to his galley (for it is a shell-fish); and was moreover, not without great reason, astonished that, being brought to him in
to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects.
then, when she saw me not only answering nothing, but mute and utterly incapable of speech, she gently touched my breast with her hand, and said: 'there is no danger; these are the symptoms of lethargy, the usual sickness of deluded minds.
her that the ague he was seized with was not a fever of the body but of the place, it follows thus: "she let me go," says he, "giving me a strict charge of my health.
the vulgar, who take things according to their first appearance, attribute the uncertainty of events to such an uncertainty in the causes as makes the latter often fail of their usual influence; though they meet with no impediment in their operation.
he exclaimed, pulling up the praying ones from the ground. "alas, if any one else, except zarathustra, had seen you:
why should we imagine this natural constraint in them, who experience no such effect in ourselves?
receive punishments for their sins: as also, that those of the elect, which shall be alive in their earthly bodies at that day, shall have their bodies suddenly changed, and made spirituall, and immortall.
"nil adeo fieri celeri ratione videtur, quam si mens fieri proponit, et inchoat ipsa, ocius ergo animus, quam res se perciet ulla, ante oculos quorum in promptu natura videtur;"
to time, therefore, which is itself unchangeable and permanent, corresponds that which in the phenomenon is unchangeable in existence, that is, substance, and it is only by it that the succession and coexistence of phenomena can be determined in regard to
if things, therefore, could have been of a different nature, or have been conditioned to act in a different way, so that the order of nature would have been different, god's nature would also have been able to be different from what it now is; and
rarefied, and dilated by the heat they meet with.
"by dress we're won; gold, gems, and rich brocades make up the pageant that your heart invades; in all that glittering figure which you see, the far least part of her own self is she; in vain for her you love amidst such cost you search, the mistress in
melts the under side of the ice, at the same time that it is melting it more directly above, making it uneven, and causing the air bubbles which it contains to extend themselves upward and downward until it is completely honeycombed, and at last
own hands rifled his breast for his heart, tore it out, and threw it to the dogs.
for he that judged it first, judged unjustly; and no injustice can be a pattern of judgement to succeeding judges.
women sell nothing but their bodies; the will is too free and too much of its own to be exposed to sale." so that these say, 'tis the will they undertake and they have reason. 'tis indeed the will that we are to serve and gain by wooing.
on no point, however, is the ordinary consciousness of europeans more unwilling to be corrected than on this matter, people now rave everywhere, even under the guise of science, about coming conditions of society in which "the exploiting character" is to
there are preachers of death: and the earth is full of those to whom desistance from life must be preached.
if, then, we suppose an object of a non-sensuous intuition to be given we can in that case represent it by all those predicates which are implied in the presupposition that nothing appertaining to sensuous intuition belongs to it; for example, that it is
enemies of logic and of the straight line, hankering after the strange, the exotic, the monstrous, the crooked, and the self-contradictory; as men, tantaluses of the will, plebeian parvenus, who knew themselves to be incapable of a noble tempo or of a
and reiterated glances. if one book do not please me, one take another; and i never meddle with any, but at such times as i am weary of doing nothing.
in another to servitude; capable of one science or of one art, dull or ingenious, obedient or mutinous, good or bad, according as the place where they are seated inclines them; and assume a new complexion, if removed, like trees, which was the reason why
"if nobility be virtue, it loses its quality in all things wherein not virtuous: and if it be not virtue, 'tis a small matter." --la byuyere.
the ordinary method of cure is carried on at the expense of life; they torment us with caustics, incisions, and amputations of limbs; they interdict aliment and exhaust our blood; one step farther and we are cured indeed and effectually.
said then zarathustra to his heart, "he there must surely be the higher man, from him came that dreadful cry of distress,-i will see if i can help him."
do you follow the instincts and propensities of nature, may they say, in assenting to the veracity of sense? but these lead you to believe that the very perception or sensible image is the external object.
my brethren in war! i love you from the very heart. i am, and was ever, your counterpart. and i am also your best enemy. so let me tell you the truth!
them all. only thus much, which is necessary to our present purpose, we may take notice of concerning them, that they have no manner of authority, any of them, beyond what is by positive grant and commission delegated to them, and are all of them
"egoism" and "altruism" are both one-sided qualities arising out of the perversion of man's, "natural goodness." "man is born good," that is, man's nature really makes him desire only to be treated as one among others, to share equally.
and first for the tormenters, wee have their nature, and properties, exactly and properly delivered by the names of, the enemy, or satan; the accuser, or diabolus; the destroyer, or abbadon.
what a pattern, and what a model! let us stretch, let us raise and swell human qualities as much as we please; puff up thyself, poor man, yet more and more, and more:--
not that your family have become courtly at courts, and that ye have learned-gay-coloured, like the flamingo-to stand long hours in shallow pools:
let us tell ambition that it is she herself who gives us a taste of solitude; for what does she so much avoid as society? what does she so much seek as elbowroom?
that psychology shall once more be recognized as the queen of the sciences, for whose service and equipment the other sciences exist. for psychology is once more the path to the fundamental problems.
ye higher men, for you doth it long, this joy, this irrepressible, blessed joy-for your woe, ye failures! for failures, longeth all eternal joy.
to pursue a little further this equality and correspondence betwixt us and beasts, the privilege our soul so much glorifies herself upon, of things she conceives to her own law, of striping all things that come to her of their mortal and corporeal
very well be allowed to his youth, and the prodigious prosperity of his fortune.
this being done, to expiate the murder, he delivered the murderer into the hands of the mother of him he had so caused to be put to death, for they were only brothers by the father's side; she, in his presence, ripped up the murderer's bosom, and with her
does it not seem that this individual man has false visions amid the crowd of others with whom he has to do, or that he is possessed with some internal demon that persecutes him? inquire of yourself where is the object of this mutation?
i believe that, if we had the books cicero wrote upon this subject, we should there find pretty stories; for he was so possessed with this passion, that, if he had dared, i think he could willingly have fallen into the excess that others did, that virtue
diodorus siculus, xv. seven.--the play, however, was called the "ransom of hector." it was the games at which it was acted that were called leneian; they were one of the four dionysiac festivals.
the first, which has neither temples, nor altars, nor rites, and is confined to the purely internal cult of the supreme god and the eternal obligations of morality, is the religion of the gospel pure and simple, the true theism, what may be called natural
consider, besides, that the same number of men consume much less in hot countries. the climate requires sobriety for the sake of health; and europeans who try to live there as they would at home all perish of dysentery and indigestion.
"equi sine fraenis, deformis ipse cursus, rigida cervice et extento capite currentium."
but if corporeall be taken in the most vulgar manner, for such substances as are perceptible by our externall senses; then is substance incorporeall, a thing not imaginary, but reall; namely, a thin substance invisible, but that hath the same dimensions
his experience, one while straining or slacking the cordage, one while hoisting the mainyard, or removing the rudder, by one and the same power carrying on several effects; and that it is lodged in the brain; which appears in that the wounds and accidents
either be cognized a posteriori and empirically, or it cannot be cognized at all.
i think i shall never revisit those scenes. i should be proud to have for the motto of my cabin those lines of spenser which one of my visitors inscribed on a yellow walnut leaf for a card:-
i have also seen, for this same end of diverting the opinions and conjectures of the people and to stop their mouths, some women conceal their real affections by those that were only counterfeit; but i have also seen some of them, who in counterfeiting
vi.) must be understood through the same nature as that, through which human nature is conceived.
that the chains of rome would be forged, not in rome itself, but in her armies. the weak resistance offered by marius to sulla, and by pompey to csar, clearly showed what was to be expected from authority at home against force from abroad.
i am always worst in my own possession, and when wholly at my own disposition: accident has more title to anything that comes from me than i; occasion, company, and even the very rising and falling of my own voice, extract more from my fancy than i can
let us not seek our disease out of ourselves; 'tis in us, and planted in our bowels; and the mere fact that we do not perceive ourselves to be sick, renders us more hard to be cured.
henry the seventh of england, king henry the fourth of france. in the fourth place are propagatores or propugnatores imperii; such as in honorable wars enlarge their territories, or make noble defence against invaders.
they live, an entire life at least. so it happens to us in the yawning of sleep, before it has fully possessed us, to perceive, as in a dream, what is done about us, and to follow the last things that are said with a perplexed and uncertain hearing which
upwards:-although it sat upon me, half-dwarf, half-mole; paralysed, paralysing; dripping lead in mine ear, and thoughts like drops of lead into my brain.
those who rise from private citizens to be princes merely by fortune have little trouble in rising but very much in maintaining their position.
qualities, of ordering and placing things she conceives worthy her taking notice of, stripping and divesting them of their corruptible qualities, and making them to lay aside length, breadth, depth, weight, colour, smell, roughness, smoothness, hardness,
thirty eight. what, then, is the conclusion of the whole matter? a simple one; though, it must be confessed, pretty remote from the common theories of philosophy.
let us hear, however, what he says himself on this point very frankly: "it would be too weak and unmanly on my part if, certain as one am of always finding myself in the position of having to succumb in that way,-- to the stone or gravel.
of ecclesiasticall revenue, under the law of moses
now how happens it that to these representations we should set an object, or that, in addition to their subjective reality, as modifications, we should still further attribute to them a certain unknown objective reality?
one am aware that certain authors, who were the first to introduce these terms "sympathy" and "antipathy," wished to signify thereby some occult qualities in things; nevertheless i think we may be permitted to use the same terms to indicate known or
'tis an exact life that maintains itself in due order in private.
i will further alledge those places of the gospell, that prove, that all that is necessary to salvation is contained in both these joined together. the men to whom st.
moreover, vulgar and casual opinions are something more than nothing in nature; and he who will not suffer himself to proceed so far, falls, peradventure, into the vice of obstinacy, to avoid that of superstition.
xlvi.; namely, that hatred should be overcome with love, and that every man should desire for others the good which he seeks for himself. we may also repeat what we drew attention to in the note to four.
how many happy, but unequal, marriages have been broken or disturbed, and how many chaste wives have been dishonoured, by an order of things continually in contradiction with that of nature!
whence it is plain, that shaking off a power, which force, and not right, hath set over any one, though it hath the name of rebellion, yet is no offence before god, but is that which he allows and countenances, though even promises and covenants, when
i am not only better pleased in doing him service than if he conferred a benefit upon me, but, moreover, had rather he should do himself good than me, and he most obliges me when he does so; and if absence be either more pleasant or convenient for him,
from divine authority to leave father and mother, and cleave to his wife.
multiplicities. in jest, and in homeric language as well, what is the platonic socrates, if not-- greek words inserted here.
whilst hasting to germination; for fear lest it should shoot and lose the nature and property of a magazine for their subsistence, they nibble off the end by which it should shoot and sprout.
towards the throne they all strive: it is their madness-as if happiness sat on the throne! ofttimes sitteth filth on the throne.-and ofttimes also the throne on filth.
it is in the power of the jaundice, indeed, to make us turn yellow, but 'tis not in the power of our own will.
thus spake zarathustra; then, however, it happened that all on a sudden he became aware that he was flocked around and fluttered around, as if by innumerable birds,-the whizzing of so many wings, however, and the crowding around his head was so great that
many have an opinion not wise, that for a prince to govern his estate, or for a great person to govern his proceedings, according to the respect of factions, is a principal part of policy; whereas contrariwise, the chiefest wisdom, is either in ordering
the imaginations of them that sleep, are those we call dreams. and these also (as all other imaginations) have been before, either totally, or by parcells in the sense.
for without doubt, those of them which represent substances are something more , or (as i may say) have more of objective reallity in them, then those that represent only modes or accidents ; and again, that by which i understand a mighty god , eternal ,
toilsomely did my spirit mount stairs, and cautiously; alms of delight were its refreshment; on the staff did life creep along with the blind one.
having spoken of the right of gods soveraignty, as grounded onely on nature; we are to consider next, what are the divine lawes, or dictates of naturall reason; which lawes concern either the naturall duties of one man to another, or the honour naturally
roman would straightway arrive at the thought of the fruit apple, which has no similitude with the articulate sound in question, nor anything in common with it, except that the body of the man has often been affected by these two things; that is, that the
the persons are such as we; the europe, an old faded garment of dead persons; the books, their ghosts. let us drop this idolatry. let us give over this mendicancy. let us even bid our dearest friends farewell, and defy them, saying, 'who are you?
there is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars.
is there any understanding so weak that, having on one side the object of one of our vicious pleasures, and on the other (in equal knowledge and persuasion) the state of an immortal glory, would change the first for the other?
there is here also much piety, and much faithful spittle-licking and spittle-backing, before the god of hosts.
these are the rules i have tried to follow in inquiring how the freest and most powerful people on earth exercised its supreme power.
own cause. but the soveraign is already agreed on for judge by them both, and is therefore either to heare the cause, and determine it himself, or appoint for judge such as they shall both agree on.
it is therefore evident that paul, and barnabas were apostles; and yet chosen, and authorized (not by the first apostles alone, but) by the church of antioch; as matthias was chosen, and authorized by the church of jerusalem.
of a god ? certainly i find the idea of a god , or infinitely perfect being , as naturally in me, as the idea of any figure , or number ; and i as clearly and distinctly understand that it appertains to his nature always to be , as i know that what i can
born, having as yet neither motion of soul nor shape of body distinguishable, by which they can render themselves amiable, and have not willingly suffered them to be nursed near me.
i usually eat salt meats, yet i prefer bread that has no salt in it; and my baker never sends up other to my table, contrary to the custom of the country.
at such a pitch of vivacity, as to render these perceptions altogether undistinguishable. all the colours of poetry, however splendid, can never paint natural objects in such a manner as to make the description be taken for a real landskip.
but this to be, if you do not point any of the lower rooms, for a dining place of servants. for otherwise, you shall have the servants' dinner after your own: for the steam of it, will come up as in a tunnel. and so much for the front.
into his toes feels the dangerous bliss of the quivering, over-sharp blade, which wishes to bite, hiss, and cut.
they must always be a godsend to princes, for they confront them, a king to a king, without ducking or concession, and give a high nature the refreshment and satisfaction of resistance, of plain humanity, of even companionship and of new ideas.
the nature, both of man, and all other living creatures, as that their effects cannot be hindred, but by extraordinary use of reason, or a constant severity in punishing them.
if i am, i shall not fear to know them for what they are. their essence is not less beautiful than their appearance, though it needs finer organs for its apprehension.
was homely bred, and without any manner of learning, made answer, that he liked her the better, and that a woman was wise enough, if she could distinguish her husband's shirt from his doublet.
one the romans, who understood and respected the right of war more than any other nation on earth, carried their scruples on this head so far that a citizen was not allowed to serve as a volunteer without engaging himself expressly against the enemy, and
when it is done to the image which we make of a saint, for no other reason, but that we think he heareth our prayers, and is pleased with the honour wee doe him, when dead, and without sense, wee attribute to him more than humane power; and therefore it
as time has gone on, his admirers and borrowers have increased in number, and his jansenism, which recommended him to the eighteenth century, may not be his least recommendation in the nineteenth.
these three--namely, images, words, and ideas--are by many persons either entirely confused together, or not distinguished with sufficient accuracy or care, and hence people are generally in ignorance, how absolutely necessary is a knowledge of this
you. and though it should present to you the image of approaching death, were it not a good office to a man of such an age, to put him in mind of his end? and, which is worse, thou hast no longer anything that should make thee desire to be cured.
i have also observed this, that he set a great value upon his exhortations to the soldiers before the fight; for where he would show that he was either surprised or reduced to a necessity of fighting, he always brings in this, that he had not so much as
the doctrines which my books contain. now, what thou hast said of thy services to the commonweal is true, only too little compared with the greatness of thy deservings.
wherefore, if any one could convict him of partiality, he ought to pick out some one of those particular judgments, or say, in general, that he was mistaken in comparing such a greek to such a roman, when there were others more fit and better resembling
before speaking of the different forms of government, let us try to fix the exact sense of the word, which has not yet been very clearly explained.
its object, and whatever the difficulties-natural or accidental-which it encounters in the human mind.
a hundred instances or experiments on one side, and fifty on another, afford a doubtful expectation of any event; though a hundred uniform experiments, with only one that is contradictory, reasonably beget a pretty strong degree of assurance.
and in the roaring, and whistling, and whizzing the coffin burst up, and spouted out a thousand peals of laughter.
in ascending to this primary and aboriginal sentiment we have come from our remote station on the circumference instantaneously to the centre of the world, where, as in the closet of god, we see causes, and anticipate the universe, which is but a slow
from all this it is easy to understand why only five classes are almost always mentioned, though there were really six.
one do not wish to keep them niggardly to myself alone, nor do i deserve to have the exclusive use of them; so that i have resolved to communicate them to my friends; and because i have none, i believe, more particularly intimate you, i send you the
and therefore it holdeth still good, that the beleef of this one article is sufficient faith to obtaine remission of sinnes to the penitent, and consequently to bring them into the kingdome of heaven.
not in a condition to lend must forbid himself to borrow not melancholic, but meditative not to instruct but to be instructed not want, but rather abundance, that creates avarice nothing can be a grievance that is but once nothing falls where all falls
potare, et spargere flores incipiam, patiarque vel inconsultus haberi.
the moment we indulge our affections, the earth is metamorphosed; there is no winter and no night; all tragedies, all ennuis vanish,-all duties even; nothing fills the proceeding eternity but the forms all radiant of beloved persons.
rousseau's answer fails to satisfy many of his critics.
i know very well that few will quarrel with the licence of my writings, who have not more to quarrel with in the licence of their own thoughts: i conform myself well enough to their inclinations, but i offend their eyes.
transparency, that would be the last to be seen of its bottom till it rose on the opposite side. some think it is bottomless.
o zarathustra, everything is a lie in me; but that i collapse-this my collapsing is genuine!"-
inconveniency of some particular mischiefs, that may happen sometimes, when a heady prince comes to the throne, are well recompensed by the peace of the public, and security of the government, in the person of the chief magistrate, thus set out of the
i honour those most to whom i show the least honour, and where my soul moves with the greatest cheerfulness, i easily forget the ceremonies of look and gesture, and offer myself faintly and bluntly to them to whom i am the most devoted: methinks they
hereby yee shall know the spirit of god; every spirit that confesseth that jesus christ is come in the flesh, is of god."
at domus aeneae cunctis dominabitur oris, et nati natorum, et qui nascentur ab illis.
and therefore tho it were demonstrated that some infinite independent almighty being did exist , yet it will not from thence follow that a creatour exists ; unless one can think this to be a right inference, we believe that there exists something that has
it is a thing worthy of very great consideration, that in that excellent, and, in truth, for its perfection, prodigious form of civil regimen set down by lycurgus, though so solicitous of the education of children, as a thing of the greatest concern, and
objects not by means of the predicates of intuition and sensibility, but of pure thought a priori, they apply to objects without any of the conditions of sensibility.
you persist in imagining, that, if we grant that divine existence, for which you so earnestly contend, you may safely infer consequences from it, and add something to the experienced order of nature, by arguing from the attributes which you ascribe to
its acquisition is far more hazardous than that of all other meat or drink; for, as to other things, what we have bought we carry home in some vessel, and there have full leisure to examine our purchase, how much we shall eat or drink of it, and when: but
be called its parts , for 'tis one and the same , mind , that desires , that perceives , that understands ; contrarily, i cannot think of any corporeal or extended being , which i cannot easily divide into parts by my thought, and by this i understand it
but finding him a little tender and backward in so rude an attempt: "do not think, my friend," said she, "that the torments i see thee endure are not as sensible to me as to thyself, and that to deliver myself from them, i will not myself make use of the
that which may seem to give the new testament, in respect of those that have embraced christian doctrine, the force of laws, in the times, and places of persecution, is the decrees they made amongst themselves in their synods.
visit the navy yard, and behold a marine, such a man as an american government can make, or such as it can make a man with its black arts, a mere shadow and reminiscence of humanity, a man laid out alive and standing, and already, as one may say, buried
there are a great many people whose idea of rousseau consists solely of the first words of the opening chapter of the social contract , "man is born free, and everywhere he is in chains."
"so as when they are come to pass, they may then by some interpretation be recalled to conjecture" --cicero, de divin., ii. thirty one.
since then those, who like one another so well as to join into society, cannot but be supposed to have some acquaintance and friendship together, and some trust one in another; they could not but have greater apprehensions of others, than of one another:
it has not the vitality and force of a single living man; for a single man can bend it to his will. it is a sort of wooden gun to the people themselves; and, if ever they should use it in earnest as a real one against each other, it will surely split.
the rich, in particular, must have felt how much they suffered by a constant state of war, of which they bore all the expense; and in which, though all risked their lives, they alone risked their property.
the inhabitants of sumatra have always seen water fluid in their own climate, and the freezing of their rivers ought to be deemed a prodigy: but they never saw water in muscovy during the winter; and therefore they cannot reasonably be positive what would
the shell-fish called the naker, lives in the same intelligence with the shrimp, a little sort of animal of the lobster kind, which serves him in the nature of a porter, sitting at the opening of the shell, which the naker keeps always gaping and open
in which thing seeing, the greatest and chief perfection of man consists, i repute my self to have gain'd much by this days meditation , for that therein i have discover'd the cause of error , and falshood ; which certainly can be no other then what i
i have merely mentioned these questions, that in treating of the conception of the understanding, there might be no omission of anything that, in the common opinion, belongs to them.
ambition, and covetousnesse are passions also that are perpetually incumbent, and pressing; whereas reason is not perpetually present, to resist them: and therefore whensoever the hope of impunity appears, their effects proceed.
two. the decrees of the whole people of rome (comprehending the senate,) when they were put to the question by the senate.
there is no expression in the german language exactly corresponding to stile empese ; but the thing itself is all the more prevalent.
the other faculty of playing the mimic, and ingeniously acting the words and gestures of another, purposely to make people merry and to raise their admiration, is no more in me than in a stock. when i swear my own oath, 'tis only, by god!
these intervals of suspension, during which the prince recognises or ought to recognise an actual superior, have always been viewed by him with alarm; and these assemblies of the people, which are the aegis of the body politic and the curb on the
spirits (gods messengers) holy angels; and the like: and wheresoever the word holy is taken properly, there is still something signified of propriety, gotten by consent.
such a critique is consequently, as far as possible, a preparation for an organon; and if this new organon should be found to fail, at least for a canon of pure reason, according to which the complete system of the philosophy of pure reason, whether it
without mealing the breast. i see some who transform and transubstantiate themselves into as many new shapes and new beings as they undertake new employments; and who strut and fume even to the heart and liver, and carry their state along with them even
it would be a good thing to buy books if one could also buy the time to read them; but one usually confuses the purchase of books with the acquisition of their contents.
thus it is only by means of our explanation that the possibility of geometry, as a synthetical science a priori, becomes comprehensible.
the boldest sects, as the epicurean, pyrrhonian, and the new academic, are yet constrained to submit to the civil law at the end of the account.
but we must bear in mind, that stimulation and suffering are attributed to man, when one part of his nature is more affected than the rest, merriment and melancholy, when all parts are alike affected.
no mans error becomes his own law; nor obliges him to persist in it. neither (for the same reason) becomes it a law to other judges, though sworn to follow it.
i formerly said a kinsman of mine was overnice, who, by being in our galleys, had unlearned the use of beds and to undress when he went to sleep.
twenty one. that the profit of one man is the damage of another.
the learned monks. 'he had only been able to form a judgment of them,' said he, 'through a certain french monk, not understanding french himself'"--we leave montaigne himself to tell the story--"and he received so complacently my excuses and explanations
thirty two. that we are to avoid pleasures, even at the expense of life.
"at least," says he, "it is no little consolation to man to see that god cannot do all things; for he cannot kill himself, though he would; which is the greatest privilege we have in our condition; he cannot make mortal immortal, nor revive the dead; nor
the way to govern cities or dominions that, previous to being occupied, lived under their own laws.
such are the sensible causes of all the miseries, into which opulence at length plunges the most celebrated nations.
derive from their variety, and the extravagance of their shapes.
three it should be noted that the clergy find their bond of union not so much in formal assemblies, as in the communion of churches.
then its countenance waxes stern and grand, and we see that it must be true. it now shows itself ethical and practical. we learn that god is; that he is in me; and that all things are shadows of him.
opportunities, which we call doing our duty. we loiter in winter while it is already spring. in a pleasant spring morning all men's sins are forgiven. such a day is a truce to vice. while such a sun holds out to burn, the vilest sinner may return.
enemy) into him, is meant, the hostile and traiterous intention of selling his lord and master.
that solicite them to change; and love the first beginnings, though they be grieved with the continuance of disorder; like hot blouds, that having gotten the itch, tear themselves with their own nayles, till they can endure the smart no longer.
which the squirrels have dropped. then, sitting on a pitch-pine bough, they attempt to swallow in their haste a kernel which is too big for their throats and chokes them; and after great labor they disgorge it, and spend an hour in the endeavor to crack
i should think fire the best thing in the world, if i were not acquainted with air, and water, and earth.
so far as they indicate an object, is a question requiring deeper consideration.
eleven.) "the lord spake to moses face to face, as a man speaketh to his friend." and yet this speaking of god to moses, was by mediation of an angel, or angels, as appears expressely, acts seven. ver. thirty five. and fifty three. and gal. three.
there are so many maladies and so many circumstances presented to him, that before he can attain the certainty of the point to which the perfection of his experience should arrive, human sense will be at the end of its lesson: and before he can, amongst
i am a thinking thing . 'tis true; for because i think or have a phantasme (whether i am awake or asleep ) it follows that i am thinking , for i think and i am thinking signifie the same thing.
have ye ne'er seen a sail crossing the sea, rounded and inflated, and trembling with the violence of the wind?
for friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts.
alterum vero contra naturam, ut inferior de superiori supplicium sumat.
for my house has for many descents shared in the reputation of lycurgus the athenian, who was the general depository and guardian of the purses of his fellow-citizens.
but did we know man only from the single work or production which we examine, it were impossible for us to argue in this manner; because our knowledge of all the qualities, which we ascribe to him, being in that case derived from the production, it is
minority. that is the opinion which, for the time being, represents the neglected interests, the side of human well-being which is in danger of obtaining less than its share.
view. this involved montaigne in a tedious parenthesis, during which it is proper that the reader be attentive, that he may not entirely lose the thread of the argument.
our fancy does not apply itself to things that are strange, but is conceived by the mediation of the senses; and the senses do not comprehend a foreign subject, but only their own passions; by which means fancy and appearance are no part of the subject,
"the grief of losing a thing, and the fear of losing it, are equal."--seneca, ep., ninety eight.
now if these princes had been as a trajan, or a marcus aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all
there is not any thing wherein the world is so various as in laws and customs; such a thing is abominable here which is elsewhere in esteem, as in lacedemon dexterity in stealing; marriages between near relations, are capitally interdicted amongst us;
as his own country or his own age. nor is his faith in this collective authority at all shaken by his being aware that other ages, countries, sects, churches, classes, and parties have thought, and even now think, the exact reverse.
two. in confirmation of this theory of the ideality of the external as well as internal sense, consequently of all objects of sense, as mere phenomena, we may especially remark that all in our cognition that belongs to intuition contains nothing more than
there are authors whose only end and design it is to give an account of things that have happened; mine, if i could arrive unto it, should be to deliver of what may happen.
all things at the worst, and to resolve to bear that worst with temper and patience"; that is the only thing i aim at, and to which i apply my whole meditation.
who can and may injure him, introduce innovations into old customs, to be severe and kind, magnanimous and liberal, suppress the old militia, create a new one, maintain the friendship of kings and princes in such a way that they are glad to benefit him
up at any age must be within reach of the intellect at that age and perfectly comprehensible to it. childhood and youth are the time for collecting data and getting to know specially and thoroughly individual and particular things.
all "it was" is a fragment, a riddle, a fearful chance-until the creating will saith thereto: "but thus would i have it."-
the same difficulty is also in the place of st. marke. and if it be lawfull to conjecture at their meaning, by that which immediately followes, both here, and in st.
a catalogue of some books sold by benjamin took at the ship in st. pauls church-yard.
let us judge by these what opinion we are to have of man, of his sense and reason, when in these great persons that have raised human knowledge so high, so many gross mistakes and manifest errors are to be found.
for this reason it is that i have picked out him, amongst several others that i know of the same humour, for the greatest example. it were matter for a question in the schools, whether he is better thus or otherwise.
how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!--how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost
ad summum, sapiens uno minor est jove, dives, liber, honoratus, pulcher, rex deniqne regum; prcipue sanus, nisi cum pituita molesta est:
living earth; compared with whose great central life all animal and vegetable life is merely parasitic. its throes will heave our exuvi from their graves.
let them at least learn impudence from another hand; they are ever ready enough for our business, and i for my part always went the plain way to work.
have no appeal on earth against any harm, they may receive from him, they are apt to think themselves in the state of nature, in respect of him whom they find to be so; and to take care, as soon as they can, to have that safety and security in civil
how much more, to behold an ancient noble family, which has stood against the waves and weathers of time! for new nobility is but the act of power, but ancient nobility is the act of time.
to monsieur, monsieur de mesmes, lord of roissy and malassize, privy councillor to the king.
but by safety here, is not meant a bare preservation, but also all other contentments of life, which every man by lawfull industry, without danger, or hurt to the common-wealth, shall acquire to himselfe.
required. pure general logic has to do, therefore, merely with pure a priori principles, and is a canon of understanding and reason, but only in respect of the formal part of their use, be the content what it may, empirical or transcendental.
with blessed nostrils do i again breathe mountain-freedom. freed at last is my nose from the smell of all human hubbub!
his schooling, owing to the immense variety of practice, art, and disguise.
the fall of our footsteps ringeth too hollow through their streets. and just as at night, when they are in bed and hear a man abroad long before sunrise, so they ask themselves concerning us: where goeth the thief?
repentance is pain, accompanied by the idea of one's self as cause; self--complacency is pleasure, accompanied by the idea of one's self as cause, and these emotions are most intense because men believe themselves to be free (three. xlix.).
i am very much obliged to fortune, in that, to this very hour, she has offered me no outrage beyond what one was well able to bear. is it not her custom to let those live in quiet by whom she is not importuned?
on the other hand, the reality of the object of our internal sense (that is, myself and my internal state) is clear immediately through consciousness.
to describe the nature of this artificiall man, i will consider
that we could learn to ride, handle a pike, touch a lute, or sing without the trouble of practice, as these attempt to make us judge and speak well, without exercising us in judging or speaking.
one.zero stalks,......................................... zero.seventy five ---- in all,................................... twenty three.forty four leaving a pecuniary profit, as i have elsewhere said, of..............
if i have unjustly wrested a plank from a drowning man, i must restore it to him though i drown myself. this, according to paley, would be inconvenient. but he that would save his life, in such a case, shall lose it.
it is something to be able to paint a particular picture, or to carve a statue, and so to make a few objects beautiful; but it is far more glorious to carve and paint the very atmosphere and medium through which we look, which morally we can do.
difference between a family and a kingdom
it is true that i exist as an intelligence which is conscious only of its faculty of conjunction or synthesis, but subjected in relation to the manifold which this intelligence has to conjoin to a limitative conjunction called the internal sense.
a man that dreams cannot really connect his dreams with the ideas of past things, tho, i confess, he may dream that he so connects them; for whoever deny'd that a man when he is a sleep may be deceived ?
i myself was brought up after that manner; and they tell me that in all my first age i never felt the rod but twice, and then very slightly.
as if plato were my townsman and i never saw him,-my next neighbor and i never heard him speak or attended to the wisdom of his words. but how actually is it?
we find by experience, that a body at rest or in motion continues for ever in its present state, till put from it by some new cause; and that a body impelled takes as much motion from the impelling body as it acquires itself. these are facts.
there are beauties which are not only haughty, but sour, and others that are not only gentle, but more than that, insipid; to prognosticate from them future events is a matter that i shall leave undecided.
apparently, however, his spirit retreated and fled in advance and was in remote distances, and as it were "wandering on high mountain-ridges," as it standeth written, "'twixt two seas,
shortness of life or the want of experiments, i judged that there could be no more effectual provision against these two impediments than if i were faithfully to communicate to the public all the little i might myself have found, and incite men of
i here have become a grammarian, i who never learned any language but by rote, and who do not yet know adjective, conjunction, or ablative.
it is difficult and painful for the ear to listen to anything new; we hear strange music badly.
master he has lost, or in pursuit of some game that flies before him, goes snuffing first in one of the ways, and then in another, and, after having made himself sure of two, without finding the trace of what he seeks, dashes into the third without
i omit the vulgar sort, to whom it one while represents their great-grandsires risen out of their graves in their shrouds, another while werewolves, nightmares, and chimaeras; but even amongst soldiers, a sort of men over whom, of all others, it ought to
myself, and ascertain the true method by which to arrive at the knowledge of whatever lay within the compass of my powers.
yet, while other things are content with their own, ye who in your intellect are god-like seek from the lowest of things adornment for a nature of supreme excellence, and perceive not how great a wrong ye do your maker.
ascertain the real opinions of such, i ought rather to take cognizance of what they practised than of what they said, not only because, in the corruption of our manners, there are few disposed to speak exactly as they believe, but also because very many
many a one, also, waxeth too old for his truths and triumphs; a toothless mouth hath no longer the right to every truth.
there is, however, one species of philosophy which seems little liable to this inconvenience, and that because it strikes in with no disorderly passion of the human mind, nor can mingle itself with any natural affection or propensity; and that is the
"the year is ever turning around in the same footsteps." --virgil, georg., ii. four hundred two.
words alone, if they be of the time to come, and contain a bare promise, are an insufficient signe of a free-gift and therefore not obligatory.
until the creating will saith thereto: "but thus do i will it! thus shall i will it!"
and yet it must be confess'd that the force of these objections and cogency of the arguments cannot be well apprehended by those who are not versed in other pieces of mr.
beauty, whose revelation to man we now celebrate, welcome as the sun wherever it pleases to shine, which pleases everybody with it and with themselves, seems sufficient to itself. the lover cannot paint his maiden to his fancy poor and solitary.
more than they do their beasts, are so many additional causes of their deeper degeneracy.
"quo mihi fortunas, si non conceditur uti?"
"'wretch that i am,' they cry, 'one fatal day has deprived me of all joys of life.'"--lucretius, iii. nine hundred eleven.
the italians fashion it gross and massy; the spaniards gaunt and slender; and amongst us one has it white, another brown; one soft and delicate, another strong and vigorous; one will have his mistress soft and gentle, others haughty and majestic.
amongst human conditions this is common enough: to be better pleased with foreign things than with our own, and to love innovation and change:
meantime, people are very merry in a thousand other parts of the earth for all this? for my part, considering the licence and impunity that always attend such commotions, i wonder they are so moderate, and that there is no more mischief done.
the badly paired found i ever the most revengeful: they make every one suffer for it that they no longer run singly.
if i myself, to anticipate accusation and discovery, confess enough to frustrate his malice, as he conceives, 'tis but reason that he make use of his right of amplification, and to wire-draw my vices as far as he can; attack has its rights beyond justice;
would it were shame; but, as i see, a stupor hath seized upon thee.'
there are indeed times in the history of states when, just as some kinds of illness turn men's heads and make them forget the past, periods of violence and revolutions do to peoples what these crises do to individuals: horror of the past takes the place
the other, is civill history; which is the history of the voluntary actions of men in common-wealths.
the first would do well; the latter virtuously: one action might be called goodness, and the other virtue; for methinks, the very name of virtue presupposes difficulty and contention, and cannot be exercised without an opponent.
that which we see happen, does happen; but it might have happened otherwise: and god, in the catalogue of the causes of events which he has in his prescience, has also those which we call accidental and voluntary, depending upon the liberty.
"we are told," says he, "and steadfastly should believe, that the souls of virtuous men, both according to nature and the divine justice, become saints, and from saints demigods, and from demigods, after they are perfectly, as in sacrifices of purgation,
"faciasne, quod olim mutatus polemon? ponas insignia morbi fasciolas, cubital, focalia; potus ut ille dicitur ex collo furtim carpsisse coronas, postquam est impransi correptus voce magistri?"
he, however, who makes thinking itself, and consequently "the spirit," responsible for the falseness of the world--an honourable exit, which every conscious or unconscious advocatus dei avails himself of--he who regards this world, including space, time,
but the expression, "a priori," is not as yet definite enough adequately to indicate the whole meaning of the question above started.
than the course of a slow and tardy stream; so, it is good to have often to do with women, for that opens the passages and helps to evacuate gravel; it is also very ill to have often to do with women, because it heats, tires, and weakens the reins.
yet this was not till after moses had been with god before, and had brought to the people the words which god had said to him.
hence something belonging to the present, however unimportant it may be, is superior to something important belonging to the past; this is because the former is a reality and related to the latter as something is to nothing.
but this is to mistake the very meaning of a standard of morals, and to confound the rule of action with the motive of it.
winter, a bad guest, sitteth with me at home; blue are my hands with his friendly hand-shaking.
socrates, the conductor of his dialogues, is eternally upon questions and stirring up disputes, never determining, never satisfying, and professes to have no other science but that of opposing himself.
now to be inured to undergo labour, is to be accustomed to endure pain:
conduce; and consequently be just and reasonable; (such are they that think it a work of merit to kill, or depose, or rebell against, the soveraigne power constituted over them by their own consent.) but because there is no naturall knowledge of mans
he shall take your sons, and set them to drive his chariots, and to be his horsemen, and to run before his chariots; and gather in his harvest; and to make his engines of war, and instruments of his chariots; and shall take your daughters to make
there are those who preach my doctrine of life, and are at the same time preachers of equality, and tarantulas.
if he is unequal he will presently pass away; but thou art enlarged by thy own shining, and no longer a mate for frogs and worms, dost soar and burn with the gods of the empyrean. it is thought a disgrace to love unrequited.
a bishop has left in writing that at the other end of the world there is an isle, by the ancients called dioscorides, abundantly fertile in all sorts of trees and fruits, and of an exceedingly healthful air; the inhabitants of which are christians, having
among seven parcels of objections made by divers learned persons against these meditations, i have made choise of the third in the latine copy, as being penn'd by thomas hobbs of malmesbury , a man famously known to the world abroad, but especially to his
become once more merely men, whose life no one has any right to take. sometimes it is possible to kill the state without killing a single one of its members; and war gives no right which is not necessary to the gaining of its object.
greater too should be the force at the disposal of the sovereign for keeping the government in hand. i am speaking, not of absolute force, but of the relative force of the different parts of the state.
eventually one must do everything oneself in order to know something; which means that one has much to do!--but a curiosity like mine is once for all the most agreeable of vices--pardon me!
not what to do, and do nothing; who even postpone the question of freedom to the question of free-trade, and quietly read the prices-current along with the latest advices from mexico, after dinner, and, it may be, fall asleep over them both.
but what can be more miserable than the fate of a reading public of this kind, that feels always impelled to read the latest writings of extremely commonplace authors who write for money only, and therefore exist in numbers?
sextus pompeius, in his expedition into asia, touched at the isle of cea in negropont: it happened whilst he was there, as we have it from one that was with him, that a woman of great quality, having given an account to her citizens why she was resolved
sect. one hundred fifty five. it may be demanded here, what if the executive power, being possessed of the force of the commonwealth, shall make use of that force to hinder the meeting and acting of the legislative, when the original constitution, or the
our disease lies in the mind, which cannot escape from itself;
it would depict the martyrdom of almost all those who truly enlightened humanity, of almost all the great masters in every kind of art; it would show us how they, with few exceptions, were tormented without recognition, without any to share their misery,
and because, if the essentiall rights of soveraignty (specified before in the eighteenth chapter) be taken away, the common-wealth is thereby dissolved, and every man returneth into the condition, and calamity of a warre with every other man, (which is
disposed. for those who are taking baths it is most healthful.
this parable speak i unto you sentimental dissemblers, unto you, the "pure discerners!" you do i call-covetous ones!
"so savage beasts, when shut up in cages and grown unaccustomed to the woods, have become tame, and have laid aside their fierce looks, and submit to the rule of man; if again a slight taste of blood comes into their mouths, their rage and fury return,
i set out one afternoon to go a-fishing to fair-haven, through the woods, to eke out my scanty fare of vegetables. my way led through pleasant meadow, an adjunct of the baker farm, that retreat of which a poet has since sung, beginning,-
the tree of life; whereof hee had liberty to eat, as long as hee had not sinned; and that hee was thrust out of paradise after he had sinned, lest hee should eate thereof, and live for ever; and that christs passion is a discharge of sin to all that
profess to regard with so much contempt.
one, who am about to make my exit out of the world, would easily resign to any newcomer, who should desire it, all the prudence i am now acquiring in the world's commerce; after meat, mustard.
verily, no cyclone or whirlwind is zarathustra: and if he be a dancer, he is not at all a tarantula-dancer!-
every one else would have thrown to me his alms, his pity, in look and speech. but for that-i am not beggar enough: that didst thou divine.
for, always, do they draw, as asses-the people's carts!
in the naval engagement that augustus won of sextus pompeius in sicily, just as they were to begin the fight, he was so fast asleep that his friends were compelled to wake him to give the signal of battle: and this was it that gave mark antony afterwards
and in antient time, before letters were in common use, the lawes were many times put into verse; that the rude people taking pleasure in singing, or reciting them, might the more easily reteine them in memory.
with care all the remains which i found scattered here and there among his papers, i intend to distribute them so as to recommend his memory to as many persons as possible, selecting the most suitable and worthy of my acquaintance, and those whose
happiness-how indeed could one find happiness among such buried-alive and solitary ones! must i yet seek the last happiness on the happy isles, and far away among forgotten seas?
side that stood most in need of her condemnations have i seen more criminal than the crimes customs and laws make justice dignify our fopperies when we commit them to the press diversity of medical arguments and opinions embraces all every man thinks
coroll.) in virtue of his constituting our mind, but in virtue of his constituting the mind of something else; that is (two. xi. coroll.) the ideas of the modifications of the body would not be in our mind: now (by two. ax.
therefore do i first ask thee thyself, who but lately wert living in affluence, amid all that abundance of wealth, was thy mind never troubled in consequence of some wrong done to thee?'
it should be the patron of the fine arts. it is rich enough. it wants only the magnanimity and refinement.
three.one thousand two hundred twelve potatoes for seed,........................... one.thirty three peas for seed,............................... zero.forty turnip seed,.................................
one. an old-fashioned man would have lost his senses or died of ennui before this.
this is a real creation; a production of something out of nothing: which implies a power so great, that it may seem, at first sight, beyond the reach of any being, less than infinite.
"swifter than lightning, or the cub-bearing tigress." --lucan, v. four hundred five
an act of volition produces motion in our limbs, or raises a new idea in our imagination. this influence of the will we know by consciousness.
the jeer that was given a lacedaemonian soldier is marvellously pat to this purpose, who, in an expedition of war, was reproached for having been seen under the roof of a house: they were so inured to hardship that, let the weather be what it would, it
a second generall abuse of scripture, is the turning of consecration into conjuration, or enchantment.
government. but it is not so. for elective kings, are not soveraignes, but ministers of the soveraigne; nor limited kings soveraignes, but ministers of them that have the soveraigne power: nor are those provinces which are in subjection to a democracie,
at length he would reach the corn, and selecting a suitable ear, frisk about in the same uncertain trigonometrical way to the top-most stick of my wood-pile, before my window, where he looked me in the face, and there sit for hours, supplying himself with
but in synthetical judgements, i must go beyond the given conception, in order to cogitate, in relation with it, something quite different from that which was cogitated in it, a relation which is consequently never one either of identity or contradiction,
let any one define a cause, without comprehending, as a part of the definition, a necessary connexion with its effect; and let him show distinctly the origin of the idea, expressed by the definition; and one shall readily give up the whole controversy.
had another more concealed beginning. the reason is that they are not concerned in the common cause, because it is wounding to the state and general interest; but are only nettled by reason of their particular concern.
lastly, pleasure, in so far as it is good, is in harmony with reason (for it consists in the fact that a man's capability for action is increased or aided); nor is the mind passive therein, except in so far as a man's power of action is not increased to
the bread, which i formerly eat, nourished me; that is, a body of such sensible qualities was, at that time, endued with such secret powers: but does it follow, that other bread must also nourish me at another time, and that like sensible qualities must
we are stung by the desire for new thought; but when we receive a new thought it is only the old thought with a new face, and though we make it our own we instantly crave another; we are not really enriched.
the harp is the travelling patterer for the universe's insurance company, recommending its laws, and our little goodness is all the assessment that we pay.
how poor and cramped a thing, then, is riches, which more than one cannot possess as an unbroken whole, which falls not to any one man's lot without the impoverishment of everyone else! or is it the glitter of gems that allures the eye?
much i look upon death with less terror. which makes me hope, that the further i remove from the first, and the nearer i approach to the latter, i shall the more easily exchange the one for the other.
as to strength, there is no creature in the world exposed to so many injuries as man.
stephen's shrine with a nosegay, and rubbing her eyes with it, to have recovered her sight, lost many years before; with several other miracles of which he professes himself to have been an eyewitness: of what shall we excuse him and the two holy bishops,
there was it also where i picked up from the path the word "superman," and that man is something that must be surpassed.
to be free-minded and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting.
as for equivocations, or oraculous speeches, they cannot hold out long. so that no man can be secret, except he give himself a little scope of dissimulation; which is, as it were, but the skirts or train of secrecy.
conduct and behaviour. the feelings of our heart, the agitation of our passions, the vehemence of our affections, dissipate all its conclusions, and reduce the profound philosopher to a mere plebeian.
according as he shall judge most to conduce to the encouraging of men to serve the common-wealth, or deterring of them from doing dis-service to the same.
the best and dearest to me at present is still a sound peasant, coarse, artful, obstinate and enduring: that is at present the noblest type.
time, which shows so vacant, indivisible and divine in its coming, is slit and peddled into trifles and tatters. a door is to be painted, a lock to be repaired.
martius . strike, strike, valerius, or martius' heart will leap out at his mouth. this is a man, a woman. kiss thy lord, and live with all the freedom you were wont. o love! thou doubly hast afflicted me with virtue and with beauty.
some men are praised maliciously, to their hurt, thereby to stir envy and jealousy towards them: pessimum genus inimicorum laudantium; insomuch as it was a proverb, amongst the grecians, that he that was praised to his hurt, should have a push rise upon
this man, in a short time, was highly successful in rendering the country orderly and united, whereupon the duke, not deeming such excessive authority expedient, lest it should become hateful, appointed a civil court of justice in the middle of the
the publique, better than the rest; and these strive to reforme and innovate, one this way, another that way; and thereby bring it into distraction and civill warre.
insomuch that the sage dandamis, hearing the lives of socrates, pythagoras, and diogenes read, judged them to be great men every way, excepting that they were too much subjected to the reverence of the laws, which, to second and authorise, true virtue
in husbandry, study, hunting, and all other exercises, men are to proceed to the utmost limits of pleasure, but must take heed of engaging further, where trouble begins to mix with it.
tragedy. likewise there raigned a fit of madnesse in another graecian city, which seized onely the young maidens; and caused many of them to hang themselves. this was by most then thought an act of the divel.
help them. in that unnatural battle betwixt the two persian brothers, the lacedaemonian clearchus, who commanded the greeks of cyrus' party, led them on softly and without precipitation to the charge; but, coming within fifty paces, hurried them on full
for if they are to have something more than a merely logical significance, and to be something more than a mere analytical expression of the form of thought, and to have a relation to things and their possibility, reality, or necessity, they must concern
seven. idea and division of a particular science, under the name of a critique of pure reason.
"a certain vital habit in man's frame, which harmony the grecian sages name."
philip of macedon was made captain of their forces by the thebans after the death of epaminondas, and after gaining the victory he deprived them of liberty.
it is no miracle that a man, seemingly in good health, should die on a sudden: because such a kind of death, though more unusual than any other, has yet been frequently observed to happen.
this is why a famous writer has made virtue the fundamental principle of republics; for all these conditions could not exist without virtue.
in ancient republics and even in monarchies, the people never had representatives; the word itself was unknown.
while with other people it is merely the effect of that national tendency to immediately imitate everything that is stupid in literature and wicked in life; this is shown in either case by the quick way in which it spreads.
meaning, according to what he and his people had before agreed upon.
secondly, this sentiment of an endeavour to overcome resistance has no known connexion with any event: what follows it, we know by experience; but could not know it a priori.
instinct, like all noble men, and could never give satisfactory answers concerning the motives of their actions?
"the higher man?" cried zarathustra, horror-stricken: "what wanteth he? what wanteth he? the higher man! what wanteth he here?"-and his skin covered with perspiration.
and though they shine some more, some lesse, when they are out of his sight; yet in his presence, they shine no more than the starres in presence of the sun.
but where the objects have not so exact a similarity, the analogy is less perfect, and the inference is less conclusive; though still it has some force, in proportion to the degree of similarity and resemblance.
other accidents: and therefore it is that we ought to study her, to inquire into her, and to rouse up all her powerful faculties. there is neither reason, force, nor prescription that can anything prevail against her inclination and choice.
all which in their times represented the person of god; and either prophecyed, or preached jesus christ.
prop. twenty two. whatsoever follows from any attribute of god, in so far as it is modified by a modification, which exists necessarily and as infinite, through the said attribute, must also exist necessarily and as infinite.
beware particularly, as the last piece of advice i shall give you, of sinister constructions and venomous rumours, the secret motives of which are often more dangerous than the actions at which they are levelled.
the beginning of the world is undetermined; aristotle and cicero both say the same; and some amongst us are of opinion that it has been from all eternity, is mortal, and renewed again by several vicissitudes; calling solomon and isaiah to witness; to
form of justice. as much was done by the dog of the wise hesiod, who convicted the sons of ganictor of naupactus of the murder committed on the person of his master.
he has employed all his wit and opinion to the rebuilding of himself, impatient of his fortune, and to prop himself by his inventions.
nourish themselves and live contentedly; is, to conferre all their power and strength upon one man, or upon one assembly of men, that may reduce all their wills, by plurality of voices, unto one will: which is as much as to say, to appoint one man, or
expresse, are words spoken with understanding of what they signifie; and such words are either of the time present, or past; as, i give, i grant, i have given, i have granted, i will that this be yours: or of the future; as, i will give, i will grant;
these sands are her harbingers: and we now see great heaps of moving sand, that march half a league before her, and occupy the land.
this question, "why evill men often prosper, and good men suffer adversity," has been much disputed by the antient, and is the same with this of ours, "by what right god dispenseth the prosperities and adversities of this life;" and is of that difficulty,
and brutus, when heaven and earth were conspired against him and the roman liberty, stealing some hour of the night from his rounds to read and scan polybius in all security.
truly great masters who followed. in view of this error, and because in poetry an analogous effort had at the same time met with favour, goethe wrote his parable pfaffenspiel .
to have place in voluntary actions; we may be more easily led to own the same necessity common to all causes.
proof.--this proposition is evident from two. vii. or from two. xiv.
it is the unjust use of force then, that puts a man into the state of war with another; and thereby he that is guilty of it makes a forfeiture of his life: for quitting reason, which is the rule given between man and man, and using force, the way of
properties, as it were, by a positive a priori construction; and that, in order to arrive with certainty at a priori cognition, he must not attribute to the object any other properties than those which necessarily followed from that which he had himself,
was called the image of venus, and cupid; and so of a jupiter to make a barnabas, and of mercury a paul, and the like.
now, whoever would, notwithstanding, judge by appearances, if it be by all, it is impossible, because they hinder one another by their contrarieties and discrepancies, as we by experience see: shall some select appearances govern the rest?
the lover has no talent, no skill, which passes for quite nothing with his enamoured maiden, however little she may possess of related faculty; and the heart which abandons itself to the supreme mind finds itself related to all its works, and will travel
note two.--this will or appetite for doing good, which arises from pity of the thing whereon we would confer a benefit, is called benevolence, and is nothing else but desire arising from compassion.
honour consisteth in the inward thought, and opinion of the power, and goodnesse of another: and therefore to honour god, is to think as highly of his power and goodnesse, as is possible.
what osorius says is that these people only had one wife at a time.
difficulties which i have surmounted, and my encounters with which i reckoned as battles in which victory declared for me.
let him, upon his removes from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth; that he may use his favor, in those things he desireth to see or know.
now, i say, that not in physic only, but in other more certain arts, fortune has a very great part.
were baptized (verse fifteen.) received (which before by the baptisme of philip they had not received) the holy ghost.
and who knows but that a third, a thousand years hence, may over throw the two former.
i deliver my ignorance in pomp and state, and my learning meagrely and poorly; this accidentally and accessorily, that principally and expressly; and write specifically of nothing but nothing, nor of any science but of that inscience.
to another, which is that we call punishment.
obtained the odious name of imperiosus, and since that time manliana imperia has been used as a term to signify orders that are too severe; manliana imperia, says livy, were not only horrible for the time present, but of a bad example to posterity.
proof.--the essence of a passion cannot be explained through our essence alone (three. deff. i. and ii.), that is (three.
of actions performed before their own eyes, wherein several persons were actors, they would be unwilling to give evidence upon oath before a judge; and there is no man, so familiarly known to them, for whose intentions they would become absolute caution.
of life; no one can deprive us of death anything appears greatest to him that never knew a greater anything becomes foul when commended by the multitude anything of value in him, let him make it appear in his conduct appetite comes to me in eating
i shall be told that christian troops are excellent. i deny it. show me an instance. for my part, one know of no christian troops. one shall be told of the crusades.
still there has been no lack of very excellent men (to whose toil and industry i confess myself much indebted), who have written many noteworthy things concerning the right way of life, and have given much sage advice to mankind.
the fire prepared for the wicked, is an everlasting fire: that is to say, the estate wherein no man can be without torture, both of body and mind, after the resurrection, shall endure for ever; and in that sense the fire shall be unquenchable, and the
gladiators and fencers, who, having to fight it out to the last, cut, mangled, and killed one another in their presence:
and besides has to be at the expense of its own administration, which is as great as if it were really independent. add to this that great fortunes are always acquired in one place and spent in another.
are riches, i pray thee, precious either through thy nature or in their own? what are they but mere gold and heaps of money?
sect. two hundred twenty. in these and the like cases, when the government is dissolved, the people are at liberty to provide for themselves, by erecting a new legislative, differing from the other, by the change of persons, or form, or both, as they
not, in any proper sense of the word, know the doctrine which they themselves profess.
he must greatly listen to himself, withdrawing himself from all the accents of other men's devotion. even their prayers are hurtful to him, until he have made his own. our religion vulgarly stands on numbers of believers.
"inguina succinctus nigri tibi servus aluta stat, quoties calidis nuda foveris aquis."
all are conscious of attaining to a higher self-possession. it shines for all. there is a certain wisdom of humanity which is common to the greatest men with the lowest, and which our ordinary education often labors to silence and obstruct.
by all that is luminous and strong and good in thee, o zarathustra! spit on this city of shopmen and return back!
their so basely victorious enemies: i see, that whoever would have attacked them upon equal terms of arms, experience, and number, would have had a hard, and, peradventure, a harder game to play than in any other war we have seen.
and besides all this, i fancy that this lustre of grandeur brings with it no little disturbance and uneasiness upon the enjoyment of the most tempting pleasures; the great are too conspicuous and lie too open to every one's view.
but though we cannot find the god under this disguise of a sutler, yet on the other hand we cannot forgive the poet if he spins his thread too fine and does not substantiate his romance by the municipal virtues of justice, punctuality, fidelity and pity.
in the tail of this corruption, they say, there happened another, and of worse consequence, by means of a physician, who, falling in love with one of their daughters, had a mind to marry her and to live amongst them.
as for the observation that machiavel hath, that the jealousy of sects, doth much extinguish the memory of things; traducing gregory the great, that he did what in him lay, to extinguish all heathen antiquities; i do not find that those zeals do any great
the hearing of an articulate voice and rational discourse in the dark assures us of the presence of some person: why? because these are the effects of the human make and fabric, and closely connected with it.
if he have not found his home in god, his manners, his forms of speech, the turn of his sentences, the build, shall i say, of all his opinions will involuntarily confess it, let him brave it out how he will.
"they are headlong borne with burning fury as great stones torn from the mountains, by which the steep sides are left naked and bare."--juvenal, sat., vi. six hundred forty seven.
the patriciate, we may say, abolished itself, and the aristocracy was found no longer in the body of patricians as at venice and genoa, but in the body of the senate, which was composed of patricians and plebeians, and even in the body of tribunes when
now tacitus and the rest speak very honourably both of his life and death; and represent him to us a very excellent and virtuous person in all things; and i will allege no other reproach against dion's report but this, which i cannot avoid, namely, that
hands of the philosopher, but rule voluntarily and paramountly, when they wish to be the final end, and not a means along with other means.
now i love god: men, i do not love. man is a thing too imperfect for me. love to man would be fatal to me."
liberty was published in one thousand eight hundred fifty nine, when the nineteenth century was half over, but in its general spirit and in some of its special tendencies the little tract belongs rather to the standpoint of the eighteenth century than to
"flagitii principium est, nudare inter gives corpora,"
when, therefore, i perceive that something happens, there is contained in this representation, in the first place, the fact, that something antecedes; because, it is only in relation to this that the phenomenon obtains its proper relation of time, in
o heaven above me! thou pure, thou lofty heaven! this is now thy purity unto me, that there is no eternal reason-spider and reason-cobweb:-
thirty five the immediate consciousness of the existence of external things is, in the preceding theorem, not presupposed, but proved, by the possibility of this consciousness understood by us or not.
for if it did belong to private persons to use their own discretion therein, some of them would bee drawn for gaine, both to furnish the enemy with means to hurt the common-wealth, and hurt it themselves, by importing such things, as pleasing mens
it is only among the most illustrious and courageous nations that they are to be found; it is only among free peoples that the dignity of man is realised.
not that i would have a grudge against such wrathful ones on that account: they are well enough for laughter to me! impatient must they now be, those big alarm-drums, which find a voice now or never!
he represents, in an inartificial boldness and infantine security, the pure and first impression and ignorance of nature; for it is to be believed that we have naturally a fear of pain, but not of death, by reason of itself; 'tis a part of our being, and
besides, there is no favourite of a monarch, which cannot as well succour his friends, as hurt his enemies: but orators, that is to say, favourites of soveraigne assemblies, though they have great power to hurt, have little to save.
twenty two. eleven.) by the apparition of a voice from heaven: and (gen. twenty six. twenty four.) to isaac in the night; (that is, in his sleep, or by dream): and to jacob (gen. eighteen.
that as much as may be, all the members of the society are to be preserved: for since many accidents may happen, wherein a strict and rigid observation of the laws may do harm; (as not to pull down an innocent man's house to stop the fire, when the next
so many great names, so many famous victories and conquests drowned and swallowed in oblivion, render our hopes ridiculous of eternising our names by the taking of half-a-score of light horse, or a henroost, which only derives its memory from its ruin.
but when they were excited by tumultuous, and seditious clamor, then it was a confused church, ecclesia sugkechumene.
the use and end of reason, is not the finding of the summe, and truth of one, or a few consequences, remote from the first definitions, and settled significations of names; but to begin at these; and proceed from one consequence to another.
let the ladies look to that, for 'tis chiefly their concern: amid the most profound barbarism, the scythian women, after bathing, were wont to powder and crust their faces and all their bodies with a certain odoriferous drug growing in their country,
we do not see the fees and perquisites of a gentleman of the long robe; but we see the alliances wherewith he fortifies himself and his family, and the titles and honours he has obtained for him and his.
one must, however, maintain this verdict of historical justice in a determined manner, and defend it against present prejudices and appearances: the european noblesse--of sentiment, taste, and manners, taking the word in every high sense--is the work and
with a cross-bow and harquebus, with two shots he killed two of the turks nearest to his door, and drawing his sword, charged furiously in amongst the rest, where he was suddenly enclosed and cut to pieces, by that means delivering his family and himself
and seeing that nature appears to have recommended it to us, having regard to the extension and progression of the successive pieces of this machine of hers, 'tis no wonder if, on the contrary, that of children towards their parents is not so great.
they arise, to wit, from the fact that so many images, for instance, of men, are formed simultaneously in the human mind, that the powers of imagination break down, not indeed utterly, but to the extent of the mind losing count of small differences
well-ordered states and wise princes have studied diligently not to drive the nobles to desperation, and to satisfy the populace and keep it contented, for this is one of the most important matters that a prince has to deal with.
proof); nevertheless it will continue to conceive it, until the mind conceives something else, which excludes the present existence thereof (two.
he ought, therefore, never to let his thoughts stray from the exercise of war; and in peace he ought to practise it more than in war, which he can do in two ways: both by action and by study.
corollary.--the mind is able to regard as present external bodies, by which the human body has once been affected, even though they be no longer in existence or present.
nevertheless, i have chosen to explain it here, because, in so far as we look to the desire, it is truly opposed to the emotion of daring.
and what have we to oppose to such a cloud of witnesses, but the absolute impossibility or miraculous nature of the events, which they relate? and this surely, in the eyes of all reasonable people, will alone be regarded as a sufficient refutation.
which in falling we might have some relief; but that direct precipices we are not to look upon without being giddy; ut despici vine vertigine timid ocvlorum animique non possit: "'to that one cannot look without dizziness;" which is a manifest imposture
and obstinacy, a small tincture of pyrrhonism might abate their pride, by showing them, that the few advantages, which they may have attained over their fellows, are but inconsiderable, if compared with the universal perplexity and confusion, which is
whoever saw old age that did not applaud the past and condemn the present time, laying the fault of his misery and discontent upon the world and the manners of men?
"-and i saw a great sadness come over mankind. the best turned weary of their works.
moreover, when at the pond, i wished sometimes to add fish to my fare for variety. i have actually fished from the same kind of necessity that the first fishers did.
the winning of honor, is but the revealing of a man's virtue and worth, without disadvantage. for some in their actions, do woo and effect honor and reputation, which sort of men, are commonly much talked of, but inwardly little admired.
confused, and consequently not tedious. even if his fundamental idea is wrong, yet in such a case it will be clearly thought out and well pondered; in other words, it is at least formally correct, and the writing is always of some value.
it is not those beautiful tresses you tear, nor is it the white bosom that in your anger you so unmercifully beat, that with an unlucky bullet have slain your beloved brother; quarrel with something else.
for it contained three things: honor to the general; riches to the treasury out of the spoils; and donatives to the army.
lastly, there are countless cases in which the particular local circumstances demand or allow the acquisition of a greater territory than seems necessary. thus, expansion will be great in a mountainous country, where the natural products, i.e.
understanding. now if this logic wished to give some general direction how we should subsume under these rules, that is, how we should distinguish whether this or that did or did not stand under them, this again could not be done otherwise than by means
if he was not very conscientious in taking advantage of an enemy under colour of a treaty of agreement, he was as little so in this, that he required no other virtue in a soldier but valour only, and seldom punished any other faults but mutiny and
and then it sought to get through the ultimate walls with its head-and not with its head only-into "the other world."
laws they make, and suit the law, both in its making, and execution, to their own private advantage, and thereby come to have a distinct interest from the rest of the community, contrary to the end of society and government: therefore in wellordered
principle of these, and which proceed from conceptions to intuition, and not from intuition to conceptions.
in this case, then, there is no succession as regards time, between cause and effect, but they are simultaneous; and still the law holds good.
least to seem as if they were. the titles of my chapters do not always comprehend the whole matter; they often denote it by some mark only, as these others, andria, eunuchus; or these, sylla, cicero, toyquatus.
the notion of "favour" has, inter pares, neither significance nor good repute; there may be a sublime way of letting gifts as it were light upon one from above, and of drinking them thirstily like dew-drops; but for those arts and displays the noble soul
"to the clean are all things clean"-thus say the people. i, however, say unto you: to the swine all things become swinish!
incantation in the ceremonies of baptisme
"let it not, therefore, be said that the sovereign is not subject to the laws of his state; since the contrary is a true proposition of the right of nations, which flattery has sometimes attacked but good princes have always defended as the tutelary
but now there arises a new difficulty concerning those very things which nature tells me i am to prosecute or avoid , concerning my internal senses , wherein i find many errors , as when a man being deceived by the pleasant taste of some sort of meat,
of the obligation i have to you, i leave you at least the best thing i have, namely, the image of my life and manners, which i entreat you to keep in memory of me, that by so doing you may acquire the glory of sincere and real friends."
you place after your special words and favourite doctrines (and occasionally after yourselves) than in all the solemn pantomime and trumping games before accusers and law-courts! rather go out of the way! flee into concealment!
these are my lessons, and he who puts them in practice shall reap more advantage than he who has had them read to him only, and so only knows them. if you see him, you hear him; if you hear him, you see him.
and particularly, in the question of transubstantiation; where after certain words spoken, they that say, the white-nesse, round-nesse, magni-tude, quali-ty, corruptibili-ty, all which are incorporeall, c.
for joy, and immediately extinguishing in his heart the mortal and capital hatred he had conceived against this duke, he from that time forward treated him and his with all humanity.
in short, we believe that the intention is only a sign or symptom, which first requires an explanation--a sign, moreover, which has too many interpretations, and consequently hardly any meaning in itself alone: that morality, in the sense in which it has
and so jealous are they one of another, whilst learning, that they contention with emulation, and by so vigorous a contention that sometimes the vanquished fall dead upon the place, the breath rather failing than the voice.
of the literall sense of the scripture concerning hell
vulcan; and paulus milius, those of macedonia, to mars and minerva; and alexander, arriving at the indian ocean, threw several great vessels of gold into the sea, in honour of thetes; and moreover loading her altars with a slaughter not of innocent beasts
at the baths, which the ancients made use of every day before they went to dinner, and as frequently as we wash our hands, they at first only bathed their arms and legs; but afterwards, and by a custom that has continued for many ages in most nations of
which men the more enjoy the more they understand, to rest satisfied, without desire of prolongation of life or name." this is the precept of the true and natural philosophy, not of a boasting and prating philosophy, such as that of the two former.
eight.ten.) god commanded that "the children of israel should put their hands upon the levites." and in the condemnation of him that had blasphemed the lord (levit.
if any one wishes to see the "german soul" demonstrated ad oculos, let him only look at german taste, at german arts and manners what boorish indifference to "taste"! how the noblest and the commonest stand there in juxtaposition!
strike lest he should kill gobrias, he called out to him boldly to fall on,
they are not its legislators, but only its princes. wherever the clergy is a corporate body, three it is master and legislator in its own country. there are thus two powers, two sovereigns, in england and in russia, as well as elsewhere.
representatives, when the number is even, unprofitable
these unavoidable problems of mere pure reason are god, freedom (of will), and immortality.
a naturall foole that could never learn by heart the order of numerall words, as one, two, and three, may observe every stroak of the clock, and nod to it, or say one, one, one; but can never know what houre it strikes.
and must i not conceal myself like one who hath swallowed gold-lest my soul should be ripped up?
they assert that the deity is the immediate cause of the union between soul and body; and that they are not the organs of sense, which, being agitated by external objects, produce sensations in the mind; but that it is a particular volition of our
if instruction were at all necessary in this case, i should be of opinion that in this, as in all other actions of life, each person should regulate the matter according to his fortune; and the philosopher lycon prudently ordered his friends to dispose of
them. some, who were yet in health, dug their own graves; others laid themselves down in them whilst alive; and a labourer of mine, in dying, with his hands and feet pulled the earth upon him.
"consuetudinis magna vis est: pernoctant venatores in nive: in montibus uri se patiuntur: pugiles, caestibus contusi, ne ingemiscunt quidem."
conduct, which we ourselves, in his situation, would have embraced as reasonable and eligible.
a perversion of the facts of the case to say that the subject "i" is the condition of the predicate "think."
poor by covetousness; it sells the country to softness and vanity, and takes away from the state all its citizens, to make them slaves one to another, and one and all to public opinion.
"the clay is moist and soft: now, now make haste, and form the pitcher on the rapid wheel."--persius, iii. twenty three.
age, but have not been able to support their renown with more equitable posterity.
if there were no other means of urging on an animal than by making this most disgraceful of all noises, one would forgive its existence. but it is quite the contrary: this cursed cracking of whips is not only unnecessary but even useless.
"cum vini vis penetravit . . . consequitur gravitas membrorum, praepediuntur crura vacillanti, tardescit lingua, madet mens, nant oculi; clamor, singultus, jurgia, gliscunt."
wherein, in my opinion, he does the said cardinal a very great honour; for though i am one of those who have a very high esteem for his wit, eloquence, and zeal to religion and the service of his king, and his good fortune to have lived in an age wherein
and the fourth, upon the praises of caesar:
that again to throw a man's self into danger after a victory obtained is again to expose himself to the mercy of fortune: that it is one of the greatest discretions in the rule of war not to drive an enemy to despair?
i had rather be told at two months' end that i have spent four hundred crowns, than to have my ears battered every night with three, five, seven: and i have been, in this way, as little robbed as another.
suspected at the commencement of their rule: some have constructed fortresses, others have ruined and destroyed them.
note); wherefore an ignorant man, who has conferred a benefit on another, puts his own estimate upon it, and, if it appears to be estimated less highly by the receiver, will feel pain (three. xlii.).
why do we deprive them of soul, of life, and discourse? have we discovered in them any immoveable or insensible stupidity, we who have no commerce with them but by obedience?
xxvi. a rectilineal figure bounded by more than three right lines is usually called a polygon.
fruit. philosophy directs that, in the revenge of injuries received, we should strip ourselves of choler; not that the chastisement should be less, but, on the contrary, that the revenge may be the better and more heavily laid on, which, it conceives,
might have been taken for a grown--up child, if he had also forgotten his native tongue. if this instance seems incredible, what shall we say of infants?
"men's minds are influenc'd by th' external air, dark or serene, as days are foul or fair."
and in this law of nature, consisteth the fountain and originall of justice. for where no covenant hath preceded, there hath no right been transferred, and every man has right to every thing; and consequently, no action can be unjust.
if, they contend, god had created everything which is in his intellect, he would not be able to create anything more, and this, they think, would clash with god's omnipotence; therefore, they prefer to asset that god is indifferent to all things, and that
for my part, one am, thanks be to god, at this instant in such a condition, that i am ready to dislodge, whenever it shall please him, without regret for anything whatsoever.
a counterfeit coin in counters, of no other use or value, but to reckon with, or to set up at cards:
i, zarathustra, the advocate of living, the advocate of suffering, the advocate of the circuit-thee do i call, my most abysmal thought!
'destriers'; and our romances commonly use the phrase of 'adestrer' for 'accompagner', to accompany.
every moment beginneth existence, around every 'here' rolleth the ball 'there.' the middle is everywhere. crooked is the path of eternity."-
-if i did not myself commiserate their pity, the pity of those enviers and injurers!
had i ever heard a dog howl thus? my thoughts ran back. yes! when i was a child, in my most distant childhood:
geometry assists us in the application of this law, by giving us the just dimensions of all the parts and figures which can enter into any species of machine; but still the discovery of the law itself is owing merely to experience, and all the abstract
prostitute; that, bravos excepted, no man was to wear a gold ring, nor be seen in one of those effeminate robes woven in the city of miletus.
anaximander, a thing composed of earth and water; parmenides, of earth and fire; empedocles, of blood:--
know himself, and how both well to dig and well to live.
the former of these classes of categories i would entitle the mathematical, and the latter the dynamical categories. the former, as we see, has no correlates; these are only to be found in the second class.
that is, of prescribing to itself and its members a similar universal law.
succeeds in this, he will have done his part, and will find no danger in other vices.
for it is not to be imagined to what degree i please myself and rest content in this consideration, that i have them by me to divert myself with them when i am so disposed, and to call to mind what a refreshment they are to my life.
carry thither. the more our capital cities strike the vulgar eye with admiration, the greater reason is there to lament the sight of the abandoned countryside, the large tracts of land that lie uncultivated, the roads crowded with unfortunate citizens
and hark! here comes the cattle-train bearing the cattle of a thousand hills, sheepcots, stables, and cow-yards in the air, drovers with their sticks, and shepherd boys in the midst of their flocks, all but the mountain pastures, whirled along like leaves
in the image of anything, nor in words. the essence of words and images is put together by bodily motions, which in no wise involve the conception of thought.
we often hear the teachers of all creeds lamenting the difficulty of keeping up in the minds of believers a lively apprehension of the truth which they nominally recognise, so that it may penetrate the feelings, and acquire a real mastery over the
this i doubt not, but at first sight will seem a strange doctrine, it being so quite contrary to the practice of the world; there being nothing more familiar in speaking of the dominion of countries, than to say such an one conquered it; as if conquest,
their battles were much better disputed. nowadays there are nothing but routs:
and shut the doors, especially towards the east (also towards austria)!"--thus commands the instinct of a people whose nature is still feeble and uncertain, so that it could be easily wiped out, easily extinguished, by a stronger race.
there was sound sense in what the younger dionysius said to his father, who reproached him for doing some shameful deed by asking, "did i set you the example?" "no," answered his son, "but your father was not king."
i answer: self-defence is a part of the law of nature; nor can it be denied the community, even against the king himself: but to revenge themselves upon him, must by no means be allowed them; it being not agreeable to that law.
reasonably enough, deprived me of the goodwill of many, who are to be excused if they interpret it in another and worse sense.
i do not wish to be any more busy with my hands than is necessary. my head is hands and feet. i feel all my best faculties concentrated in it.
cunctaque miratur, quibus est mirabilis ipse; se cupit imprudens, et, qui probat, ipse probatur; dumque petit, petitur; pariterque accendit, et ardet:
twelve.-- "according to dr. payen, this letter belongs to one thousand five hundred eighty eight. its authenticity has been called in question; but wrongly, in our opinion. see 'documents inedits', one thousand eight hundred forty seven, p.
he shall take your man-servants, and your maid-servants, and the choice of your youth, and employ them in his businesse. he shall take the tyth of your flocks; and you shall be his servants."
receives no increase, for anything one relieve myself withal in time of need (whatever the stoics say), and as i do not find myself obliged to myself for any service i do myself: so the union of such friends, being truly perfect, deprives them of all idea
but we from our vantage ground, safe from all this wild work, laugh to see them making prize of the most valueless of things, protected by a bulwark which aggressive folly may not aspire to reach.'
operations, the same that they have ever found them. a manufacturer reckons upon the labour of his servants for the execution of any work as much as upon the tools which he employs, and would be equally surprised were his expectations disappointed.
"morally are things ordered according to justice and penalty. oh, where is there deliverance from the flux of things and from the 'existence' of penalty?" thus did madness preach.
but thou, profound one, thou sufferest too profoundly even from small wounds; and ere thou hadst recovered, the same poison-worm crawled over thy hand.
tacitus reports, that amongst certain barbarian kings their manner was, when they would make a firm obligation, to join their right hands close to one another, and intertwist their thumbs; and when, by force of straining the blood, it appeared in the
nosse cui divos et coli munina soli, aut soli nescire, datum.
furthermore, coming nigher to my self, and enquiring what these errors of mine, are (which are the only arguments of my imperfection ) i find them to depend on two concurring causes , on my faculty of knowing , and on my faculty of choosing or freedome of
that your dying may not be a reproach to man and the earth, my friends: that do i solicit from the honey of your soul.
enemy, having called them all together to encourage and reassure them, he took a quite contrary way to what we are used to do, for he told them that they need no more trouble themselves with inquiring after the enemy's forces, for that he was certainly
"if it is well with thy belly, thy side and thy feet, regal wealth will be able to add nothing."--horace, ep., i. twelve, five.
all the attractions of a house were concentrated in one room; it was kitchen, chamber, parlor, and keeping-room; and whatever satisfaction parent or child, master or servant, derive from living in a house, i enjoyed it all.
they may produce the better effect; they have not so much thought to establish any certainty for us, as to show us how far they have proceeded in their search of truth: quam docti jingunt magis quam norunt : "which the learned rather feign than know."
then was there once more spoken unto me without voice: "thou knowest it, zarathustra, but thou dost not speak it!"-
prop. seventeen. desire arising from the true knowledge of good and evil, in so far as such knowledge is concerned with what is contingent, can be controlled far more easily still, than desire for things that are present.
( it is no improbable opinion therefore, which the archphilosopher was of, that the chief person in every houshold was always, as it were, a king: so when numbers of housholds joined themselves in civil societies together, kings were the first kind of
presence of nicholas pistoriensis, an eminent lawyer, who related the whole history of the battle with the greatest fidelity.'
fourthly, because every subject is by this institution author of all the actions, and judgements of the soveraigne instituted; it followes, that whatsoever he doth, it can be no injury to any of his subjects; nor ought he to be by any of them accused of
and in case the master, if he refuse, kill him, or cast him into bonds, or otherwise punish him for his disobedience, he is himselfe the author of the same; and cannot accuse him of injury.
and for the same reason solomon adviseth a man, to bind the ten commandements (prov. seven. three) upon his ten fingers. and for the law which moses gave to the people of israel at the renewing of the covenant, (deut. eleven.
neither do i say, that the understanding thing and intellection are the same, or that the understanding thing and the intellect are the same, if the intellect be taken for the faculty , but only when 'tis taken for the thing it self that understands .
flatterers, and above all the liars:--it is a fundamental belief of all aristocrats that the common people are untruthful. "we truthful ones"--the nobility in ancient greece called themselves.
why not refuse light, because it is gratuitous, and costs them neither invention nor exertion? let mars, pallas, or mercury afford them their light by which to see, instead of venus, ceres, and bacchus.
the virtue of the romans, engendered by their horror of tyranny and the crimes of tyrants, and by an innate patriotism, made all their houses so many schools of citizenship; while the unlimited power of fathers over their children made the individual
all these evils were the first effects of property, and the inseparable attendants of growing inequality.
publique ministers are also all those, that have authority from the soveraign, to procure the execution of judgements given; to publish the soveraigns commands; to suppresse tumults; to apprehend, and imprison malefactors; and other acts tending to the
as possible being at the discretion of others. the venetians united with france against the duke of milan, although they could have avoided that union, and from it resulted their own ruin.
i do not think there was any great suffering in this motion the torments that are the most dreadful to look on are not always the greatest to endure; and i find those that other historians relate to have been practised by him upon the epirot lords, are
the two principles above mentioned, which i called mathematical, in consideration of the fact of their authorizing the application of mathematic phenomena, relate to these phenomena only in regard to their possibility, and instruct us how phenomena, as
but by the endeavour to persist in its being, in so far as it is attributable to mind and body in conjunction, we mean appetite and desire (three. ix.
one hundred thirty three. he who cannot find the way to his ideal, lives more frivolously and shamelessly than the man without an ideal.
what would i not rather do than read a contract? or than, as a slave to my own business, tumble over those dusty writings? or, which is worse, those of another man, as so many do nowadays, to get money?
above all, it is not obvious to them whether it is a question of a new business or a new pleasure--for it is impossible, they say to themselves, that people should go to church merely to spoil their tempers.
some have certain common places, and themes, wherein they are good and want variety; which kind of poverty is for the most part tedious, and when it is once perceived, ridiculous.
this latter doubt is justified by the fact that one of the most regular symptoms among savage as well as among civilized peoples is the most sudden and excessive sensuality, which then with equal suddenness transforms into penitential paroxysms,
the higher and nobler souls, more solid and clear-sighted, make up another sort of true believers, who by a long and religious investigation of truth, have obtained a clearer and more penetrating light into the scriptures, and have discovered the
it is useless to bring up abuses that belong to great states against one who desires to see only small ones; but how can small states be given the strength to resist great ones, as formerly the greek towns resisted the great king, and more recently
whoever will justly consider, and with due proportion, of what kind of men and of what sort of actions the glory sustains itself in the records of history, will find that there are very few actions and very few persons of our times who can there pretend
complains that all its misfortunes come solely from those whom it pays to protect it from such things.
subject and such a person. i do the contrary; and amongst so many borrowed things, am glad if i can steal one, disguising and altering it for some new service; at the hazard of having it said that 'tis for want of understanding its natural use; i give it
legislative is changed. whoever introduces new laws, not being thereunto authorized by the fundamental appointment of the society, or subverts the old, disowns and overturns the power by which they were made, and so sets up a new legislative.
such, for instance, as things corrupt to the point of putridity, loathsome deformity, confusion, evil, sin, c.
more clearly what it is, distinguishing it from what it is not, and disposing of such of the practical objections to it as either originate in, or are closely connected with, mistaken interpretations of its meaning.
the procreation, or children of a common-wealth, are those we call plantations, or colonies; which are numbers of men sent out from the common-wealth, under a conductor, or governour, to inhabit a forraign country, either formerly voyd of inhabitants, or
but should one follow them further-and ever further and further on, thinkest thou, dwarf, that these roads would be eternally antithetical?"-
i never saw a man who was a native of any of the provinces on this side of the kingdom who had not a twang of his place of birth, and that was not offensive to ears that were purely french.
asnius pollio, who, as being a worthy man, was the less to be excused, committed a like, error, when, having written a libel against plancus, he forbore to publish it till he was dead; which is to bite one's thumb at a blind man, to rail at one who is
there are pieces in plutarch where he forgets his theme; where the proposition of his argument is only found by incidence, stuffed and half stifled in foreign matter. observe his footsteps in the daemon of socrates. o god!
but if i might advise them in the case, they would do well not to search too much into the original of governments, as they have begun de facto, lest they should find, at the foundation of most of them, something very little favourable to the design they
but 'tis an old and pleasant question, whether the soul of a wise man can be overcome by the strength of wine?
and therefore, as long as this naturall right of every man to every thing endureth, there can be no security to any man, (how strong or wise soever he be,) of living out the time, which nature ordinarily alloweth men to live.
if the soveraign power be in a great assembly, and a number of men, part of the assembly, without authority, consult a part, to contrive the guidance of the rest; this is a faction, or conspiracy unlawfull, as being a fraudulent seducing of the assembly
as i do not wish this critical essay, the sole purpose of which is to treat of the sources of our synthetical cognition a priori, to be crowded with analyses which merely explain, but do not enlarge the sphere of our conceptions, i reserve the detailed
let there the trader rule, where all that still glittereth is-traders' gold. it is the time of kings no longer: that which now calleth itself the people is unworthy of kings.
i here set down nothing new. these are common thoughts, and having, peradventure, conceived them an hundred times, i am afraid i have set them down somewhere else already.
he who is of the populace wisheth to live gratuitously; we others, however, to whom life hath given itself-we are ever considering what we can best give in return!
"if anything be entirely decorous, nothing certainly can be more so than an equability alike in the whole life and in every particular action; which thou canst not possibly observe if, imitating other men's natures, thou layest aside thy own."--cicero, de
but see that honey is there ready to hand, yellow, white, good, ice-cool, golden-comb-honey. for know that when aloft i will make the honey sacrifice."-
many other cases of aggravation, and extenuation might be added: but by these i have set down, it is obvious to every man, to take the altitude of any other crime proposed.
they accustomed themselves to assemble before their huts round a large tree; singing and dancing, the true offspring of love and leisure, became the amusement, or rather the occupation, of men and women thus assembled together with nothing else to do.
and by reason that such impressions render them timorous, he forbids in his laws all such threatening doctrines, and all persuasion that anything of ill can befall a man from the gods, excepting for his great good when they happen to him, and for a
but tho respecting only a body sick of a dropsie it be an extrinsick denomination to say, that its nature is corrupt , because it has a dry throat , and stands in no need of drink; yet respecting the whole compound or mind joyn'd to such a body , 'tis not
our camp has found by this time. i am convinced, that if all men were to live as simply as i then did, thieving and robbery would be unknown. these take place only in communities where some have got more than is sufficient while others have not enough.
to welcome, take leave, give thanks, accost, offer my service, and such verbal formalities as the ceremonious laws of our modern civility enjoin, i know no man so stupidly unprovided of language as myself; and i have never been employed in writing letters
the infant lies in a pleasing trance, but his individual character and his practical power depend on his daily progress in the separation of things, and dealing with one at a time. love and all the passions concentrate all existence around a single form.
yea, thou art still for me the demolisher of all graves: hail to thee, my will! and only where there are graves are there resurrections.-
upon this it is that they lay their foundation who conceal themselves present and living, to obtain a name when they are dead and absent.
but either properly a reall substance, or metaphorically, some extraordinary ability of affection of the mind, or of the body.
i fear some one may at last answer me by saying, that all these fine things, arts, sciences and laws, were wisely invented by men, as a salutary plague, to prevent the too great multiplication of mankind, lest the world, which was given us for a
having the courage to die in that manner, is it not to be presumed that she purposely lent her life to the trial of her fortitude the day before, to mock the tyrant, and encourage others to the like attempt?
stated times of passion and indifference.
queen of naples, caused her first husband, andrews, to be hanged at the bars of her window in a halter of gold and silk woven with her own hand, because in matrimonial performances she neither found his parts nor abilities answer the expectation she had
if a mulct be layd upon the body for some unlawfull act, they only are lyable by whose votes the act was decreed, or by whose assistance it was executed; for in none of the rest is there any other crime but being of the body; which if a crime, (because
it is the same with the progress of the human mind in the history of literature , which is for the most part like the catalogue of a cabinet of deformities; the spirit in which they keep the longest is pigskin.
again, every soveraign ought to cause justice to be taught, which (consisting in taking from no man what is his) is as much as to say, to cause men to be taught not to deprive their neighbour, by violence, or fraud, of any thing which by the soveraign
after these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; i mean aid, and bearing a part, in all actions and occasions.
called it "le contr un." he wrote in his youth,-- "not being as yet eighteen years old."--edition of one thousand five hundred eighty eight.
not that it is solely, or chiefly, to form great thinkers, that freedom of thinking is required. on the contrary, it is as much, and even more indispensable, to enable average human beings to attain the mental stature which they are capable of.
if ever i have spread out a tranquil heaven above me, and have flown into mine own heaven with mine own pinions:
two hundred. the man of an age of dissolution which mixes the races with one another, who has the inheritance of a diversified descent in his body--that is to say, contrary, and often not only contrary, instincts and standards of value, which struggle
then lived they shamelessly in temporary pleasures, and beyond the day had hardly an aim.
two hundred eighteen. the psychologists of france--and where else are there still psychologists nowadays?--have never yet exhausted their bitter and manifold enjoyment of the betise bourgeoise, just as though... in short, they betray something thereby.
"thou spirit of gravity!" said i wrathfully, "do not take it too lightly! or i shall let thee squat where thou squattest, haltfoot,-and i carried thee high!"
let us not forget aristotle, who held the soul to be that which naturally causes the body to move, which he calls entelechia, with as cold an invention as any of the rest; for he neither speaks of the essence, nor of the original, nor of the nature of the
this part of the power of the keyes, by which men were thrust out from the kingdome of god, is that which is called excommunication; and to excommunicate, is in the originall, aposunagogon poiein, to cast out of the synagogue; that is, out of the place of
assurance that all those which have been raised have been or can be answered, by those who are specially trained to the task.
presupposes the existence of something in a preceding state, upon which it follows in conformity with a rule-lastly, that in the manifold, which is coexistent, the states coexist in connection with each other according to a rule, all our labour would have
for it is the right and property of all natural objects, of all genuine talents, of all native properties whatsoever, to be for their moment the top of the world.
"there is everywhere much liberty of speech."--iliad, xx. two hundred forty nine.
prop. twelve. no attribute of substance can be conceived from which it would follow that substance can be divided.
after having discovered the cause of the doubts and contradictions into which reason fell, have solved them to its perfect satisfaction.
i have to thank fate, however, that a fine epigram of a.b. schlegel, which has since been my guiding star, came before my notice as a youth:
then to my morning work. first i take an axe and pail and go in search of water, if that be not a dream. after a cold and snowy night it needed a divining rod to find it.
and for their salvation from their enemies." and the second was, that "they should not make to themselves any image to worship, of their own invention."
"who from mankind the prize of knowledge won, and put the stars out like the rising sun."
and then they have nothing to do, but barely to shew us which that is; which when they have done, i doubt not but all mankind will easily agree to pay obedience to him.
place god had chosen to appear in, and to give his laws to the people of israel, and was therefore holy ground, not by inhaerent sanctity, but by separation to gods use; or for christians to worship in the churches, which are once solemnly dedicated to
knowledge is a thing of great weight, they faint under it: their understanding has neither vigour nor dexterity enough to set forth and distribute, to employ or make use of this rich and powerful matter; it has no prevailing virtue but in a strong nature;
for the words there are, "cheirotonesantes autoispresbuterous kat ekklesian," that is, "when they had ordained them elders by the holding up of hands in every congregation."
proof.--all emotions can be referred to desire, pleasure, or pain, as their definitions, already given, show. now by pain we mean that the mind's power of thinking is diminished or checked (three. xi.
would they not be kinder if they employed themselves there? you boast of spending a tenth part of your income in charity; maybe you should spend the nine tenths so, and done with it. society recovers only a tenth part of the property then.
the islander may ramble all day at will. at night he may sleep on a mat under the moon, and wherever a wild date-tree grows, nature has, without a prayer even, spread a table for his morning meal. the northerner is perforce a householder.
but some petrarch or ariosto, filled with the new wine of his imagination, writes me an ode or a brisk romance, full of daring thought and action.
on the other hand, the duty of transcendental logic is to reduce to conceptions, not representations, but the pure synthesis of representations.
without other scruple than of the badness of the smell: where all things are open the finest houses, furnished in the richest manner, without doors, windows, trunks, or chests to lock, a thief being there punished double what they are in other places:
it is only the man whose intellect is clouded by his sexual instinct that could give that stunted, narrow-shouldered, broad-hipped, and short-legged race the name of the fair sex ; for the entire beauty of the sex is based on this instinct.
therefore, god necessarily exists. q.e.five hundred.
but, above all, believe it, the sweetest canticle is', nunc dimittis; when a man hath obtained worthy ends, and expectations. death hath this also; that it openeth the gate to good fame, and extinguisheth envy.--extinctus amabitur idem.
how long, pray, would a man hunt giraffes if he could? snipes and woodcocks also may afford rare sport; but i trust it would be nobler game to shoot one's self.-
proof.--all modes of thinking have for their cause god, by virtue of his being a thinking thing, and not by virtue of his being displayed under any other attribute (two. vi.).
unnecessary cavities and dilatations which we had better let alone, and, following socrates' direction, limit the course of our studies to those things only where is a true and real utility:
as to the second point; should we not be less cuckolds, if we less feared to be so? according to the humour of women whom interdiction incites, and who are more eager, being forbidden:
it is easy to see that if such marks of public confidence were conferred on slight grounds, if this sublime function were not, for those who have worthily discharged all other offices, the reward of labour, the pleasant and honourable repose of old age,
i have always an idea in my soul, and a sort of disturbed image which presents me as in a dream with a better form than that i have made use of; but i cannot catch it nor fit it to my purpose; and even that idea is but of the meaner sort.
we are not to leave the knowledge of his duty to every man's own judgment; we are to prescribe it to him, and not suffer him to choose it at his own discretion; otherwise, according to the imbecility, and infinite variety of our reasons and opinions, we
this other restores the sense of repose to a body without a soul:
whatever springs from these presuppositions is our master and our god; he will take the level of his foundations so ample and so easy that by them he may mount us up to the clouds, if he so please.
without forges or workshops, the instruments of husbandry had dropped from the sky into the hands of savages; that they had overcome their natural aversion to continual labour; that they had learnt so much foresight for their needs; that they had divined
by disconnecting each man's feelings of duty from the interests of his fellow-creatures, except so far as a self-interested inducement is offered to him for consulting them.
for neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priori.
-when it disgusted thee with all thy waiting and silence, and discouraged thy humble courage: that was forsakenness!"-
the onely necessary article of christian faith, the (unum necessarium) onely article of faith, which the scripture maketh simply necessary to salvation, is this, that jesus is the christ.
but if will be supposed infinite, it must also be conditioned to exist and act by god, not by virtue of his being substance absolutely infinite, but by virtue of his possessing an attribute which expresses the infinite and eternal essence of thought (by
first no seditious doctrine have been publiquely preached.
prop. forty seven. the human mind has an adequate knowledge of the eternal and infinite essence of god.
in short, systems of morals are only a sign-language of the emotions.
i do not number my borrowings, one weigh them; and had i designed to raise their value by number, one had made them twice as many; they are all, or within a very few, so famed and ancient authors, that they seem, methinks, themselves sufficiently to tell
to the laws of nature, declared in the fifteen. chapter, one would have this added, "that every man is bound by nature, as much as in him lieth, to protect in warre, the authority, by which he is himself protected in time of peace."
but i should like very well to know by what means this possibility of non-existence is to be cognized, if we do not represent to ourselves a succession in the series of phenomena, and in this succession an existence which follows a non-existence, or
"sweat and paleness come over the whole body, the tongue is rendered powerless, the voice dies away, the eyes are darkened, there is ringing in the ears, the limbs sink under us by the influence of fear."--lucretius, iii. one hundred fifty five.
the majority of men is composed of two classes, for neither of which would this be at all a befitting resolution: in the first place, of those who with more than a due confidence in their own powers, are precipitate in their judgments and want the
in spying out the subtle tricks of old moralists and ethical preachers.
"by means of a means (faculty)," namely the virtus dormitiva, replies the doctor in moliere,
and that the "tropical man" must be discredited at all costs, whether as disease and deterioration of mankind, or as his own hell and self-torture? and why? in favour of the "temperate zones"? in favour of the temperate men? the "moral"?
a certain rabbin, upon the text, your young men shall see visions, and your old men shall dream dreams, inferreth that young men, are admitted nearer to god than old, because vision, is a clearer revelation, than a dream.
it follows that in objects of perception, that is, in phenomena, there must be found a substratum which represents time in general, and in which all change or coexistence can be perceived by means of the relation of phenomena to it.
if hee had not meant they should interpret them, hee would not have bidden them take thence the proof of his being the christ; he would either have interpreted them himselfe, or referred them to the interpretation of the priests.
after this zarathustra returned again into the mountains to the solitude of his cave, and withdrew himself from men, waiting like a sower who hath scattered his seed.
yet it was gravely deliberated whether or not they ought to suspend the execution of the sentence already passed upon the first accused: they considered the novelty of the example judicially, and the consequence of reversing judgments; that the sentence
in working out his theory, rousseau makes use throughout of three general and, to some extent, alternative conceptions. these are the social contract, sovereignty and the general will. we shall now have to examine each of these in turn.
every physical ill, say they, makes an essential part of this benevolent system, and could not possibly be removed, even by the deity himself, considered as a wise agent, without giving entrance to greater ill, or excluding greater good, which will result
rules that may in some measure make amends for the caprices of fortune, by subjecting equally the powerful and the weak to the observance of reciprocal obligations.
flee, my friend, into thy solitude! i see thee deafened with the noise of the great men, and stung all over with the stings of the little ones.
"rabie jecur incendente, feruntur, praecipites; ut saxa jugis abrupta, quibus mons subtrahitur, clivoque latus pendente recedit,"
what is less possible for him to do than what he cannot do but at the expense of his faith and honour, things that, perhaps, ought to be dearer to him than his own safety, or even the safety of his people.
"your grandsires saw no other thing; nor will your posterity." --manilius, i. five hundred twenty nine.
neither do i know to what end a man should more require of them to conceal their errors, since what is only reputed indiscretion in us, the people in them brand with the names of tyranny and contempt of the laws, and, besides their proclivity to vice, are
for it was a vision and a foresight:-what did i then behold in parable? and who is it that must come some day?
bertrand de guesclin, dying at the siege of the castle of rancon, near unto puy, in auvergne, the besieged were afterwards, upon surrender, enjoined to lay down the keys of the place upon the corpse of the dead general.
what still remaineth to me? a heart weary and flippant; an unstable will; fluttering wings; a broken backbone.
publique charge; because they pretend to the reason, upon the want whereof they would ground their excuse.
preached to, we will go seek this in its throne; please let it humble itself to us for the nonce; for, useful and profitable as it is, i imagine that, at need, we may manage well enough without it, and do our business without its assistance.
the refinement, goodness, and loftiness of a soul are put to a perilous test when something passes by that is of the highest rank, but is not yet protected by the awe of authority from obtrusive touches and incivilities: something that goes its way like a
and whereas some men have pretended for their disobedience to their soveraign, a new covenant, made, not with men, but with god; this also is unjust: for there is no covenant with god, but by mediation of some body that representeth gods person; which
he had never seen such a dull and out-of-the-way place; the folks were all gone off; why, you couldn't even hear the whistle! i doubt if there is such a place in massachusetts now:-
he who to th' unwilling furrows gives the generous grain, when the crab with baleful fervours scorches all the plain; he shall find his garner bare, acorns for his scanty fare.
service, against his nearest relations, at the head of an army through his conduct victorious, and by a sudden stroke, in so extreme old age, merits methinks to be recorded amongst the most remarkable events of our times.
the abydeans, being pressed by king philip, put on the same resolution; but, not having time, they could not put it 'in effect.
him we do not respect, but the soul, whose organ he is, would he let it appear through his action, would make our knees bend.
therefore, a prudent ruler ought not to keep faith when by so doing it would be against his interest, and when the reasons which made him bind himself no longer exist.
nay, when i walk alone in a beautiful orchard, if my thoughts are some part of the time taken up with external occurrences, i some part of the time call them back again to my walk, to the orchard, to the sweetness of that solitude, and to myself.
and have your masks and your ruses, that ye may be mistaken for what you are, or somewhat feared! and pray, don't forget the garden, the garden with golden trellis-work!
the peculiar fact about this alienation is that, in taking over the goods of individuals, the community, so far from despoiling them, only assures them legitimate possession, and changes usurpation into a true right and enjoyment into proprietorship.
for its chiefest and hardest study is to study itself. books are to it a sort of employment that debauch it from its study.
my memory grows cruelly worse every day:
neither those stories nor my quotations always serve simply for example, authority, or ornament; i do not only regard them for the use i make of them: they carry sometimes besides what i apply them to, the seed of a more rich and a bolder matter, and
general, and about universal cause of the fleeting years each steals something from me office of magnanimity openly and professedly to love and hate oftentimes agitated with divers passions old age: applaud the past and condemn the present old men who
v. if equals be taken from unequals the remainders will be unequal.
"haeredis fletus sub persona rises est,"
what romulus first set up was a mixed government, which soon deteriorated into despotism. from special causes, the state died an untimely death, as new-born children sometimes perish without reaching manhood.
the art of physic is not so fixed, that we need be without authority for whatever we do; it changes according to climates and moons, according to fernel and to scaliger.-- physicians to henry two.
"he has as much, and knows as much, philosophy as a peasant or a corps-student," said the one--"he is still innocent. but what does that matter nowadays! it is the age of the masses: they lie on their belly before everything that is massive.
for the impositions that are layd on the people by the soveraign power, are nothing else but the wages, due to them that hold the publique sword, to defend private men in the exercise of severall trades, and callings.
among the roman comedy-writers--lessing loved also free-spiritism in the tempo, and flight out of germany.
"how could ye be just unto me!"-must thou say-"i choose your injustice as my allotted portion."
and that all things are not lawful to an honest man for the service of his prince, the laws, or the general quarrel:
twenty three space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be
this worthy went ably to work: he was more assiduous than before in the service of that king, so that he obtained the honour to be of his council, and one of the chiefest in his trust.
how variously do we judge of things?--how often do we alter our opinions?
you admire, says my friend, as the singular good fortune of philosophy, what seems to result from the natural course of things, and to be unavoidable in every age and nation.
it is an ordinary thing with several nations at this day to wound themselves in good earnest to gain credit to what they profess; of which our king, relates notable examples of what he has seen in poland and done towards himself.-- henry three.
idleness; of these i am one. it seems as if it were the season for vain things, when the hurtful oppress us; in a time when doing ill is common, to do but what signifies nothing is a kind of commendation.
there were never so many historians: it is, indeed, good and of use to read them, for they furnish us everywhere with excellent and laudable instructions from the magazine of their memory, which, doubtless, is of great concern to the help of life; but
the spartans were a nice people in point of naturalization; whereby, while they kept their compass, they stood firm; but when they did spread, and their boughs were becomen too great for their stem, they became a windfall, upon the sudden.
in curls and ribbons like a wanton minx; he will then look upon his own affection as brave and masculine, when he shall choose quite contrary to that effeminate shepherd of phrygia.
only, but of men also, as several nations, and ours among the rest, were commonly used to do; and i believe there is no nation under the sun that has not done the same:--
for as there were plants of corn and wine in small quantity dispersed in the fields and woods, before men knew their vertue, or made use of them for their nourishment, or planted them apart in fields, and vineyards; in which time they fed on akorns, and
that which the father hath in the right of tuition, during minority, and the right of honour all his life, may perhaps have caused a great part of the mistakes about this matter: for to speak properly of them, the first of these is rather the privilege of
but the perception thereof is the inspection or beholding of the mind only, which may be either imperfect and confused , as formerly it was; or clear and distinct , as now it is; the more or the less i consider the composition of the wax.
but to what end is it (may some man aske), that the apostles, and other pastors of the church, after their time, should meet together, to agree upon what doctrine should be taught, both for faith and manners, if no man were obliged to observe their
domitian dreamed, the night before he was slain, that a golden head was growing, out of the nape of his neck: and indeed, the succession that followed him for many years, made golden times.
according to the principle, therefore, which denies necessity, and consequently causes, a man is as pure and untainted, after having committed the most horrid crime, as at the first moment of his birth, nor is his character anywise concerned in his
that all our knowledge begins with experience there can be no doubt.
and i placed in the class of extremes especially all promises by which somewhat of our freedom is abridged; not that i disapproved of the laws which, to provide against the instability of men of feeble resolution, when what is sought to be accomplished is
how they avoid the encounter of coaches and carts, even there where they have sufficient room to pass; i have seen them, by the trench of a town, forsake a plain and even path and take a worse, only to keep their masters further from the ditch;--how could
whom i show the least honour i lay no great stress upon my opinions; or of others i look upon death carelessly when i look upon it universally i love stout expressions amongst gentle men i love temperate and moderate natures i need not seek a fool from
and performe all other pastorall offices; it followeth also, that it is from the civill soveraign, that all other pastors derive their right of teaching, preaching, and other functions pertaining to that office; and that they are but his ministers; in the
should i insist upon them, i should both lose myself and time; for i have an impatient understanding, that must be satisfied at first: what i do not discern at once is by persistence rendered more obscure.
"penalty," so calleth itself revenge. with a lying word it feigneth a good conscience.
whereas in friendship, 'tis a general and universal fire, but temperate and equal, a constant established heat, all gentle and smooth, without poignancy or roughness. moreover, in love, 'tis no other than frantic desire for that which flies from us:
twenty two.) by which it seemeth to me, (with submission neverthelesse both in this, and in all questions, whereof the determination dependeth on the scriptures, to the interpretation of the bible authorized by the common-wealth, whose subject i am,) that
i also believe that he is happy whose mode of proceeding accords with the needs of the times, and similarly he is unfortunate whose mode of proceeding is opposed to the times.
"who is surprised to see a swollen goitre in the alps?" --juvenal, xiii. one hundred sixty two.
yet it has its law to which it thunders obedience when it should as surely as the buds expand in the spring. the earth is all alive and covered with papill. the largest pond is as sensitive to atmospheric changes as the globule of mercury in its tube.
whoever will oblige himself to tell all, should oblige himself to do nothing that he must be forced to conceal.
until, biting at my sharp hidden hooks, they have to come up unto my height, the motleyest abyss-groundlings, to the wickedest of all fishers of men.
now thought being an attribute of god, must necessarily exist unchanged (by prop. xi., and prop. xx., coroll.
thus if a person, claiming a divine authority, should command a sick person to be well, a healthful man to fall down dead, the clouds to pour rain, the winds to blow, in short, should order many natural events, which immediately follow upon his command;
sect. two hundred three. may the commands then of a prince be opposed? may he be resisted as often as any one shall find himself aggrieved, and but imagine he has not right done him?
the purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself)
supposing the conqueror gives to one man a thousand acres, to him and his heirs for ever; to another he lets a thousand acres for his life, under the rent of fifty l . or five hundred l . per ann.
when i came unto men for the first time, then did i commit the anchorite folly, the great folly: i appeared on the market-place.
meanwhile, let utilitarians never cease to claim the morality of self-devotion as a possession which belongs by as good a right to them, as either to the stoic or to the transcendentalist.
earth. the more we give and confess to owe and render to god, we do it with the greater christianity. that which this stoic philosopher says he holds from the fortuitous consent of the popular voice; had it not been better that he had held it from god?
such conditions; which not performed, the romans might lawfully depose the roman people.
they are the translation of the title of the sixth chapter of suarez first booke, of the concourse, motion, and help of god. when men write whole volumes of such stuffe, are they not mad, or intend to make others so?
as soon as he has given them his earnings on which to keep house they are strengthened in this belief.
us, as a necessary condition of being admitted by him in the last day into his eternall kingdome, wherein shall be protection, and life everlasting.
consequently, ought to be examined, and tryed by every man, before hee yeeld them obedience; unlesse he have yeelded it them already, in the institution of a common-wealth; as when the prophet is the civill soveraign, or by the civil soveraign authorized.
note) the causes also of pleasure and pain; consequently we, to this extent, regard them with love or hatred, and endeavour either to invoke them as means towards that which we hope for, or to remove them as obstacles, or causes of that which we fear.
the principle of these is: all intuitions are extensive quantities.
i shall not here repeat, what i have elsewhere said of the calamities of war; but wish that those, who have sufficient knowledge, were willing or bold enough to make public the details of the villainies committed in armies by the contractors for
for this result, then, we are indebted to a criticism which warns us of our unavoidable ignorance with regard to things in themselves, and establishes the necessary limitation of our theoretical cognition to mere phenomena.
"visit the regions where the sun burns, where are the thick rain-clouds and the frosts."--horace, od., iii. three, fifty four.
forasmuch as ambition never comports itself better, according to itself, than when it proceeds by obscure and unfrequented ways.
and though he be carefull in his politique person to procure the common interest; yet he is more, or no lesse carefull to procure the private good of himselfe, his family, kindred and friends; and for the most part, if the publique interest chance to
thus, the general will is always the weakest, the corporate will second, and the individual will strongest of all: so that, in the government, each member is first of all himself, then a magistrate, and then a citizen --in an order exactly the reverse of
for the other acts and sciences, he says, alexander highly indeed commended their excellence and charm, and had them in very great honour and esteem, but not ravished with them to that degree as to be tempted to affect the practice of them in his own
works translated from the french, ten vols., one thousand seven hundred seventy three-seventy four.
"the penitent in spirit," said the old man, "it was him-i represented; thou thyself once devisedst this expression-
proof.--for whatsoever causes men to live together in harmony also causes them to live according to reason (four. xxxv.), and is therefore (four. xxvi. xxvii.) good, and (for the same reason) whatsoever brings about discord is bad. q.e.five hundred.
on this occasion, when the soothsayer was longing for wine, it happened that the king on the left, the silent one, also found expression for once.
sign of subjection, they lift up their shoulders, and hang down their heads; where they put off their shoes when they enter the king's palace; where the eunuchs, who take charge of the sacred women, have, moreover, their lips and noses cut off, that they
the difference between good and bad men is determined by public esteem; the magistrate being strictly a judge of right alone; whereas the public is the truest judge of morals, and is of such integrity and penetration on this head, that although it may be
the word church, (ecclesia) signifieth in the books of holy scripture divers things. sometimes (though not often) it is taken for gods house, that is to say, for a temple, wherein christians assemble to perform holy duties publiquely; as, one cor.
"rheni mihi caesar in undis dux erat; hic socius; facinus quos inquinat, aequat:"
in the present age, which is intellectually impotent and remarkable for its veneration of what is bad in every form--a condition of things which is quite in keeping with the coined word "jetztzeit" (present time), as pretentious as it is cacophonic--the
khoung-tseu caused the messenger to be seated near him, and questioned him in these terms: what is your master doing? the messenger answered with respect: my master desires to diminish the number of his faults, but he cannot come to the end of them.
the equites were required to possess a fortune of four hundred sestertia, and they sat on the first fourteen rows behind the orchestra.
almost too violently dost thou flow for me, thou fountain of delight! and often emptiest thou the goblet again, in wanting to fill it!
i know and see too well, when not voluntarily blind, the speedy limits of persons called high and worthy. rich, noble and great they are by the liberality of our speech, but truth is sad. o blessed spirit, whom i forsake for these, they are not thou!
numa and sertorius, to possess their men with a better opinion of them, fed them with this foppery; one, that the nymph egeria, the other that his white hind, brought them all their counsels from the gods.
of lots there be two sorts, arbitrary, and naturall. arbitrary, is that which is agreed on by the competitors; naturall, is either primogeniture, (which the greek calls kleronomia, which signifies, given by lot;) or first seisure.
note.--as pleasure is generally (four. xliv.
of this kingdom, we stand a long time bare to them in what place soever, and the same to a hundred others, so many tiercelets and quartelets of kings we have got nowadays and other like vicious innovations: they will see them all presently vanish and
in the best there is still something to loathe; and the best is still something that must be surpassed!-
and when the same errour is confirmed by the authority of men in reputation for their writings in this subject, it is no wonder if it produce sedition, and change of government.
do not they stand in same relation to the state, that the state does to the union? and have not the same reasons prevented the state from resisting the union, which have prevented them from resisting the state?
nearer their perfection. to throw up at once all pretensions of this kind may justly be deemed more rash, precipitate, and dogmatical, than even the boldest and most affirmative philosophy, that has ever attempted to impose its crude dictates and
he who, by a natural sweetness and facility, should despise injuries received, would doubtless do a very fine and laudable thing; but he who, provoked and nettled to the quick by an offence, should fortify himself with the arms of reason against the
the sun, and never wish them to be vexed, or to cry, or to work. god bears a fatherly mind towards good men, and loves them in a manly spirit. "let them," says he, "be exercised by labours, sufferings, and losses, that so they may gather true strength."
"that they are mortal in particular, and immortal in general."
ye are only bridges: may higher ones pass over upon you! ye signify steps: so do not upbraid him who ascendeth beyond you into his height!
imagination ; or whether at present i better understand it, after i have more diligently enquired both what it is , and how it may be known .
if he has been so long confounded with the philosopher, with the caesarian trainer and dictator of civilization, he has had far too much honour, and what is more essential in him has been overlooked--he is an instrument, something of a slave, though
she make good men of those to whom she is united.'
"haec loca, vi quondam et vasta convulsa ruina, dissiluisse ferunt, quum protenus utraque tellus una foret"
stars shed no light through the black night, when the clouds hide; and the lashed wave, if the winds rave o'er ocean's tide,--
them rightly so called. finally, we may draw the same conclusion concerning the whole sphere of fortune, within which there is plainly nothing to be truly desired, nothing of intrinsic excellence; for she neither always joins herself to the good, nor does
away. let him examine every man's talent; a peasant, a bricklayer, a passenger: one may learn something from every one of these in their several capacities, and something will be picked out of their discourse whereof some use may be made at one time or
guid' ubaldo, duke of urbino, on returning to his dominions from which he had been driven by cesare borgia, razed to their foundations all the fortresses of that province, and considered that without them it would be more difficult for him to lose again
these cost us a great deal more and bring us more honour, if they have anything of good in them.
all things produced by our own meditation and understanding, whether true or false, are subject to incertitude and controversy.
to this purpose it was that men first appointed the places of sepulture adjoining the churches, and in the most frequented places of the city, to accustom, says lycurgus, the common people, women, and children, that they should not be startled at the
and that these, as phenomena, cannot exist in themselves, but only in us. what may be the nature of objects considered as things in themselves and without reference to the receptivity of our sensibility is quite unknown to us.
permanent and legitimate by the establishment of property and laws.
at length the winter set in in good earnest, just as i had finished plastering, and the wind began to howl around the house as if it had not had permission to do so till then.
their logique which should bee the method of reasoning, is nothing else but captions of words, and inventions how to puzzle such as should goe about to pose them.
like to these, were the orders of the house of commons in england.
the people, on its side, perceiving rather the cupidity and ridiculous expenditure of its rulers than the public needs, murmurs at seeing itself stripped of necessaries to furnish others with superfluities; and when once these complaints have reached a
acquainted with every circumstance of our situation and temper, and the most secret springs of our complexion and disposition. now this is the very essence of necessity, according to the foregoing doctrine.
prop. thirty three. when we love a thing similar to ourselves we endeavour, as far as we can, to bring about that it should love us in return.
alteration in himself at all; it may have been said of me from my infancy, that i had either folly or quicksilver in my feet, so much stirring and unsettledness there is in them, wherever they are placed.
from the loose reveries of the fancy. in this consists the whole nature of belief.
at least, it must be acknowledged that there is here a consequence drawn by the mind; that there is a certain step taken; a process of thought, and an inference, which wants to be explained.
prop. fifty nine. to all the actions, whereto we are determined by emotion wherein the mind is passive; we can be determined without emotion by reason.
onely of thus much, i see evident scripture, to perswade men, that there is neither the word, nor the thing of purgatory, neither in this, nor any other text; nor any thing that can prove a necessity of a place for the soule without the body; neither for
as near as he could remember, it stood twelve or fifteen rods from the shore, where the water was thirty or forty feet deep.
unnecessary suspicion and vigilance. and all this rumble and clutter but to make his family cheat him the more; of his barn, his kitchen, cellar, nay, and his very purse too, others had the greatest use and share, whilst he keeps his keys in his pocket
de bordeaux has shown me a letter in which he mentions that he could not come to see the director of bordeaux, as he intended, having been informed that you mistrust him. the letter is of the day before yesterday.
thirdly, there is perfection-which consists in this, that the plurality falls back upon the unity of the conception, and accords completely with that conception and with no other. this we may denominate qualitative completeness.
must have its outlet by human suffering. unhappily no man exists who has not in his own person become to some amount a stockholder in the sin, and so made himself liable to a share in the expiation.
have judged as false. but when i perceive that there is a god ; because at the same time i also understand that all things depend on him, and that he is not a deceiver ; and when from hence i collect that all those things which i clearly and distinctly
thou dost not stick to infringe her universal and undoubted laws; but stickest to thy own special and fantastic rules, and by how much more particular, uncertain, and contradictory they are, by so much thou employest thy whole endeavour in them: the laws
but seeing no man is able to discern the truth of another mans repentance, further than by externall marks, taken from his words, and actions, which are subject to hypocrisie; another question will arise, who it is that is constituted judge of those
answered them, "it is not for you to know the times and the seasons, which the father hath put in his own power; but ye shall receive power by the comming of the holy ghost upon you, and yee shall be my (martyrs) witnesses both in jerusalem, in all
-all who do not want to live unless they learn again to hope-unless they learn from thee, o zarathustra, the great hope!"
they might as well term him the nown of god: for as by nown, so also by verbe, men understand nothing but a part of speech, a voice, a sound, that neither affirms, nor denies, nor commands, nor promiseth, nor is any substance corporeall, or spirituall;
ii. if equals be added to equals the sums will be equal.
it is this nisus , or strong endeavour, of which we are conscious, that is the original impression from which this idea is copied.
to be sure, i am a forest, and a night of dark trees: but he who is not afraid of my darkness, will find banks full of roses under my cypresses.
whereby wee may understand, that excommunication in the time that christian religion was not authorized by the civill power, was used onely for a correction of manners, not of errours in opinion: for it is a punishment, whereof none could be sensible but
good sense is, of all things among men, the most equally distributed; for every one thinks himself so abundantly provided with it, that those even who are the most difficult to satisfy in everything else, do not usually desire a larger measure of this
and, as plato says, we are not to fashion one without the other, but make them draw together like two horses harnessed to a coach.
penalties for opinion, or at least for its expression, still exist by law; and their enforcement is not, even in these times, so unexampled as to make it at all incredible that they may some day be revived in full force.
all wise men, to decline the envy of their own virtues, use to ascribe them to providence and fortune; for so they may the better assume them: and, besides, it is greatness in a man, to be the care of the higher powers.
nature should satisfy herself in having rendered this age miserable, without rendering it ridiculous too.
we stand very little more in need of offices, rules, and laws of living in our society, than cranes and ants do in theirs; and yet we see that these carry themselves very regularly without erudition.
competition of riches, honour, command, or other power, enclineth to contention, enmity, and war: because the way of one competitor, to the attaining of his desire, is to kill, subdue, supplant, or repell the other.
in short, the whole art of those great politicians lies in so mesmerising those they stand in need of, that each may think he is labouring for his own interest in working for theirs: i say theirs on the false supposition that it is the real interest of
do you say to so many persons preserved from death by their especial favour?" "why, i say," answered he, "that their pictures are not here who were cast away, who are by much the greater number."-- cicero, de natura deor., i. thirty seven.
"vixi, et, quem dederat cursum fortuna, peregi."
you are preparing with eagerness to go and render a service to which your talent and your taste invite you, the love of men and the hope of fame.
demades the athenian-- seneca, de beneficiis, vi. thirty eight, whence nearly the whole of this chapter is taken.
and, according to my host's tale in ariosto, be as handsome a man and as worthy a gentleman as you will, do not conclude too much upon your mistress's inviolable chastity for having been repulsed; you do not know but she may have a better stomach to your
one while in an idle and frivolous subject, i try to find out matter whereof to compose a body, and then to prop and support it; another while, i employ it in a noble subject, one that has been tossed and tumbled by a thousand hands, wherein a man can
this natural love of equality ( amour de soi ) includes love of others as well as love of self, and egoism, loving one's self at the expense of others, is an unnatural and perverted condition.
liest thou not in a sky-blue lake of happiness?"-"ye wags," answered zarathustra, and smiled, "how well did ye choose the simile!
to add one word more to my former discourse, i would advise the ladies no longer to call that honour which is but their duty:
chapter twelve. apology for raimond sebond.
shrewd indeed are they, their virtues have shrewd fingers. but they lack fists: their fingers do not know how to creep behind fists.
on the other side, the commodities of usury are, first, that howsoever usury in some respect hindereth merchandizing, yet in some other it advanceth it; for it is certain that the greatest part of trade is driven by young merchants, upon borrowing at
these clauses, properly understood, may be reduced to one--the total alienation of each associate, together with all his rights, to the whole community for, in the first place, as each gives himself absolutely, the conditions are the same for all; and,
if the subject shall refuse to obey the command in any thing, contrary to the liberty granted, this is neverthelesse a sinne, and contrary to the duty of the subject: for he ought to take notice of what is inconsistent with the soveraignty, because it was
against all philosophers when there is nothing else to be said of them.
the other and better remedy is to plant colonies in one or two of those places which form as it were the keys of the land, for it is necessary either to do this or to maintain a large force of armed men.
cicero, de finibus, ii. twenty, gives the preference to regulus, and proclaims him the happier man.
all story is full of such examples, and every man is able to produce so many to himself, or out of his own practice or observation, that i sometimes wonder to see men of understanding give themselves the trouble of sorting these pieces, considering that
"he grieves more than is necessary, who grieves before it is necessary."--seneca, ep., ninety eight.
it to his benefit; yet such events do not make it reasonably or wisely done.
but although it is admitted that the only possible deduction of pure a priori cognition is a transcendental deduction, it is not, for that reason, perfectly manifest that such a deduction is absolutely necessary.
apparently in opposition to the peacefully industrious democrats and revolution-ideologues, and still more so to the awkward philosophasters and fraternity-visionaries who call themselves socialists and want a "free society," those are really at one with
and that great leader, demosthenes, after his rout in sicily, did the same; and one hundred. fimbria, having struck himself too weakly, entreated his servant to despatch him.
"that wise man knows nothing, who cannot profit himself by his wisdom."--cicero, de offic., iii. fifteen.
"o jupiter! for that name alone of what thou art to me is known."
cyrus very wisely, and by the mouth of a great captain, and still greater philosopher, prefers his bounty and benefits much before his valour and warlike conquests; and the elder scipio, wherever he would raise himself in esteem, sets a higher value upon
the living thing did i follow; i walked in the broadest and narrowest paths to learn its nature.
therefore does not constitute, with the latter, a whole-just as the creator does not with the world make up a whole.
mentall images we have of all things wee see, or remember: and others againe are names of names; or of different sorts of speech: as universall, plurall, singular, negation, true, false, syllogisme, interrogation, promise, covenant, are the names of
eight) that gospel was, that christ was king; so that all preaching against the power of the king received, in consequence to these words, is by st. paul accursed.
if the militia is to be raised or the highway to be mended, he is always given the preference; he always bears the burden which his richer neighbour has influence enough to get exempted from.
diseases, to the end they may have whereon to employ their drugs and their art.
feels its idea to be rather weakened than enlivened by that transition.
one hundred one. a discerning one might easily regard himself at present as the animalization of god.
two.thirty.) "the spirit entred into me, and set me on my feet," that is, "i recovered my vitall strength;" not that any ghost, or incorporeal substance entred into, and possessed his body.
this were a task more proper for a man well read in divinity than for me, who know nothing of it; nevertheless, i conceive that in a thing so divine, so high, and so far transcending all human intelligence, as is that truth, with which it has pleased the
we have now completely before us one part of the solution of the grand general problem of transcendental philosophy, namely, the question: "how are synthetical propositions a priori possible?"
the science which, with all its preliminaries, has for its especial object the solution of these problems is named metaphysics-a science which is at the very outset dogmatical, that is, it confidently takes upon itself the execution of this task without
therefore it was that xenophanes pleasantly said, "that if beasts frame any gods to themselves, as 'tis likely they do, they make them certainly such as themselves are, and glorify themselves in it, as we do.
i very well perceive the turns those great souls take to raise themselves to such a pitch, and admire their grandeur; and those flights that i think the bravest i could be glad to imitate; where, though i want wing, yet my judgment readily goes along with
maintain that the most inexpert and ignorant physician is more proper for a patient who has confidence in him, than the most learned and experienced whom he is not so acquainted with.
on earth; and in so far as the most considerable part of human civilization hitherto has just been semi-barbarity, the "historical sense" implies almost the sense and instinct for everything, the taste and tongue for everything: whereby it immediately
it possible to do better upon that subject; nay, i believe he has been equalled by none.
affect the conception of these objects. but the spontaneity of thought requires that this diversity be examined after a certain manner, received into the mind, and connected, in order afterwards to form a cognition out of it. this process i call synthesis.
it was worth the while to see the sun shine on these things, and hear the free wind blow on them; so much more interesting most familiar objects look out of doors than in the house.
go not forth to cull sweet violets from the purpled steep, while the furious blasts of winter through the valleys sweep; nor the grape o'erhasty bring to the press in days of spring.
"o stupid and tasteless age."--catullus, xliii. eight.
days, may live." and verse forty five. "and it came to passe when the forty dayes were fulfilled, that the highest spake, saying, 'the first that thou hast written, publish openly, that the worthy and unworthy may read it; but keep the seventy last, that
caesar's fortune, and to his admirable foresight in the conduct of affairs. when i consider the incomparable grandeur of his soul, i excuse victory that it could not disengage itself from him, even in so unjust and so wicked a cause.
the end of christs comming was to renew the covenant of the kingdome of god, and to perswade the elect to imbrace it, which was the second part of his office
this very place which thou callest exile is to them that dwell therein their native land. so true is it that nothing is wretched, but thinking makes it so, and conversely every lot is happy if borne with equanimity.
was the better wrestler, pericles, or he, he replied, that it was hard to affirm; for when i have thrown him, said he, he always persuades the spectators that he had no fall and carries away the prize. -- quintilian, ii. fifteen.
therefore the determination of the representation of a thing at any time.
the people in assembly, i shall be told, is a mere chimera. it is so to-day, but two thousand years ago it was not so. has man's nature changed?
legislative or the executive power, with private conduct; not so much from any just regard for the independence of the individual, as from the still subsisting habit of looking on the government as representing an opposite interest to the public.
i can tell indeed that there are three syllables, that it has a harsh sound, and that it begins or ends with such a letter; but that's all; and if i should live long, i do not doubt but i should forget my own name, as some others have done.
adde of their clothes which they appear in) can walk by night in churches, church-yards, and other places of sepulture.
the very fact that dionysus is a philosopher, and that therefore gods also philosophize, seems to me a novelty which is not unensnaring, and might perhaps arouse suspicion precisely among philosophers;--among you, my friends, there is less to be said
but more courage is needed to make an end than to make a new verse: that do all physicians and poets know well.-
thus, the same understanding, and by the same operations, whereby in conceptions, by means of analytical unity, it produced the logical form of a judgement, introduces, by means of the synthetical unity of the manifold in intuition, a transcendental
greater ones, verily, have there been, and higher-born ones, than those whom the people call saviours, those rapturous blusterers!
the faith, which made the slaves indignant at their masters and revolt against them.
i have therefore thought fit to borrow one of estienne de la boetie, and such a one as shall honour and adorn all the rest of my work--namely, a discourse that he called 'voluntary servitude'; but, since, those who did not know him have properly enough
when we are young we spend much time and pains in filling our note-books with all definitions of religion, love, poetry, politics, art, in the hope that in the course of a few years we shall have condensed into our encyclopaedia the net value of all the
his laws were, that no free woman should be allowed any more than one maid to follow her, unless she was drunk: nor was to stir out of the city by night, wear jewels of gold about her, or go in an embroidered robe, unless she was a professed and public
the commemoration of it in the old testament, was the eating (at a certain time, which was anniversary) of the paschall lamb; by which they were put in mind of the night wherein they were delivered out of their bondage in egypt; and in the new testament,
proof.--we have just shown (in prop. xvi.), that solely from the necessity of the divine nature, or, what is the same thing, solely from the laws of his nature, an infinite number of things absolutely follow in an infinite number of ways; and we proved
truly it is not enough to look only at what lies before the eyes; wisdom gauges the issues of things, and this same mutability, with its two aspects, makes the threats of fortune void of terror, and her caresses little to be desired.
unless it be,-unless it be-, do forgive an old recollection! forgive me an old after-dinner song, which i once composed amongst daughters of the desert:-
we consider not, that the fantastical desire of shewing liberty, is here the motive of our actions.
i bade her rely upon me: i had, by chance, about me a certain flat plate of gold, whereon were graven some celestial figures, supposed good against sunstroke or pains in the head, being applied to the suture: where, that it might the better remain firm,
two. as pure logic, it has no empirical principles, and consequently draws nothing (contrary to the common persuasion) from psychology, which therefore has no influence on the canon of the understanding.
banish, whip, or fine any of them, which are punishments; but onely to excommunicate, which (without the civill power) is no more but a leaving of their company, and having no more to doe with them, than with a heathen man, or a publican; which in many
i acknowledge, that, in the present order of things, virtue is attended with more peace of mind than vice, and meets with a more favourable reception from the world.
from that it is the foundation of all other articles
the judgment is an utensil proper for all subjects, and will have an oar in everything: which is the reason, that in these essays i take hold of all occasions where, though it happen to be a subject i do not very well understand, i try, however, sounding
and now the question arises: "how is metaphysics, as a natural disposition, possible?"
this is his way of corrupting the youth, which he will not cease to follow in obedience to the god, even if a thousand deaths await him.
the novelty, rather than the greatness of things, tempts us to inquire into their causes. we are to judge with more reverence, and with greater acknowledgment of our own ignorance and infirmity, of the infinite power of nature.
it is for this very reason that the naive poetry of goethe is so incomparably greater than the rhetorical of schiller. this is also why many folk-songs have so great an effect upon us.
as to the others, it is impossible for them to maintain themselves.
haeresie amongst subjects, but their own civill soveraign; for "haeresie is nothing else, but a private opinion, obstinately maintained, contrary to the opinion which the publique person (that is to say, the representant of the common-wealth) hath
and marble. this remonstrance is very true; but it very little concerns me:
and yet how bedecked oftentimes' how seductively ornamented!
from another, taken all together, are less than the difference between zero and a.
vii.). thus the power of man, in so far as it is explained through his own actual essence, is a part of the infinite power of god or nature, in other words, of the essence thereof (i. xxxiv.). this was our first point.
reserve to himself liberty, either to disavow or to expound.
"why dost thou tempt me?" answered the other. "thou knowest it thyself better even than i. what was it drove me to the poorest, o zarathustra? was it not my disgust at the richest?
i now pass on to other emotions, which are accompanied by the idea of something within as a cause.
scanderbeg, prince of epirus, pursuing one of his soldiers with purpose to kill him, the soldier, having in vain tried by all the ways of humility and supplication to appease him, resolved, as his last refuge, to face about and await him sword in hand:
opinions which is the true, let some god determine," says cicero. "i know by myself," says st bernard, "how incomprehensible god is, seeing i cannot comprehend the parts of my own being."
the laborer's day ends with the going down of the sun, and he is then free to devote himself to his chosen pursuit, independent of his labor; but his employer, who speculates from month to month, has no respite from one end of the year to the other.
killing is good to frustrate an offence to come, not to revenge one that is already past; and more an act of fear than of bravery; of precaution than of courage; of defence than of enterprise.
if it is asked how in pagan times, where each state had its cult and its gods, there were no wars of religion, one answer that it was precisely because each state, having its own cult as well as its own government, made no distinction between its gods and
wiser men, having great force and vigour of soul, may propose to themselves a rest wholly spiritual but for me, who have a very ordinary soul, it is very necessary to support myself with bodily conveniences; and age having of late deprived me of those
existence of the other. for these are plain and acknowledged matters of fact.
men paid him wages for work, and so helped to feed and clothe him; but he never exchanged opinions with them.
she had done, she returned home. the lacedaemonians, taking the hint from the mother, caused the gate of the temple to be walled up, and by this means starved pausanias, so that he died with hunger, c. (lib. xi. cap. ten., of amyot's translation).
"these things are written, that you may know that jesus is the christ, the son of the living god."
xxviii.) it is conditioned to exist and operate by causes, which in their turn are conditioned to exist and operate in a fixed and definite relation by other causes, these last again being conditioned by others, and so on to infinity.
"wouldst thou not exchange all that the wealthy arhaemenes had, or the mygdonian riches of fertile phrygia, for one ringlet of licymnia's hair?
to the first of these standards he gives his homage; to the other his real allegiance.
-the winter-sky, the silent winter-sky, which often stifleth even its sun!
state of men in power, towards their inferiors; or to encourage men of low degree, to a sawcie behaviour towards their betters; but to teach us, that for the similitude of the thoughts, and passions of one man, to the thoughts, and passions of another,
the supposition of such a connexion is, therefore, without any foundation in reasoning.
moreover, those who are not well skilled in a language present some image of this; for in italy i said whatever i had a mind to in common discourse, but in more serious talk, i durst not have trusted myself with an idiom that i could not wind and turn out
for such is the nature of men, that howsoever they may acknowledge many others to be more witty, or more eloquent, or more learned; yet they will hardly believe there be many so wise as themselves: for they see their own wit at hand, and other mens at a
i have picked up charity boys to serve me: who soon after have quitted both my kitchen and livery, only that they might return to their former course of life; and i found one afterwards, picking mussels out of the sewer for his dinner, whom i could
chapter forty five. of daemonology, and other reliques of the religion of the
for example, the law condemneth duells; the punishment is made capitall: on the contrary part, he that refuseth duell, is subject to contempt and scorne, without remedy; and sometimes by the soveraign himselfe thought unworthy to have any charge, or
and therefore those things which cannot be enjoyed in common, nor divided, ought to be adjudged to the first possessor; and is some cases to the first-borne, as acquired by lot.
speciall uses of speech are these; first, to register, what by cogitation, wee find to be the cause of any thing, present or past; and what we find things present or past may produce, or effect: which in summe, is acquiring of arts.
one man thinks justice consists in paying debts, and has no measure in his abhorrence of another who is very remiss in this duty and makes the creditor wait tediously.
contrive what else to do, i must here give you some touches of their sufficiency in point of understanding. besides what i repeated to you before, which was one of their songs of war, i have another, a love-song, that begins thus:
to whom he is under greater obligations.
effect. it is but an instant, 'tis true, but withal an instant of such weight, that i would willingly give a great many days of my life to pass it over after my own fashion.
why do we not consider what contradictions we find in our own judgments; how many things were yesterday articles of our faith, that to-day appear no other than fables?
each of them resolve to pass his life in wearisome labour, when, the more necessary to him the reward of his labour might be, the surer he would be of not getting it?
but 'twas none of the smallest motives i had to this undertaking, that tho some famous english authours have taken notice of the arguments here produced (for the proof of a deity drawn from the idea we have of god in our mind, c.
secondly, that they be not angry to no purpose, but make sure that their reprehension reach him with whom they are offended; for, ordinarily, they rail and bawl before he comes into their presence, and continue scolding an age after he is gone:
my brethren, i advise you not to neighbour-love-i advise you to furthest love!-
in that they side against appearance, and speak superciliously of "perspective," in that they rank the credibility of their own bodies about as low as the credibility of the ocular evidence that "the earth stands still," and thus, apparently, allowing
thou teachest that there is a great year of becoming, a prodigy of a great year; it must, like a sand-glass, ever turn up anew, that it may anew run down and run out:-
so, in regard to disagreeable and formidable things, prudence does not consist in evasion or in flight, but in courage. he who wishes to walk in the most peaceful parts of life with any serenity must screw himself up to resolution.
some good, permit engagements by vows and contracts binding the parties to persevere in it, or even, for the security of commerce, sanction similar engagements where the purpose sought to be realized is indifferent: but because i did not find anything on
we are apt to be displeased at the present condition; but i, nevertheless, maintain that to desire command in a few-- an oligarchy. -- in a republic, or another sort of government in monarchy than that already established, is both vice and folly:
for in pythagoras's metempsychosis, and the change of habitation that he imagined in souls, can we believe that the lion, in whom the soul of csar is enclosed, does espouse csar's passions, or that the lion is he?
for physics may explain, in some measure, the mechanism of the senses and the formation of ideas; but in the power of willing or rather of choosing, and in the feeling of this power, nothing is to be found but acts which are purely spiritual and wholly
it is obvious that all these writers wish to appear to have something to say, while they have nothing to say.
subjects therefore in the kingdome of god, are not bodies inanimate, nor creatures irrationall; because they understand no precepts as his: nor atheists; nor they that believe not that god has any care of the actions of mankind; because they acknowledge
but if he will not hear thee, then take with thee one, or two more. and if he shall neglect to hear them, tell it unto the church, let him be unto thee as an heathen man, and a publican."
there, where the state ceaseth-there only commenceth the man who is not superfluous: there commenceth the song of the necessary ones, the single and irreplaceable melody.
but by maintaining a garrison instead of colonists, one will spend much more, and consume in guarding it all the revenues of that state, so that the acquisition will result in a loss, besides giving much greater offence, since it injures every one in that
able to carry out their own designs under the shadow of his authority. the populace, on the other hand, when unable to resist the nobility, endeavour to create a prince in order to be protected by his authority.
others, a priori indeed, but entirely foreign to them, without our knowing how it arrives at these, and, indeed, without such a question ever suggesting itself.
"'tis said the gascons with such meats appeased their hunger." --juvenal, sat., xv. ninety three.
he spoke well and little: ever mixing his language with some illustration out of authors most in use, especially in spanish, and among the spanish he whom they called marcus aurelius-- guevara's golden book of marcus aurelius antoninus.
my fancy does not go by itself, as when my legs move it my thoughts sleep if i sit still nearest to the opinions of those with whom they have to do no evil is honourable; but death is honourable no man is free from speaking foolish things noise of arms
that is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me.
any fine entering wedge, and rout it in detail;-thinking to deal with it roughly, as one should handle a thistle. but they fight at an overwhelming disadvantage,-living, john field, alas! without arithmetic, and failing so.
i have read a hundred things in livy that another has not, or not taken notice of at least; and plutarch has read a hundred more there than ever i could find, or than, peradventure, that author ever wrote; to some it is merely a grammar study, to others
one man, it is true, might seize the fruits which another had gathered, the game he had killed, or the cave he had chosen for shelter; but how would he ever be able to exact obedience, and what ties of dependence could there be among men without
consequently all synthesis, whereby alone is even perception possible, is subject to the categories.
the most capable and upright of their fellow-citizens to administer justice and govern the state; a community, in short, in which the virtue of the magistrates thus bearing witness to the wisdom of the people, each class reciprocally did the other honour.
'tis not all the understanding has to do, simply to judge us by our outward actions; it must penetrate the very soul, and there discover by what springs the motion is guided.
cinna was contriving against him; he therefore resolved to make him an example; and, to that end, sent to summon his friends to meet the next morning in counsel.
but a truth, separated by the intellect, is no longer a subject of destiny. we behold it as a god upraised above care and fear.
should be by the priest pronounced clean.
to contain anger from mischief, though it take hold of a man, there be two things, whereof you must have special caution.
but one have come to the conclusion, that it was far more excusable in him to bury with him all his rare endowments, than it would be on my part to bury also with me the knowledge of them which i had acquired from him; and, therefore, having collected
they then had for captains bartolommeo da bergamo, roberto da san severino, count di pitigliano, and such like, from whom they had to fear loss instead of gain, as happened subsequently at vaila, where in one day they lost what they had laboriously gained
with which they have overlaid the knowledge of natural phenomena, inasmuch as such hypotheses are no help towards understanding the divine nature. so that it is hardly to be wondered at, that these persons contradict themselves freely.
i know that cicero attacks this change, and attributes partly to it the ruin of the republic.
limbs almost torn to pieces, conveyed the lace of her robe with a running noose over one of the arms of her chair, and suddenly slipping her head into it, with the weight of her own body hanged herself.
hereby it is manifest, that during the time men live without a common power to keep them all in awe, they are in that condition which is called warre; and such a warre, as is of every man, against every man.
proof.--let it be granted that the mind is simultaneously affected by two emotions, of which one neither increases nor diminishes its power of activity, and the other does either increase or diminish the said power (three. post. i.).
corollary one.--hence it follows, first, that the human mind perceives the nature of a variety of bodies, together with the nature of its own.
into the kingdome of christ at the resurrection, a common-wealth; which i have proved to bee none.
protestants--namely, a sort of revolt against the spirit of the race, while with us it is rather a return to the spirit (or non-spirit) of the race.
apprehend your being, it would be but like grasping water; for the more you clutch your hand to squeeze and hold what is in its own nature flowing, so much more you lose of what you would grasp and hold.
let a man, says horace, divest his work of all method and measure,
thoughts. and hence it cometh to pass, that it is a hard matter, and by many thought impossible to distinguish exactly between sense and dreaming.
instead, the senate contented itself with entrusting its whole power to the consuls, so that cicero, in order to take effective action, was compelled on a capital point to exceed his powers; and if, in the first transports of joy, his conduct was
"un vit d'amy la contente et bien traicte:"
same lawes standing) turn again into a crime, to the perpetuall disturbance of the peace of the common-wealth.
are questioned, whether the author lived in the sixteenth or the eighteenth century. this is true fame. a man of genius belongs to no period and no country. he speaks the language of nature, which is always everywhere the same.
oh, weep ye not, gentle spirits! weep ye not, ye date-fruit spirits! milk-bosoms! ye sweetwood-heart purselets! weep ye no more, pallid dudu! be a man, suleika! bold! bold!
so great desire and affection as they did to that; no quality that carried with it more respect and grandeur, valour and worth more willingly embracing and with greater ambition aspiring to a recompense purely its own, and rather glorious than profitable.
he must know them in their most plausible and persuasive form; he must feel the whole force of the difficulty which the true view of the subject has to encounter and dispose of; else he will never really possess himself of the portion of truth which meets
him to purpose; to which he cried out, "thou mayest work thy will, pain, and torment me with all the power thou hast, but thou shalt never make me say that thou art an evil."
for, in so far as it is not in harmony with our nature, it will necessarily be different therefrom or contrary thereto. if different, it can neither be good nor bad (four.
xxviii.) as we have shown in the foregoing proposition, from this common property of particular things, we have only a very inadequate knowledge of the duration of our body; we must draw a similar conclusion with regard to the duration of particular
the domestic man, who loves no music so well as his kitchen clock and the airs which the logs sing to him as they burn on the hearth, has solaces which others never dream of.
however, the matter of the conversation must soon come into notice--in other words, that about which one can talk to the man, namely, his knowledge.
we shall examine presently of what nature are these considerations; in what manner they apply to the case, and what rational grounds, therefore, can be given for accepting or rejecting the utilitarian formula.
or can he take away from either the goods or money they have got upon the said land, at his pleasure?
"fortune never gave it to any nation to satisfy its hatred against the people, masters of the seas and of the earth."--lucan, i. thirty two.
call it, "the religious mood"--made its latest epidemical outbreak and display as the "salvation army"--if it be a question, however, as to what has been so extremely interesting to men of all sorts in all ages, and even to philosophers, in the whole
the other day i picked up the lower jaw of a hog, with white and sound teeth and tusks, which suggested that there was an animal health and vigor distinct from the spiritual. this creature succeeded by other means than temperance and purity.
the egyptian wisely answered him who asked him what he had under his cloak, "it is hid under my cloak," said he, "that thou mayest not know what it is:" but there are certain other things that people hide only to show them.
we must inquire, i say, whether there is in the mind any affirmation or negation beyond that, which the idea, in so far as it is an idea, involves. on which subject see the following proposition, and two. def.
time), my domestic tutors, have all of them often told me that i had in my infancy that language so very fluent and ready, that they were afraid to enter into discourse with me.
and for the adoration of the eucharist, if the words of christ, "this is my body," signifie, "that he himselfe, and the seeming bread in his hand; and not onely so, but that all the seeming morsells of bread that have ever since been, and any time
sect. one hundred twenty one. but since the government has a direct jurisdiction only over the land, and reaches the possessor of it, (before he has actually incorporated himself in the society) only as he dwells upon, and enjoys that; the obligation any
some say the senses receive the species of things, and deliver them to the common-sense; and the common sense delivers them over to the fancy, and the fancy to the memory, and the memory to the judgement, like handing of things from one to another, with
two. the soveraign of a common-wealth, be it an assembly, or one man, is not subject to the civill lawes.
these were, to all appearance, not bad men--not worse than men commonly are, but rather the contrary; men who possessed in a full, or somewhat more than a full measure, the religious, moral, and patriotic feelings of their time and people: the very kind
proof.--we endeavour (three. xxxiii.), as far as we can, to bring about, that what we love should love us in return: in other words, that what we love should be affected with pleasure accompanied by the idea of ourself as cause.
do not these examples serve to make good what i said at first: that our reasons often anticipate the effect, and have so infinite an extent of jurisdiction that they judge and exercise themselves even on inanity itself and non-existency?
twenty four in this manner it is proved, that the synthesis of apprehension, which is empirical, must necessarily be conformable to the synthesis of apperception, which is intellectual, and contained a priori in the category.
what we have said of this volition (inasmuch as we have selected it at random) may be said of any other volition, namely, that it is nothing but an idea. q.e.five hundred.
simple government is better in itself, just because it is simple. but when the executive power is not sufficiently dependent upon the legislative power, i.e.
noble"--but not at all as something easy and divine, closely related to dancing and exuberance!
for they who sometimes cursorily survey themselves only, do not so strictly examine themselves, nor penetrate so deep, as he who makes it his business, his study, and his employment, who intends a lasting record, with all his fidelity, and with all his
and it held this position until the lutheran reformation, when it was recognised as another means for justifying the marriage of the clergy; whereupon the catholic party did not dare to remain behindhand in the matter.
a greek: p (p) stands for the political life, the life of action; greek: th (th) for the theoretical life, the life of thought.
if in such a case any fatal misunderstandings arose to disturb the public peace, even these intervals of blindness and error would bear the marks of moderation, mutual esteem, and a common respect for the laws; which are sure signs and pledges of a
"and at length and with difficulty is a passage opened by grief for utterance."--aeneid, xi. one hundred fifty one.
what do we want most to dwell near to? not to many men surely, the depot, the post-office, the bar-room, the meeting-house, the school-house, the grocery, beacon hill, or the five points, where men most congregate, but to the perennial source of our life,
this synthesis is pure when the diversity is not given empirically but a priori (as that in space and time). our representations must be given previously to any analysis of them; and no conceptions can arise, quoad their content, analytically.
that is to say, the disadvantages of regency have been put in place of those of election, apparent tranquillity has been preferred to wise administration, and men have chosen rather to risk having children, monstrosities, or imbeciles as rulers to having
all voting is a sort of gaming, like chequers or backgammon, with a slight moral tinge to it, a playing with right and wrong, with moral questions; and betting naturally accompanies it. the character of the voters is not staked.
unbelievable, could not be foreseen by him to be that renovating agency which, after all abatements, it has in fact proved to be; the gentlest and most amiable of philosophers and rulers, under a solemn sense of duty, authorised the persecution of
shrill sounds, and of loud and imperious cries, to incite and heat the soldier's courage to the last degree; so, methinks, contrary to the usual method, in the practice of our minds, we have for the most part more need of lead than of wings; of temperance
but i now quit this subject, and pass on to my third point.
but i find fault with their singular indiscretion in suffering themselves to be so blinded and imposed upon by the authority of the present usage as every month to alter their opinion, if custom so require, and that they should so vary their judgment in
mine own forerunner am i among this people, mine own cockcrow in dark lanes.
and of poetry the success is not attained when it lulls and satisfies, but when it astonishes and fires us with new endeavors after the unattainable.
observe her progress elsewhere: "the soul that has lived well is reunited to the stars to which it is assigned; that which has lived ill removes into a woman, and if it do not there reform, is again removed into a beast of condition suitable to its
certainly, the politic and artificial nourishing, and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against the poison of discontentments.
let who will come to me in god's name; but i shall not invite them; 'tis the retirement i have chosen for my repose from war. i endeavour to withdraw this corner from the public tempest, as i also do another corner in my soul.
there is in the world much filth: so much is true! but the world itself is not therefore a filthy monster!
an understanding person of our times says: that whoever would, in contradiction to our almanacs, write cold where they say hot, and wet where they say dry, and always put the contrary to what they foretell; if he were to lay a wager, he would not care
and antiochus fell into a fever, inflamed with the beauty of stratonice, too deeply imprinted in his soul. pliny pretends to have seen lucius cossitius, who from a woman was turned into a man upon her very wedding-day.
it was, i think, pericles, who being asked how he did: "you may judge," says he, "by these," showing some little scrolls of parchment he had tied about his neck and arms.
appearances, that there was no safe coming for some, whose principal and necessary office it was to review them.
"inde thoro pater aeneas sic orsus ab alto."
not my hatred, but my loathing, gnawed hungrily at my life! ah, ofttimes became i weary of spirit, when i found even the rabble spiritual!
moreover, nature herself assists and encourages us: if the death be sudden and violent, we have not leisure to fear; if otherwise, i perceive that as i engage further in my disease, i naturally enter into a certain loathing and disdain of life.
and their own labour, and the voluntary contributions of devout and gratefull christians). we are to consider now, what office those persons have, who being civill soveraignes, have embraced also the christian faith.
i condemn all violence in the education of a tender soul that is designed for honour and liberty.
and it should seem, also, that fortune sometimes lies in wait to surprise the last hour of our lives, to show the power she has, in a moment, to overthrow what she was so many years in building, making us cry out with laberius:
than what i really had, and have truly acquainted them with its birth, vigour, and declination, its fits and intermissions: a man does not always hold on at the same rate.
scandalous dissipations with the glory of the state, and the means of extending their own authority with the means of augmenting its power?
deduction nor proof. for if, in the case of synthetical propositions, however evident they may be, we accord to them without deduction, and merely on the strength of their own pretensions, unqualified belief, all critique of the understanding is entirely
all progress, as we are aware, depends on the joint process of integration and differentiation; synthesis, analysis, and then a larger synthesis seem to form the law of development.
"furem signata sollicitant . . . aperta effractarius praeterit."
inflamed by difficulty man must approach his wife with prudence and temperance marriage rejects the company and conditions of love men make them (the rules) without their (women's) help misfortunes that only hurt us by being known modesty is a foolish
there is no profession as pleasant as the military, a profession both noble in its execution (for valour is the stoutest, proudest, and most generous of all virtues), and noble in its cause: there is no utility either more universal or more just than the
he sent me at six years of age to the college of guienne, at that time the best and most flourishing in france.
in the other places, which he alledgeth out of the old testament, there is not so much as any shew, or colour of proofe.
therefore preach the visionaries and bowed-heads (whose hearts are also bowed down): "the world itself is a filthy monster."
the passage from the state of nature to the civil state produces a very remarkable change in man, by substituting justice, for instinct in his conduct, and giving his actions the morality they had formerly lacked.
hector erat tunc cum bello certabat; at ille tractus ab monio non erat hector eqao;
in climates in which the changes of season are prompt and violent, men have better and simpler clothes; where they clothe themselves only for adornment, what is striking is more thought of than what is useful; clothes themselves are then a luxury.
which may bear well enough (if there be no other text directly against it) this interpretation, that god onely knows, (but man not,) what becomes of a mans spirit, when he expireth; and the same solomon, in the same book, (chap. three. ver.
generation, the most proper vessel for the lake.
not against the civill power: whereas in a christian, though a stranger, not to be of the roman religion, is capitall; because the pope pretendeth that all christians are his subjects.
false is everything in it; with stolen teeth it biteth, the biting one. false are even its bowels.
"multa cernunt aruspices, multa augures provident, multa oraculis declarantur, multa vaticinationibus, multa somniis, multa portentis."
the atmosphere rare and pure, danger near and the spirit full of a joyful wickedness: thus are things well matched.
besides how many others. i love modesty; and 'tis not out of judgment that i have chosen this scandalous way of speaking; 'tis nature that has chosen it for me.
for, if he embrace the opinions of xenophon and plato, by his own reason, they will no more be theirs, but become his own. who follows another, follows nothing, finds nothing, nay, is inquisitive after nothing.
the terms appetite, will, desire, or impulse. i might, indeed, have said, that desire is the essence of man, in so far as it is conceived as determined to a particular activity; but from such a definition (cf. two.
the better i know myself, the more does my own deformity astonish me, the less i understand myself.
besides, live as long as you can, you shall by that nothing shorten the space you are to be dead; 'tis all to no purpose; you shall be every whit as long in the condition you so much fear, as if you had died at nurse:
in cognition, its application to objects of experience is the only legitimate use of the category eighteen
the attempt must therefore be made with a synthetical and so-called transcendental principle, for example: "everything that exists, exists as substance," or, "everything that is contingent exists as an effect of some other thing, viz., of its cause."
his goods, chattels, debts, and duties. for as to the forfeiture of them, the law will admit no proofe against the presumption in law, grounded upon his flight."
for it is a necessary condition of every cognition that is to be established upon a priori grounds that it shall be held to be absolutely necessary; much more is this the case with an attempt to determine all pure a priori cognition, and to furnish the
you would surely more irritate than appease a man lying under the racking pains of the gout by preaching up to him the rectitude of those general laws, which produced the malignant humours in his body, and led them through the proper canals, to the sinews
or doth the animal speak in thy wish, and necessity? or isolation? or discord in thee?
i who, for my part, understand but one of them, can only say this, according to my poor talent, that i do not believe the muses themselves could ever go beyond the roman:
has disgusted them, by the extent to which they wish to see its image falsified, attenuated, ultrified, and deified,--one might reckon the homines religiosi among the artists, as their highest rank.
and from them it is that we have borrowed our expression, "the late monsieur such and such a one."-- "feu monsieur un tel." peradventure, as the saying is, the term we have lived is worth our money.
perpetual imprisonment, and confiscated all his goods, for having purposely cut off the thumb of his left hand, to exempt himself from that expedition.
the soul gives itself, alone, original and pure, to the lonely, original and pure, who, on that condition, gladly inhabits, leads and speaks through it. then is it glad, young and nimble. it is not wise, but it sees through all things.
no conclusions can be more agreeable to scepticism than such as make discoveries concerning the weakness and narrow limits of human reason and capacity.
for who will endeavour to obey the laws, if he expect obedience to be powred or blown into him? or who will not obey a priest, that can make god, rather than his soveraign; nay than god himselfe?
lamented appetite comes to me in eating better to be alone than in foolish and troublesome company by suspecting them, have given them a title to do ill change only gives form to injustice and tyranny civil innocence is measured according to times and
such as know italy will not think it strange if, for this subject, i seek not elsewhere for examples; for that nation may be called the regent of the world in this.
afraid of professing our ignorance the last informed is better persuaded than the first the mind grows costive and thick in growing old the particular error first makes the public error their souls seek repose in agitation they gently name them, so they
but, be it how it will, and how inconsiderable soever these ineptitudes may be, i will say i never intended to conceal them, no more than my old bald grizzled likeness before them, where the painter has presented you not with a perfect face, but with
and as wholesome meat corrupteth to little worms, so good forms and orders corrupt, into a number of petty observances.
they appear to conceive man to be situated in nature as a kingdom within a kingdom: for they believe that he disturbs rather than follows nature's order, that he has absolute control over his actions, and that he is determined solely by himself.
a scholar am i still to the children, and also to the thistles and red poppies. innocent are they, even in their wickedness.
and yet in many cases a crime may be committed through feare.
thirty three. it cannot be helped: the sentiment of surrender, of sacrifice for one's neighbour, and all self-renunciation-morality, must be mercilessly called to account, and brought to judgment; just as the aesthetics of "disinterested contemplation,"
married people, having all their time before them, ought never to compel or so much as to offer at the feat, if they do not find themselves quite ready: and it is less unseemly to fail of handselling the nuptial sheets, when a man perceives himself full
"whether the heat opens more passages and secret pores through which the sap may be derived into the new-born herbs; or whether it rather hardens and binds the gaping veins that the small showers and keen influence of the violent sun or penetrating cold
things from below upwards--while the esoteric class views things from above downwards.
i shall farther add one story we read of him to this purpose, wherein his nature will much more manifestly be laid open to us.
i am conquered: my life, it is true, as forfeit, is at mercy, but not my wife's and children's. they made not the war, nor assisted in it. i could not forfeit their lives; they were not mine to forfeit.
but antoninus his son was also a man of great ability, and possessed qualities that rendered him admirable in the sight of the people and also made him popular with the soldiers, for he was a military man, capable of enduring the most extreme hardships,
regard the beloved with greater pain, or in other words, will hate it more than if he had never loved it, and with the more intensity in proportion as his former love was greater. q.e.five hundred.
men really ought to leave off talking a kind of nonsense on this subject, which they would neither talk nor listen to on other matters of practical concernment.
to be subject to the colic and subject to abstain from eating oysters are two evils instead of one; the disease torments us on the one side, and the remedy on the other.
and writing in an age wherein the belief of prodigies began to decline, he says he would not, nevertheless, forbear to insert in his annals, and to give a relation of things received by so many worthy men, and with so great reverence of antiquity; 'tis
is not this an innocent child's pleading of an unimaginable loftiness, true, frank, and just, unexampled?--and in what a necessity employed!
--in the presence of the roman consuls, who after thay had sentenced tiberius gracchus, prosecuted all those who had had any familiarity with him also; came to ask caius blosius, who was his chiefest friend, how much he would have done for him, and that
require superior care and capacity to be surmounted.
all-too-similar are they still to each other. verily, even the greatest found i-all-too-human!-
thus generated, react in turn upon the moral feelings of the members of the ascendant class, in their relations among themselves.
note.--everyone must surely admit, that nothing can be or be conceived without god.
sect. two hundred sixteen. thirdly, when, by the arbitrary power of the prince, the electors, or ways of election, are altered, without the consent, and contrary to the common interest of the people, there also the legislative is altered: for, if others
continually to sound in men's ears, nolite exire,--go not out.
i say this now in this part of my life, wherein one find i cannot easily disengage myself from the importunity of my soul, which cannot ordinarily amuse itself but in things of limited range, nor employ itself otherwise than entirely and with all its
three i do not here follow with exactness the history of the experimental method, of which, indeed, the first steps are involved in some obscurity.
joy. "wherefore, my dearest," said he, "do not dishonour it with thy tears, that it may not seem as if thou lovest thyself more than my reputation.
of his life, or limbes, where the law cannot arrive time enough to his assistance.
fortune ought not to second the vanity of the roman legions, who bound themselves by oath, either to overcome or die:
whereof, if you look for dispatch, let the middle only be the work of many, and the first and last the work of few.
"cur isto modo jam oracula delphis non eduntur, non modo nostro aetate, sed jam diu; ut nihil possit esse contemptius?"
that which weighs the most with me is, that in reckoning the symptoms of our ill, i see as many natural ones, and that heaven sends us, and properly its own, as of those that our disorder and human imprudence contribute to it.
it is one and the same spontaneity which at one time, under the name of imagination, at another under that of understanding, produces conjunction in the manifold of intuition.
their own right associates with him in his right of property.
internal sense. for the external sense is, in itself, the relation of intuition to something real, external to me; and the reality of this something, as opposed to the mere imagination of it, rests solely on its inseparable connection with internal
the right of pardoning or exempting the guilty from a penalty imposed by the law and pronounced by the judge belongs only to the authority which is superior to both judge and law, i.e.
to believe, to trust, to rely on another, is to honour him; signe of opinion of his vertue and power. to distrust, or not believe, is to dishonour.
there is an ecstasy such that the immense strain of it is sometimes relaxed by a flood of tears, along with which one's steps either rush or involuntarily lag, alternately.
the greatest evill that can happen in this life;) it is the office of the soveraign, to maintain those rights entire; and consequently against his duty, first, to transferre to another, or to lay from himselfe any of them.
upon this consideration carneades said, that "the sons of princes learned nothing right but to manage horses; by reason that, in all their other exercises, every one bends and yields to them; but a horse, that is neither a flatterer nor a courtier, throws
the dogmatism of metaphysics, that is, the presumption that it is possible to advance in metaphysics without previous criticism, is the true source of the unbelief (always dogmatic) which militates against morality.
it is on your constant union, your obedience to the laws, and your respect for their ministers, that your preservation depends.
accustomed to fix values, he did not assign even to himself any other value than that which his master assigned to him (it is the peculiar right of masters to create values).
whereas quite the contrary would happen were they to bind it below; that is, between the hand and the opening, or were to make the ligature above the opening very tight.
both have been employed in various republics, and a highly complicated mixture of the two still survives in the election of the doge at venice.
-until over calm longing seas the bark glideth, the golden marvel, around the gold of which all good, bad, and marvellous things frisk:-
necessity of war, without indifferently mixing a massacre, as upon wild beasts, as universal as fire and sword could make it; having only, by intention, saved so many as they meant to make miserable slaves of, for the work and service of their mines; so
and if the legislative power be at first given by the majority to one or more persons only for their lives, or any limited time, and then the supreme power to revert to them again; when it is so reverted, the community may dispose of it again anew into
internally , whether in the globe or animal body, it is a moist thick lobe , a word especially applicable to the liver and lungs and the leaves of fat, (?e??, labor , lapsus , to flow or slip downward, a lapsing; ????, globus , lobe, globe; also lap,
it is therefore a conception, for the reason alone that other representations are contained under it, by means of which it can relate to objects. it is therefore the predicate to a possible judgement; for example: "every metal is a body."
how he longed, in those days, for the ideal friend who would thoroughly understand him, to whom he would be able to say all, and whom he imagined he had found at various periods in his life from his earliest youth onwards.
pinings of youth that might not understand! for which i pined, which i deemed changed with me, kin of my kind: but they grew old, and thus were doomed and banned: none but new kith are native of my land!
nature of the bodies moving it; on the other hand, different bodies may be moved in different modes by one and the same body.
the note of this once wild indian pheasant is certainly the most remarkable of any bird's, and if they could be naturalized without being domesticated, it would soon become the most famous sound in our woods, surpassing the clangor of the goose and the
and did i not myself warn you against it when i said that it was a deceiver, a lying and deceiving spirit?
its influence on their life and conduct must still be the same.
commutative therefore, they place in the equality of value of the things contracted for; and distributive, in the distribution of equall benefit, to men of equall merit.
who can predict his comings and goings? his business calls him out at all hours, even when doctors sleep.
but when one cannot avoid it, as happened to the florentines when the pope and spain went with their armies to attack lombardy, then the prince ought to join for the above reasons.
as my bricks had been in a chimney before, though i did not read the name of nebuchadnezzar on them, i picked out as many fire-place bricks as i could find, to save work and waste, and i filled the spaces between the bricks about the fire-place with
fifty three. shall we then assert, that we are conscious of a power or energy in our own minds, when, by an act or command of our will, we raise up a new idea, fix the mind to the contemplation of it, turn it on all sides, and at last dismiss it for some
willing emancipateth: what doth willing itself devise in order to get free from its tribulation and mock at its prison?
it is rather a problem for ideal reason, which passes beyond the sphere of a possible experience and aims at forming a judgement of that which surrounds and circumscribes it, and the proper place for the consideration of it is the transcendental
the fundamental law of property, and subverts the end of government: for what property have i in that, which another may by right take, when he pleases, to himself?
these enlarged views may, for a moment, please the imagination of a speculative man, who is placed in ease and security; but neither can they dwell with constancy on his mind, even though undisturbed by the emotions of pain or passion; much less can they
french did not understand politics, for if they did they would never allow the church to become so great. and experience shows us that the greatness in italy of the church and also of spain have been caused by france, and her ruin has proceeded from them.
men, though his force be one hundred,zero times stronger.
and thus captives, taken in a just and lawful war, and such only, are subject to a despotical power, which, as it arises not from compact, so neither is it capable of any, but is the state of war continued: for what compact can be made with a man that is
"let a man take which course he will," said he; "he will repent" let him be as wise as he will, after all he is but a man let him be satisfied with correcting himself let him examine every man's talent let it alone a little let it be permitted to the
for although we afterwards learn, that the sun is distant from us more than six hundred of the earth's diameters, we none the less shall fancy it to be near; for we do not imagine the sun as near us, because we are ignorant of its true distance, but
or absent, of each other's designs. at last they discover that all which at first drew them together,-those once sacred features, that magical play of charms,-was deciduous, had a prospective end, like the scaffolding by which the house was built; and the
or appetite. for if the intervenient appetites make any action voluntary, then by the same reason all intervenient aversions should make the same action involuntary; and so one and the same action should be both voluntary involuntary.
it is proper to state that i forego any advantage which could be derived to my argument from the idea of abstract right, as a thing independent of utility.
does he owe no debt but money? and are all claims on him to be postponed to a landlord's or a banker's?
o blessed stillness around me! o pure odours around me! how from a deep breast this stillness fetcheth pure breath! how it hearkeneth, this blessed stillness!
and, as he that was found astride upon a hobby-horse, playing with his children, entreated the person who had surprised him in that posture to say nothing of it till himself came to be a father,-- plutarch, life of agesilaus, c. nine.
nineteen c.) "we will be as all other nations, and our king shall judge our causes, and goe before us, to conduct our wars."
nature will that in like things there should be a like relation. the infinite number of mortals, therefore, concludes a like number of immortals; the infinite things that kill and destroy presupposes as many that preserve and profit.
three. doubt . but perhaps god wills not that i should be deceived , for he is said to be infinitely good .
and thus spake i often to myself for consolation: "courage! cheer up! old heart! an unhappiness hath failed to befall thee: enjoy that as thy-happiness!"
priori cognition. my purpose, in the above remark, is merely this: to guard any one against illustrating the asserted ideality of space by examples quite insufficient, for example, by colour, taste, etc.; for these must be contemplated not as properties
order of the categories, and assign to each its proper place. but the already practised reader will do this for himself, or discover the clue to such an arrangement.
i say to explain, or rather call attention to it, for i think that, from what has been said, it is sufficiently clear, that by nature viewed as active we should understand that which is in itself, and is conceived through itself, or those attributes of
a civil war, indeed, is like the heat of a fever; but a foreign war is like the heat of exercise, and serveth to keep the body in health; for in a slothful peace, both courages will effeminate, and manners corrupt.
a worthy man of my acquaintance, falling as he was fighting a duel, and feeling himself nailed to the earth by nine or ten thrusts of his enemy, every one present called to him to think of his conscience; but he has since told me, that though he very well
i know very well that some wise men have taken another way, and have not feared to grapple and engage to the utmost upon several subjects these are confident of their own strength, under which they protect themselves in all ill successes, making their
flesh know the danger my courage will presently carry it into, it would sink down to the ground." the faintness that surprises us from frigidity or dislike in the exercises of venus are also occasioned by a too violent desire and an immoderate heat.
on the contrary, our criticism is the necessary preparation for a thoroughly scientific system of metaphysics which must perform its task entirely a priori , to the complete satisfaction of speculative reason, and must, therefore, be treated, not
the state has no right to put to death, even for the sake of making an example, any one whom it can leave alive without danger.
for the most part, indeed, they have contented themselves with cutting off the additions which had been made to it in the middle ages, each sect supplying the place by fresh additions, adapted to its own character and tendencies.
first gave every single word the sense of a whole proposition.
and as strong winds will we live above them, neighbours to the eagles, neighbours to the snow, neighbours to the sun: thus live the strong winds.
origin)-in this expectation, i say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priori.
forms, as feeling if it were not too hot, and the like, being omitted, he lay down, the syringe advanced, and all ceremonies performed, injection alone excepted; after which, the apothecary being gone, and the patient accommodated as if he had really
now do i know how it is concerning the fire-dog; and likewise concerning all the spouting and subversive devils, of which not only old women are afraid.
as to the remainder of them, the time that had been prefixed being expired, for want of means to transport them they again returned into slavery.
but if a man do not speak from within the veil, where the word is one with that it tells of, let him lowly confess it.
a prophecy, as it seems, of the roman empire. seneca the tragedian hath these verses:
but supposing all this were not true, there is nevertheless a certain respect, a general duty of humanity, not only to beasts that have life and sense, but even to trees, and plants.
when i am in a bad plight, i fasten upon the mischief; i abandon myself through despair; i let myself go towards the precipice, and, as they say, "throw the helve after the hatchet"; i am obstinate in growing worse, and think myself no longer worth my own
the case of the rural tribes and their members there was no question of curi as the tribes had then become a purely civil institution, and, a new system of levying troops having been introduced, the military divisions of romulus were superfluous.
they do not think themselves obliged to you for it, and become more inept still.
not caused, or that alexander of pheros who did not dare to go and see any tragedy acted, for fear of being seen weeping with andromache and priam, though he could listen without emotion to the cries of all the citizens who were daily strangled at his
but this obscurity in the profound and abstract philosophy, is objected to, not only as painful and fatiguing, but as the inevitable source of uncertainty and error.
i am of opinion that the most honourable calling is to serve the public, and to be useful to many,
be surprised with the first motions of the passions, to arm ourselves and to stand firm to oppose their progress, and overcome them; and that this second effect is not also much more generous than to be simply endowed with a facile and affable nature, of
one make no doubt but that one often happen to speak of things that are much better and more truly handled by those who are masters of the trade.
little never did two men make the same judgment of the same thing never observed any great stability in my soul to resist passions never oppose them either by word or sign, how false or absurd never represent things to you simply as they are never spoke
and oft did i ask with a shake of the head: why still rattle, ye rattle-snakes?
on the contrary, both the body and the soul interrupt and weaken the right they have of the use of the world and of themselves, by mixing with it the opinion of learning; effects concern us, but the means not at all.
with the old deities hath it long since come to an end:-and verily, a good joyful deity-end had they!
teres, the father of sitalces, was wont to say that "when he had no wars, he fancied there was no difference betwixt him and his groom."
a man of mild manners can form no idea of inveterate revenge or cruelty; nor can a selfish heart easily conceive the heights of friendship and generosity.
paid, and he having, by his conversation, given manifest signs of a frank, liberal, and constant spirit, and of a clear and settled understanding, the conquerors had a mind, after having exacted one million three hundred and twenty-five thousand and five
he feels that here he is not being corrupted or deceived by the arts of rhetoric, but that the whole effect is got from the thing itself.
prop. fifteen. the idea, which constitutes the actual being of the human mind, is not simple, but compounded of a great number of ideas.
it has often befallen me, that upon the mere credit of my presence and air, persons who had no manner of knowledge of me have put a very great confidence in me, whether in their own affairs or mine; and i have in foreign parts thence obtained singular and
leisure to make him undergo either an ignominious death or an infamous life; cleomenes, with a courage truly stoic and lacedaemonian, rejected his counsel as unmanly and mean; "that," said he, "is a remedy that can never be wanting, but which a man is
shallow-pates), thus proves to be a remarkable symptom of the increased weakening and deadening of the most womanly instincts.
proof.--that, which painfully affects the object of our pity, affects us also with similar pain (by the foregoing proposition); therefore, we shall endeavour to recall everything which removes its existence, or which destroys it (cf. three.
bishop, that has not also the civill power.
sixty seven. love to one only is a barbarity, for it is exercised at the expense of all others. love to god also!
for a long time he stood still and listened to their music, so sweet to a hunter's ear, when suddenly the fox appeared, threading the solemn aisles with an easy coursing pace, whose sound was concealed by a sympathetic rustle of the leaves, swift and
indeed, man is so constituted that he then only excels other things when he knows himself; but he is brought lower than the beasts if he lose this self-knowledge.
relation to the objects of this earth). but this is not all. we find that we possess nothing permanent that can correspond and be submitted to the conception of a substance as intuition, except matter.
moreover, states quickly founded, like all other things which are born and grow rapidly, cannot have deep roots, so that the first storm destroys them, unless, as already said, the man who thus becomes a prince is of such great genius as to be able to
and if it be so, that he only, of all the animals, has this liberty of imagination and irregularity of thoughts, representing to him that which is, that which is not, and that he would have, the false and the true, 'tis an advantage dearly bought, and of
de la rochefocault; the storm has burst on me, who had my money in my box. i have recovered none of it, and most of my papers and cash-- the french word is hardes, which st. john renders things. but compare chambers's "domestic annals of scotland," d ed.
schoolmaster onely, and not of the master of the family.
the manner how god hath spoken to the prophets
out to live on, as their brethren) to be their inheritance.
"he who can say how he burns with love, has little fire" --petrarca, sonetto one hundred thirty seven.
greatest and most flourishing republic the world shall ever see.
paley, a common authority with many on moral questions, in his chapter on the "duty of submission to civil government," resolves all civil obligation into expediency; and he proceeds to say, "that so long as the interest of the whole society requires it,
and that it is so, reckon up thy acquaintance, how many more have died before they arrived at thy age than have attained unto it; and of those who have ennobled their lives by their renown, take but an account, and i dare lay a wager thou wilt find more
already spoken briefly, in the second and third chapters.
long life, and short, are by death made all one; for there is no long, nor short, to things that are no more.
susceptible, more or less, to all other kinds of recompense and corporal chastisement.
the poets, that feign all things at pleasure, dare not acquit their greatest heroes of tears:
than words only, and those very gentle; in which kind of proceeding, though my end and expectation should be both frustrated, there are other causes enough to lay the fault on without blaming my discipline, which i know to be natural and just, and i
given empirical consciousness, all sensations therefore as such are given only a posteriori, but this property thereof, namely, that they have a degree, can be known a priori.
none enjoy perfect satisfaction with their lot. but happiness depends not on anything which fortune can give. it is to be sought within.--ch. five. all the gifts of fortune are external; they can never truly be our own.
my birth was, moreover, scarcely to so little purpose but that, had i lived, i might have done some service to the public; but, however this may be, i am prepared to submit to the will of god, when it shall please him to call me, being confident of
the crimes condemning wine, because some people will be drunk confession enervates reproach and disarms slander confidence in another man's virtue conscience makes us betray, accuse, and fight against ourselves conscience, which we pretend to be derived
destitute of valid reasons to justify and sufficient strength to defend himself, able to crush individuals with ease, but easily crushed himself by a troop of bandits, one against all, and incapable, on account of mutual jealousy, of joining with his
paul one cor. fifteen. twenty two, twenty three, twenty four. where he saith, "as in adam all die, so in christ all shall be made alive.
but also some of those very ideas of corporeal things which are clear and distinct , i may seem to have borrow'd from the idea i have of my self , viz.
much as they can of their own conclusions to premises which they have internally renounced, cannot send forth the open, fearless characters, and logical, consistent intellects who once adorned the thinking world.
"especially nowadays," answered the voluntary beggar: "at present, that is to say, when everything low hath become rebellious and exclusive and haughty in its manner-in the manner of the populace.
he returned answer, "that the people of rome were wont to revenge themselves of their enemies by open ways, and with their swords in their hands, and not clandestinely and by fraud": wherein he quitted the profitable for the honest.
them, as it ought to be, and that it be over and above surcharged with that of kindred too, there is no doubt, but such an addition will carry the husband beyond the bounds of reason.
diogenes, who had come to visit him, "this," said he, presenting him a knife, "soon enough, if thou wilt."--"i do not mean from my life," he replied, "but from my sufferings."
we find this great precept often repeated in plato, "do thine own work, and know thyself."
i have seen an intimate friend of mine run headlong upon death with a real affection, and that was rooted in his heart by divers plausible arguments which he would never permit me to dispossess him of, and upon the first honourable occasion that offered
d'argenson, "creates on the whole only apparent advantage for the kingdom in general; it may enrich some individuals, or even some towns; but the nation as a whole gains nothing by it, and the people is no better off."
one hundred forty seven. from old florentine novels--moreover, from life: buona femmina e mala femmina vuol bastone.--sacchetti, nov. eighty six.
continually supplied with tender young girls to keep his old limbs warm in the night, and to mix the sweetness of their breath with his, sour and stinking. i should readily advise venice as a retreat in this decline of life.
there i turn over now one book, and then another, on various subjects, without method or design. one while i meditate, another i record and dictate, as i walk to and fro, such whimsies as these i present to you here.
in the same manner; as naturall kindness, when we are awake causeth desire; and desire makes heat in certain other parts of the body; so also, too much heat in those parts, while wee sleep, raiseth in the brain an imagination of some kindness shewn.
because they have mixed up his work with some of their own performance, i have refrained from inserting it here.
of judea, which had no right at all of participating in the government, was a monarch.
one ought still to honour the enemy in one's friend. canst thou go nigh unto thy friend, and not go over to him?
among the many conceptions, which make up the very variegated web of human cognition, some are destined for pure use a priori, independent of all experience; and their title to be so employed always requires a deduction, inasmuch as, to justify such use
when i read philip de commines, doubtless a very good author, several years ago, i there took notice of this for no vulgar saying, "that a man must have a care not to do his master so great service, that at last he will not know how to give him his just
land, whose property is to be regulated by the laws of the society, should be exempt from the jurisdiction of that government, to which he himself, the proprietor of the land, is a subject.
the second table containeth the duty of one man towards another, as "to honor parents; not to kill; not to commit adultery; not to steale; not to corrupt judgment by false witnesse;" and finally, "not so much as to designe in their heart the doing of any
sympathy for the grumbling, vexed, revolutionary slave-classes who strive after power--they call it "freedom." our sympathy is a loftier and further-sighted sympathy:--we see how man dwarfs himself, how you dwarf him!
lurida prterea fiunt, qucunque tuentur arquati.
in fact, each individual, as a man, may have a particular will contrary or dissimilar to the general will which he has as a citizen.
the anatomist presents to the eye the most hideous and disagreeable objects; but his science is useful to the painter in delineating even a venus or an helen.
the want of means to know the law, totally excuseth: for the law whereof a man has no means to enforme himself, is not obligatory.
and men have less scruple in offending one who makes himself loved than one who makes himself feared; for love is held by a chain of obligation which, men being selfish, is broken whenever it serves their purpose; but fear is maintained by a dread of
paul himself. for in his two epist. to tim. ver. six.
because they serve him in his politicall capacity.
which springs from obtuseness; they are not disturbed by it in reading or thinking, because they do not think; they only smoke, which is their substitute for thought.
down to the least motions and words of his end; no more than certain other miracles that are reported about it.
is there any form from which vice cannot, if it will, extract occasion to exercise itself, one way or another? it had been more just, and also more noble, to have made of these gifts of god a subject of exemplary regularity and virtue.
inflicted discipline on a people already burdened with vice.
these taxes might, i admit, bring certain fashionable articles of dress and amusement to an untimely end; but it would be only to substitute others, by which the artificer would gain, and the exchequer suffer no loss.
there's the end of the clue. the most voluntary death is the finest. life depends upon the pleasure of others; death upon our own. we ought not to accommodate ourselves to our own humour in anything so much as in this.
on the other hand, the germans are conspicuous above all other nations for neglect of style in writing, as they are for neglect of dress, both kinds of slovenliness which have their source in the german national character.
since the world has been divided into nations too great to admit of being well governed, this method has been no longer practicable, and the reader will readily perceive other reasons why such a thing has never been attempted by any modern people.
i have never derived any substantial benefit whatever from the bounty of kings, which i have neither sought nor merited; nor have i had any recompense for the services which i have performed for them: whereof your majesty is in part aware.
these use their gifts to refine luxury, not to abolish it. genius is always ascetic, and piety, and love. appetite shows to the finer souls as a disease, and they find beauty in rites and bounds that resist it.
i hate all sorts of tyranny, both in word and deed.
for my part, one consider some men as infinitely beyond me, especially amongst the ancients, and yet, though i clearly discern my inability to come near them by a thousand paces, i do not forbear to keep them in sight, and to judge of what so elevates
yet once he ranged the open heavens, the sun's bright pathway tracked; watched how the cold moon waxed and waned; nor rested, till there lacked to his wide ken no star that steers amid the maze of circling spheres.
good lawes to encourage men to the study of them; and that neither plato, nor any other philosopher hitherto, hath put into order, and sufficiently, or probably proved all the theoremes of morall doctrine, that men may learn thereby, both how to govern,
with duke valentine as his instrument, and on the occasion of the french invasion, he did all that i have previously described in speaking of the actions of the duke.
as to the rest, you there lose all; and even your friends will be more ready to accuse your want of vigilance and your improvidence, and your ignorance of and indifference to your own business, than to pity you.
we carve and paint, or we behold what is carved and painted, as students of the mystery of form. the virtue of art lies in detachment, in sequestering one object from the embarrassing variety.
but this other story of the pie, of which we have plutarch himself for a warrant, is very strange. she lived in a barber's shop at rome, and did wonders in imitating with her voice whatever she heard.
and we ourselves barely gain by it; for as the world is divided, for three beautiful women we must kiss fifty ugly ones; and to a tender stomach, like those of my age, an ill kiss overpays a good one.
but, they will say, whether we know or do not know the means whereby the mind acts on the body, we have, at any rate, experience of the fact that unless the human mind is in a fit state to think, the body remains inert.
i do nothing but go and come; my judgment does not always advance--it floats and roams:--
in the two or three first chapters there are astericks wanting . p. thirty three. l. ten. dele i. p. thirty nine. l. twenty five. r. formally . p. forty nine. l. fourteen r. duration and continuance . p. fifty four. l. two for the point put a comma . p.
foreign parts; but only prick in some flowers, of that he hath learned abroad, into the customs of his own country.
my best-loved wickedness and art is it, that my silence hath learned not to betray itself by silence.
"why does no man confess his vices? because he is yet in them; 'tis for a waking man to tell his dream."--seneca, ep., fifty three.
this is not much to be feared in governments where the legislative consists, wholly or in part, in assemblies which are variable, whose members, upon the dissolution of the assembly, are subjects under the common laws of their country, equally with the
seventeen.) "in christs name to cast out devills, to speak with new tongues, to take up serpents, to drink deadly poison without harm taking, and to cure the sick by the laying on of their hands," and all this without other words, but "in the name of
some they burn alive, and take, half broiled, off the coals to tear out their hearts and entrails; some, even women, they flay alive, and with their bloody skins clothe and disguise others.
of the passions that most frequently are the causes of crime, one, is vain-glory, or a foolish over-rating of their own worth; as if difference of worth, were an effect of their wit, or riches, or bloud, or some other naturall quality, not depending on
his soul, however, became impatient and full of longing for those whom he loved: because he had still much to give them. for this is hardest of all: to close the open hand out of love, and keep modest as a giver.
before yet any woodchuck or squirrel had run across the road, or the sun had got above the shrub oaks, while all the dew was on, though the farmers warned me against it,-i would advise you to do all your work if possible while the dew is on,-i began to
if they remain united, they continue so no longer naturally, but voluntarily; and the family itself is then maintained only by convention.
the people made him head and captain over them, judg. xi, eleven. which was, as it seems, all one as to be judge. and he judged israel, judg. xii. seven. that is, was their captain-general six years.
seven grecian cities contended for his birth, so much honour even his obscurity helped him to!
ah, my brethren! one knoweth a little too much about every one! and many a one becometh transparent to us, but still we can by no means penetrate him.
itself, neither did they judge of it; it was not there they fixed their thoughts; they ran towards and aimed at a new being.
let childhood look forward and age backward; was not this the signification of janus' double face?
for no cognition can contradict it, without losing at the same time all content, that is, losing all reference to an object, and therefore all truth.
though royal purple soothes his pride, and snowy pearls his neck adorn, nero in all his riot lives the mark of universal scorn.
but genius is religious. it is a larger imbibing of the common heart. it is not anomalous, but more like and not less like other men. there is in all great poets a wisdom of humanity which is superior to any talents they exercise.
what one have done for your predecessors i shall do still more readily for you. i am as rich, sire, as i desire to be.
extraordinary, and miraculous manner, had destroyed from off the face of the earth: as for example, that they are in inferno, in tartarus, or in the bottomelesse pit; because corah, dathan, and abirom, were swallowed up alive into the earth.
since philosophy is that which instructs us to live, and that infancy has there its lessons as well as other ages, why is it not communicated to children betimes?
and yet even these principles themselves, though they derive their validity from pure conceptions, are only admitted in mathematics because they can be presented in intuition.
"me tabula sacer votiva paries, indicat uvida suspendisse potenti vestimenta maris deo:"
i shall only infer from these practices, and this reasoning, that the effect of resemblance in enlivening the ideas is very common; and as in every case a resemblance and a present impression must concur, we are abundantly supplied with experiments to
if it were otherwise, and that absolute sovereignty and power of life and death naturally belonged to the husband, and were necessary to the society between man and wife, there could be no matrimony in any of those countries where the husband is allowed
inspection to their affairs; who call it mere reverie and idleness to occupy one's self with one's self, and the building one's self up a mere building of castles in the air; who look upon themselves as a third person only, a stranger.
the comedians. for my part, one no more acknowledge a venus without a cupid than, a mother without issue: they are things that mutully lend and owe their essence to one another.
peter, but the priviledge of the city of rome, which the emperors were alwaies willing to uphold; that gave them such authority over other bishops; as may be evidently seen by that, that the bishop of constantinople, when the emperour made that city the
but their number was, very happily, small; and thus they could not entirely put a stop to the exertions of those who persisted in raising new edifices, although on no settled or uniform plan.
"what god may govern with skill this dwelling of the world? whence rises the monthly moon, whither wanes she? how is it that her horns are contracted and reopen? whence do winds prevail on the main? what does the east wind court with its blasts?
well, i accept this open and free confession; certainly they knew that those parts, upon which we so much value ourselves, are no other than vain fancy.
secondly, the strength of the percussion; wherein likewise ordnance do exceed all arietations and ancient inventions.
now the useful is much less lovable than the honest; the honest is stable and permanent, supplying him who has done it with a continual gratification. the useful loses itself, easily slides away, and the memory of it is neither so fresh nor so pleasing.
estate after death; much lesse of the reward that is then to be given to breach of faith; but onely a beliefe grounded upon other mens saying, that they know it supernaturally, or that they know those, that knew them, that knew others, that knew it
"si furtiva dedit mira munuscula nocte,"
and this is all i had a designe to say, concerning the doctrine of the politiques. which when i have reviewed, i shall willingly expose it to the censure of my countrey.
and cost out of their labour and estates, so he injure not the right of any other.
for a week of even weather i took exactly the same number of steps, and of the same length, coming and going, stepping deliberately and with the precision of a pair of dividers in my own deep tracks,-to such routine the winter reduces us,-yet often they
this is a flourish. there follow excellent parables; as that, she gathereth strength in going; that she goeth upon the ground, and yet hideth her head in the clouds; that in the daytime she sitteth in a watch tower, and flieth most by night; that she
i had some guests from those not reckoned commonly among the town's poor, but who should be; who are among the world's poor, at any rate; guests who appeal, not to your hospitality, but to your hospitalality ; who earnestly wish to be helped, and preface
the former, that is, fancy, without the help of judgement, is not commended as a vertue: but the later which is judgement, and discretion, is commended for it selfe, without the help of fancy.
it is laudable, what they think hard; what is indispensable and hard they call good; and what relieveth in the direst distress, the unique and hardest of all,-they extol as holy.
facts, which are unknown or supposed to be so, to supply such facts as may connect them; and on its being in the province of philosophy when history is silent, to determine similar facts to serve the same end; and lastly, on the influence of similarity,
(time), in which all our perceptions must have place.
where are now the bones of stanch fabricius? brutus, cato--where are they? lingering fame, with a few graven letters, doth their empty name display.
i never balance between the virtuous and the vicious course of life; but am sensible, that, to a well-disposed mind, every advantage is on the side of the former. and what can you say more, allowing all your suppositions and reasonings?
for the discharge of his conscience (for he is a divine); and, in truth, the idea was not only pleasant, but, moreover, very well accommodated to the defence of this fine science.
a man is not always on the top of a breach, or at the head of an army, in the sight of his general, as upon a scaffold; a man is often surprised betwixt the hedge and the ditch; he must run the hazard of his life against a henroost; he must dislodge four
what do they intend by that but to instruct them never to hazard themselves if they are not seen, and to observe well if there be witnesses present who may carry news of their valour, whereas a thousand occasions of well-doing present themselves which
do they secure themselves from the wet and rainy winds, and place their lodgings against the east, without knowing the different qualities of the winds, and considering that one is more wholesome than another?
the right of succession followeth the rules of the rights of possession
sight or feeling conveys an idea of the actual motion of bodies; but as to that wonderful force or power, which would carry on a moving body for ever in a continued change of place, and which bodies never lose but by communicating it to others; of this we
"there is a fatality about the hidden parts: let nature have endowed you however liberally, 'tis of no use, if your good star fails you in the nick of time."--juvenal, ix. thirty two.
the market-place and the people were like the sea when the storm cometh on: they all flew apart and in disorder, especially where the body was about to fall.
neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque.
i conjure you, my brethren, remain true to the earth, and believe not those who speak unto you of superearthly hopes! poisoners are they, whether they know it or not.
good god, what abuse, what mistakes should we discover in our poor science! i am mistaken if that weak knowledge of ours holds any one thing as it really is, and i shall depart hence more ignorant of all other things than my own ignorance.
is there not here, either in a spiritual or material substance, or both, some secret mechanism or structure of parts, upon which the effect depends, and which, being entirely unknown to us, renders the power or energy of the will equally unknown and
the kind of man by propagation shall endure, which is eternally.
i make no account of the goods one could not employ in the service of my life.
he believed that an ancient roman would not recognise the place again. it often happened that in digging down into earth the workmen came upon the crown of some lofty column, which, though thus buried, was still standing upright.
proof.--from the given essence of any thing certain consequences necessarily follow (i. xxxvi.), nor have things any power save such as necessarily follows from their nature as determined (i.
i am therefore angry at this trouble-feast reason, and its extravagant projects that worry one's life, and its opinions, so fine and subtle, though they be all true, i think too dear bought and too inconvenient.
and some have added that these very souls sometimes mount up to heaven, and come down again:--
no one will be able to follow my meaning, unless he is scrupulously careful not to confound the power of god with the human power and right of kings.
the vulgar is sin," says cicero. we talk indeed of power, truth, justice; which are words that signify some great thing; but that thing we neither see nor conceive at all. we say that god fears, that god is angry, that god loves,
"they may indeed appear to be; let them not be affirmed (let them state the probabilities, but not affirm.)" --cicero, acad., n. twenty seven.
plato's principal institution in his republic is to fit his citizens with employments suitable to their nature. nature can do all, and does all. cripples are very unfit for exercises of the body, and lame souls for exercises of the mind.
not his own benefits, but his whom he adviseth.
these, and a thousand other sayings to the same purpose, distinctly sound of something more than the patient attending the stroke of death when it shall come; for there are several accidents in life far worse to suffer than death itself.
abeyance in all forms of despotism. he clearly means by it no more and no less than the fundamental principle of political association, the basis of the unity which enables us, in the state, to realise political liberty by giving up lawlessness and
and since there are few mental attributes more rare than that judicial faculty which can sit in intelligent judgment between two sides of a question, of which only one is represented by an advocate before it, truth has no chance but in proportion as every
all the glory that i pretend to derive from my life is that i have lived it in quiet; in quiet, not according to metrodorus, or arcesilaus, or aristippus, but according to myself.
in the second place, we shall limit our investigations to those principles which relate to the categories.
't is said, both of caesar and pompey, that amongst their other excellent qualities they were both very good horsemen, and particularly of caesar, that in his youth, being mounted on the bare back, without saddle or bridle, he could make the horse run,
was melted with great regularity in the form of a saucer reversed, to the height of five eighths of an inch in the middle, leaving a thin partition there between the water and the bubble, hardly an eighth of an inch thick; and in many places the small
all those they borrow from their reason and invention; of this all animals, and all where the power of the law of nature is yet pure and simple, would be as capable as we, but as for them they have renounced it.
if wee require of the scripture an account of all questions, which may be raised to trouble us in the performance of gods commands; we may as well complaine of moses for not having set downe the time of the creation of such spirits, as well as of the
it appears, then, that this idea of a necessary connexion among events arises from a number of similar instances which occur of the constant conjunction of these events; nor can that idea ever be suggested by any one of these instances, surveyed in all
but first, calling to him my brother, one thousand. de beauregard, he said to him: "one thousand. de beauregard, you have my best thanks for all the care you have taken of me.
the source of every crime, is some defect of the understanding; or some errour in reasoning, or some sudden force of the passions. defect in the understanding, is ignorance; in reasoning, erroneous opinion.
i shall merely premise an explanation of what the categories are. they are conceptions of an object in general, by means of which its intuition is contemplated as determined in relation to one of the logical functions of judgement.
the explanation of the possibility of synthetical judgements is a task with which general logic has nothing to do; indeed she needs not even be acquainted with its name.
the policies of the world are no less opposite upon this subject than the schools, by which we may understand that fortune itself is not more variable and inconstant, nor more blind and inconsiderate, than our reason.
or aristocracie of another common-wealth, democratically, or aristocratically governed, but monarchically.
and when the long twilight cometh and the mortal weariness, even then wilt thou not disappear from our firmament, thou advocate of life!
aristippus instituted opinions so bold in favour of pleasure and riches as set all the philosophers against him: but as to his manners, dionysius the tyrant, having presented three beautiful women before him, to take his choice; he made answer, that he
and therefore as soon as he had eaten of it, god thrust him out of paradise, "lest he should put forth his hand, and take also of the tree of life, and live for ever." (gen. three.
the stings with which martial arms the tails of his. this is by the same reason that i gave before, and as martial says of himself:
and contrition, to puritanical repentance-spasms, to vivisection of conscience and to pascal-like sacrifizia dell' intelleto, he is secretly allured and impelled forwards by his cruelty, by the dangerous thrill of cruelty towards himself.--finally, let us
in earnest, that which most displeases me in all my travels is, that i cannot resolve to settle my abode where i should best like, but that i must always propose to myself to return, to accommodate myself to the common humour.
but is utility the only creed which is able to furnish us with excuses for evil doing, and means of cheating our own conscience?
especially when they will great things! for they awaken distrust in great things, these subtle false-coiners and stage-players:-
the story of the philosopher cleanthes is very like this: he had his gums swollen and rotten; his physicians advised him to great abstinence: having fasted two days, he was so much better that they pronounced him cured, and permitted him to return to his
so that it will swell and grow bigger; and so inaction, with the heat of ligatures and, plasters, might very well have brought some gouty humour upon the counterfeiter in martial.
particular will, inclined on this occasion to injustice and subject to error.
sidney godolphin; who hating no man, nor hated of any, was unfortunately slain in the beginning of the late civill warre, in the publique quarrel, by an indiscerned, and an undiscerning hand.
upon which was grounded a report that hee should not dye: neverthelesse the truth of that report was neither confirmed, as well grounded; nor refuted, as ill grounded on those words; but left as a saying not understood.
f this solves the third. no distinct account is given of the first, but an answer may be gathered from the general argument of bks. ii., iii., and iv.
it is remarkable that a single mouse should thus be allowed a whole pine tree for its dinner, gnawing round instead of up and down it; but perhaps it is necessary in order to thin these trees, which are wont to grow up densely.
fortune, that i was not wholly embarked in it.
it was upon a time intended that there should be a general muster of several troops in arms (and that is the most proper occasion of secret revenges, and there is no place where they can be executed with greater safety), and there were public and manifest
further, this idea or knowledge of the mind does not follow from god, in so far as he is infinite, but in so far as he is affected by another idea of an individual thing (two. ix.). but (two.
--there is more in them of opposition and obstinacy than is consistent with so sacred a profession; but whatsoever personage a man takes upon himself to perform, he ever mixes his own part with it.
slavery if the liberty of dying be wanting.
there are heights of the soul from which tragedy itself no longer appears to operate tragically; and if all the woe in the world were taken together, who would dare to decide whether the sight of it would necessarily seduce and constrain to sympathy, and
all intuitions, as sensuous, depend on affections; conceptions, therefore, upon functions. by the word function i understand the unity of the act of arranging diverse representations under one common representation.
thus, although the government may regulate its internal policy as it pleases, it can never speak to the people save in the name of the sovereign, that is, of the people itself, a fact which must not be forgotten.
by greece and rome. the result of this would be that the condition of our social, civil, and political affairs would be incalculably improved. the salic law would be unnecessary; it would be a superfluous truism.
the discharge of a present evil is no cure, if there be not a general amendment of condition.
sovereignty, for the same reason as makes it inalienable, is indivisible; for will either is, or is not, general; one it is the will either of the body of the people, or only of a part of it.
meditat. five. of the essence of things material, and herein again of god, and that he does exist. p. seventy.
dazzled and intoxicated with the fumes of wine, jostled from her seat by the vapours of a burning fever, laid asleep by the application of some medicaments, and roused by others,--
i will not blame the king for coming nor for the part he took, because wishing to plant his foot in italy, and not having friends in the country, on the contrary the conduct of king charles having caused all doors to be closed to him, he was forced to
experience teaches us every day what causes lead to the revolutions of empires; but, as no new peoples are now formed, we have almost nothing beyond conjecture to go upon in explaining how they were created.
twelve. here therefore we may divide all the perceptions of the mind into two classes or species, which are distinguished by their different degrees of force and vivacity. the less forcible and lively are commonly denominated thoughts or ideas .
the possibility of all cognition of objects; for phenomena may certainly be given to us in intuition without any help from the functions of the understanding.
we do not pray that our reason may not be combated and overcome by concupiscence, but that it should not be so much as tried by it; that we should not be brought into a state wherein we are so much as to suffer the approaches, solicitations, and
"the arrogant sadness of a crabbed face."--auctor incert.
the most ordinary immediate cause of our beleef, concerning any point of christian faith, is, that wee beleeve the bible to be the word of god.
and his humanity, even towards his enemies themselves, having rendered him suspected to the boeotians, for that, after he had miraculously forced the lacedaemonians to open to him the pass which they had undertaken to defend at the entrance into the
when formerly i was looking about to see what i could do for a living, some sad experience in conforming to the wishes of friends being fresh in my mind to tax my ingenuity, i thought often and seriously of picking huckleberries; that surely i could do,
-the shepherd however bit as my cry had admonished him; he bit with a strong bite! far away did he spit the head of the serpent-: and sprang up.-
prop. twenty. the more every man endeavours, and is able to seek what is useful to him--in other words, to preserve his own being--the more is he endowed with virtue; on the contrary, in proportion as a man neglects to seek what is useful to him, that is,
we excuse ourselves falsely: and i find by experience that it is rather the impatience of the imagination of death that makes us impatient of pain, and that we find it doubly grievous as it threatens us with death.
is hard to distinguish that which is generally held good and wholesome, from that which is good particularly, and fit for thine own body.
"baltheus en! gemmis, en illita porticus auro:"
excused from borrowing of those to whom nature has in this been kinder than to us, to trick ourselves out with their beauties, and hide ourselves under their spoils, their wool, feathers, hair, and silk.
as to the rest, this answer carries no worse sound, than mine would do to one that should ask me: "if your will should command you to kill your daughter, would you do it?"
those people who ride astride upon the epicycle of mercury, who see so far into the heavens, are worse to me than a tooth-drawer that comes to draw my teeth; for in my study, the subject of which is man, finding so great a variety of judgments, so
"o prima infelix finger ti terra prometheo! ille parum cauti pectoris egit opus corpora disponens, mentem non vidit in arte; recta animi primum debuit esse via."
this account of the death of la boetie begins imperfectly. it first appeared in a little volume of miscellanies in one thousand five hundred seventy one. see hazlitt, ubi sup. p. six hundred thirty.
in all conversation between two persons tacit reference is made, as to a third party, to a common nature. that third party or common nature is not social; it is impersonal; is god.
the principle of these is: experience is possible only through the representation of a necessary connection of perceptions.
menander's answer had this meaning, who being reproved by a friend, the time drawing on at which he had promised a comedy, that he had not yet fallen in hand with it; "it is made, and ready," said he, "all but the verses."-- plutarch, whether the
then wall-flowers, which are very delightful to be set under a parlor or lower chamber window. then pinks and gilliflowers, especially the matted pink and clove gilliflower. then the flowers of the lime-tree.
empirical necessity and permanence in existence, and consequently to the conception of a substance as phenomenon.
these principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence.
for though where the people are governed by an assembly, chosen by themselves out of their own number, the government is called a democracy, or aristocracy; yet when they are governed by an assembly, not of their own choosing, 'tis a monarchy; not of one
mind only, but its complexion and habit: not an acquisition, but a natural possession. one asking to this purpose, agesilaus, what he thought most proper for boys to learn?
so that neither can injustice complain of incivility, nor malice of indiscretion.
middle a few rods in front of me, set up his wild laugh and betrayed himself. i pursued with a paddle and he dived, but when he came up i was nearer than before.
theological belief; and a third, a foreigner, nine for the same reason, was denied justice against a thief.
to acquire immortality. he pays his court to men in power, whom he hates, and to the wealthy, whom he despises; he stops at nothing to have the honour of serving them; he is not ashamed to value himself on his own meanness and their protection; and, proud
that which i have not retained my dog unseasonably importunes me to play my innocence is a simple one; little vigour and no art.
let us begin then by laying facts aside, as they do not affect the question.
this critique will expose the groundless nature of the pretensions of these two faculties, and invalidate their claims to the discovery and enlargement of our cognitions merely by means of transcendental principles, and show that the proper employment of
so that when any new doctrine presents itself to us, we have great reason to mistrust, and to consider that, before that was set on foot, the contrary had been generally received; and that, as that has been overthrown by this, a third invention, in time
for when the authority of princes, is made but an accessory to a cause, and that there be other bands, that tie faster than the band of sovereignty, kings begin to be put almost out of possession.
opinions, now general, will be rejected by future ages, as it is that many, once general, are rejected by the present.
pain is called repentance. again, as it may happen (two. xvii. coroll.) that the pleasure, wherewith a man conceives that he affects others, may exist solely in his own imagination, and as (three.
if extended substance, they say, is infinite, let it be conceived to be divided into two parts; each part will then be either finite or infinite. if the former, then infinite substance is composed of two finite parts, which is absurd.
both, and accordingly he treats everything correctly that comes before his notice. we might call this the natural mode of education.
and yet i was studying in one of the most celebrated schools in europe, in which i thought there must be learned men, if such were anywhere to be found.
"the multitude of fools is a protection to the wise." --st. augustine, de civit. dei, vi. ten.
some of those maxims, not so great a length with others, stand in direct opposition to some, and are, on the whole, a compromise between the christian creed and the interests and suggestions of worldly life.
the story may be seen in that fine historian twenty three ; where every circumstance seems to add weight to the testimony, and might be displayed at large with all the force of argument and eloquence, if any one were now concerned to enforce the evidence
this refusal of redress took place in virtue of the legal doctrine, that no person can be allowed to give evidence in a court of justice, who does not profess belief in a god (any god is sufficient) and in a future state; which is equivalent to declaring
of the most choleric man in france (anger is always an imperfection, but more excusable in, a soldier, for in that trade it cannot sometimes be avoided) i often say, that he is the most patient man that i know, and the most discreet in bridling his
now that which conjoins the manifold of sensuous intuition is imagination, a mental act to which understanding contributes unity of intellectual synthesis, and sensibility, manifoldness of apprehension.
they have strength and reason on their side; let us give way; we have nothing to do there: and these blossoms of springing beauty suffer not themselves to be handled by such benumbed hands nor dealt with by mere material means, for, as the old philosopher
prop. fifty four. repentance is not a virtue, or does not arise from reason; but he who repents of an action is doubly wretched or infirm.
desire constrained me to remove from all those places where interruption from any of my acquaintances was possible, and betake myself to this country, in which the long duration of the war has led to the establishment of such discipline, that the armies
power of the society, as the law thereof shall require: for being now in a new state, wherein he is to enjoy many conveniencies, from the labour, assistance, and society of others in the same community, as well as protection from its whole strength; he is
i have seen many soldiers troubled with the unruliness of their bellies; whereas mine and i never fail of our punctual assignation, which is at leaping out of bed, if some indispensable business or sickness does not molest us.
what affliction could be greater or more just than that of pompey's friends, who, in his ship, were spectators of that horrible murder?
and although ancient history is full of examples of this, i will not depart from the example of pope julius two., which is still fresh.
to a general term, which recalls, upon occasion, other particular ones, that resemble, in certain circumstances, the idea, present to the mind.
authority; or of judging of the necessities of the common-wealth; or of levying mony, and souldiers, when, and as much as in his own conscience he shall judge necessary; or of making officers, and ministers both of warre, and peace; or of appointing
they did not "begloom" themselves to death-that do people fabricate! on the contrary, they-laughed themselves to death once on a time!
deliberation-- when in the mind of man, appetites and aversions, hopes and feares, concerning one and the same thing, arise alternately; and divers good and evill consequences of the doing, or omitting the thing propounded, come successively into our
and without their powers the opportunity would have come in vain.
evidence exceeds not what we properly call probability .
there be three manner of plantations of new sects. by the power of signs and miracles; by the eloquence, and wisdom, of speech and persuasion; and by the sword.
i do not know why i should not as willingly embrace either the ideas of plato, or the atoms of epicurus, or the plenum or vacuum of leucippus and democritus, or the water of thales, or the infinity of nature of anaximander, or the air of diogenes, or the
"tanti mihi non sit opaci omnis arena tagi, quodque in mare volvitur aurum."
i once heard of a prince, and a great captain, having a narration given him as he sat at table of the proceeding against monsieur de vervins, who was sentenced to death for having surrendered boulogne to the english, -- to henry eight.
--let us boldly appeal to those who are in public affairs; let them lay their hands upon their hearts, and then say whether, on the contrary, they do not rather aspire to titles and offices and that tumult of the world to make their private advantage at
awake and hearken, ye lonesome ones! from the future come winds with stealthy pinions, and to fine ears good tidings are proclaimed.
dangerous hazard, so that therein there is great need, not only of very great affection and freedom, but of courage too.
they in some measure form him to, and render him capable of, the grace of god, by which means he afterwards completes and perfects himself in the true belief.
if a monarch subdued by war, render himself subject to the victor; his subjects are delivered from their former obligation, and become obliged to the victor.
and for the following words, "i will give thee the keyes of heaven, c." it is no more than what our saviour gave also to all the rest of his disciples (matth. eighteen.eighteen.) "whatsoever yee shall bind on earth, shall be bound in heaven.
depends on my mind, as appears for that many properties may be demonstrated of this triangle, viz.
"my friends, who are now, without question, very soon to die, it is hard for you in the condition you are, either to know yourselves, or what is yours, according to the delphic inscription.
"consuetudine oculorum assuescunt animi, neque admirantur, neque requirunt rationes earum rerum, quas semper vident."
opportunity for acquiring spirit and becoming subtle--malice spiritualises.
thus it seemed that this one hillside illustrated the principle of all the operations of nature. the maker of this earth but patented a leaf. what champollion will decipher this hieroglyphic for us, that we may turn over a new leaf at last?
that man, in my opinion, is very miserable, who has not at home where to be by himself, where to entertain himself alone, or to conceal himself from others.
of constancy obstinancy and heat in argument are the surest proofs of folly obstinate in growing worse occasion to la boetie to write his "voluntary servitude" occasions of the least lustre are ever the most dangerous occupy our thoughts about the
supreme power, and is directed by those laws which it enacts: nor can any oaths to any foreign power whatsoever, or any domestic subordinate power, discharge any member of the society from his obedience to the legislative, acting pursuant to their trust;
that of books, which is the third, is much more certain, and much more our own. it yields all other advantages to the two first, but has the constancy and facility of its service for its own share.
feraulez, a man that had run through both fortunes, and found that the increase of substance was no increase of appetite either to eating or drinking, sleeping or the enjoyment of his wife, and who on the other side felt the care of his economics lie
but let us not flatter ourselves that we are yet free from the stain even of legal persecution.
which i should think strange and incredible, if we were not accustomed every day to see in our own wars many thousands of men of other nations, for money to stake their blood and their lives in quarrels wherein they have no manner of concern.
in all the courts of ancient philosophy, this is to be found, that the same teacher publishes rules of temperance and at the same time lessons in love and wantonness; xenophon, in the very bosom of clinias, wrote against the aristippic virtue.
i was myself excited somewhat even as if they had been men. the more you think of it, the less the difference.
as also (acts two.two.) the wind, that is there said to fill the house wherein the apostles were assembled on the day of pentecost, is not to be understood for the holy spirit, which is the deity it self; but for an externall sign of gods speciall working
thing, for which he may be punished by his own authority, he is also upon that title, unjust.
titles of honour, such as are duke, count, marquis, and baron, are honourable; as signifying the value set upon them by the soveraigne power of the common-wealth: which titles, were in old time titles of office, and command, derived some from the romans,
forty two. we may add force to these experiments by others of a different kind, in considering the effects of contiguity as well as of resemblance .
because they have used force to do, or maintain an injustice, he can have that power only over those who have concurred in that force; all the rest are innocent; and he has no more title over the people of that country, who have done him no injury, and so
and if, to render us capable, our being were reformed and changed (as thou, plato, sayest, by thy purifications), it ought to be so extreme and total a change, that by physical doctrine it be no more us;--
to mention that in respect to the new philosophers who are appearing, they must still more be closed windows and bolted doors.
their vocation, too, is gone. their fidelity and sagacity are below par now. they will slink back to their kennels in disgrace, or perchance run wild and strike a league with the wolf and the fox. so is your pastoral life whirled past and away.
but all the apartments of his palace and the adjoining streets were filled with an aromatic vapour which did not presently vanish.
from these different sources of crimes, it appeares already, that all crimes are not (as the stoicks of old time maintained) of the same allay.
to which may be added, their substance , continuance , and number ; as to the other, such as are, light , colours , sounds , smels , tasts , heat , and cold , with the other tactile qualities , i have but very obscure and confused thoughts of them, so
lucius aemilius regillus, the roman praetor, having lost his time in attempting to take the city of phocaea by force, by reason of the singular valour wherewith the inhabitants defended themselves, conditioned, at last, to receive them as friends to the
whence have gone the tears of mine eye, and the down of my heart? oh, the lonesomeness of all bestowers! oh, the silence of all shining ones!
"terrigenam, herbigradam, domiportam, sanguine cassam."
but only some side alleys, with a cross, and the quarters to graze, being kept shorn, but not too near shorn.
justice. the public exchequer will not maintain our domestic garrisons; they would exhaust it: we ourselves have not the means to do it without ruin, or, which is more inconvenient and injurious, without ruining the people.
it has been reported of some, as of alexander the great, that their sweat exhaled an odoriferous smell, occasioned by some rare and extraordinary constitution, of which plutarch and others have been inquisitive into the cause.
since i began this letter, i have learnt from chartreux that two gentlemen, describing themselves as in the service of one thousand. de guise, and coming from agen, have passed near chartreux; but i was not able to ascertain which road they have taken.
after he has observed several instances of this nature, he then pronounces them to be connected. what alteration has happened to give rise to this new idea of connexion?
here is the greatest willingness, nor can there be great difficulty where there is great willingness, provided that the measures are adopted of those whom i have set before you as examples.
on the lower-most edge was inwoven the greek letter greek: p , on the topmost the letter greek: th , a and between the two were to be seen steps, like a staircase, from the lower to the upper letter.
content, having obtained this promise, and appointed the method and order of his funeral parade. i have seldom heard of so persistent a vanity.
when i rattle my man, i do it with all the mettle i have, and load him with no feigned, but downright real curses; but the heat being over, if he should stand in need of me, i should be very ready to do him good: for i instantly turn the leaf.
but if one would realize how characteristic is this fear of the "man" in the german spirit which awakened europe out of its "dogmatic slumber," let us call to mind the former conception which had to be overcome by this new one--and that it is not so very
commonwealth, and the public good should, upon examination, and mature debate, be judged to require. this, those who give their votes before they hear the debate, and have weighed the reasons on all sides, are not capable of doing.
in order to read what is good one must make it a condition never to read what is bad; for life is short, and both time and strength limited.
light; then to take the opportunity of adding something on the sun and the fixed stars, since light almost wholly proceeds from them; on the heavens since they transmit it; on the planets, comets, and earth, since they reflect it; and particularly on all
the instruments of generation, lest their too delightful and effeminate service should soften and debauch the stability of their souls.
so do the complaints in tragedies agitate our souls with grief; and the regrets of dido and ariadne, impassionate even those who believe them not in virgil and catullus.
art thou not thyself the wind with shrill whistling, which bursteth open the gates of the fortress of death?
but that prophet and dreamer of dreams shall be put to death, because he hath spoken to you to revolt from the lord your god."
but afterwards i discover'd many experiments, wherein my senses so grosly deceived me, that i would never trust them again; for towers which seem'd round a far off, nigh at hand appear'd square , and large statues on their tops seem'd small to those that
for, the other. it is only those in whom indolence amounts to a vice, that do not desire excitement after an interval of repose; it is only those in whom the need of excitement is a disease, that feel the tranquillity which follows excitement dull and
this sentence refers to a conversation between some young women in his immediate neighbourhood, which the essayist just below informs us that he overheard, and which was too shocking for him to repeat.
traveling before the winter was well ended.
being thus conducted in pomp, accompanied with her kindred and friends and a great concourse of people in great joy, she is at last brought to the public place appointed for such spectacles: this is a great space, in the midst of which is a pit full of
hush! hush! then is there many a thing heard which may not be heard by day; now however, in the cool air, when even all the tumult of your hearts hath become still,-
a thousand goals have there been hitherto, for a thousand peoples have there been. only the fetter for the thousand necks is still lacking; there is lacking the one goal. as yet humanity hath not a goal.
respects, and might be unwilling to miss.
the ferocity of this spectacle caused the people both satisfaction and amazement. but to return to where we left off.
and i bade them upset their old academic chairs, and wherever that old infatuation had sat; i bade them laugh at their great moralists, their saints, their poets, and their saviours.
hence it comes likewise, that princes many times make themselves desires, and set their hearts upon toys; sometimes upon a building; sometimes upon erecting of an order; sometimes upon the advancing of a person; sometimes upon obtaining excellency in some
beleeved that he was the christ, shall (though they died naturall bodies) rise spirituall bodies; and then it is, that our saviour shall judge the world, and conquer his adversaries, and make a spirituall common-wealth.
one thing is forsakenness, another matter is lonesomeness: that hast thou now learned! and that amongst men thou wilt ever be wild and strange:
nature has universally cared for all her creatures, and there is not one she has not amply furnished with all means necessary for the conservation of its being.
i mean to say that the love of truth has its reward in heaven, and already upon earth.
and the same defect i find in my memory, i find also in several other parts. i fly command, obligation, and constraint; that which i can otherwise naturally and easily do, if i impose it upon myself by an express and strict injunction, i cannot do it.
the only immediate utility of all sciences, is to teach us, how to control and regulate future events by their causes.
by the law of nature, if any one have it) there could no law be made to hold, and so all common-wealth would be dissolved.
before i had reached the pond some fresh impulse had brought out john field, with altered mind, letting go "bogging" ere this sunset.
work, he took his sponge, which by cleaning his pencils had imbibed several sorts of colours, and threw it in a rage against the picture, with an intent utterly to deface it; when fortune guiding the sponge to hit just upon the mouth of the dog, it there
"as when an apple, sent by a lover secretly to his mistress, falls from the chaste virgin's bosom, where she had quite forgotten it; when, starting at her mother's coming in, it is shaken out and rolls over the floor before her eyes, a conscious blush
one a people becomes famous only when its legislation begins to decline. we do not know for how many centuries the system of lycurgus made the spartans happy before the rest of greece took any notice of it.
but there is a sort of ignorance, strong and generous, that yields nothing in honour and courage to knowledge; an ignorance which to conceive requires no less knowledge than to conceive knowledge itself. i read in my younger years a trial that corras,
no man is free from speaking foolish things; but the worst on't is, when a man labours to play the fool:
again, there is sometimes in a common-wealth, a disease, which resembleth the pleurisie; and that is, when the treasure of the common-wealth, flowing out of its due course, is gathered together in too much abundance, in one, or a few private men, by
during that period the errors have increased to such an extent that they fall under the weight of their absurdity; while at the same time the opposition to them has become stronger.
his disciples laughed, sure enough, at this talk; and one of them said even: "sooner would i believe that zarathustra hath taken the devil."
have the least power, how often has it converted flocks of sheep into armed squadrons, reeds and bullrushes into pikes and lances, friends into enemies, and the french white cross into the red cross of spain!
proof.--the idea or knowledge of the mind (two. xx.) follows in god in the same manner, and is referred to god in the same manner, as the idea or knowledge of the body. but since (two.
another, in proportion as they are better informed of the good they ought to do; or whether they would not be, on the whole, in a much happier condition if they had nothing to fear or to hope from any one, than as they are, subjected to universal
depraved from their spirituality, so are they more or less jocundly or dully incorporated; and that thence proceeds all the variety of so much created matter.
in fine, i see by our example, that the society of men is maintained and held together, at what price soever; in what condition soever they are placed, they still close and stick together, both moving and in heaps; as ill united bodies, that, shuffled
and herein the device of king henry the seventh (whereof i have spoken largely in the history of his life) was profound and admirable; in making farms and houses of husbandry of a standard; that is, maintained with such a proportion of land unto them, as
when, the ideas attached to them being purely metaphysical, there are no models of them to be found in nature?
yea, it hath revenged itself! and alas! now will it make my soul also dizzy with revenge!
i believe that men are generally still a little afraid of the dark, though the witches are all hung, and christianity and candles have been introduced.
one.) by an apparition of three angels; and to abimelech (gen. twenty. three.) in a dream: to lot (gen. nineteen. one.) by an apparition of two angels: and to hagar (gen. twenty one. seventeen.) by the apparition of one angel: and to abraham again (gen.
to reprehend the fault in others that i am guilty of myself, appears to me no more unreasonable, than to condemn, as i often do, those of others in myself: they are to be everywhere reproved, and ought to have no sanctuary allowed them.
and therefore from the cherubins, or brazen serpent, to the images of mans devising; and from the worship commanded by god, to the will-worship of men, the argument is not good.
least the reputation, amongst all neighbor states; as may well be seen in spain, which hath had, in one part or other, a veteran army almost continually, now by the space of six score years.
and i, for my part, by the example of myself, stick with those that maintain a woman goes eleven months with child.
for consequences of words, are not the signes of his will, when other consequences are signes of the contrary; but rather signes of errour, and misreckoning; to which all mankind is too prone.
"volucrem sic laudamus equum, facili cui plurima palma fervet, et exsultat rauco victoria circo,"
and verily, it is the strangest thing in a wise man, if over and above, he be still sensible, and not an ass."
we yet see the edicts of the old and wise rome made for the service of love, and the precepts of socrates for the instruction of courtezans:
i know not the happiness of the receiver; and oft have i dreamt that stealing must be more blessed than receiving.
the productions of frivolous and all too lucrative arts; on the importation of all pure luxuries; and in general on all objects of luxury; will answer the two-fold end in view.
make it so, that he who has lived has not; nor that he who has had honours has not had them; having no other right to the past than that of oblivion."
if you desire to know why some kind of bodies sink naturally downwards toward the earth, and others goe naturally from it; the schools will tell you out of aristotle, that the bodies that sink downwards, are heavy; and that this heavinesse is it that
i own that this dispute has been so much canvassed on all hands, and has led philosophers into such a labyrinth of obscure sophistry, that it is no wonder, if a sensible reader indulge his ease so far as to turn a deaf ear to the proposal of such a
the french is graceful, neat, and luxuriant.
he was not taken prisoner by the enemy which had fled, nor by his own auxiliaries, having conquered by other arms than theirs.
wherefore there onely remains my judgments of things, in which i must take care that i be not deceived .
for a cause differs from a thing it causes, precisely in the quality which the latter gains from the former.
quando leoni fortior eripuit vitam leo? quo nemore unquam expiravit aper majoris dentibus apri?
there are people, amongst whom it is the fashion to turn their backs upon him they salute, and never look upon the man they intend to honour.
forty eight. of war-horses, or destriers.
modesty is the fear or dread of shame, which restrains a man from committing a base action.
those in which letters and arts have flourished have been too much admired, because the hidden object of their culture has not been fathomed, and their fatal effects not taken into account.
the regular springs of human action and behaviour.
the loose, dun-coloured skin of fruits which ripen too late.
"this plodding occupation of bookes is as painfull as any other, and as great an enemie vnto health, which ought principally to be considered. and a man should not suffer him selfe to be inveagled by the pleasure he takes in them."--florio, edit.
cicero useth it where he saies, "unus sustineo tres personas; mei, adversarii, judicis, i beare three persons; my own, my adversaries, and the judges;") and is called in diverse occasions, diversly; as a representer, or representative, a lieutenant, a
a person of great years, name, dignity, and learning boasted to me that he had been induced to a certain very important change in his faith by a strange and whimsical incitation, and one otherwise so inadequate, that i thought it much stronger, taken the
continues; as is plain in the fierce and arrogant forms of summoning towns and denouncing war, savouring so much of barbarian pride and insolence, in use amongst the oriental princes, and which their successors to this day do yet retain and practise.
sometimes i bolted suddenly, and nobody could tell my whereabouts, for i did not stand much about gracefulness, and never hesitated at a gap in a fence.
assuredly human emotions indicate the power and ingenuity, of nature, if not of human nature, quite as fully as other things which we admire, and which we delight to contemplate.
beans, and leave not a black one to gratify the malice of my adversaries.
"i ever justly feared to raise my head too high." --horace, od.,iii. sixteen, eighteen.
often the poor man is not so cold and hungry as he is dirty and ragged and gross. it is partly his taste, and not merely his misfortune. if you give him money, he will perhaps buy more rags with it.
without this they possess no objective validity, but are mere play of imagination or of understanding with images or notions. let us take, for example, the conceptions of mathematics, and first in its pure intuitions.
but this priviledge, is allayed by another; and that is, by the priviledge of absurdity; to which no living creature is subject, but man onely. and of men, those are of all most subject to it, that professe philosophy.
paradise and upon earth, and in several places at once." and see, too, what advantage the old scoffer made of this.
for the first of these, secrecy; it is indeed the virtue of a confessor. and assuredly, the secret man heareth many confessions. for who will open himself, to a blab or a babbler?
without encumbering ourselves with this multiplication of terms, let us rest content with regarding government as a new body within the state, distinct from the people and the sovereign, and intermediate between them.
"carpamus dulcia; nostrum est, quod vivis; cinis, et manes, et fabula fies."
chamber without taking three or four steps at a time.
whosoever shall so know himself, let him boldly speak it out.
to which let me add, that he who appropriates land to himself by his labour, does not lessen, but increase the common stock of mankind: for the provisions serving to the support of human life, produced by one acre of inclosed and cultivated land, are (to
our line is too short to fathom such immense abysses.
for if the objects to which those principles must be applied were things in themselves, it would be quite impossible to cognize aught concerning them synthetically a priori.
three-one thousand eight hundred (didot, eighteen vols.), and later editions from this same firm; musset-pathay, one thousand eight hundred twenty three-six.
them--it would not be difficult to prove that every government, which scrupulously complied with the ends for which it was instituted, and guarded carefully against change and corruption, was set up unnecessarily.
"re veraque metus hominum curaeque sequaces nec metuunt sonitus armorum, nee fera tela; audacterque inter reges, rerumque potentes versantur, neque fulgorem reverentur ab auro."
the art that thus separates is itself first separated. art must not be a superficial talent, but must begin farther back in man. now men do not see nature to be beautiful, and they go to make a statue which shall be.
species has been produced, a gregarious animal, something obliging, sickly, mediocre, the european of the present day.
for it is just you should remember that both i who speak and you who are to judge, are men; so that if probable things are delivered, you shall require and expect no more."
say to accuse my own; for whether it be through infirmity or negligence (and to neglect that which lies at our feet, which we have in our hands, and what nearest concerns the use of life, is far from my doctrine) there is not a soul in the world so
if it be necessary to say anything at all against so mere an assumption, we may say that the question depends upon what idea we have formed of the moral character of the deity.
if woman does not thereby seek a new ornament for herself--i believe ornamentation belongs to the eternally feminine?--why, then, she wishes to make herself feared: perhaps she thereby wishes to get the mastery.
to despise the earthly hath your spirit been persuaded, but not your bowels: these, however, are the strongest in you!
and therefore in the holy scripture, remission of sinne, and salvation from death and misery, is the same thing, as it appears by the words of our saviour, who having cured a man sick of the palsey, by saying, (mat.
the most potent empire that at this day appears to be in the whole world is that of the turks, a people equally inured to the estimation of arms and the contempt of letters. i find rome was more valiant before she grew so learned.
and for incoherent speech, it was amongst the gentiles taken for one sort of prophecy, because the prophets of their oracles, intoxicated with a spirit, or vapour from the cave of the pythian oracle at delphi, were for the time really mad, and spake like
i flatter myself that i shall never be proved to have been mistaken, in building on such a foundation my hopes of the general happiness of the citizens and the glory of the republic.
soveraignty is in an assembly of the people; but in a monarch they see it not; and yet the power of soveraignty is the same in whomsoever it be placed.
proof.--in so far as we conceive a thing as close at hand, or not long passed away, we conceive that which excludes the presence of the object less, than if its period of future existence were more distant from the present, or if it had long passed away
they of calicut make of nobles a sort of superhuman persons: they are interdicted marriage and all but warlike employments: they may have of concubines their fill, and the women as many lovers, without being jealous of one another; but 'tis a capital and
acts must necessarily have had a greater share in them than he attributes to them.
"nothing is a vice in itself."--seneca, ep., ninety five.
what objective unity of self-consciousness is fourteen
"bombast and riddle best do puppies please, for fools admire and love such things as these; and a dull quibble, wrapt in dubious phrase, up to the height doth their wise wonder raise."
course, than those here given--but had to be fostered and cultivated (because they were perpetually required in the common danger against the common enemies), are now felt in their dangerousness to be doubly strong--when the outlets for them are
which distinction, david himself, when he repented the fact, evidently confirmed, saying, "to thee only have i sinned."
in so great a siccity of devotion as we see in these days, we have a thousand and a thousand colleges that pass it over commodiously enough, expecting every day their dinner from the liberality of heaven.
another relique of gentilisme, is the worship of images, neither instituted by moses in the old, nor by christ in the new testament; nor yet brought in from the gentiles; but left amongst them, after they had given their names to christ.
--so little answers the expectation given of it to his predecessors, and to that original abundance of riches which was found at the first landing in those new discovered countries (for though a great deal be fetched thence, yet we see 'tis nothing in
greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as tacitus saith; conflata magna invidia, seu bene seu male gesta premunt.
to those believers shall he who is of my type among men not bind his heart; in those spring-times and many-hued meadows shall he not believe, who knoweth the fickly faint-hearted human species!
but soon there came to him his recollection, and he took in at a glance all that had taken place between yesterday and to-day.
to cooperate, in the highest as well as the lowest sense, means to get our living together .
which first make them bad citizens, and afterwards soon turn them into dishonest men.
let cicero, the father of eloquence, treat of the contempt of death; let seneca do the same: the first languishingly drawls it out so you perceive he would make you resolve upon a thing on which he is not resolved himself; he inspires you not with
on the other hand, we deny to time all claim to absolute reality; that is, we deny that it, without having regard to the form of our sensuous intuition, absolutely inheres in things as a condition or property.
where there is not some thing, both lasting and scarce, and so valuable to be hoarded up, there men will not be apt to enlarge their possessions of land, were it never so rich, never so free for them to take: for i ask, what would a man value ten
and as a uniform experience amounts to a proof, there is here a direct and full proof , from the nature of the fact, against the existence of any miracle; nor can such a proof be destroyed, or the miracle rendered credible, but by an opposite proof, which
but i mean, that witte, which is gotten by use onely, and experience; without method, culture, or instruction.
you have seen examples enough of those who have been well pleased to die, as thereby delivered from heavy miseries; but have you ever found any who have been dissatisfied with dying?
"though tears flow, the mind remains unmoved." --virgil, aeneid, iv. four hundred forty nine
reasonings in the world could never lead us one step towards the knowledge of it.
we must be able to arrive at a decision on the subjects of its questions, or on the ability or inability of reason to form any judgement respecting them; and therefore either to extend with confidence the bounds of our pure reason, or to set strictly
to many a one mayest thou not give thy hand, but only thy paw; and i wish thy paw also to have claws.
two they were from another island, which the delicacy of our language forbids me to name on this occasion.
is there anything but us in nature which inanity sustains, over which it has power? cambyses, from having dreamt that his brother should be one day king of persia, put him to death: a beloved brother, and one in whom he had always confided.
god was their king. also, the making the lords supper a sacrifice, serveth to make the people beleeve the pope hath the same power over all christian, that moses and aaron had over the jews; that is to say, all power, both civill and ecclesiasticall, as
when philosophers search narrowly into the hierarchy of their gods, and make a great bustle about distinguishing their alliances, offices, and power, i cannot believe they speak as they think.
if we follow the progress of inequality in these various revolutions, we shall find that the establishment of laws and of the right of property was its first term, the institution of magistracy the second, and the conversion of legitimate into arbitrary
as women succeeding to peerages had, notwithstanding their sex, the privilege to attend and give their votes in the trials that appertained to the jurisdiction of peers; so the ecclesiastical peers, notwithstanding their profession, were obliged to attend
but whosoever perswadeth by reasoning from principles written, maketh him to whom hee speaketh judge, both of the meaning of those principles, and also of the force of his inferences upon them.
first, he rejects representative government; will being, in his theory, inalienable, representative sovereignty is impossible.
from that law of nature, by which we are obliged to transferre to another, such rights, as being retained, hinder the peace of mankind, there followeth a third; which is this, that men performe their covenants made: without which, covenants are in vain,
not that these affairs do not subsequently undergo a regular examination; but long experience has caused the judgment to be thus anticipated.
conquered, but presently return into their own country, where they have no want of anything necessary, nor of this greatest of all goods, to know happily how to enjoy their condition and to be content.
and a little before the time of the captivity, the prophets were generally lyars. "the prophets" (saith the lord by jerem. cha. fourteen. verse fourteen.) "prophecy lies in my name.
with us of his resurrection:" where we may observe, that he which is to bee a witnesse of the truth of the resurrection of christ, that is to say, of the truth of this fundamentall article of christian religion, that jesus was the christ, must be some
serpents' filth and evil odour, the distance concealed from me: and that a lizard's craft prowled thereabouts lasciviously.
not to have even wishing left to him socrates kept a confounded scolding wife socrates: according to what a man can soft, easy, and wholesome pillow is ignorance and incuriosity solon said that eating was physic against the malady hunger solon, that none
growing up give any good hope of himself, he might be recalled, as, also, that such as had been retained, should be exiled, in case they gave little expectation of themselves in their early growth.
to this, and such like resemblances between the papacy, and the kingdome of fairies, may be added this, that as the fairies have no existence, but in the fancies of ignorant people, rising from the traditions of old wives, or old poets: so the spirituall
in the end i was obliged to be satisfied with the piazza barberini, after i had exerted myself in vain to find an anti-christian quarter.
if the law were made because the use of wives is incontinence, and contrary to chastity, then all marriage is vice; if because it is a thing too impure, and unclean for a man consecrated to god; much more should other naturall, necessary, and daily works
did, then, high power a curb impose on nero's phrenzied will? ah, woe when to the evil heart is joined the sword to kill!
i would rather flatter them with my theory that lofty spirituality itself exists only as the ultimate product of moral qualities, that it is a synthesis of all qualities attributed to the "merely moral" man, after they have been acquired singly through
nowadays this view of society and of its development, which we largely owe to the philosophie positive of one thousand.
or it may restrict the government to a small number; so that there are more private citizens than magistrates; and this is named aristocracy .
i would to god this sentence was written over the doors of all our printers, to forbid the entrance of so many rhymesters!
nor is it enough the law be written, and published; but also that there be manifest signs, that it proceedeth from the will of the soveraign.
that their souls, in being more gross and dull, are less penetrable and not so easily moved?
a right to what that is once joined to, at least where there is enough, and as good, left in common for others.
the modus or manner of a thing is different from the thing it self .
"ne utile quidem est scire quid futurum sit; miserum est enim, nihil proficientem angi,"
and junctures of heat and cold, the qualities of the agent and patient; or let them give up their profession, which is not to admit or approve of any thing but by the way of reason; that is their test in all sorts of essays; but, certainly, 'tis a test
i may write the manner of our feasts, and the fashion of our clothes, and may write them ill; i may publish the edicts of my time, and the letters of princes that pass from hand to hand; i may make an abridgment of a good book (and every abridgment of a
merchants who go to sea are in the right when they are cautious that those who embark with them in the same bottom be neither dissolute blasphemers nor vicious other ways, looking upon such society as unfortunate.
now, histories being full of examples of the common affection of fathers to their children, it seems not altogether improper to introduce some few of this other kind.
he must have lived but a little while in the world, who has not seen examples of this in his time; and he must have read very little, who cannot produce examples of it in all sorts of governments in the world.
preservation of their property. it is this makes them so willingly give up every one his single power of punishing, to be exercised by such alone, as shall be appointed to it amongst them; and by such rules as the community, or those authorized by them to
well! up thither is the way to zarathustra's cave: it is not far,-wilt thou not attend to thy wounds at my home?
and here you shall see them participate of our troubles, to make a return for our having so often shared in theirs:--
he had soaked hemlock leaves in water and drank it, and thought that was better than water in warm weather.
yet none of these rectangles can be said to exist, except in so far as the circle exists; nor can the idea of any of these rectangles be said to exist, except in so far as they are comprehended in the idea of the circle.
xenocrates proceeded with greater rigour in this affair; for his disciples, to make trial of his continency, having slipt lais, that beautiful and famous courtesan, into his bed, quite naked, excepting the arms of her beauty and her wanton allurements,
only men must beware, that they carry their anger rather with scorn, than with fear; so that they may seem rather to be above the injury, than below it; which is a thing easily done, if a man will give law to himself in it.
"why?" said zarathustra. "thou askest why? i do not belong to those who may be asked after their why.
if not this, i have in other bashfulness whereof altogether in things some air of the foolish plutarch makes mention; and the course of my life has been divers ways hurt and blemished with it; a quality very ill suiting my universal form: and, indeed,
jargon, there is need of somewhat more than ordinary attention in this place. also i ask pardon of those that are not used to this kind of discourse, for applying my selfe to those that are.
and, as i have experienced in other occurrences, that, as caesar says, things often appear greater to us at distance than near at hand, i have found, that being well, i have had maladies in much greater horror than when really afflicted with them.
neither is it decent to see the holy book of the holy mysteries of our belief tumbled up and down a hall or a kitchen they were formerly mysteries, but are now become sports and recreations.
taste, which every courageous thinker will acknowledge in himself, provided, as it ought to be, that he has sharpened and hardened his eye sufficiently long for introspection, and is accustomed to severe discipline and even severe words.
afterwards by their successors. and by reading of these greek, and latine authors, men from their childhood have gotten a habit (under a false shew of liberty,) of favouring tumults, and of licentious controlling the actions of their soveraigns; and again
splendour of virtue in her native purity: as plutarch complains, that in his time some attributed the cause of the younger cato's death to his fear of caesar, at which he seems very angry, and with good reason; and by this a man may guess how much more he
when however zarathustra had gone round a rock, then saw he on the same path, not far below him, a man who threw his limbs about like a maniac, and at last tumbled to the ground on his belly. "halt!"
corollary.--the effort for self--preservation is the first and only foundation of virtue. for prior to this principle nothing can be conceived, and without it no virtue can be conceived.
ever-reappearing phantom of disbelief, which makes them cold, and obliges them to languish for gloria and devour "faith as it is" out of the hands of intoxicated adulators:--what a torment these great artists are and the so-called higher men in general,
men of one idea, like a hen with one chicken, and that a duckling; men of a thousand ideas, and unkempt heads, like those hens which are made to take charge of a hundred chickens, all in pursuit of one bug, a score of them lost in every morning's dew,-and
he hath founded for himself a penance-house and refuge-house: much good may it do! but i do not believe in it.
"'tis not convenient for every one to bring the prayers he mutters out of the temple, and to give his wishes to the public ear. --"persius, ii. six.
it. i had often since seen its crimpled red velvety blossom supported by the stems of other plants without knowing it to be the same. cultivation has well nigh exterminated it.
--that render their disciples so dirty and ill-favoured, and not she; they do not so much as know her but by hearsay. what!
and yet 'tis strange that things doubtful , unknown , distinct from me , should be apprehended more clearly by me , then a thing that is true , then a thing that is known , or then i my self ; but the reason is, that my mind loves to wander, and suffers
to come? cato shall pardon me, if he please; his death indeed is more tragical and more lingering; but yet this is, i know not how, methinks, finer. aristippus, to one that was lamenting this death: "the gods grant me such an one," said he.
i find this complaint to be rational and rightly apprehended: for, as i myself know by too certain experience, there is no so sweet consolation in the loss of friends as the conscience of having had no reserve or secret for them, and to have had with them
neither should i think it good, when, by reason of a solitary and melancholic complexion, he is discovered to be overmuch addicted to his book, to nourish that humour in him; for that renders him unfit for civil conversation, and diverts him from better
they must become insensible and invisible to satisfy us.
and (luke ten.two.) the seventy disciples are sent out, "as labourers, not as lords of the harvest;" and are bidden (verse nine.) to say, "the kingdome of god is come nigh unto you;" and by kingdome here is meant, not the kingdome of grace, but the
therefore, whatsoever takes place in the object constituting the idea of the human mind, the knowledge thereof is necessarily in god, in so far as he constitutes the essence of the human mind; that is (by two. xi.
they ceased to fall asleep under the first tree, or in the first cave that afforded them shelter; they invented several kinds of implements of hard and sharp stones, which they used to dig up the earth, and to cut wood; they then made huts out of
theon the philosopher walked in his sleep, and so did pericles servant, and that upon the tiles and top of the house.
solid reason, receiving a strong, and delightfull impression, of the great exploits of warre, atchieved by the conductors of their armies, receive withall a pleasing idea, of all they have done besides; and imagine their great prosperity, not to have
renatus des-cartes was born on the last day of march in the year one thousand five hundred ninety six.
the system adopted by them was, in the first place, to increase their own reputation by discrediting the infantry.
"many who have commanded legions, many a man much better far than you, you rascal."--lucretius, iii. one thousand thirty nine, one thousand forty one.
but if i say: "no ignorant man is a learned man," the proposition is analytical, because the characteristic ignorance is now a constituent part of the conception of the subject; and in this case the negative proposition is evident immediately from the
he made a bad choice; for, as has been said, not being able to choose his own pope, he could still prevent any one being made pope, and he ought never to have permitted any of those cardinals to be raised to the papacy whom he had injured, or who when
conditions which understanding requires for the synthetical unity of thought is an assertion, the grounds for which are not so easily to be discovered.
clearly enough to draw it into example: for if we say that we want authority to give faith to our testimony, we speak from the purpose; forasmuch as, in my opinion, of the most ordinary, common, and known things, could we but find out their light, the
for the question is not of promises mutuall, where there is no security of performance on either side; as when there is no civill power erected over the parties promising; for such promises are no covenants: but either where one of the parties has
four the part which is italicised is noticeable. here, as elsewhere, mill thinks out the matter by himself; the concrete form of the thoughts is suggested or prompted by the wife.
'tis a feverish excess of the mind; a tempestuous and unquiet instrument.
begone, and he to furnish them with shipping to transport them into africa.
transcendental philosophy has the advantage, and moreover the duty, of searching for its conceptions according to a principle; because these conceptions spring pure and unmixed out of the understanding as an absolute unity, and therefore must be connected
purpose of maintaining human society, i have continued to love, cherish, and value you; and i know that you have returned my affection, for which i have no sufficient acknowledgment.
when he is astounded with the apprehension of death, can the gentlemen of his bedchamber comfort and assure him? when jealousy or any other caprice swims in his brain, can our compliments and ceremonies restore him to his good-humour?
the remainder of his body and his bowels, so soon as he was dead, were boiled, and others of his followers compelled to eat them.
let us take, for example, the conception of cause, which indicates a peculiar kind of synthesis, namely, that with something, a, something entirely different, b, is connected according to a law.
that the kingdome of christ began at the resurrection the words are (marke nine.one.) "verily, i say unto you, that there be some of them that stand here, which shall not tast of death, till they have seene the kingdome of god come with power."
'tis one and the same nature that rolls on her course, and whoever has sufficiently considered the present state of things, might certainly conclude as to both the future ana the past.
but did it ever speak thus? and when doth this take place? hath the will been unharnessed from its own folly?
thus did the sea give a stone to the hungry one. and they themselves may well originate from the sea.
(be not angry, madame; he speaks not of those in our parts, which are under the protection of your house, and all gramontins.) they have a third way of saving their own credit, of ridding their hands of us and securing themselves from the reproaches we
themselves as a third person only, a stranger look, you who think the gods have no care of human things lose what i have a particular care to lock safe up loses more by defending his vineyard than if he gave it up love is the appetite of generation by the
time to go to fight compelling him so to do.
upon the score of their own interest, and have an action of manslaughter good against us; and if these fail to take cognisance of the fact, we are punished in the other world as deserters of our duty:
i am clearly for the first humour; not because it is more pleasant to laugh than to weep, but because it expresses more contempt and condemnation than the other, and i think we can never be despised according to our full desert.
"beyond the strength and lot of age."--aeneid, vi. one hundred fourteen.
contracted into one easie sum, intelligible even to the meanest capacity; and that is, "do not that to another, which thou wouldest not have done to thy selfe;" which sheweth him, that he has no more to do in learning the lawes of nature, but, when
insect on the surface of the water, and study the bottom at your leisure, only two or three inches distant, like a picture behind a glass, and the water is necessarily always smooth then.
sermon, should shout with thundering voice, "pause! avast! why so seeming fast, but deadly slow?"
but when it is a prince who founds himself on this basis, one who can command and is a man of courage, and does not get frightened in adversity, and does not neglect other preparations, and one who by his own courage and measures animates the mass of the
"love deprives me of all my faculties: lesbia, when once in thy presence, i have not left the power to tell my distracting passion: my tongue becomes torpid; a subtle flame creeps through my veins; my ears tingle in deafness; my eyes are veiled with
why has the will an influence over the tongue and fingers, not over the heart or liver? this question would never embarrass us, were we conscious of a power in the former case, not in the latter.
for before addressing myself to experience, i already have in my conception all the requisite conditions for the judgement, and i have only to extract the predicate from the conception, according to the principle of contradiction, and thereby at the same
scattered abroad without restraint, because other people, in less enlightened times, have persecuted opinions now believed to be true.
itself, unless there arise causes which exclude their existence and presence. further, no one doubts that we imagine time, from the fact that we imagine bodies to be moved some more slowly than others, some more quickly, some at equal speed.
but in this case it is not an object of possible experience.
manifestly discern it in ourselves; manhood dies, and passes away when age comes on; and youth is terminated in the flower of age of a full-grown man, infancy in youth, and the first age dies in infancy; yesterday died in to-day, and to-day will die in
it is clear that in first conceiving the plan of a work on political institutions , rousseau cannot have meant to regard all society as in essence bad.
that had soveraign authority in the common-wealth,) the assembly of the christians dwelling in the same city; as in corinth, in the assembly of the christians of corinth.
thirdly, even if the received opinion be not only true, but the whole truth; unless it is suffered to be, and actually is, vigorously and earnestly contested, it will, by most of those who receive it, be held in the manner of a prejudice, with little
not content with the principle, that nothing exists but by his will, that nothing possesses any power but by his concession: they rob nature, and all created beings, of every power, in order to render their dependence on the deity still more sensible and
beans instead of grass,-this was my daily work. as i had little aid from horses or cattle, or hired men or boys, or improved implements of husbandry, i was much slower, and became much more intimate with my beans than usual.
i could hardly persuade myself, before i saw it with my eyes, that there could be found souls so cruel and fell, who, for the sole pleasure of murder, would commit it; would hack and lop off the limbs of others; sharpen their wits to invent unusual
in this respect they are like the ivy which never strives to rise above the tree that sustains it, and which frequently even returns downwards when it has reached the top; for it seems to me that they also sink, in other words, render themselves less wise
reports to have lived upon spiders. in that new world of the indies, there were found great nations, and in very differing climates, who were of the same diet, made provision of them, and fed them for their tables; as also, they did grasshoppers, mice,
again, because those mighty men of the earth, that lived in the time of noah, before the floud, (which the greeks called heroes, and the scripture giants, and both say, were begotten, by copulation of the children of god, with the children of men,) were
sensible ideas or the ideas of secondary qualities.
hobbes contends that man is naturally intrepid, and is intent only upon attacking and fighting.
unforeseen and uncertain occurrences, certain and unalterable laws could not safely direct; whatsoever shall be done manifestly for the good of the people, and the establishing the government upon its true foundations, is, and always will be, just
of the whole multitude is visible enough. for what argument of madnesse can there be greater, than to clamour, strike, and throw stones at our best friends? yet this is somewhat lesse than such a multitude will do.
the disciple answered: "i believe in zarathustra." but zarathustra shook his head and smiled.-
i will have them give plutarch a fillip on my nose, and rail against seneca when they think they rail at me. i must shelter my own weakness under these great reputations.
in truth, there does always remain to the pure conceptions of the understanding, after abstracting every sensuous condition, a value and significance, which is, however, merely logical.
neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in
accurate and just reasoning is the only catholic remedy, fitted for all persons and all dispositions; and is alone able to subvert that abstruse philosophy and metaphysical jargon, which, being mixed up with popular superstition, renders it in a manner
therefore it doth much add to a man's reputation, and is (as queen isabella said) like perpetual letters commendatory, to have good forms.
after all this, let him be off his guard ever so little; let him but turn his head aside at any sudden noise, and i shall be instantly twenty paces off, lost in the forest, and, my fetters burst asunder, he would never see me again.
him to have been two hundred leagues distant, at the same instant when the crime is said to have been committed.
to incubi, and succubae: insomuch as there was nothing, which a poet could introduce as a person in his poem, which they did not make either a god, or a divel.
an absurd consequence, if necessary, proves the original doctrine to be absurd; in the same manner as criminal actions render criminal the original cause, if the connexion between them be necessary and evitable.
so that the nature of justice, consisteth in keeping of valid covenants: but the validity of covenants begins not but with the constitution of a civill power, sufficient to compell men to keep them: and then it is also that propriety begins.
difference of their conditions and the superfluity of their possessions.
officers, armed, to revenge all injuries shall bee done him; what opinion he has of his fellow subjects, when he rides armed; of his fellow citizens, when he locks his dores; and of his children, and servants, when he locks his chests.
proof.--let it be assumed, for instance, that a, a part of a body, is so strengthened by some external cause, that it prevails over the remaining parts (four. vi.).
"o zarathustra," answered the ugliest man, "thou art a rogue!
v.), we can conceive infinite degrees and modes of strength in this emotion (four.
i have accustomed the great ones who know me to endure my blots and dashes, and upon paper without fold or margin. those that cost me the most pains, are the worst; when i once begin to draw it in by head and shoulders, 'tis a sign that i am not there.
the inequality of subjects, proceedeth from the acts of soveraign power; and therefore has no more place in the presence of the soveraign; that is to say, in a court of justice, then the inequality between kings, and their subjects, in the presence of the
"irritated necessity bites deepest."--portius latro., declam.
it is among such that we find the instances memorable in history, when the arm of the law has been employed to root out the best men and the noblest doctrines; with deplorable success as to the men, though some of the doctrines have survived to be (as if
away, as we did all other evacuations. i found that what he said was not altogether without reason, and by being frequently in his company, that slovenly action of his was at last grown familiar to me; which nevertheless we make a face at, when we hear it
this weak passion. you must except, nevertheless, marcus antonius, the half partner of the empire of rome, and appius claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and
there are the terrible ones who carry about in themselves the beast of prey, and have no choice except lusts or self-laceration. and even their lusts are self-laceration.
the murder of infants, the murder of fathers, the community of wives, traffic of robberies, license in all sorts of voluptuousness; in short, there is nothing so extreme that is not allowed by the custom of some nation or other.
ruin and overthrow of his fortune: by so much the more ought he to have his courage supplied with the strongest and most vigorous provisions.
undiscovered. instead of thus trying to build without a foundation, it is rather to be expected that we should long ago have put the question, how the understanding can arrive at these a priori cognitions, and what is the extent, validity, and worth which
where there is a tacit convention that principles are not to be disputed; where the discussion of the greatest questions which can occupy humanity is considered to be closed, we cannot hope to find that generally high scale of mental activity which has
a man , so it seems essence is to existence . or as this proposition socrates is a man , is to this, socrates is or exists , so is the essence of socrates to his existence.
clearly all these exercise a certain influence in the making of laws. or finally, is it now the cabinet? for austin, one of these bodies would be ruled out as indeterminate (the mass of the population) and another as responsible (the cabinet).
effects. may i not clearly and distinctly conceive that a body, falling from the clouds, and which, in all other respects, resembles snow, has yet the taste of salt or feeling of fire?
when they were covered with arms, be known by their followers; and partly for ornament, both painted their armor, or their scutchion, or coat, with the picture of some beast, or other thing; and also put some eminent and visible mark upon the crest of
oppose it; and yet though it is of such a kind, still when it is quiet, men can make provision against it by dams and banks, so that when it rises it will either go into a canal or its rush will not be so wild and dangerous.
for such imposition being a ceremony of designing the person, is needlesse, when hee is already designed to the power of teaching what doctrine he will, by his institution to an absolute power over his subjects.
"quasi vero quidquam sit tam valde, quam nil sapere, vulgare."
time was, when she was the queen of all the sciences; and, if we take the will for the deed, she certainly deserves, so far as regards the high importance of her object-matter, this title of honour.
when we see those whom it inhabits, we are apprised of new degrees of greatness. from that inspiration the man comes back with a changed tone. he does not talk with men with an eye to their opinion. he tries them. it requires of us to be plain and true.
of all christian writers, the philosopher hobbes alone has seen the evil and how to remedy it, and has dared to propose the reunion of the two heads of the eagle, and the restoration throughout of political unity, without which no state or government will
desire and fruition equally afflict us. the rigors of mistresses are troublesome, but facility, to say truth, still more so; forasmuch as discontent and anger spring from the esteem we have of the thing desired, heat and actuate love, but satiety begets
the philosophers, methinks, have not much touched this string, no more than another of equal importance; they have this dilemma continually in their mouths, to console our mortal condition: "the soul is either mortal or immortal; if mortal, it will suffer
likewise glorious gifts and foundations, are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy, and corrupt inwardly.
plato is more angry at excess of sleeping than at excess of drinking. i love to lie hard and alone, even without my wife, as kings do; pretty well covered with clothes.
he was of the contrary party, though i did not know so much, for he pretended otherwise: and the mischief on't is, that in this sort of war the cards are so shuffled, your enemy not being distinguished from yourself by any apparent mark either of language
is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses of the enemy?
were all one active fish. such is the contrast between winter and spring. walden was dead and is alive again. but this spring it broke up more steadily, as i have said.
at their arrival, there is a great feast, and solemn assembly of many villages: each house, as i have described, makes a village, and they are about a french league distant from one another.
men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success.
preface to the second edition one thousand seven hundred eighty seven
proof.--in so far as an object of hatred is painfully affected, it is destroyed, to an extent proportioned to the strength of the pain (three. xi. note). therefore, he (three.
if therefore a monarch declare expresly, that such a man shall be his heire, either by word or writing, then is that man immediately after the decease of his predecessor, invested in the right of being monarch.
v.) is absurd; therefore, besides god no substance can be granted, or, consequently, be conceived. if it could be conceived, it would necessarily have to be conceived as existent; but this (by the first part of this proof) is absurd.
he is easily silenced by the judgment of others; he hears with unmoved countenance how people honour, admire, love, and glorify, where he has perceived--or he even conceals his silence by expressly assenting to some plausible opinion.
since the woodcutters, and the railroad, and i myself have profaned walden, perhaps the most attractive, if not the most beautiful, of all our lakes, the gem of the woods, is white pond;-a poor name from its commonness, whether derived from the remarkable
are destined, to receive them. plato refused to legislate for the arcadians and the cyrenans, because he knew that both peoples were rich and could not put up with equality; and good laws and bad men were found together in crete, because minos had
but because this right could not be obtained by force, it concerned the safety of every one, laying by that right, to set up men (with soveraign authority) by common consent, to rule and defend them: whereas if there had been any man of power
universally useful--for darkness or the interposition of a material object destroys their efficacy--and as besides they rather request than secure our attention; men at length bethought themselves of substituting for them the articulate sounds of the
two. of consequences from the same, to the duty and right of the subjects.
place of adams eternity if he had not sinned, the terrestrial paradise
but pray tell me, my brethren, if the goal of humanity be still lacking, is there not also still lacking-humanity itself?-
usurpation into unalterable right, and, for the advantage of a few ambitious individuals, subjected all mankind to perpetual labour, slavery and wretchedness.
verily, if a single moment's space be compared with ten thousand years, it has a certain relative duration, however little, since each period is definite.
there was a dead horse in the hollow by the path to my house, which compelled me sometimes to go out of my way, especially in the night when the air was heavy, but the assurance it gave me of the strong appetite and inviolable health of nature was my
which parts i can assign bigness , figure , position , and local motion , to which local motion i can assign duration .
for whereas there were two orders of men, whereof one was lords, the other commons; the lords had this priviledge, to have for judges in all capitall crimes, none but lords; and of them, as many as would be present; which being ever acknowledged as a
them? plato ordains in his laws that he who has performed any signal and advantageous exploit in war may not be refused during the whole expedition, his age or ugliness notwithstanding, a kiss or any other amorous favour from any woman whatever.
it is sufficient satisfaction, that we can go so far, without repining at the narrowness of our faculties because they will carry us no farther.
"my house and the forms of places float before my eyes" --ovid, trist, iii. four, fifty seven.
the shortest way to arrive at glory, would be to do that for conscience which we do for glory: and the virtue of alexander appears to me of much less vigour in his great theatre, than that of socrates in his mean and obscure employment.
and though she be rotten within, let her carry a fair outside at least.
'so wert thou, then, in the plenitude of thy wealth, supporting this insufficiency?'
he who offers himself a candidate for that covenant comes up, like an olympian, to the great games where the first-born of the world are the competitors.
the new religion openly aimed at dissolving these ties: unless, therefore, it was his duty to adopt that religion, it seemed to be his duty to put it down.
people, who are more disposed to suffer than right themselves by resistance, are not apt to stir. the examples of particular injustice, or oppression of here and there an unfortunate man, moves them not.
the whole stress of which argument lyes thus; because i know it impossible for me to be of the same nature i am, viz , having the idea of a god in me, unless really there were a god, a god (i say) that very same god, whose idea i have in my mind.
iii.): therefore to act in obedience to virtue is in us nothing else but to act, to live, or to preserve one's being in obedience to reason, and that on the basis of seeking what is useful for us (four. xxii. coroll.). q.e.five hundred.
publishing and accusing my own imperfections, some one will learn to be afraid of them.
too much hath become clear unto me: now it doth not concern me any more. nothing liveth any longer that i love,-how should i still love myself?
what sort of thing? i have just now said it, a thinking thing .
the whole strength and value, then, of human judgment, depending on the one property, that it can be set right when it is wrong, reliance can be placed on it only when the means of setting it right are kept constantly at hand.
yet there be some, that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick. that is a vein which would be bridled:
truly, i have not only a great many humours, but also a great many opinions, that i would endeavour to make my son dislike, if i had one. what, if the truest are not always the most commodious to man, being of so wild a composition?
and then let our author, or any body else, join a knock on the head, or a cut on the face, with as much reverence and respect as he thinks fit.
thy self laugheth at thine ego, and its proud prancings. "what are these prancings and flights of thought unto me?" it saith to itself. "a by-way to my purpose. i am the leading-string of the ego, and the prompter of its notions."
insatiably striveth your soul for treasures and jewels, because your virtue is insatiable in desiring to bestow.
too much miscarried with him, this potter who had not learned thoroughly! that he took revenge on his pots and creations, however, because they turned out badly-that was a sin against good taste.
seven marriage, for instance, being a civil contract, has civil effects without which society cannot even subsist.
his mirroring and eternally self-polishing soul no longer knows how to affirm, no longer how to deny; he does not command; neither does he destroy. "je ne meprise presque rien"--he says, with leibniz: let us not overlook nor undervalue the presque!
we find, too, that those who are engaged in metaphysical pursuits are far from being able to agree among themselves, but that, on the contrary, this science appears to furnish an arena specially adapted for the display of skill or the exercise of strength
what could be the meaning of this-that he who knew nothing, and knew that he knew nothing, should be declared by the oracle to be the wisest of men?
"if the way of his life is thoroughly considered and traced out." --cicero, paradox, v. one.
this was a woman of mean condition; and, amongst that class of people, 'tis no very new thing to see some examples of rare virtue:
so far, then, as this criticism is occupied in confining speculative reason within its proper bounds, it is only negative; but, inasmuch as it thereby, at the same time, removes an obstacle which impedes and even threatens to destroy the use of practical
and if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two
sixteen according to these explications and definitions, the idea of power is relative as much as that of cause; and both have a reference to an effect, or some other event constantly conjoined with the former.
as to what remains, marcellinus, a man bred up in the roman wars, curiously observes the manner of the parthians arming themselves, and the rather, for being so different from that of the romans.
for theirs who have the use of reason: these are gods and men, than whom certainly nothing can be better:" we can never sufficiently decry the impudence of this conjunction. but, wretched creature, what has he in himself worthy of such an advantage?
do you disclaim this principle, in order to embrace a more rational opinion, that the perceptions are only representations of something external?
the first part commences with an apology for his colloquial style; he is, as he has always been, the enemy of rhetoric, and knows of no rhetoric but truth; he will not falsify his character by making a speech.
even the members of my body, which have a more particular jurisdiction of their own, sometimes refuse to obey me, if i enjoin them a necessary service at a certain hour.
it to the public: "tell me not that," said she; "i know the city of sparta has many citizens both greater and of greater worth than he."
dangerous hands. in my time the pleasure of telling (a pleasure little inferior to that of doing) was not permitted but to those who had some faithful and only friend; but now the ordinary discourse and common table-talk is nothing but boasts of favours
motives of their design, and it was not otherwise lawful, than by leave from the magistrate and upon just occasion to do violence to themselves.-- valerius maximus, ii. six, seven. --the same law was also in use in other places.
away from the market-place and from fame taketh place all that is great: away from the market-place and from fame have ever dwelt the devisers of new values.
thus spake zarathustra and left his cave, glowing and strong, like a morning sun coming out of gloomy mountains.
in anacharsis' opinion, the happiest state of government would be where, all other things being equal, precedence should be measured out by the virtues, and repulses by the vices of men.
contrary way: he called it a miracle, and so i look upon it, but in a different sense.
likewise when we attribute to him sight, and other acts of sense; as also knowledge, and understanding; which in us is nothing else, but a tumult of the mind, raised by externall things that presse the organicall parts of mans body: for there is no such
subject, which the law allows not, ceases in that to be a magistrate; and, acting without authority, may be opposed, as any other man, who by force invades the right of another. this is acknowledged in subordinate magistrates.
i know that montaigne; censures demades the athenian for having caused to be i punished a workman who, by selling his coffins very dear, was a great gainer by the deaths of his fellow-citizens; but, the reason alleged by montaigne being that everybody
cut off all the women's hair to make ropes for their war engines, besides a wonderful dearth of victuals, and yet continuing resolute never to yield.
i likewise in quarrels condemn those who huff and vapour without an enemy: those rhodomontades should be reserved to discharge upon the offending party:
and therefore by the burthen, which the apostles might lay on such as they had converted, are not to be understood laws, but conditions, proposed to those that sought salvation; which they might accept, or refuse at their own perill, without a new sin,
if we, in imagination, hasten on this succession, we shall see that the matter is constantly changing in the whole row just as it is changing in each pearl, while it retains the same form: we will then realise that we have only a quasi-existence.
and if a man consider the originall of this great ecclesiasticall dominion, he will easily perceive, that the papacy, is no other, than the ghost of the deceased romane empire, sitting crowned upon the grave thereof: for so did the papacy start up on a
contributes nothing to the explanation of the possibility of a priori cognition, and for this reason belongs not to transcendental philosophy, but to psychology.
either more potent objects; or from want of experience of them.
a thing could be true, although it were in the highest degree injurious and dangerous; indeed, the fundamental constitution of existence might be such that one succumbed by a full knowledge of it--so that the strength of a mind might be measured by the
--laughed at the grammarians, who set themselves to inquire into the miseries of ulysses, and were ignorant of their own; at musicians, who were so exact in tuning their instruments, and never tuned their manners; at orators, who made it a study to
of all these propositions that which i have stated first appears the most difficult to prove. i mean, that the things which we dread and shudder at are to the advantage of those to whom they happen.
for we know entire nations, where death was not only despised, but entertained with the greatest triumph; where children of seven years old suffered themselves to be whipped to death, without changing countenance; where riches were in such contempt, that
i hate and avoid it, because it is not play enough, that it is too grave and serious a diversion, and i am ashamed to lay out as much thought and study upon it as would serve to much better uses.
an apprehension that is regular, or, if you will, dull.
these are particular effects: but that which all the world has seen, and all the world knows, that in all the armies of the levant one of the greatest force consisted in elephants, with whom they did, without comparison, much greater execution than we now
(but then did he fall asleep anew, and his soul spake against him and defended itself, and lay down again)-"leave me alone! hush! hath not the world just now become perfect? oh, for the golden round ball!-
if we refused, or rather used up, such paltry information as we get, the oracles would distinctly inform us how this might be done.
else this original compact, whereby he with others incorporates into one society, would signify nothing, and be no compact, if he be left free, and under no other ties than he was in before in the state of nature.
authority is theirs. of things held in propriety, those that are dearest to a man are his own life, limbs; and in the next degree, (in most men,) those that concern conjugall affection; and after them riches and means of living.
alcibiades, in plato, had rather die young, beautiful, rich, noble, and learned, and all this in full excellence, than to stop short of such condition; this disease is, peradventure, excusable in so strong and so full a soul.
had made in the consistory at rome, and in the presence of the bishop of macon and monsieur du velly, our ambassadors there, wherein he had mixed several injurious expressions to the dishonour of our nation; and amongst the rest, "that if his captains and
a child should not be brought up in his mother's lap acquiesce and submit to truth affect words that are not of current use anything appears greatest to him that never knew a greater appetite to read more, than glutted with that we have applaud his
men have not so clear a knowledge of god as they have of general notions, because they are unable to imagine god as they do bodies, and also because they have associated the name god with images of things that they are in the habit of seeing, as indeed
"the examples we use are not so shameful and foul but that worse remain behind."--juvenal, viii. one hundred eighty three.
and our good catullus, who had so rudely ruffled him under the name of mamurra, coming to offer his excuses to him, he made the same day sit at his table.
xvi.), that from god's supreme power, or infinite nature, an infinite number of things--that is, all things have necessarily flowed forth in an infinite number of ways, or always flow from the same necessity; in the same way as from the nature of a
the priests a young bullock; and for the rest of the people, he was to receive from them two young goates, of which he was to sacrifice one; but as for the other, which was the scape goat, he was to lay his hands on the head thereof, and by a confession
and these reasons, on one side and the other, are such, that not only is it in some measure my interest here to state them, but that of the public, perhaps, to know them.
but they that trusting onely to the authority of books, follow the blind blindly, are like him that trusting to the false rules of the master of fence, ventures praesumptuously upon an adversary, that either kills, or disgraces him.
accustom him to everything, that he may not be a sir paris, a carpet-knight, but a sinewy, hardy, and vigorous young man. i have ever from a child to the age wherein i now am, been of this opinion, and am still constant to it.
to their sovereign, and as the truest sort of followers. nay, seneca adds niceness and satiety: cogita quamdiu eadem feceris; mori velle, non tantum fortis aut miser, sed etiam fastidiosus potest.
but they were private citizens, who had nourished this custom to gratify their fellow-citizens and companions (and chiefly out of their own purses) by such profusion and magnificence it had quite another taste when the masters came to imitate it:
god is a conjecture: but i should like your conjecturing restricted to the conceivable.
paul and barnabas made apostles by the church of antioch
for monarchy, aristocracy, and democracy, do mark out unto us three sorts of soveraigns, not of pastors; or, as we may say, three sorts of masters of families, not three sorts of schoolmasters for their children.
yet i passed some cheerful evenings in that cool and airy apartment, surrounded by the rough brown boards full of knots, and rafters with the bark on high overhead.
not that many governments have not been set up during such storms; but in such cases these governments are themselves the state's destroyers.
where is to be found the third term, which is always requisite pure site in a synthetical proposition, which may connect in the same proposition conceptions which have no logical (analytical) connection with each other?
bubbles in this partition had burst out downward, and probably there was no ice at all under the largest bubbles, which were a foot in diameter.
and by that means the most men, knowing their duties, will be the less subject to serve the ambition of a few discontented persons, in their purposes against the state; and be the lesse grieved with the contributions necessary for their peace, and
arrangement of a projected speculative science, as i have elsewhere shown. fourteen here follow some of these observations.
this makes it impossible for a man to live honestly and at the same time comfortably in outward respects. it will not be worth the while to accumulate property; that would be sure to go again.
does a belief cease to be real and vital as soon as it is generally received--and is a proposition never thoroughly understood and felt unless some doubt of it remains?
they scarce contain anything but amorous complaints, expressed in a very rough style, discovering the follies and outrages of a restless passion, overgorged, as it were, with jealousies, fears and suspicions.--coste.
'tis yet to determine where the fault lies that we understand not one another,--for we understand them no more than they do us; and by the same reason they may think us to be beasts as we think them.
talkers, for the most part, do nothing to purpose greedy humour of new and unknown things grief provokes itself gross impostures of religions guess at our meaning under general and doubtful terms happen to do anything commendable, i attribute it to
god was their king, and governed the civill state of their common-wealth.
definition two. one consider as belonging to the essence of a thing that, which being given, the thing is necessarily given also, and, which being removed, the thing is necessarily removed also; in other words, that without which the thing, and which
best. but it is necessary to be able to disguise this character well, and to be a great feigner and dissembler; and men are so simple and so ready to obey present necessities, that one who deceives will always find those who allow themselves to be
it was never the meaning of sir isaac newton to rob second causes of all force or energy; though some of his followers have endeavoured to establish that theory upon his authority.
the most outrageously immoral rules of conduct. all he shows is that the consequences of their universal adoption would be such as no one would choose to incur.
kings desire to be absolute, and men are always crying out to them from afar that the best means of being so is to get themselves loved by their people. this precept is all very well, and even in some respects very true.
unlawfull, and go commonly by the name of factions, or conspiracies.
perhaps i dare not believe in god: certain it is however, that god seemeth to me most worthy of belief in this form.
the french were only the apes and actors of these ideas, their best soldiers, and likewise, alas!
on the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects
determination of the time set, it reverts to the society, and the people have a right to act as supreme, and continue the legislative in themselves; or erect a new form, or under the old form place it in new hands, as they think good.
quid enim diversius esse putandum est, aut magis inter se disjunctum discrepitansque, quam, mortale quod est, immortali atque perenni junctum, in concilio, svas tolerare procellas?
"this mighty power of mind he had dying."-lucan, viii. six hundred thirty six.
before. we should always, as near as we can, be booted and spurred, and ready to go, and, above all things, take care, at that time, to have no business with any one but one's self:--
betray themselves. as an artificer more manifests his want of skill in a rich matter he has in hand, if he disgrace the work by ill handling and contrary to the rules required, than in a matter of less value; and men are more displeased at a disproportion
but he desired to leave france, nay, and the world, something to be remembered by, something which should tell what kind of a man he was--what he felt, thought, suffered--and he succeeded immeasurably, i apprehend, beyond his expectations.
persecution has always succeeded, save where the heretics were too strong a party to be effectually persecuted. no reasonable person can doubt that christianity might have been extirpated in the roman empire.
is he a poet? or a genuine one? an emancipator? or a subjugator? a good one? or an evil one?
the second theory, in its ordinary form, expresses only the view that the people is everywhere sovereign, and that, in the phrase of milton's treatise, "the power of kings and magistrates is only derivative."
explanation--on this subject see the note to three. xxx. but we should here remark the difference which exists between shame and modesty. shame is the pain following the deed whereof we are ashamed.
for otherwise succession, which is always found in perceptions as apprehensions, would be predicated of external objects, and their representation of their coexistence be thus impossible.
quentin, may conclude these oversights to proceed from a soul already drunk with success, or from a spirit which, being full and overgorged with this beginning of good fortune, had lost the appetite of adding to it, already having enough to do to digest
the astronomer must have his diameter of the earth's orbit as a base to find the parallax of any star.
for before his translation, he had this testimony, that he pleased god," making as much for the immortality of the body, as of the soule, proveth, that this his translation was peculiar to them that please god; not common to them with the wicked; and
a house whose inside is as open and manifest as a bird's nest, and you cannot go in at the front door and out at the back without seeing some of its inhabitants; where to be a guest is to be presented with the freedom of the house, and not to be carefully
each of his "lives" is a refutation to the despondency and cowardice of our religious and political theorists. a wild courage, a stoicism not of the schools but of the blood, shines in every anecdote, and has given that book its immense fame.
two. inasmuch as it teaches us, how we ought to conduct ourselves with respect to the gifts of fortune, or matters which are not in our power, and do not follow from our nature.
it is scarce, by his natural condition, in his power to taste one pleasure pure and entire; and yet must he be contriving doctrines and precepts to curtail that little he has; he is not yet wretched enough, unless by art and study he augment his own
these have been my three favourite and particular occupations; i speak not of those i owe to the world by civil obligation.
by means of which life on earth obtained a new and dangerous charm for a couple of millenniums.
need to be any civill government, or common-wealth at all; because there would be peace without subjection.
and this i do when i recognize by observation that bodies are heavy. i can cognize beforehand by analysis the conception of body through the characteristics of extension, impenetrability, shape, etc., all which are cogitated in this conception.
much infested. epicurus lived at athens to an advanced age, in peace and tranquillity: epicureans twenty seven were even admitted to receive the sacerdotal character, and to officiate at the altar, in the most sacred rites of the established religion: and
he that was seen to beat his father, and reproved for so doing, made answer, that it was the custom of their family; that, in like manner, his father had beaten his grandfather, his grandfather his great-grandfather, "and this," says he, pointing to his
the poets feign, that the rest of the gods would have bound jupiter; which he hearing of, by the counsel of pallas, sent for briareus, with his hundred hands, to come in to his aid.
yet it seems to me that with every precaution you take against such an evil you put yourself into the power of the evil. i suppose that the highest prudence is the lowest prudence. is this too sudden a rushing from the centre to the verge of our orbit?
many of the villages of mesopotamia are built of second-hand bricks of a very good quality, obtained from the ruins of babylon, and the cement on them is older and probably harder still.
but by the same reason, it would be no lesse lawfull for a civill soveraign, upon the like injuries done, or feared, to make warre upon the spirituall soveraign; which i beleeve is more than cardinall bellarmine would have inferred from his own
for as this idea arises from a number of similar instances, and not from any single instance, it must arise from that circumstance, in which the number of instances differ from every individual instance.
"nisi to servare puellam incipis, incipiet desinere esse mea:"
people of mean condition, who in that only seek the means to live; and by such people, whose souls are, both by nature and by domestic education and example, of the basest alloy the fruits of knowledge are immaturely gathered and ill digested, and
it had been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, whatsoever is delighted in solitude, is either a wild beast or a god.
he, however, who is of my nature doth not avoid such an hour: the hour that saith unto him: now only dost thou go the way to thy greatness! summit and abyss-these are now comprised together!
outrages in the sack of a single town, than were committed in the state of nature during whole ages over the whole earth. such were the first effects which we can see to have followed the division of mankind into different communities.
government: for which they give evill names to their superiors; never knowing (till perhaps a little after a civill warre) that without such arbitrary government, such warre must be perpetuall; and that it is men, and arms, not words, and promises, that
moses was (under god) soveraign of the jews, all his own time, though aaron had the priesthood
these....contained in the edition of one thousand five hundred eighty eight nine-and-twenty sonnets of la boetie, accompanied by a dedicatory epistle to madame de grammont. the former, which are referred to at the end of chap.
is it not thy piety itself which no longer letteth thee believe in a god? and thine over-great honesty will yet lead thee even beyond good and evil!
the moon is cool, the wind is still. ah! ah! have ye already flown high enough? ye have danced: a leg, nevertheless, is not a wing.
moreover, in my opinion, more accessible.
liked the better: if a long train of actions shew the councils all tending that way; how can a man any more hinder himself from being persuaded in his own mind, which way things are going; or from casting about how to save himself, than he could from
amusing and tickling himself in representing by writing in comedies the meanest and most popular actions of men.
"solve senescentem mature sanus equum, ne peccet ad extremum ridendus, et ilia ducat."
thus, we call the rainbow a mere appearance of phenomenon in a sunny shower, and the rain, the reality or thing in itself; and this is right enough, if we understand the latter conception in a merely physical sense, that is, as that which in universal
do not so much believe as they acquiesce and permit most of my actions are guided by example, not by choice mothers are too tender motive to some vicious occasion or some prospect of profit much better to offend him once than myself every day much
it is, therefore, not surprising that we find among its advocates writers of the most opposite points of view. barely stated, it is a mere formula, which may be filled in with any content from absolutism to pure republicanism.
the meaning of the places alledged. and generally in all cases of the world, hee that pretendeth any proofe, maketh judge of his proofe him to whom he addresseth his speech.
reprehended in the corinthians,) is perhaps the best: first, because there ought to be no power over the consciences of men, but of the word it selfe, working faith in every one, not alwayes according to the purpose of them that plant and water, but of
they have youth and vigour in possession, and consequently the breath and favour of the world; and therefore receive these fierce and tyrannical looks--mere scarecrows-- of a man without blood, either in his heart or veins, with mockery and contempt.
they are the sexus sequior , the second sex in every respect, therefore their weaknesses should be spared, but to treat women with extreme reverence is ridiculous, and lowers us in their own eyes.
how many worthy men have we known to survive their reputation how much easier is it not to enter in than it is to get out how much it costs him to do no worse how much more insupportable and painful an immortal life how uncertain duration these accidental
but, as yet, there is a considerable amount of feeling ready to be called forth against any attempt of the law to control individuals in things in which they have not hitherto been accustomed to be controlled by it; and this with very little
and, directly contrary to my first examples, the bravest of all men, and who was reputed so gracious to all those he overcame, alexander, having, after many great difficulties, forced the city of gaza, and, entering, found betis, who commanded there, and
the first of these was jehan de jaureguy, who wounded the prince th march one thousand five hundred eighty two; the second, by whom the prince was killed th july one thousand five hundred eighty four., was balthazar gerard.
yet to the first, i doubt not to answer; that till towards the later end of henry the eighth, the power of the pope, was alwayes upheld against the power of the common-wealth, principally by the universities; and that the doctrines maintained by so many
and this is the case with the object, which we conceive to have no property that is not common to many. for we thereupon assume that we are regarding therein nothing, which we have not before seen in conjunction with other objects.
surely every medicine is an innovation; and he that will not apply new remedies, must expect new evils; for time is the greatest innovator; and if time of course alter things to the worse, and wisdom and counsel shall not alter them to the better, what
against her,-the only house in a slave-state in which a free man can abide with honor.
"vera et sapiens animi magnitudo, honestum illud, quod maxime naturam sequitur, in factis positum, non in gloria, judicat."
at the sea would she suck, and drink its depths to her height: now riseth the desire of the sea with its thousand breasts.
of experience and representing the lesson it teaches in a false light. if the youth was previously in the dark, he will now be led astray by a will-o'-the-wisp: and with a girl this is still more frequently the case.
incessantly to be led by the nose by one's self to be, not to seem to condemn them as impossible, is by a temerarious presumption to contemn what we do not comprehend to die of old age is a death rare, extraordinary, and singular to do well where there
when he was just midway across, the little door opened once more, and a gaudily-dressed fellow like a buffoon sprang out, and went rapidly after the first one.
there is no place upon earth that heaven has embraced with such an influence and constancy of favour; her very ruins are grand and glorious,
he should also lose the reputation he had got of being a good marksman.
shall i say, that at other times i have esteem'd many things true and certain , which afterwards i found to be falsities ?
ignominy, is the infliction of such evill, as is made dishonorable; or the deprivation of such good, as is made honourable by the common-wealth.
no beast in the world so much to be feared by man as man our extremest pleasure has some sort of groaning our fancy does what it will, both with itself and us owe ourselves chiefly and mostly to ourselves petulant madness contends with itself rage it puts
it is, in fact, the same as the empirical consciousness of my existence , which can only be determined in relation to something, which, while connected with my existence, is external to me .
the ecclesiastiques are spirituall men, and ghostly fathers. the fairies are spirits, and ghosts. fairies and ghosts inhabite darknesse, solitudes, and graves. the ecclesiastiques walke in obscurity of doctrine, in monasteries, churches, and churchyards.
to these conditions of law-giving must be added one other which, though it cannot take the place of the rest, renders them all useless when it is absent.
there is good husbandry in enjoying it: i enjoy it double to what others do; for the measure of its fruition depends upon our more or less application to it.
two hundred eighty six. "here is the prospect free, the mind exalted." footnote: goethe's "faust," part two, act five. the words of dr. marianus.
it concerneth likewise the health of the plantation, that they have good store of salt with them, that they may use it in their victuals, when it shall be necessary.
i wanted to go to aquila-the opposite of rome in every respect, and actually founded in a spirit of enmity towards that city (just as i also shall found a city some day), as a memento of an atheist and genuine enemy of the church-a person very closely
when i have spent an hour in reading him, which is a great deal for me, and try to recollect what i have thence extracted of juice and substance, for the most part one find nothing but wind; for he is not yet come to the arguments that serve to his
elements, which are names, to assertions made by connexion of one of them to another; and so to syllogismes, which are the connexions of one assertion to another, till we come to a knowledge of all the consequences of names appertaining to the subject in
now indeed do i understand what he once taught us: blessed be moderate poverty!' and why he wisheth to do away with beggars."
secondly, they have the priviledge to make common-wealths, move, and stretch out their armes, when need is, into forraign countries; and supply, not only private subjects that travell, but also whole armies with provision.
for the variety of behaviour in men that have drunk too much, is the same with that of mad-men: some of them raging, others loving, others laughing, all extravagantly, but according to their severall domineering passions: for the effect of the wine, does
physicians modify their rules according to the violent longings that happen to sick persons, ordinarily with good success; this great desire cannot be imagined so strange and vicious, but that nature must have a hand in it.
presents us withal, which he has not deigned to alter in the least degree. he needs no excuse for having approved the religion of his time, according as the laws enjoined, and to have been ignorant of the true; this was his misfortune, not his fault.
my philosophy is in action, in natural and present practice, very little in fancy: what if i should take pleasure in playing at cob-nut or to whip a top!
but wilt thou not weep, wilt thou not weep forth thy purple melancholy, then wilt thou have to sing, o my soul!-behold, i smile myself, who foretell thee this:
worth than the product of an acre of as good land, which lies waste, is all the effect of labour: for it is not barely the plough-man's pains, the reaper's and thresher's toil, and the baker's sweat, is to be counted into the bread we eat; the labour of
the discourse on political economy is important as giving the first sketch of the theory of the "general will." it will readily be seen that rousseau does not mean by "political economy" exactly what we mean nowadays.
"exscinduntur facilius ammo, quam temperantur."
o how am i obliged to god, that he has been pleased i should immediately receive from his bounty all i have, and specially reserved all my obligation to himself.
without injustice to our main purpose, may be very well postponed till another opportunity.
his operations were followed by complete success; but the troubles of late years had been too much for his constitution, at no time robust, and on march seventeen, one hundred eighty, he died in pannonia.
when one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt, and ready to move of themselves.
winds, without the agitation of which it would be becalmed and without action, like a ship in the middle of the sea, to which the winds hare denied their assistance.
one asking socrates of what country he was, he did not make answer, of athens, but of the world;-- cicero, tusc. quaes., v. thirty seven; plutarch, on exile, c. four.
self, that is, all those perfections which i conceive in god . but if it be from an other cause , it may again be asked of that cause whether it be of it self , or from an other ; till at length we arrive at the last cause of all, which will be god .
for it is alwaies violation of faith, and consequently against the law of nature, which is the eternal law of god.
prop. twelve. whatsoever comes to pass in the object of the idea, which constitutes the human mind, must be perceived by the human mind, or there will necessarily be an idea in the human mind of the said occurrence.
some fish; idols of every human action or passion; in which place, the sun, the moon, and the earth are the 'principal deities, and the form of taking an oath is, to touch the earth, looking up to heaven; where both flesh and fish is eaten raw; where the
take a musket-ball under the forefinger, the middle finger being lapped over it, it feels so like two that a man will have much ado to persuade himself there is but one; the end of the two fingers feeling each of them one at the same time; for that the
shall find it most for their safety and good: for the society can never, by the fault of another, lose the native and original right it has to preserve itself, which can only be done by a settled legislative, and a fair and impartial execution of the laws
it made aristo say, that neither a bath nor a lecture did aught unless it scoured and made men clean.
but culture, revealing the high origin of the apparent world and aiming at the perfection of the man as the end, degrades every thing else, as health and bodily life, into means.
it must, therefore, follow from some attribute of god, in so far as the said attribute is considered as in some way modified; for substance and modes make up the sum total of existence (by ax. i. and def.
man to live in necessity no one can be called happy till he is dead and buried no other foundation or support than public abuse no passion so contagious as that of fear no physic that has not something hurtful in it no use to this age, one throw myself
another proof.--he, who lives under the guidance of reason, desires for others the good which he seeks for himself (four.
no pain; if immortal, it will change for the better."--they never touch the other branch, "what if she change for the worse?" and leave to the poets the menaces of future torments. but thereby they make themselves a good game.
kingdome is not of this world;" the other, that hee is christs vicar, not onely over his owne subjects, but over all the christians of the world; whereof there is no ground in scripture, and the contrary shall bee proved in its due place.
this kind of honour, commonly called gentry, has been derived from the antient germans. for there never was any such thing known, where the german customes were unknown. nor is it now any where in use, where the germans have not inhabited.
over the rest of the people, if there were any that consented not to the war, and over the children of the captives themselves, or the possessions of either, he has no power; and so can have, by virtue of conquest, no lawful title himself to dominion over
what say you to his complaint of the money his friends offered to save his life, and that he refused to come out of prison by the mediation of others, in order not to disobey the laws in a time when they were otherwise so corrupt?
cognitions are collected into one. but we can reduce all acts of the understanding to judgements, so that understanding may be represented as the faculty of judging. for it is, according to what has been said above, a faculty of thought.
by this means the arts of husbandry and agriculture were established on the one hand, and the art of working metals and multiplying their uses on the other.
xiii. when the sum of two angles bac, cad is such that the legs ba, ad form one right line, they are called supplements of each other.
and irresolution, dishonourable; as a signe of too much valuing of little impediments, and little advantages: for when a man has weighed things as long as the time permits, and resolves not, the difference of weight is but little; and therefore if he
there, where the state ceaseth-pray look thither, my brethren! do ye not see it, the rainbow and the bridges of the superman?-
commonly i rested an hour or two in the shade at noon, after planting, and ate my lunch, and read a little by a spring which was the source of a swamp and of a brook, oozing from under brister's hill, half a mile from my field.
-- smiths, millers, pewterers, forgemen, and armourers could never be able to live in the perpetual noise of their own trades, did it strike their ears with the same violence that it does ours.
for the literall sense is that, which the legislator is alwayes supposed to be equity: for it were a great contumely for a judge to think otherwise of the soveraigne.
country, and sent on the behalf of the king of castile, the greatest prince of the habitable world, to whom the pope, god's vicegerent upon earth, had given the principality of all the indies; that if they would become tributaries to him, they should be
now, to expect that in obliterating and abolishing this, suddenly to create and bring into credit a like institution, is not a proper attempt for so licentious and so sick a time as this wherein we now are; and it will fall out that the last will from its
before the peloponnesian war there was no great talk of this science.
the lonesomest leg? in fear perhaps before a furious, yellow, blond and curled leonine monster? or perhaps even gnawed away, nibbled badly- most wretched, woeful! woeful! nibbled badly! selah.
thou seest nothing but the order and revolution of this little cave in which thou art lodged, if, indeed, thou dost see so much; whereas his divinity has an infinite jurisdiction beyond. this part is nothing in comparison of the whole:--
it was not likely, then, that i should covet the assistance of the vilest spirits, when thou wert moulding me to such an excellence as should conform me to the likeness of god.
must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former
our king clovis, instead of the arms of gold he had promised them, caused three of cararie's servants to be hanged after they had betrayed their master to him, though he had debauched them to it: he hanged them with the purse of their reward about their
be well understood, without a perfect understanding of the finall causes, for which the law was made; the knowledge of which finall causes is in the legislator.
if the ordinary rule of descent were to be violated, and the destinies corrected in the choice they have made of our heirs, one might more plausibly do it upon the account of some remarkable and enormous personal deformity, a permanent and incorrigible
there is nothing in human invention that carries so great a show of likelihood and utility as this; this presents man, naked and empty, confessing his natural weakness, fit to receive some foreign force from above, unfurnished of human, and therefore more
expense, giving them what measure it pleases.
neither is it ill air only that maketh an ill seat, but ill ways, ill markets; and, if you will consult with momus, ill neighbors.
flee, my friend, into thy solitude: i see thee stung all over by the poisonous flies. flee thither, where a rough, strong breeze bloweth!
up under, were it not to preserve their lives, liberties and fortunes, and by stated rules of right and property to secure their peace and quiet.
entertained death, offering their throats to the enemies' sword and bidding them despatch. the sight of future death requires a courage that is slow, and consequently hard to be got.
"der schwere panzer wird zum flugelkleide kurz ist der schmerz, unendlich ist die freude."
the result has generally been unfortunate; and i have, in the case of all these interpolations on cotton's part, felt bound, where one did not cancel them, to throw them down into the notes, not thinking it right that montaigne should be allowed any
wits, though equal in force, are not always equal in taste and application.
within them, with no greater violence to their language than has been done to it by all who have attempted to deduce from them any practical system of conduct whatever.
inform and undiscovered mass. even in my own writings i do not always find the air of my first fancy; i know not what i would have said, and am often put to it to correct and pump for a new sense, because i have lost the first that was better.
now as they are aware, that they found these conveniences and did not make them, they think they have cause for believing, that some other being has made them for their use.
he was a man of manners, like one who had seen the world, and was capable of more civil speech than you could well attend to. he wore a great coat in mid-summer, being affected with the trembling delirium, and his face was the color of carmine.
--who had much rather be beaten, than to sleep whilst another fights for him; and who never without jealousy heard of any brave thing done even by his own officers in his absence. and soliman i.
moreover, it is well to notice that the custom of praising virtue, even in those who are no longer with us, impalpable as it is to them, serves as a stimulant to the living to imitate their example; just as capital sentences are carried out by the law,
caesar, c. fifty six. --by which we may see, whether the inquisition after truth be not very delicate, when a man cannot believe the report of a battle from the knowledge of him who there commanded, nor from the soldiers who were engaged in it, unless,
moment so congealed and extinguished. this appetite ought to appertain only to the flower of beautiful youth: trust not to its seconding that indefatigable, full, constant, magnanimous ardour you think in you, for it will certainly leave you in a pretty
as such actions are extremely rare. he must only guard against committing any grave injury to any one he makes use of, or has about him for his service, like antoninus had done, having caused the death with contumely of the brother of that centurion, and
for seeing there is no common-wealth in the world, for the regulating of all the actions, and words of men, (as being a thing impossible:) it followeth necessarily, that in all kinds of actions, by the laws praetermitted, men have the liberty, of doing
without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that is, contemporaneously, or in succession.
these two diverted the first tempest, carrying back the enraged rabble to the town-hall to hear and consider of what they had to say.
if ever any one, possessed of power, had grounds for thinking himself the best and most enlightened among his cotemporaries, it was the emperor marcus aurelius.
and, true enough, in proportion as he appeared to humble himself was he exalted. i did not know at first but it was the result of a wise policy.
for, while yet inconstant fortune poured her gifts and all was bright, death's dark hour had all but whelmed me in the gloom of endless night.
not till we are lost, in other words not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations.
but, perhaps, some will scruple to assent to what i have said, because we not seldom admire men's virtues, and venerate their possessors. in order to remove such doubts, i append the following corollary.
i have often with great admiration reflected upon the wonderful constitution of alcibiades, who so easily could transform himself to so various fashions without any prejudice to his health; one while outdoing the persian pomp and luxury, and another, the
further into its origin, i found the foundation so weak, that i who made it my business to confirm others, was very near being dissatisfied myself. 'tis by this receipt that plato -- laws, viii. six.
for, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical , discussions on the origin of knowledge and the different kinds of certitude,
of the same stamp is this other counsel that philosophy gives, only to remember the happiness that is past, and to forget the misadventures we have undergone; as if we had the science of oblivion in our own power, and counsel, wherein we are yet no more
disfiguring it, makes it the most heroic of all passions. this it is that produces so many immortal actions, the glory of which dazzles our feeble eyes; and so many great men, whose old-world virtues pass for fables now that patriotism is made mock of.
besides, there is nothing in the scripture, from which can be inferred the infallibility of the church; much lesse, of any particular church; and least of all, the infallibility of any particular man.
extent to which a man could stretch his responsibility nowadays the taste and virtue of the age weaken and attenuate the will, nothing is so adapted to the spirit of the age as weakness of will consequently, in the ideal of the philosopher, strength of
there is less danger of them, if they be of mean birth, than if they be noble; and if they be rather harsh of nature, than gracious and popular: and if they be rather new raised, than grown cunning, and fortified, in their greatness.
not to use ceremonies at all, is to teach others not to use them again; and so diminisheth respect to himself; especially they be not to be omitted, to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only
this man, having surveyed death at leisure, was not only not discouraged at its approach, but eagerly sought it; for being content that he had engaged in the combat, he made it a point of bravery to see the end; 'tis far beyond not fearing death to taste
but i think of what i have done and thought during the day. thus ruminating, patient as a cow, i ask myself: what were thy ten overcomings?
there be also other imaginations that rise in men, (though waking) from the great impression made in sense; as from gazing upon the sun, the impression leaves an image of the sun before our eyes a long time after; and from being long and vehemently attent
if it means anything, the theory of the general will means that the state is natural, and the "state of nature" an abstraction.
confidence in others from ignorance of the marks of wisdome and kindnesse eloquence, with flattery, disposeth men to confide in them that have it; because the former is seeming wisdome, the later seeming kindnesse.
it appeared to them much better that the various magistrates of the state should be their tenants or delegates, revocable at their pleasure.
and for a crafty man, that hath enquired into the secrets, and familiar confessions that one man ordinarily maketh to another of his actions and adventures past, to tell them him again is no hard matter; and yet there be many, that by such means as that,
numbers and symmetry of pythagoras, or the infinity of parmenides, or the one of musus, or the water and fire of apollodorus, or the similar parts of anaxagoras, or the discord and friendship of empedocles, or the fire of heraclitus, or any other opinion
and who, that has his brain never so little tinctured with the true philosophy, can be content to imagine socrates only free from fear and passion in the accident of his prison, fetters, and condemnation?
leaving meletus, who has had enough words spent upon him, he returns to the original accusation. the question may be asked, why will he persist in following a profession which leads him to death?
we can never be sure that the opinion we are endeavouring to stifle is a false opinion; and if we were sure, stifling it would be an evil still.
for that i am the same that doubt , understand , and will is so evident , that i know not how to explain it more manifestly , and that i also am the same that imagine , for tho perhaps (as i have supposed) no thing that can be imagined is true , yet the
the public good, contested not what was done without law to that end: or, if any human frailty or mistake (for princes are but men, made as others) appeared in some small declinations from that end; yet 'twas visible, the main of their conduct tended to
possible experience. that the latter use of a conception is the only admissible one is evident from the reasons following.
and to remain master of one's four virtues, courage, insight, sympathy, and solitude. for solitude is a virtue with us, as a sublime bent and bias to purity, which divines that in the contact of man and man--"in society"--it must be unavoidably impure.
there is no subject so frivolous that does not merit a place in this rhapsody.
the english coarseness and rustic demureness is still most satisfactorily disguised by christian pantomime, and by praying and psalm-singing (or, more correctly, it is thereby explained and differently expressed); and for the herd of drunkards and rakes
the elect are the onely children of the resurrection; that is to say the sole heirs of eternall life: they only can die no more; it is they that are equall to the angels, and that are the children of god; and not the reprobate.
but that i may explain the matter in a few words, 'tis certain that thought cannot be without a thinking thing , neither any act or any accident without a substance wherein it resides.
why is it that the general will is always in the right, and that all continually will the happiness of each one, unless it is because there is not a man who does not think of "each" as meaning him, and consider himself in voting for all?
protagoras says that there is nothing in nature but doubt; that a man may equally dispute of all things; and even of this, whether a man can equally dispute of all things; nausiphanes, that of things which seem to be, nothing is more than it is not; that
'tis a misfortune to be at such a pass, that the best test of truth is the multitude of believers in a crowd, where the number of fools so much exceeds the wise:
particular gaine of every adventurer, it is reason that every one be acquainted with the employment of his own; that is, that every one be of the assembly, that shall have the power to order the same; and be acquainted with their accounts.
and what did they not find--in that innocent, rich, and still youthful period of the german spirit, to which romanticism, the malicious fairy, piped and sang, when one could not yet distinguish between "finding" and "inventing"!
unus ex nobis; as was to be seen in the league of france. when factions are carried too high and too violently, it is a sign of weakness in princes; and much to the prejudice, both of their authority and business.
for i am now fully experienced that my knowledge may be encreased , and i see nothing that hinders why it may not encrease by degrees in infinitum , nor why by my knowledge so encreased i may not attain to the other perfections of god ; nor lastly, why
if you plant where savages are, do not only entertain them, with trifles and gingles, but use them justly and graciously, with sufficient guard nevertheless; and do not win their favor, by helping them to invade their enemies, but for their defence it is
without any more ado, conveyed a right of possession.
rule of relation. i could not then say-"the effect is connected with its cause in the object (that is, necessarily)," but only, "i am so constituted that i can think this representation as so connected, and not otherwise."
moreover, since the accidents of disease, of raving, or sleep, make things appear otherwise to us than they do to the healthful, the wise, and those that are awake, is it not likely that our right posture of health and understanding, and our natural
plato brings in solon,-- in timaeus. --telling a story that he had heard from the priests of sais in egypt, that of old, and before the deluge, there was a great island called atlantis, situate directly at the mouth of the straits of gibraltar, which
-than in gushing tears pour forth all thy grief concerning thy fulness, and concerning the craving of the vine for the vintager and vintage-knife!
seat of the empire, pretended to bee equall to the bishop of rome; though at last, not without contention, the pope carryed it, and became the pontifex maximus; but in right onely of the emperour; and not without the bounds of the empire; nor any where,
set nothing but words and phraseology; a sort of merchandise so ordinary and commonplace, that whoever has the most of it, peradventure is the worst off.
intuition corresponding to the conception of causality, we require the representation of motion as change in space; in fact, it is through it alone that changes, the possibility of which no pure understanding can perceive, are capable of being intuited.
zenocrates makes eight, five named amongst the planets; the sixth composed of all the fixed stars, as of so many members; the seventh and eighth, the sun and moon.
one hundred sixty one. poets act shamelessly towards their experiences: they exploit them.
answer of the texts alledged for purgatory
not only in judgements, however, but even in conceptions, is an a priori origin manifest.
thou gnashest on me sweetly with little white teeth; thine evil eyes shoot out upon me, thy curly little mane from underneath!
i have seen a great lord of my time, a man of high enterprise and famous success, that without setting himself to't, and after his ordinary rate of drinking at meals, drank not much less than five quarts of wine, and at his going away appeared but too
hence results, not only doubt as to the objective validity and proper limits of their use, but that even our conception of space is rendered equivocal; inasmuch as we are very ready with the aid of the categories, to carry the use of this conception
there is jealousy and envy amongst our pleasures; they cross and hinder one another.
dependence on the less perfect, than that something should proceed from nothing, it was equally impossible that i could hold it from myself: accordingly, it but remained that it had been placed in me by a nature which was in reality more perfect than
the soul's advances are not made by gradation, such as can be represented by motion in a straight line, but rather by ascension of state, such as can be represented by metamorphosis,-from the egg to the worm, from the worm to the fly.
"ad ictus moenium cum terribili sonitu editos, pavor et trepidatio cepit."
the scenes of our life are like pictures in rough mosaic, which have no effect at close quarters, but must be looked at from a distance in order to discern their beauty.
government, therefore, exists only at the sovereign's pleasure, and is always revocable by the sovereign will.
"heu! reliquias semiustas regis, denudatis ossibus, per terram sanie delibutas foede divexarier."
the office of judges may have reference unto the parties that use, unto the advocates that plead, unto the clerks and ministers of justice underneath them, and to the sovereign or state above them.
these examples are of wars, but the same holdeth in private factions.
he says, "that's good." he has a great bundle of white-oak bark under his arm for a sick man, gathered this sunday morning. "i suppose there's no harm in going after such a thing to-day," says he.
to say he spake by inspiration, or infusion of the holy spirit, as the holy spirit signifieth the deity, is to make moses equall with christ, in whom onely the godhead (as st. paul speaketh col. two.nine.) dwelleth bodily.
half-witted men from the almshouse and elsewhere came to see me; but i endeavored to make them exercise all the wit they had, and make their confessions to me; in such cases making wit the theme of our conversation; and so was compensated.
expresses a virtue, and not a right. when bodin spoke of our citizens and townsmen, he fell into a bad blunder in taking the one class for the other. one thousand.
thus applied logic treats of attention, its impediments and consequences, of the origin of error, of the state of doubt, hesitation, conviction, etc., and to it is related pure general logic in the same way that pure morality, which contains only the
one hundred eighty two. the familiarity of superiors embitters one, because it may not be returned.
consent, the effect of reason will be little.
analogies of experience, of which we are now about to treat, must be rules of this nature.
only the spiritually conscientious one had not been caught: he at once snatched the harp from the magician and called out: "air! let in good air! let in zarathustra! thou makest this cave sultry and poisonous, thou bad old magician!
by the way, and is to retain its power and virtue through all those turns and meanders, even to the place to the service of which it is designed, by its own occult property this will dry-the brain; that will moisten the lungs.
i had a fancy to make some use of this knack, and therefore privately told the count, that he might possibly run the same fortune other bridegrooms had sometimes done, especially some one being in the house, who, no doubt, would be glad to do him such a
my present design, then, is not to teach the method which each ought to follow for the right conduct of his reason, but solely to describe the way in which i have endeavored to conduct my own.
we ought to hold with all our force, both of hands and teeth, the use of the pleasures of life that our years, one after another, snatch away from us:
if ever i have drunk a full draught of the foaming spice- and confection-bowl in which all things are well mixed:
in eighteen years that i have had my estate in my, own hands, i could never prevail with myself either to read over my deeds or examine my principal affairs, which ought, of necessity, to pass under my knowledge and inspection.
george mill, one of mill's younger brothers, gave it as his opinion that she was a clever and remarkable woman, but "nothing like what john took her to be." carlyle, in his reminiscences, described her with ambiguous epithets.
four. and thus did philosophy arise among the greeks, and indeed its very name shows that it has no connection with the barbarians.
they neither would nor could dismiss him, for fear of losing what they had already gained. they were therefore obliged, in order to make sure of him, to have him killed.
hear trismegistus in praise of our sufficiency: "of all the wonderful things, it surmounts all wonder that man could find out the divine nature and make it." and take here the arguments of the school of philosophy itself:--
"justa pari premitur veluti cum pondere libra, prona, nec hac plus pane sedet, nec surgit ab illa."
they will hardly be drawn into imitation.
macdonald, jean jacques rousseau, a new criticism, one thousand nine hundred six; j. one hundred. collins, voltaire, montesquieu, and rousseau in england, one thousand nine hundred eight.
and whether some of them have not by this means a life more full and entire than ours?
"postquam docti prodierunt, boni desunt."
philopmen, prince of the achi, among other praises bestowed on him by writers, is lauded because in times of peace he thought of nothing but the methods of warfare, and when he was in the country with his friends, he often stopped and asked them: if the
"it profits poor and rich alike, but, neglected, equally hurts old and young."--horace, ep., i. twenty five.
but this word will i say unto mine enemies: what is all manslaughter in comparison with what ye have done unto me!
did to those who came to his tripod for instruction, that every one's true worship was that which he found in use in the place where he chanced to be?
according to them, in other words, how the categories can determine a priori the synthesis of the manifold of nature, and yet not derive their origin from her. the following is the solution of this enigma.
and that in this universal republic, it conduces more to birth and augmentation than to loss or ruin?
after all had been done possible to allay famine and to supply pressing needs--marcus being forced even to sell the imperial jewels to find money--both emperors set forth to a struggle which was to continue more or less during the rest of marcus's reign.
on this account, sir, i have been desirous to bring to light, and present to you, such few latin verses as he left behind.
but if the mind, conscious of its own rectitude, is released from its earthly prison, and seeks heaven in free flight, doth it not despise all earthly things when it rejoices in its deliverance from earthly bonds, and enters upon the joys of heaven?'
contributions levied on the people are two kinds; real, levied on commodities, and personal, paid by the head.
and therefore philoxenus was not so much to blame, hearing one giving an ill accent to some composition of his, in spurning and breaking certain earthen vessels of his, saying, "i break what is thine, because thou corruptest what is mine."
i have a thousand times gone to bed in my own house with an apprehension that i should be betrayed and murdered that very night; compounding with fortune, that it might be without terror and with quick despatch; and, after my paternoster, i have cried out,
found no one who could understand what i was then doing.
(acts one.four. luke twenty four.forty nine.)
and yet it will deceive us; that it will do so, let us follow the example: if you say, "i lie," if you say true, you do lie. the art, the reason, and force of the conclusion of this, are the same with the other, and yet we are gravelled.
nothing is so distasteful and clogging as abundance. what appetite would not be baffled to see three hundred women at its mercy, as the grand signor has in his seraglio?
humane, are those punishments that be inflicted by the commandement of man; and are either corporall, or pecuniary, or ignominy, or imprisonment, or exile, or mixt of these.
i cannot, however, pass over in silence the fact, that a man may be called proud from his underestimation of other people; and, therefore, pride in this sense may be defined as pleasure arising from the false opinion, whereby a man may consider himself
let them but give themselves the rein a little, let them but enter into liberty of discourse, we are but children to them in this science.
to a certainty in the more northern kingdoms.
hitherto i have named such diseases of a common-wealth, as are of the greatest, and most present danger. there be other, not so great; which neverthelesse are not unfit to be observed.
'tis no great matter to add ridiculous actions to the temerity of my humour, since i cannot ordinarily help supplying it with those that are vicious.
if a deer was to be taken, every one saw that, in order to succeed, he must abide faithfully by his post: but if a hare happened to come within the reach of any one of them, it is not to be doubted that he pursued it without scruple, and, having seized
in short, we latined it at such a rate, that it overflowed to all the neighbouring villages, where there yet remain, that have established themselves by custom, several latin appellations of artisans and their tools.
they left the vanquished their gods as they left them their laws. a wreath to the jupiter of the capitol was often the only tribute they imposed.
axiom one.--all modes, wherein one body is affected by another body, follow simultaneously from the nature of the body affected and the body affecting; so that one and the same body may be moved in different modes, according to the difference in the
he went to paris to make arrangements for the publication of his enlarged labours, and a fourth impression in one thousand five hundred eighty eight was the result.
there remains, therefore, only the extraordinary accident of some volcano which, by ejecting metallic substances already in fusion, suggested to the spectators the idea of imitating the natural operation.
but understanding is the faculty of conceptions.
he was soothed by the sympathy which my mere presence implied, and showed me, as well as the darkness permitted, where the well was covered up; which, thank heaven, could never be burned; and he groped long about the wall to find the well-sweep which his
we owe subjection and obedience to all our kings, whether good or bad, alike, for that has respect unto their office; but as to esteem and affection, these are only due to their virtue.
"humani qualis simulator simius oris, quern puer arridens pretioso stamine serum velavit, nudasque nates ac terga reliquit, ludibrium mensis."
well-being, as you understand it--is certainly not a goal; it seems to us an end; a condition which at once renders man ludicrous and contemptible--and makes his destruction desirable!
with my gloves or handkerchief, the smell will not out a whole day; they manifest where i have been, and the close, luscious, devouring, viscid melting kisses of youthful ardour in my wanton age left a sweetness upon my lips for several hours after.
these are all agitations and emotions that cannot be in god, according to our form, nor can we imagine them, according to his.
the stoics say that there is so great connection and relation amongst the sages, that he who dines in france nourishes his companion in egypt; and that whoever does but hold out his finger, in what part of the world soever, all the sages upon the
-"and thou even," said zarathustra to the spiritually conscientious one, "consider, and put thy finger to thy nose! doth nothing go against thy conscience here? is thy spirit not too cleanly for this praying and the fumes of those devotees?"
or unto eagles like which fixedly, long adown the precipice look, adown their precipice:- oh, how they whirl down now, thereunder, therein, to ever deeper profoundness whirling!- then, sudden, with aim aright, with quivering flight, on lambkins pouncing,
one thousand seven hundred sixty four editor's note the present edition of this book has not only been collated with the first three editions, which were published during the author's life, but also has the advantage of his last corrections and
and although there yet remain amongst us some practices of divination from the stars, from spirits, from the shapes and complexions of men, from dreams and the like (a notable example of the wild curiosity of our nature to grasp at and anticipate future
one have been thrilled to think that i owed a mental perception to the commonly gross sense of taste, that i have been inspired through the palate, that some berries which i had eaten on a hill-side had fed my genius.
follows "from its definition," as mathematicians say.
prop. eight. the knowledge of good and evil is nothing else but the emotions of pleasure or pain, in so far as we are conscious thereof.
plato in his laws esteems nothing of more pestiferous consequence to his city than to give young men the liberty of introducing any change in their habits, gestures, dances, songs, and exercises, from one form to another; shifting from this to that,
-the bad game of our howling and crying for help! abide with us, o zarathustra! here there is much concealed misery that wisheth to speak, much evening, much cloud, much damp air!
it is, indeed, the peculiar advantage of democratic government that it can be established in actuality by a simple act of the general will.
and nothing is more necessary than to seem to have this last quality, for men in general judge more by the eyes than by the hands, for every one can see, but very few have to feel.
"the true and wise magnanimity judges that the bravery which most follows nature more consists in act than glory." --cicero, de offic. i. nineteen.
and tho some of those things, which i so perceive, are obvious to every man, and some are only discover'd by those that search more nighly , and enquire more carefully , yet when such truths are discover'd, they are esteem'd no less certain than the
is confined in all its operations. though the chain of arguments which conduct to it were ever so logical, there must arise a strong suspicion, if not an absolute assurance, that it has carried us quite beyond the reach of our faculties, when it leads to
would have no content, and be therefore utterly void.
one will show later on how the external strength of a great people two may be combined with the convenient polity and good order of a small state.
the answer to the question "why ought i to obey the general will?" is that the general will exists in me and not outside me. i am "obeying only myself," as rousseau says.
one find by experience, that there is a good deal to be said betwixt the flights and emotions of the soul or a resolute and constant habit; and very well perceive that there is nothing we may not do, nay, even to the surpassing the divinity itself, says a
the stage is more beholding to love, than the life of man. for as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury.
he cut his trees level and close to the ground, that the sprouts which came up afterward might be more vigorous and a sled might slide over the stumps; and instead of leaving a whole tree to support his corded wood, he would pare it away to a slender
a hundred times hitherto hath spirit as well as virtue attempted and erred. yea, an attempt hath man been. alas, much ignorance and error hath become embodied in us!
right, without hindrance from him; not without hindrance from another. so that the effect which redoundeth to one man, by another mans defect of right, is but so much diminution of impediments to the use of his own right originall.
and just in this transcendental or supersensible sphere, where experience affords us neither instruction nor guidance, lie the investigations of reason, which, on account of their importance, we consider far preferable to, and as having a far more
but, i shall be told, there will be appeals on the ground of abuse, summonses and decrees; the temporalities will be seized. how sad!
hitherto existing morality. it was this morality itself which piled up the strength so enormously, which bent the bow in so threatening a manner:--it is now "out of date," it is getting "out of date."
him more strongly than all the precepts of the philosophers" (from an unfinished essay on the state of war ). the nature of this guiding sentiment is explained in the discourse on inequality (p.
with persons of her rank; that her successor was acknowledged and proclaimed by the parliament; and that, after being interred a month, she again appeared, resumed the throne, and governed england for three years: i must confess that i should be surprised
my presence, heedless and ignorant as it is, does me great service in my domestic affairs; i employ myself in them, but it goes against the hair, finding that i have this in my house, that though i burn my candle at one end by myself, the other is not
i once heard a reverend lecturer on england, a man of learning and intelligence, after enumerating her scientific, literary, and political worthies, shakespeare, bacon, cromwell, milton, newton, and others, speak next of her christian heroes, whom, as if
"postquam cupidae mentis satiata libido est, verba nihil metuere, nihil perjuria curant;"
being then such that no foreigner could assist the people. but afterwards they were of little use to her when cesare borgia attacked her and the people being hostile to her allied themselves with the foreigner.
the romans, before taking a city, summoned its gods to quit it; and, in leaving the tarentines their outraged gods, they regarded them as subject to their own and compelled to do them homage.
many sensations, and therefore does not progress from parts to the whole. consequently, it has a quantity, but not an extensive quantity.
the diversities of their doctrines and opinions. in this kind of study of histories, a man must tumble over, without distinction, all sorts of authors, old and new, french or foreign, there to know the things of which they variously treat.
king, and eternall king, but under his father, as moses and the high priests were in their severall times. and to these three parts are corespondent three times.
by the will of the society, declared in its laws; and thus he has no will, no power, but that of the law.
proof.--the essence of the mind is constituted by adequate and inadequate ideas (three. iii.), therefore (three.
that i know not, whether they are true or false , that is to say, whether the ideas i have of them are the ideas of things which really are , or are not .
the cartesian doubt, therefore, were it ever possible to be attained by any human creature (as it plainly is not) would be entirely incurable; and no reasoning could ever bring us to a state of assurance and conviction upon any subject.
"so that it were better not to have learned." --cicero, tusc. quaes., ii. four.
so, probably, the depth of the ocean will be found to be very inconsiderable compared with its breadth.
no man is bound by the words themselves, either to kill himselfe, or any other man; and consequently, that the obligation a man may sometimes have, upon the command of the soveraign to execute any dangerous, or dishonourable office, dependeth not on the
fine matter is never impertinent, however placed; and therefore i, who more consider the weight and utility of what i deliver than its order and connection, need not fear in this place to bring in an excellent story, though it be a little by-the-by; for
meer nothing , for 'tis evident that what is true is something .
in a loud voice: that is to say, with all the swellings, inflections, and variations of key and changes of tempo, in which the ancient public world took delight.
star-veiling, and by day darkening the light and blotting out the sun; go thou my incense upward from this hearth, and ask the gods to pardon this clear flame.
the arts that promise to keep our bodies and souls in health promise a great deal; but, withal, there are none that less keep their promise.
the mask of unintelligibility holds out the longest; this is only in germany, however, where it was introduced by fichte, perfected by schelling, and attained its highest climax finally in hegel, always with the happiest results.
be preferred. all that part of the truth which turns the scale, and decides the judgment of a completely informed mind, they are strangers to; nor is it ever really known, but to those who have attended equally and impartially to both sides, and
city a certain place assigned to which such as stood in need of anything might repair, and have their business entered by an officer appointed for that purpose.
death is, peradventure, an indifferent thing; peradventure, a thing to be desired.
but that the bodies of the reprobate, who make the kingdome of satan, shall also be glorious, or spirituall bodies, or that they shall bee as the angels of god, neither eating, nor drinking, nor engendring; or that their life shall be eternall in their
the thawing wind, a bullock, which is no ploughing bullock-a furious bullock, a destroyer, which with angry horns breaketh the ice! the ice however-breaketh gangways!
proof.--the mind, in so far as it reasons, desires nothing beyond understanding, and judges nothing to be useful to itself, save such things as conduce to understanding (by the foregoing prop.). but the mind (two. xli., xliii.
when the sun withdraws the sand ceases to flow, but in the morning the streams will start once more and branch and branch again into a myriad of others. you here see perchance how blood vessels are formed.
note.--we may add, that these emotions show defective knowledge and an absence of power in the mind; for the same reason confidence, despair, joy, and disappointment are signs of a want of mental power.
i wish to muster up here some old customs that i have in memory, some of them the same with ours, the others different, to the end that, bearing in mind this continual variation of human things, we may have our judgment more clearly and firmly settled.
the american has dwindled into an odd fellow,-one who may be known by the development of his organ of gregariousness, and a manifest lack of intellect and cheerful self-reliance; whose first and chief concern, on coming into the world, is to see that the
and we-we bear loyally what is apportioned unto us, on hard shoulders, over rugged mountains! and when we sweat, then do people say to us: "yea, life is hard to bear!"
and therefore so far forth as concerneth the old testament, we may conclude, that whosoever had the soveraignty of the common-wealth amongst the jews, the same had also the supreme authority in matter of gods externall worship; and represented gods
and by these, and such other institutions, they obtayned in order to their end, (which was the peace of the commonwealth,) that the common people in their misfortunes, laying the fault on neglect, or errour in their ceremonies, or on their own
alas, he who knows the heart finds out how poor, helpless, pretentious, and blundering even the best and deepest love is--he finds that it rather destroys than saves!--it is possible that under the holy fable and travesty of the life of jesus there is
"we each of us suffer our own particular demon."--aeneid, vi. seven hundred forty three.
what is it in these times of ours that makes our quarrels mortal; and that, whereas our fathers had some degrees of revenge, we now begin with the last in ours, and at the first meeting nothing is to be said but, kill? what is this but cowardice?
morea, near corinth, he contented himself with having charged through them, without pursuing them to the utmost, he had his commission of general taken from him, very honourably upon such an account, and for the shame it was to them upon necessity
again, there is a publique, and a private worship. publique, is the worship that a common-wealth performeth, as one person. private, is that which a private person exhibiteth.
at a certain season of our life we are accustomed to consider every spot as the possible site of a house. i have thus surveyed the country on every side within a dozen miles of where i live.
neither is it in the height and greatest fury of the fit that we are in a condition to pour out our complaints or our amorous persuasions, the soul being at that time over-burdened, and labouring with profound thoughts; and the body dejected and
within, as the cold and heat of fevers are more sharp than those that only strike upon the outward skin.
i should feel bound to explain and demonstrate this point at more length, if i were writing a special treatise on body.
'tis to much purpose to go upon stilts, for, when upon stilts, we must yet walk with our legs; and when seated upon the most elevated throne in the world, we are but seated upon our breech.
into the other no less vicious extreme to desire and wish to die!
the lives of the last duke of alva, and of our constable de montmorency, were both of them great and noble, and that had many rare resemblances of fortune; but the beauty and glory of the death of the last, in the sight of paris and of his king, in their
it is possible, indeed, to become indifferent to all this, and that too without having exhausted a thousandth part of it; but only when one has had from the beginning no moral or human interest in these things, and has sought in them only the
no sound cuts so sharply into the brain as this cursed cracking of whips; one feels the prick of the whip-cord in one's brain, which is affected in the same way as the mimosa pudica is by touch, and which lasts the same length of time.
we do not intend it for a commendation when we say that such a one is careful in the education of his children, by reason it is a common act, how just and well done soever; no more than we commend a great tree, where the whole forest is the same.
many a forenoon have i stolen away, preferring to spend thus the most valued part of the day; for one was rich, if not in money, in sunny hours and summer days, and spent them lavishly; nor do i regret that i did not waste more of them in the workshop or
it is a vitreous greenish blue, as i remember it, like those patches of the winter sky seen through cloud vistas in the west before sundown. yet a single glass of its water held up to the light is as colorless as an equal quantity of air.
which are therein extant; the walls and fortifications of cities, and towns, and so the heavens and harbors; antiquities and ruins; libraries; colleges, disputations, and lectures, where any are; shipping and navies; houses and gardens of state and
either , first, i may assume that the conceptions, by which i effect this determination, conform to the object-and in this case i am reduced to the same perplexity as before; or secondly, i may assume that the objects, or, which is the same thing, that
but unless intendants, directors, commissioners and warehousemen in persia are a different kind of people from what they are elsewhere, i can hardly believe that the smallest part of this produce ever reaches the king, or that the corn is not spoilt in
to double once more the philosopher's difficulties, there is also the fact that he demands from himself a verdict, a yea or nay, not concerning science, but concerning life and the worth of life--he learns unwillingly to believe that it is his right and
this was manly, as the world goes; and yet it was idle, if not desperate.
renouncing its advances in order to renounce its vices.
enjoy, without opposition, his own taste and sentiment.
they had the enemy at their heels. this mystery began a little to awaken my suspicion; i was not ignorant what an age i lived in, how much my house might be envied, and i had several examples of others of my acquaintance to whom a mishap of this sort had
when i strolled around the pond in misty weather i was sometimes amused by the primitive mode which some ruder fisherman had adopted.
own defence, make it necessary for their governours to draw from them what they can in time of peace, that they may have means on any emergent occasion, or sudden need, to resist, or take advantage on their enemies.
from hence it followeth, that one church cannot be excommunicated by another: for either they have equall power to excommunicate each other, in which case excommunication is not discipline, nor an act of authority, but schisme, and dissolution of charity;
i much fear that by attempting to form the mind and feelings on an exclusively religious type, and discarding those secular standards (as for want of a better name they may be called) which heretofore co-existed with and supplemented the christian ethics,
complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. for this must ever remain unknown to us.
equity, law, justice, and honour, not to be attained without study; and of the strength, commodities, places, both of their own country, and their neighbours; as also of the inclinations, and designes of all nations that may any way annoy them.
if you again answer, that the wind had then sprung up because the sea had begun to be agitated the day before, the weather being previously calm, and that the man had been invited by a friend, they will again insist: "but why was the sea agitated, and why
but the consul's eloquence carried the day; and he himself, roman though he was, loved his own glory better than his country, and sought, not so much the most lawful and secure means of saving the state, as to get for himself the whole honour of having
indolence, which, to some persons, affords a safeguard against this deceitful philosophy, is, with others, overbalanced by curiosity; and despair, which, at some moments, prevails, may give place afterwards to sanguine hopes and expectations.
presupposition that even the experience of an event is possible.
constrained to pimp for them; but one might, on the contrary, also say, that the mixture of the body brings an abatement and weakening; for such desires are subject to satiety, and capable of material remedies.
he then advised that they should call these out, one by one, by lot, and should individually determine as to each, causing whatever should be decreed to be immediately executed; with this proviso, that they should, at the same time, depute some honest man
this acknowledged master of all the eminent thinkers who have since lived--whose fame, still growing after more than two thousand years, all but outweighs the whole remainder of the names which make his native city illustrious--was put to death by his
--as to his last words, doubtless, if any man can give good account of them, it is i, both because, during the whole of his sickness he conversed as fully with me as with any one, and also because, in consequence of the singular and brotherly friendship
the choyce of counsellours therefore is to monarchy; in which, the soveraign that endeavoureth not to make choyce of those, that in every kind are the most able, dischargeth not his office as he ought to do.
church now on earth, is that kingdome of god mentioned in the old and new testament.
thirty one. that a man is soberly to judge of the divine ordinances.
murderous minstrel, instrument of evil, most innocent instrument! already did i stand prepared for the best dance: then didst thou slay my rapture with thy tones!
sometimes pays his debt, only for feare of imprisonment, which because no body hindred him from detaining, was the action of a man at liberty.
we repute physicians fortunate when they hit upon a lucky cure, as if there was no other art but theirs that could not stand upon its own legs, and whose foundations are too weak to support itself upon its own basis; as if no other art stood in need of
one old hunter who has a dry tongue, who used to come to bathe in walden once every year when the water was warmest, and at such times looked in upon me, told me that many years ago he took his gun one afternoon and went out for a cruise in walden wood;
you have performed the greatest work of all." in order to shew and develop herself, nature needs only fortune; she equally manifests herself in all stages, and behind a curtain as well as without one.
some times a great multitude of families are turned out to clear the country, who seek out new abodes elsewhere and encroach upon others.
priori, whether such a conception be not quite void and without any corresponding object among phenomena.
'tis certain the knowledge of this proposition i am , depends on this, i think as he hath rightly inform'd us; but from whence have we the knowledge of this proposition, i think ?
to be martyrs, (witnesses of our saviours resurrection.) this testimony, was the specificall, and essentiall mark; whereby the apostleship was distinguished from other magistracy ecclesiasticall; as being necessary for an apostle, either to have seen our
it appears that, in single instances of the operation of bodies, we never can, by our utmost scrutiny, discover any thing but one event following another, without being able to comprehend any force or power by which the cause operates, or any connexion
and opinions upon trust weakness and instability of a private and particular fancy what they ought to do when they come to be men whosoever despises his own life, is always master worse endure an ill-contrived robe than an ill-contrived mind
but it is yet to be known what language this child would speak; and of that what is said by guess has no great appearance.
the boy we would breed has a great deal less time to spare; he owes but the first fifteen or sixteen years of his life to education; the remainder is due to action. let us, therefore, employ that short time in necessary instruction.
before he had given it the proper shape the dynasty of the candahars was at an end, and with the point of the stick he wrote the name of the last of that race in the sand, and then resumed his work.
a generous heart ought not to belie its own thoughts a man may play the fool in everything else, but not in poetry against my trifles you could say no more than one myself have said agitated betwixt hope and fear all defence shows a face of war almanacs
most of the philosophers, and the greatest, paid for their schooling, and acquired wisdom by the favour and mediation of their beauty. not only in the men that serve me, but also in the beasts, i consider it within two fingers' breadth of goodness.
granted that we want the truth: why not rather untruth? and uncertainty? even ignorance? the problem of the value of truth presented itself before us--or was it we who presented ourselves before the problem? which of us is the oedipus here?
make men, therefore, if you would command men: if you would have them obedient to the laws, make them love the laws, and then they will need only to know what is their duty to do it.
were enabled to rise superior to the influence of fortune, and, amid suffering and poverty, enjoy a happiness which their gods might have envied.
may render himself not more eloquent, but more wise, and that instruct us not to speak, but to do well. away with that eloquence that enchants us with itself, and not with actual things!
to what end are these elevated points of philosophy, upon which no human being can rely? and those rules that exceed both our use and force?
but i was interested in the preservation of the venison and the vert more than the hunters or woodchoppers, and as much as though i had been the lord warden himself; and if any part was burned, though one burned it myself by accident, i grieved with a
the like natural inducement hath brought men to know that it is no less their duty, to love others than themselves; for seeing those things which are equal, must needs all have one measure; if i cannot but wish to receive good, even as much at every man's
though the kinds of soveraigntie be, as i have now shewn, but three; that is to say, monarchie, where one man has it; or democracie, where the generall assembly of subjects hath it; or aristocracie, where it is in an assembly of certain persons nominated,
it is, however, obvious that law and authority have no business with restraining either, while opinion ought, in every instance, to determine its verdict by the circumstances of the individual case; condemning every one, on whichever side of the argument
his party being too weak, he had fled to my gates for refuge; and that he was in great trouble for his followers, whom (he said) he concluded to be all either dead or taken." i innocently did my best to comfort, assure, and refresh him.
when we look about us towards external objects, and consider the operation of causes, we are never able, in a single instance, to discover any power or necessary connexion; any quality, which binds the effect to the cause, and renders the one an
acceptable to the people; witness the ostracism and petalism.-- ostracism at athens was banishment for ten years; petalism at syracuse was banishment for five years.
discharge a carbine. and yet there is no remedy; whoever will breed a boy to be good for anything when he comes to be a man, must by no means spare him when young, and must very often transgress the rules of physic:
"that a man should kill a man, not being angry, not in fear, only for the sake of the spectacle."--seneca, ep., ninety.
may peradventure contradict myself, but, as demades said, i never contradict the truth. could my soul once take footing, i would not essay but resolve: but it is always learning and making trial.
this place might naturally enough admit of some discourse upon the consideration of valour, and the difference of this virtue from others; but, plutarch having so often handled this subject, i should give myself an unnecessary trouble to repeat what he
counsel to go through with the resolution and direction, as if it depended on them; but take the matter back into their own hands, and make it appear to the world, that the decrees and final directions (which, because they come forth, with prudence and
that their preaching also after his ascension was the same, is manifest out of acts seventeen.six. "they drew (saith st.
jupiter, as his adulteries; nor in mercury, as his frauds, and thefts: of whose praises, in a hymne of homer, the greatest is this, that being born in the morning, he had invented musique at noon, and before night, stolen away the cattell of appollo, from
and augmentation than to loss decree that says, "the court understands nothing of the matter" deformity of the first cruelty makes me abhor all imitation enters lightly into a quarrel is apt to go as lightly out of it establish this proposition by
o my brethren, there is much wisdom in the fact that much filth is in the world!-
the greeks imprisoned in the cave of the cyclops lived there very tranquilly, while they were awaiting their turn to be devoured.
his enemies, after their victory, not finding so much gold as they expected, when they had searched and rifled with their utmost diligence, they went about to procure discoveries by the most cruel torments they could invent upon the prisoners they had
d'arsat, have ever been watched by me with as much care as my own; nor perhaps will it be to your disadvantage that you were my step-daughter.
are reputed amongst the mohammedans a people of very great devotion and purity of manners.
may also answer, as pericles did, "you may judge by this," shewing my hand clutching six drachms of opium.
for that which our reason advises us to, as the most likely, is generally for every one to obey the laws of his country, as was the advice of socrates, inspired, as he says, by a divine counsel; and by that, what would it say, but that our duty has no
who does not give up himself to the mercy of whoever has the impudence to promise him a cure?
why should not i judge of alexander at table, ranting and drinking at the prodigious rate he sometimes used to do?
there is a work in several volumes in our circulating library entitled little reading, which i thought referred to a town of that name which i had not been to.
by edw. wetenhal , five hundred.five hundred. octavo.
note--empty honour, as it is styled, is self--approval, fostered only by the good opinion of the populace; when this good opinion ceases there ceases also the self--approval, in other words, the highest object of each man's love (four. lii.
well believe that the force of our invention is infinitely short of their merit. 'tis the duty of good men to portray virtue as beautiful as they can, and there would be nothing wrong should our passion a little transport us in favour of so sacred a form.
the fury that possesses him who is able to penetrate into it wounds yet a third man by hearing him repeat it; like a loadstone that not only attracts the needle, but also infuses into it the virtue to attract others.
chapter thirty one. of the kingdome of god by nature
to the there-named south-fruits now, similar, all-too-similar, do i lie here; by little flying insects round-sniffled and round-played, and also by yet littler, foolisher, and peccabler wishes and phantasies,- environed by you, ye silent, presentientest
if therefore they must have one to rule them, as government is hardly to be avoided amongst men that live together; who so likely to be the man as he that was their common father; unless negligence, cruelty, or any other defect of mind or body made him
"the other part o' th' soul diffus'd all o'er the body, does obey the reason's lore."
youth, the grass-blade, like a long green ribbon, streams from the sod into the summer, checked indeed by the frost, but anon pushing on again, lifting its spear of last year's hay with the fresh life below.
this is the reason that made me formerly take notice in the life of flaminius, in our french plutarch, of one passage, where it seems as if the author, speaking of the jealousy of honour betwixt the aetolians and romans, about the winning of a battle they
i have scarce known any man of his condition, his equal in all bodily exercises, as i have seldom met with any who have not excelled me, except in running, at which i was pretty good.
parade-dress). the essential thing, however, in a good and healthy aristocracy is that it should not regard itself as a function either of the kingship or the commonwealth, but as the significance and highest justification thereof--that it should
everything ponderous, viscous, and pompously clumsy, all long-winded and wearying species of style, are developed in profuse variety among germans--pardon me for stating the fact that even goethe's prose, in its mixture of stiffness and elegance, is no
it follows that the civil state can subsist only so long as men's labour brings them a return greater than their needs.
"there is hope of a tree," (saith hee verse seven.) "if it be cast down, though the root thereof wax old, and the stock thereof die in the ground, yet when it scenteth the water it will bud, and bring forth boughes like a plant.
lastly, what is the kingdome of darkness.
"all days shall be holy unto me"-so spake once the wisdom of my youth: verily, the language of a joyous wisdom!
accordingly, when i had lifted my eyes and fixed my gaze upon her, i beheld my nurse, philosophy, whose halls i had frequented from my youth up.
there is an epigram in martial, and one of the very good ones--for he has of all sorts--where he pleasantly tells the story of caelius, who, to avoid making his court to some great men of rome, to wait their rising, and to attend them abroad, pretended to
i will complete it: for a shadow came unto me-the stillest and lightest of all things once came unto me!
nineteen.five.) where the lord commandeth moses to speak to the people in this manner, "if you will obey my voice indeed, and keep my covenant, then yee shall be a peculiar people to me, for all the earth is mine; and yee shall be unto me a sacerdotall
proof.--all bodies agree in the fact, that they involve the conception of one and the same attribute (two., def. i.). further, in the fact that they may be moved less or more quickly, and may be absolutely in motion or at rest.
ladies cover their necks with network, priests cover several sacred things, and painters shadow their pictures to give them greater lustre: and 'tis said that the sun and wind strike more violently by reflection than in a direct line.
experience shows that there have been very many conspiracies, but few have turned out well, for whoever conspires cannot act alone, and cannot find companions except among those who are discontented; and as soon as you have disclosed your intention to a
in other words, it will have the idea which does not exclude, but postulates the existence or presence of the nature of the external body; therefore the mind (by two. xvi., coroll.
which they reached with the serrar di consiglio in one thousand one hundred ninety eight.
for he that pretendeth a right of nature to preserve his owne body, cannot pretend a right of nature to destroy him, by whose strength he is preserved: it is a manifest contradiction of himselfe.
nay, the wives strive to be burned, with the corpses of their husbands. the lads of sparta, of ancient time, were wont to be scourged upon the altar of diana, without so much as queching.
we, who live private lives, not exposed to any other view than our own, ought chiefly to have settled a pattern within ourselves by which to try our actions: and according to that, sometimes to encourage and sometimes to correct ourselves.
zarathustra smiled, and said: "many a soul one will never discover, unless one first invent it."
by the term "knowledge a priori," therefore, we shall in the sequel understand, not such as is independent of this or that kind of experience, but such as is absolutely so of all experience.
better. i perceive that in these divisions wherein we are involved in france, every one labours to defend his cause; but even the very best of them with dissimulation and disguise: he who would write roundly of the true state of the quarrel, would write
but suppose this precept made by the authority of st. peter; yet i see no reason why to call it a law, rather than an advice, seeing timothy was not a subject, but a disciple of st.
and already, ye higher men-let me tickle you with this complimentary and flattering name, as he himself doeth-already doth mine evil spirit of deceit and magic attack me, my melancholy devil,
-- dionysius the father valued himself upon nothing so much as his poetry; at the olympic games, with chariots surpassing all the others in magnificence, he sent also poets and musicians to present his verses, with tent and pavilions royally gilt and hung
she pleasantly gratified my longing; instead of raising me, and lifting me up from my own place to attain to it, she was much kinder to me; for she brought it so low, and made it so cheap, that it stooped down to my shoulders, and lower.
but all i can learn of their conclusions amounts to just this, that "cato and brister pulled wool;" which is about as edifying as the history of more famous schools of philosophy.
manner of manifacture that requires labour.
it is not above three weeks that i have known you; what inducement, then, could move you to attempt my death?"
it were a great victory obtained for the relief of our miserable human condition, could this proposition be established for certain and true throughout.
therefore the only remedy, the only rule, and the sole doctrine for avoiding the evils by which mankind is surrounded, whatever they are, is to resolve to bear them so far as our nature permits, or to put an end to them courageously and promptly."
-thus however speaketh avian wisdom:-"lo, there is no above and no below! throw thyself about,-outward, backward, thou light one! sing! speak no more!
one and the same god is the person represented by moses, and by christ
infinitely great, infinitely wise and eternal; in him are other gods, the sea, the earth, the stars, who entertain one another with an harmonious and perpetual agitation and divine dance, sometimes meeting, sometimes retiring from one another; concealing
power to make laws, for the regulating of property between the subjects one amongst another, yet can never have a power to take to themselves the whole, or any part of the subjects property, without their own consent: for this would be in effect to leave
among helpful and charitable people, one almost always finds the awkward craftiness which first gets up suitably him who has to be helped, as though, for instance, he should "merit" help, seek just their help, and would show himself deeply grateful,
when the angel called to abraham out of heaven, to stay his hand (gen.
proof.--the power of every individual thing, and consequently the power of man, whereby he exists and operates, can only be determined by an individual thing (i. xxviii.), whose nature (two.
-- i have seen in my time a thousand men supple, halfbred, ambiguous, whom no one doubted to be more worldly-wise than i, lose themselves, where i have saved myself:
withstand so great a battery? and yet i hear from those who have made trial of it, that the least atom of gravel deigned not to stir fort.
in like manner, if i leave out the notion of time, in which something follows upon some other thing in conformity with a rule, i can find nothing in the pure category, except that there is a something of such a sort that from it a conclusion may be drawn
i have my share. those who follow the other extreme, of being quite satisfied and pleased with and in themselves, of valuing what they have above all the rest, and of concluding no beauty can be greater than what they see, if they are not wiser than we,
but as to what i was speaking of before; he said there was scarce one woman of quality of ill fame in the whole province: he would tell of strange confidences, and some of them his own, with virtuous women, free from any manner of suspicion of ill, and
and affirmation, interrogation, commandement, narration, syllogisme, sermon, oration, and many other such, are names of speeches.
"we are only so far sensible of public evils as they respect our private affairs."--livy, xxx. forty four.
explanation--in the note to two. xviii. we showed the reason, why the mind, from the contemplation of one thing, straightway falls to the contemplation of another thing, namely, because the images of the two things are so associated and arranged, that one
what kind of felicity god hath ordained to them that devoutly honour him, a man shall no sooner know, than enjoy; being joys, that now are as incomprehensible, as the word of school-men, beatifical vision, is unintelligible.
"and of old cato it is said, that his courage was often warmed with wine."--horace, od., xxi. three, eleven.--cato the elder.
example of his own liberty, by falling to try with him who should sound most, cured him of that scruple, and withal drew him to his own stoical sect, more free than that more reserved one of the peripatetics, of which he had been till then.
epicurus, not only forgives his sage for crying out in torments, but advises him to it:
begin to look after the history of their founders, and search into their original, when they have outlived the memory of it: for it is with commonwealths as with particular persons, they are commonly ignorant of their own births and infancies: and if they
raison. il existe entre elles et les hommes des sympathies d'epiderme et tres-peu de sympathies d'esprit d'ame et de caractere .
go out of the way of all such absolute ones! they are a poor sickly type, a populace-type: they look at this life with ill-will, they have an evil eye for this earth.
there be convalescence, 'tis an enchanted one. miserable kind of remedy, to owe one's health to one's disease! tis not that our misfortune should perform this office, but the good fortune of our judgment.
the categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. but this is not the case.
my taste and constitution are greater enemies to this vice than my discourse; for besides that i easily submit my belief to the authority of ancient opinions, i look upon it indeed as an unmanly and stupid vice, but less malicious and hurtful than the
by the same act therefore, whereby any one unites his person, which was before free, to any commonwealth, by the same he unites his possessions, which were before free, to it also; and they become, both of them, person and possession, subject to the
if he was so perfect a friend to gracchus as the histories report him to have been, there was yet no necessity of offending the consuls by such a bold confession, though he might still have retained the assurance he had of gracchus' disposition.
sect. one hundred thirty four. the great end of men's entering into society, being the enjoyment of their properties in peace and safety, and the great instrument and means of that being the laws established in that society; the first and fundamental
i used every exertion to discover the man of whom you spoke. he has not been here; and one thousand.
assumption. let us then make the experiment whether we may not be more successful in metaphysics, if we assume that the objects must conform to our cognition.
moreover, this error is of very long standing; for aristotle himself thought proper to combat it with arguments which may be found in the first book of his politics .
"non enim paranda nobis solum, sed fruenda sapientia est."
after the battle of pharsalia, when he had sent his army away before him into asia, and was passing in one single vessel the strait of the hellespont, he met lucius cassius at sea with ten tall men-of-war, when he had the courage not only to stay his
"omnia quae secundum naturam sunt, aestimatione digna sunt."
to men's minds by being often seen things i say are better than those i write things often appear greater to us at distance than near at hand things seem greater by imagination than they are in effect things that engage us elsewhere and separate us from
it is reason that engenders self-respect, and reflection that confirms it: it is reason which turns man's mind back upon itself, and divides him from everything that could disturb or afflict him.
and what more need be adduced to explain nutrition, and the production of the different humors of the body, beyond saying, that the force with which the blood, in being rarefied, passes from the heart towards the extremities of the arteries, causes
accompanies all success. "freedom of will"--that is the expression for the complex state of delight of the person exercising volition, who commands and at the same time identifies himself with the executor of the order--who, as such, enjoys also the
it is too late to change our natural inclinations, when they have taken their course, and egoism is confirmed by habit: it is too late to lead us out of ourselves when once the human ego, concentrated in our hearts, has acquired that contemptible activity
five ovid, metamorphoses xi, one hundred twenty seven.
"as though it were not a virtue, unless celebrated" --cicero de offic. iii. ten.
borrowed from arts and sciences: the simplest may there discover their own means and strength; 'tis not possible more to retire or to creep more low. he has done human nature a great kindness in showing it how much it can do of itself.
afterward in massachusetts,-from an egg deposited in the living tree many years earlier still, as appeared by counting the annual layers beyond it; which was heard gnawing out for several weeks, hatched perchance by the heat of an urn.
the first cause of absurd conclusions i ascribe to the want of method; in that they begin not their ratiocination from definitions; that is, from settled significations of their words: as if they could cast account, without knowing the value of the
from helping or fortifying; and the contrary, molesta, offensive, from hindering, and troubling the motion vitall.
and the same men one while damage our affairs by their violent heat and fierceness, and another by their coldness, gentleness, and slowness; but that they are pushed on by particular and casual considerations, according to the variety wherein they move?
prop. thirteen. when the mind conceives things which diminish or hinder the body's power of activity, it endeavours, as far as possible, to remember things which exclude the existence of the first--named things.
after a little while, however, he was again at home with his guests, looked at them with clear scrutinising eyes, and said:
i conceive that the example of the pleasure of the chase would be more proper; wherein though the pleasure be less, there is the higher excitement of unexpected joy, giving no time for the reason, taken by surprise, to prepare itself for the encounter,
in the sthetic, i regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our
but do we not, moreover, every good friday, in various places, see great numbers of men and women beat and whip themselves till they lacerate and cut the flesh to the very bones?
the same word in greek signifies both fair and good; and the holy word often says good when it means fair: i should willingly maintain the priority in good things, according to the song that plato calls an idle thing, taken out of some ancient poet:
what we find to be favour and severity in justice--and we find so much of them both, that i know not whether the medium is as often met with are sickly and unjust members of the very body and essence of justice.
place? he returned them answer, that they should stir nothing from thence, and only take care of themselves, for he was sufficient to look to what belonged to him. -- herodotus, viii. thirty six. .--
of all mental notions, that of conjunction is the only one which cannot be given through objects, but can be originated only by the subject itself, because it is an act of its purely spontaneous activity.
first, in hearing them apart, you have the advice of every man; but in an assembly may of them deliver their advise with i, or no, or with their hands, or feet, not moved by their own sense, but by the eloquence of another, or for feare of displeasing
yet i marvel exceedingly how, in spite of thy firm hold on this opinion, thou art fallen into sickness. but let us probe more deeply: something or other is missing, i think.
but to prove it, he alledgeth first, this reason, "kings and popes, clergy and laity make but one common-wealth; that is to say, but one church: and in all bodies the members depend one upon another: but things spirituall depend not of things temporall:
but for all that, it is no reason that a man should be left a common soldier, who deserves to become a captain; nor to assign mean functions to those who are perfectly equal to the highest.
let d. cartes therefore consider whether this proposition, god can upon no account deceive us , universally taken be true ; for if it be not true so universally taken, that conclusion, therefore corporeal beings exist , will not follow.
i knew not for all that, whence i came or whither i went, neither was i capable to weigh and consider what was said to me: these were light effects, that the senses produced of themselves as of custom; what the soul contributed was in a dream, lightly
why so soft, so submissive and yielding? why is there so much negation and abnegation in your hearts? why is there so little fate in your looks?
sky water. it needs no fence. nations come and go without defiling it.
dionysius the elder, after having, by a tedious siege and through exceeding great difficulties, taken the city of reggio, and in it the governor phyton, a very gallant man, who had made so obstinate a defence, was resolved to make him a tragical example
'tis a good custom we have in france that our sons are received into the best families, there to be entertained and bred up pages, as in a school of nobility; and 'tis looked upon as a discourtesy and an affront to refuse this to a gentleman.
"has meus ad metas sudet oportet equus."
if we experimentally see that the form of our beings depends upon the air, upon the climate, and upon the soil, where we are bom, and not only the colour, the stature, the complexion, and the countenances, but moreover the very faculties of the soul
but she did quite contrary in our milan wars; for, le capitaine rense laying siege for us to the city arona, and having carried a mine under a great part of the wall, the mine being sprung, the wall was lifted from its base, but dropped down again
in the crises which lead to its adoption, the state is either soon lost, or soon saved; and, the present need passed, the dictatorship becomes either tyrannical or idle.
he that had never seen a river, imagined the first he met with to be the sea; and the greatest things that have fallen within our knowledge, we conclude the extremes that nature makes of the kind.
for this cause, not without reason, one of thy disciples asked, "if god exists, whence comes evil? yet whence comes good, if he exists not?"
the definition of it in this work, which has already been quoted, is followed by a short account of the nature of general wills as a whole.
but on the whole, a doctrine which brings prominently forward the interest that mankind have in the repression and prevention of conduct which violates the moral law, is likely to be inferior to no other in turning the sanctions of opinion against such
highest pitch to which it can ever arrive; and in those parts of it wherein ronsard and du bellay excel, i find them little inferior to the ancient perfection.
in a word, the little family is destined to be extinguished, and to resolve itself some day into several families of a similar nature; but the great family, being constituted to endure for ever in the same condition, need not, like the small one, increase
"if a brazen tower had not held danae, you would not, danae, have been made a mother by jove."--ovid, amoy., ii. nineteen, twenty seven.
i told him one day a little boldly, as i used to do, that he would do better to give us younger folk room, and to leave his principal house (for he had but that well placed and furnished) to his son, and himself retire to an estate he had hard by, where
but this was enough to make me neglect the other lessons that were prescribed me; and here it was infinitely to my advantage, to have to do with an understanding tutor, who very well knew discreetly to connive at this and other truantries of the same
we have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so
liberty. if such a state of reason, such an age of discretion made him free, the same shall make his son free too. is a man under the law of england? what made him free of that law?
the seventh, to names that signifie nothing; but are taken up, and learned by rote from the schooles, as hypostatical, transubstantiate, consubstantiate, eternal-now, and the like canting of schoole-men.
attorney than on my own innocence. i would venture myself with such justice as would take notice of my good deeds, as well as my ill; where i had as much to hope as to fear: indemnity is not sufficient pay to a man who does better than not to do amiss.
naturall evill consequences, no punishments
it is certain that the same storm and stress tormented them, that they sought in the same manner, these last great seekers!
let those who are bidden to suffer what makes the weak and cowardly weep, say likewise, "god has thought us worthy subjects on whom to try how much suffering human nature can endure."
so high as heaved the tumid hills, so low down sunk a hollow bottom broad and deep, capacious bed of waters-."
that were appointed to be present there for that purpose; yet they alone had the authority of giving sentence.
is my experience but of yesterday? it is long ago that i experienced the reasons for mine opinions.
god, when he gave the world in common to all mankind, commanded man also to labour, and the penury of his condition required it of him. god and his reason commanded him to subdue the earth, i.e.
-doth the giver not owe thanks because the receiver received? is bestowing not a necessity? is receiving not-pitying?"-
thou warnedst against his error; thou warnedst-the first to do so-against pity:-not every one, not none, but thyself and thy type.
heat. bajazet, after that furious battle wherein he was overthrown by tamerlane, was in a hopeful way of securing his own person by the fleetness of an arabian mare he had under him, had he not been constrained to let her drink her fill at the ford of a
the sixth, that it doth dull and damp all industries, improvements, and new inventions, wherein money would be stirring, if it were not for this slug.
had to meet very great difficulties both present and future. in the first place, he saw no way of making him ruler of any state that was not a possession of the church.
hear, i pray you, the dream that i dreamed, my friends, and help me to divine its meaning!
dorigen . stay, sophocles,-with this tie up my sight; let not soft nature so transformed be, and lose her gentler sexed humanity, to make me see my lord bleed.
thou, however,-must deceive: so far do i know thee! thou must ever be equivocal, trivocal, quadrivocal, and quinquivocal! even what thou hast now confessed, is not nearly true enough nor false enough for me!
certainly from hence only, that we cannot conceive any act without its subject , as dancing without a dancer , knowledge , without a knower , thought without a thinker .
for within there was not a more polished soul upon earth.
the swiss, in the beginning of his wars in gaul, having sent to him to demand a free passage over the roman territories, though resolved to hinder them by force, he nevertheless spoke kindly to the messengers, and took some respite to return an answer, to
if we have not known how to live, 'tis injustice to teach us how to die, and make the end difform from all the rest; if we have known how to live firmly and quietly, we shall know how to die so too. they may boast as much as they please:
is no longer unanimous; the general will ceases to be the will of all; contradictory views and debates arise; and the best advice is not taken without question.
"direct your eye right inward, and you'll find a thousand regions in your mind yet undiscovered. travel them, and be expert in home-cosmography."
for men, as they become at last weary of irregular justling, and hewing one another, and desire with all their hearts, to conforme themselves into one firme and lasting edifice; so for want, both of the art of making fit laws, to square their actions by,
sometimes costs us our life or health; if you take into account the conflagrations and earthquakes, which, devouring or overwhelming whole cities, destroy the inhabitants by thousands; in a word, if you add together all the dangers with which these causes
eyes; unless indeed that there is this difference, that the sense of sight does not afford us an inferior assurance to those of smell or hearing; in place of which, neither our imagination nor our senses can give us assurance of anything unless our
for my part, one see no argument that proves he is so, in that sense that scripture useth the name: nor will i take any argument from the quality of antichrist, to contradict the authority he exerciseth, or hath heretofore exercised in the dominions of
it must be got to see objects as they are, and sometimes as they ought to appear to it; it must be shown the good road it is in search of, secured from the seductive influences of individual wills, taught to see times and spaces as a series, and made to
the first man who, having enclosed a piece of ground, bethought himself of saying this is mine , and found people simple enough to believe him, was the real founder of civil society.
and that which is made holy by the dedication of men, and given to god, so as to be used onely in his publique service, is called also sacred, and said to be consecrated, as temples, and other houses of publique prayer, and their utensils, priests, and
prodigies and monstrosities (also in monstrous vices).
the trial and the judgment are the proofs that he has broken the social treaty, and is in consequence no longer a member of the state.
so essential is this discipline to a real understanding of moral and human subjects, that if opponents of all important truths do not exist, it is indispensable to imagine them, and supply them with the strongest arguments which the most skilful devil's
the spaniards in such a way that both parties were obliged to buy his friendship) he seized pisa.
a state, is called the coldest of all cold monsters. coldly lieth it also; and this lie creepeth from its mouth: "i, the state, am the people."
"in the waters of the rhine caesar was my general; here at rome he is my fellow. crime levels those whom it polluted." --lucan, v. two hundred eighty nine.
for the maker of all things and all persons stands behind us and casts his dread omniscience through us over things.
again, from any given idea some effect must necessarily follow (i. thirty six); of this effect god is the adequate cause (three. def. i.), not inasmuch as he is infinite, but inasmuch as he is conceived as affected by the given idea (two. ix.).
does not affect the worth of the opinions, regarded in their influence on the character. the fact, however, is, that not only the grounds of the opinion are forgotten in the absence of discussion, but too often the meaning of the opinion itself.
the language of vaine-glory, of indignation, pitty and revengefulness, optative: but of the desire to know, there is a peculiar expression called interrogative; as, what is it, when shall it, how is it done, and why so?
they can hardly avoid doing, being, as they are, men, and continually affected by external bodies. many errors, in truth, can be traced to this head, namely, that we do not apply names to things rightly.
what best may profit or delight they know, and real good, for fancied bliss, bestow; with eyes of pity, they our frailties scan, more dear to them, than to himself, is man;"
but we shall have also to speak of the principle of analytical judgements, in opposition to synthetical judgements, which is the proper subject of our inquiries, because this very opposition will free the theory of the latter from all ambiguity, and place
i never feel any hurt upon my head but when 'tis knocked against another, and more easily forgive the vices of my servants than their boldness, importunity, and folly; let them do less, provided they understand what they do: you live in hope to warm their
marguerite, queen of navarre,-- in the heptameron.
there is no salvation for him who thus suffereth from himself, unless it be speedy death.
with, in truth, a more than human humanity. and i am willing to leave this excess of kindness to the gods:
it is a good point of cunning, for a man to shape the answer he would have, in his own words and propositions; for it makes the other party stick the less.
for as lions are furnished with claws and teeth, elephants with tusks, boars with fangs, bulls with horns, and the cuttlefish with its dark, inky fluid, so nature has provided woman for her protection and defence with the faculty of dissimulation, and all
where a man hath a great living laid together, and where he is scanted: all which, as it is impossible perhaps to find together, so it is good to know them, and think of them, that a man may take as many as he can; and if he have several dwellings, that
'tis an act that we have placed in the franchise of silence, from which to take it is a crime even to accuse and judge it; neither dare we reprehend it but by periphrasis and picture.
purpose, great healthiness-such healthiness as one not only possesses, but also constantly acquires and must acquire, because one unceasingly sacrifices it again, and must sacrifice it!-and now, after having been long on the way in this fashion, we
extraordinary, but which seems founded on sufficient evidence. nor will its evidence be weakened by any general diffidence of the understanding, or sceptical suspicion concerning every conclusion which is new and extraordinary.
but this class of authors is like certain workers in metal, who try a hundred different compositions to take the place of gold, which is the only metal that can never have a substitute.
let his conscience and virtue be eminently manifest in his speaking, and have only reason for their guide.
dead, and more sensibly and essentially. if you have made your profit of life, you have had enough of it; go your way satisfied.
here if by the spirit of god be meant god himself, then is motion attributed to god, and consequently place, which are intelligible only of bodies, and not of substances incorporeall; and so the place is above our understanding, that can conceive nothing
all lusts and vices are here at home; but here there are also the virtuous; there is much appointable appointed virtue:-
thus we read of the thirty tyrants at athens, as well as one at syracuse; and the intolerable dominion of the decemviri at rome was nothing better.
taylor was of considerable help to him as a critic of style. but to be a critic of doctrine she was hardly qualified. mill has made some clear admissions on this point.
under what general idea then should the act by which government is instituted be conceived as falling? i will begin by stating that the act is complex, as being composed of two others--the establishment' of the law and its execution.
no christian more firmly believes that atheism is false, and tends to the dissolution of society, than marcus aurelius believed the same things of christianity; he who, of all men then living, might have been thought the most capable of appreciating it.
of gods existence ) determines me to think thus; for 'tis not in my power to think a god without existence (that is, a being absolutely perfect without the cheif perfection ) as it is in my power to imagine a horse either with or without wings .
as in all sorts of feeding, the pleasure of eating is very often single and alone, and that what we take, which is acceptable to the palate, is not always nourishing or wholesome; so that which our minds extract from science does not cease to be pleasant,
'tis said, that the light of the sun is not one continuous thing, but that he darts new rays so thick one upon another that we cannot perceive the intermission:
own person, when he came to die, bound his son in a solemn oath that, so soon as he should be dead he should boil his body till the flesh parted from the bones, and bury the flesh, reserving the bones to carry continually with him in his army, so often as
to these preachers (as to all preachers), he will hear a hoarse, groaning, genuine note of self-contempt.
sect. one hundred ninety six. the short of the case in conquest is this: the conqueror, if he have a just cause, has a despotical right over the persons of all, that actually aided, and concurred in the war against him, and a right to make up his damage
and zarathustra went thoughtfully on, further and lower down, through forests and past moory bottoms; as it happeneth, however, to every one who meditateth upon hard matters, he trod thereby unawares upon a man.
to discover to the world something which deeply concerns it, and of which it was previously ignorant; to prove to it that it had been mistaken on some vital point of temporal or spiritual interest, is as important a service as a human being can render to
if i am asked, what i mean by difference of quality in pleasures, or what makes one pleasure more valuable than another, merely as a pleasure, except its being greater in amount, there is but one possible answer.
and at the first let him practise with helps, as swimmers do with bladders or rushes; but after a time let him practise with disadvantages, as dancers do with thick shoes. for it breeds great perfection, if the practice be harder than the use.
hereunto seemeth to agree that of the psalmist, (psal. one hundred thirty three.three.) "upon zion god commanded the blessing, even life for evermore;" for zion, is in jerusalem, upon earth: as also that of s. joh. (rev.
prince has over his: and every prince, that has parents, owes them as much filial duty and obedience, as the meanest of his subjects do to their's; and can therefore contain not any part or degree of that kind of dominion, which a prince or magistrate has
signs, let himself sink down upon his cushion, like one in a profound sleep, to give opportunity to their desires: which he handsomely confessed, for thereupon a servant having made bold to lay hands on the plate upon the table, he frankly cried, "what,
said he, "thou wouldest have me to believe that agesilaus and epaminondas, who were so great men, shall be miserable, and that thou, who art but a calf, and canst do nothing to purpose, shalt be happy, because thou art a priest?"
in which, the principal schools were ordained for the three professions, that is to say, of the romane religion, of the romane law, and of the art of medicine.
these measures were not only followed by julius, but increased; he resolved to gain bologna, put down the venetians and drive the french from italy, in all which enterprises he was successful.
'tis no wonder; it makes them to its own liking, and cuts them out of the whole cloth; of this i every day see notable examples, and, peradventure, to be desired.
it is your dearest self, your virtue. the ring's thirst is in you: to reach itself again struggleth every ring, and turneth itself.
only approach a little too near them: insomuch that the ignoble are obliged to cry out as they walk, like the gondoliers of venice, at the turnings of streets for fear of jostling; and the nobles command them to step aside to what part they please: by
one hundred two. discovering reciprocal love should really disenchant the lover with regard to the beloved. "what! she is modest enough to love even you? or stupid enough? or--or---"
montaigne, on leaving paris, stayed a short time at blois, to attend the meeting of the states-general.
o my soul, now have i given thee all, and even my last possession, and all my hands have become empty by thee:-that i bade thee sing, behold, that was my last thing to give!
to know the law of themselves, there is one that hath authority to enforme them of it, in the particular case they are to judge of.
let us not have this childish luxury in our regards, but the austerest worth; let us approach our friend with an audacious trust in the truth of his heart, in the breadth, impossible to be overturned, of his foundations.
that i may habituate my fancy even to meditate in some method and to some end, and to keep it from losing itself and roving at random, 'tis but to give to body and to record all the little thoughts that present themselves to it.
it and be unmolested in my possession of it; for i knew all the while that it would yield the most abundant crop of the kind i wanted if i could only afford to let it alone. but it turned out as i have said.
to bring the more in, i only muster up the heads; should i annex the sequel, i should trebly multiply the volume.
i could always tell if visitors had called in my absence, either by the bended twigs or grass, or the print of their shoes, and generally of what sex or age or quality they were by some slight trace left, as a flower dropped, or a bunch of grass plucked
the conception of the understanding contains pure synthetical unity of the manifold in general.
from interfering with the property of his citizens and subjects or with their women.
i easily believe that in another's humour which is contrary to my own; and though i find myself engaged to one certain form, i do not oblige others to it, as many do; but believe and apprehend a thousand ways of living; and, contrary to most men, more
thereafter for awhile she remained silent; and when she had restored my flagging attention by a moderate pause in her discourse, she thus began: 'if i have thoroughly ascertained the character and causes of thy sickness, thou art pining with regretful
the advantages of sovereignty are in a manner but imaginary: every degree of fortune has in it some image of principality.
note.--thus we see, that passive states are not attributed to the mind, except in so far as it contains something involving negation, or in so far as it is regarded as a part of nature, which cannot be clearly and distinctly perceived through itself
but reverses were at hand. during the existence of the political combination of pompey, caesar, and crassus, known as the first triumvirate, p.
were it an enemy that could be avoided, i would then advise to borrow arms even of cowardice itself; but seeing it is not, and that it will catch you as well flying and playing the poltroon, as standing to't like an honest man:--
his people or to whom he has given sufficient grace and zeal to be prophets; and although my speculations greatly pleased myself, i believed that others had theirs, which perhaps pleased them still more.
in a word, the mighty ones of the world learned to have a new fear before him, they divined a new power, a strange, still unconquered enemy:--it was the "will to power" which obliged them to halt before the saint. they had to question him.
"amidst these tumults and new sports, the tender sex, unskilled in arms, immodestly engaged in manly fights." --statius, sylv., i. six, fifty one.
the operations of cold upon water are not gradual, according to the degrees of cold; but whenever it comes to the freezing point, the water passes in a moment, from the utmost liquidity to perfect hardness.
torments and new kinds of death, without hatred, without profit, and for no other end but only to enjoy the pleasant spectacle of the gestures and motions, the lamentable groans and cries of a man dying in anguish.
production of conceptions). through the first an object is given to us; through the second, it is, in relation to the representation (which is a mere determination of the mind), thought.
may be simultaneous. for example, there is heat in a room, which does not exist in the open air. i look about for the cause, and find it to be the fire, now the fire as the cause is simultaneous with its effect, the heat of the room.
a triangle in the mind arises from a triangle seen , or from one made up of what has been seen , but when once we have given the name of a triangle to a thing (from which we think the idea of a triangle arises) tho the triangle it self perish, yet the
"ac velut immissi diversis partibus ignes arentem in silvam, et virgulta sonantia lauro aut ubi decursu rapido de montibus altis dant sonitum spumosi amnes, et in aequora currunt, quisque suum populatus iter:"
such sayings did i hear pious backworldsmen speak to their consciences, and verily without wickedness or guile,-although there is nothing more guileful in the world, or more wicked.
seeing that not only a man, not only kings, but that monarchies, empires, and all this lower world follow the influence of the celestial motions,
to deal in person is good, when a man's face breedeth regard, as commonly with inferiors; or in tender cases, where a man's eye, upon the countenance of him with whom he speaketh, may give him a direction how far to go; and generally, where a man will
but beware a shock: there are a thousand who perish in the port. i easily comfort myself for what shall here happen when i shall be gone, present things trouble me enough:
as to speech, it is certain that if it be not natural it is not necessary.
but the principal offences of the kind are such as it is mostly impossible, unless by accidental self-betrayal, to bring home to conviction.
we do not know the properties of plants and animals and the laws of nature, through our sympathy with the same; but this remains the dream of poets. poetry and prudence should be coincident.
fear of death, and wounds, disposeth to the same; and for the same reason.
the opening of large tracts by the ice-cutters commonly causes a pond to break up earlier; for the water, agitated by the wind, even in cold weather, wears away the surrounding ice.
man must be compelled and restrained within the bounds of this polity. miserable creature! he is not in a condition really to step over the rail.
in politics, again, it is almost a commonplace, that a party of order or stability, and a party of progress or reform, are both necessary elements of a healthy state of political life; until the one or the other shall have so enlarged its mental grasp as
the limitation, therefore, of the power of government over individuals, loses none of its importance when the holders of power are regularly accountable to the community, that is, to the strongest party therein.
there may be thirty or forty of them to a square inch.
-is the wind not a dog? it whineth, it barketh, it howleth. ah! ah! how she sigheth! how she laugheth, how she wheezeth and panteth, the midnight!
the parts of a judge in hearing, are four: to direct the evidence; to moderate length, repetition, or impertinency of speech; to recapitulate, select, and collate the material points, of that which hath been said; and to give the rule or sentence.
thus the conception of a new object, considered in itself, is of the same nature as other conceptions; hence, i do not include wonder among the emotions, nor do i see why i should so include it, inasmuch as this distraction of the mind arises from no
i shall be happy beyond my desert, if i can obtain only thus much from the public approbation, as to make men of understanding perceive that i was capable of profiting by knowledge, had i had it; and that i deserved to have been assisted by a better
it was always his use to accustom his soldiers simply to obey, without taking upon them to control, or so much as to speak of their captain's designs, which he never communicated to them but upon the point of execution; and he took a delight, if they
land enough in the world to suffice double the inhabitants, had not the invention of money, and the tacit agreement of men to put a value on it, introduced (by consent) larger possessions, and a right to them; which, how it has done, i shall by and by
but conception is helped by those things which postulate the existence of a thing, and contrariwise is hindered by those which exclude the existence of a thing (two.
injury one to another." the question now is, who it was that gave to these written tables the obligatory force of lawes.
wives the same authority over their estates, and liberty to dispose of them according to their own fancy.
the history of queen esther is of the time of the captivity; and therefore the writer must have been of the same time, or after it.
phenomena would nevertheless continue to present objects to our intuition; for mere intuition does not in any respect stand in need of the functions of thought.
the poor judge bebius gave adjournment in a case for eight days; but he himself, meanwhile, was condemned by death, and his own stay of life expired.
each rounded lobe of the vegetable leaf, too, is a thick and now loitering drop, larger or smaller; the lobes are the fingers of the leaf; and as many lobes as it has, in so many directions it tends to flow, and more heat or other genial influences would
these became more numerous in the edition of one thousand five hundred eighty eight; but the multitude of classical texts which at times encumber montaigne's text, only dates from the posthumous edition of one thousand five hundred ninety five he had made
should be pleased to take the kingdome upon him. according whereunto, our saviour himself expressely saith, (john eighteen.thirty six.) "my kingdome is not of this world."
"the problem is to find a form of association which will defend and protect with the whole common force the person and goods of each associate, and in which each, while uniting himself with all, may still obey himself alone, and remain as free as before."
pleasure therefore, (or delight,) is the apparence, or sense of good; and molestation or displeasure, the apparence, or sense of evill.
and if he founded monasteries, and inscribed over their portals: "the way to holiness,"-i should still say: what good is it! it is a new folly!
much admire as i detest them: the exercise of these signal villainies carries with it as great signs of vigour and force of soul, as of error and disorder.
it degenerates into tyranny when it usurps the executive power, which it should confine itself to restraining, and when it tries to dispense with the laws, which it should confine itself to protecting.
greater distance than betwixt heaven and earth; and yet the blindness of common usage is such that we make little or no account of it; whereas if we consider a peasant and a king, a nobleman and a vassal, a magistrate and a private man, a rich man and a
what i think is required for defense of the matters i have written, adding thereto no explication of any new matte that it may not be necessary to pass without end from one thing to another.
oppressed,) and there is nothing, that any man can be sure to receive from his ancestor, or leave to his children." and again; "take away the civill law, and no man knows what is his own, and what another mans."
ye higher men, free the sepulchres, awaken the corpses! ah, why doth the worm still burrow? there approacheth, there approacheth, the hour,-
perhaps have been critic, and dogmatist, and historian, and besides, poet, and collector, and traveler, and riddle-reader, and moralist, and seer, and "free spirit," and almost everything, in order to traverse the whole range of human values and
i am farther satisfied to find that i have a quality, which every one is not blessed withal, which is, to discern the vast difference between them and me; and notwithstanding all that, suffer my own inventions, low and feeble as they are, to run on in
i cannot express the love with which he would be received in all those provinces which have suffered under these foreign invasions, with what thirst for vengeance, with what steadfast faith, with what love, with what grateful tears.
requirements": one must also above all give the finishing stroke to that other and more portentous atomism which christianity has taught best and longest, the soul-atomism.
sect. one hundred thirty five. though the legislative, whether placed in one or more, whether it be always in being, or only by intervals, though it be the supreme power in every commonwealth; yet:
in the conduct of such affairs as you have in hand, men are obliged to have recourse to unusual expedients.
are not you unjust, that, not to kill him without cause, do worse than kill him?
how lovely is all speech and all falsehoods of tones! with tones danceth our love on variegated rainbows.-
this singular and particular commendation is also left of him in the judgment of plutarch, that he is the only author in the world that never glutted nor disgusted his readers, presenting himself always another thing, and always flourishing in some new
accordingly, every sensation, consequently every reality in phenomena, however small it may be, has a degree, that is, an intensive quantity, which may always be lessened, and between reality and negation there exists a continuous connection of possible
"rides nos, coracine, nil olentes malo, quam bene olere, nil olere."
nay, of my own inclination, i pay more service to the dead; they can no longer help themselves, and therefore, methinks, the more require my assistance: 'tis there that gratitude appears in its full lustre.
neither of these faculties can exchange its proper function. understanding cannot intuite, and the sensuous faculty cannot think. in no other way than from the united operation of both, can knowledge arise.
for though an avaricious man should, for the sake of avoiding death, cast his riches into the sea, he will none the less remain avaricious; so, also, if a lustful man is downcast, because he cannot follow his bent, he does not, on the ground of
appointed, and consequently not the person the people have consented to.
fourteen.seven thousand two hundred twelve
one thing, as often as we can. these operations are not incident to numbers onely, but to all manner of things that can be added together, and taken one out of another.
the following chapters to the twenty seven. which was also commanded to be written on stones, in their entry into the land of canaan. (deut. thirty one.
"nonne vides, albi ut male vivat filius? utque barrus inops? magnum documentum, ne patriam rein perdere guis velit;"
how many things do we call miraculous, and contrary to nature? this is done by every nation and by every man, according to the proportion of his ignorance. how many occult properties and quintessences do we daily discover?
every man ought to examine the probability of a pretended prophets calling
to mademoiselle paulmier.-- this letter, at the time of the publication of the variorum edition of one thousand eight hundred fifty four, appears to have been in private hands. see vol. iv. p. three hundred eighty two.
persons had in a state of nature before they entered into society, and gave up to the community: for no body can transfer to another more power than he has in himself; and no body has an absolute arbitrary power over himself, or over any other, to destroy
in globe, glb , the guttural g adds to the meaning the capacity of the throat. the feathers and wings of birds are still drier and thinner leaves. thus, also, you pass from the lumpish grub in the earth to the airy and fluttering butterfly.
and i will afterwards give thee time and leisure to answer. thou knowest, cinna,-- this passage, borrowed from seneca, has been paraphrased in verse by corneille. see nodier, questions de la literature llgale, one thousand eight hundred twenty eight, pp.
creatour of all things, i can frame an image of creation from what i see every day, as a man born, or growing from a punctum to that shape and size he now bears; an other idea then this no man can have at the word creatour ; but the possibility of
it is the more unjust to utilitarianism that this particular misapprehension should be made a ground of objection to it, inasmuch as utilitarian moralists have gone beyond almost all others in affirming that the motive has nothing to do with the morality
in such cases, appeal may be made either to the terms of the social contract, or, putting the same idea another way, to the "natural right" of human freedom.
them. the other example he introduces of "things incredible and wholly fabulous," delivered by plutarch, is, that "agesilaus was fined by the ephori for having wholly engrossed the hearts and affections of his citizens to himself alone."
and after the israelites had rejected god, the prophets did foretell his restitution; as (isaiah twenty four.twenty three.) "then the moon shall be confounded, and the sun ashamed when the lord of hosts shall reign in mount zion, and in jerusalem;" where
but i feel my heart protesting and restraining my pen; let us leave these questions to the just man who has never offended, and would himself stand in no need of pardon.
when a man upon the hearing of any speech, hath those thoughts which the words of that speech, and their connexion, were ordained and constituted to signifie; then he is said to understand it; understanding being nothing els, but conception caused by
on the other hand, long debates, dissensions and tumult proclaim the ascendancy of particular interests and the decline of the state.
grants, promises, and oaths, are bonds that hold the almighty: whatever some flatterers say to princes of the world, who all together, with all their people joined to them, are, in comparison of the great god, but as a drop of the bucket, or a dust on the
generally, let princes and states choose such ministers, as are more sensible of duty than of using; and such as love business rather upon conscience, than upon bravery, and let them discern a busy nature, from a willing mind.
three. however, as my argument proceeds, i shall prove that what appear to be evils are not so; for the present i say this, that what you call hard measure, misfortunes, and things against which we ought to pray, are really to the advantage, firstly, of
xii.) the human mind must perceive all that takes place in the human body; the human mind is, therefore, capable of perceiving a great number of things, and is so in proportion, c. q.e.five hundred.
their believing that we are free in all things.
it seems, indeed, as if the possibility of a triangle could be cognized from the conception of it alone (which is certainly independent of experience); for we can certainly give to the conception a corresponding object completely a priori, that is to say,
and we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and
also "if a man be trusted to judge between man and man," it is a precept of the law of nature, "that he deale equally between them." for without that, the controversies of men cannot be determined but by warre.
all these premises having, as i think, been clearly made out, it is impossible that the rulers now on earth should make any benefit, or derive any the least shadow of authority from that, which is held to be the fountain of all power, adam's private
again, it is not within the free power of the mind to remember or forget a thing at will. therefore the freedom of the mind must in any case be limited to the power of uttering or not uttering something which it remembers.
there are thousands who are in opinion opposed to slavery and to the war, who yet in effect do nothing to put an end to them; who, esteeming themselves children of washington and franklin, sit down with their hands in their pockets, and say that they know
hear cicero speak of the love of liberty: hear brutus speak of it, the mere written words of this man sound as if he would purchase it at the price of his life.
"non est enim hilaritate, nec lascivia, nec risu, aut joco comite levitatis, sed saepe etiam tristes firmitate et constantia sunt beati."
but, lest anything he may have said may become the innocent cause of doubt in their minds, or tend to weaken the effect which his arguments might otherwise produce-he may be allowed to point out those passages which may occasion mistrust or difficulty,
i think i have read that the romans had a sort of horses by them called 'funales' or 'dextrarios', which were either led horses, or horses laid on at several stages to be taken fresh upon occasion, and thence it is that we call our horses of service
when i first began to open my eyes, it was with so perplexed, so weak and dead a sight, that i could yet distinguish nothing but only discern the light:
and not range a great deal of ground, to snatch what they find; but to court each little plot with art and labour, to give them their sustenance in due season.
that he purposely sometimes variously relates the same story; as the judgment of the three best captains that ever were, given by hannibal; 'tis one way in the life of flammius, and another in that of pyrrhus.
when therefore these two powers oppose one another, the common-wealth cannot but be in great danger of civill warre, and dissolution.
verily, not in backworlds and redeeming blood-drops: but in the body do they also believe most; and their own body is for them the thing-in-itself.
to a higher existence: like those sun-seeking climbing plants in java--they are called sipo matador,--which encircle an oak so long and so often with their arms, until at last, high above it, but supported by it, they can unfold their tops in the open
a good man that men may know it how many worthy men have we known to survive their reputation humble out of pride i am very glad to find the way beaten before me by others i find myself here fettered by the laws of ceremony i have no mind to die, but one
'tis a generous desire to wish to die usefully and like a man, but the effect lies not so much in our resolution as in our good fortune; a thousand have proposed to themselves in battle, either to overcome or to die, who have failed both in the one and
and i cried in terror at this whispering, and the blood left my face: but i was silent.
the strict rules of grammar, with another meaning, and a different opinion from that which they knew he entertained in his mind and in his morals, the stoic, i say, declared that he abandoned the epicurean sect, upon this among other considerations, that
quam multi lybico volvuntur marmore fluctus, svus ubi orion hibemis conditur undis, vel quam solo novo dens torrentur arist, aut hermi campo, aut lyci flaventibus arvis; scuta sonant, pulsuque pedum tremit excita tellus:
and not to give expression to aught that might tend to the hurt of any one.
-uncloudedly to smile down out of luminous eyes and out of miles of distance, when under us constraint and purpose and guilt steam like rain.
then the honeysuckles, so they be somewhat afar off. of beanflowers i speak not, because they are field flowers.
for my own part, one cannot without grief see so much as an innocent beast pursued and killed that has no defence, and from which we have received no offence at all; and that which frequently happens, that the stag we hunt, finding himself weak and out of
a. we are most dishonourable towards our god: he is not permitted to sin.
intellectual) and the consequent limitation of the conceptions of the pure understanding and of the principles which flow from them.
is virtuous when his particular will is in all things conformable to the general will, and we voluntarily will what is willed by those whom we love.
unworthiness; when he cannot feel his right to it, though he were csar; he cannot feel more right to it than to the firmament and the splendors of a sunset.
the attendance of courts, is subject to four bad instruments. first, certain persons that are sowers of suits; which make the court swell, and the country pine.
experience-is possible. it is true, that the representation "i am," which is the expression of the consciousness which can accompany all my thoughts, is that which immediately includes the existence of a subject.
she hath her eye, her laugh, and even her golden angle-rod: am i responsible for it that both are so alike?
at the end of every day's journey are beautiful palaces, furnished with provisions, vestments, and arms, as well for travellers as for the armies that are to pass that way.
'tis possible that the action of sight was dulled from having been so long without exercise, and that the optic power was wholly retired into the other eye: for we evidently perceive that the eye we keep shut sends some part of its virtue to its fellow,
"do you believe the dead regard such things?"--aeneid, iv. thirty four.
it is not our business to inquire here into the utility of this principle in the investigation of nature.
certainly i have so far yielded to public opinion, that those borrowed ornaments accompany me; but i do not mean that they shall cover me and hide me; that is quite contrary to my design, who desire to make a show of nothing but what is my own, and what
at my arrival, i faithfully and conscientiously represented myself to them for such as i find myself to be--a man without memory, without vigilance, without experience, and without vigour; but withal, without hatred, without ambition, without avarice, and
magnitude or extension in longitude , latitude , and profundity , the figure or shape which arises from the termination of that extension , the position or place which divers figured bodies have in respect of each other, their motion or change of place ;
minister; but yet a minister of the common-wealth; and may be compared to an eye in the body naturall.
those reasons of doubt which by this philosopher are admitted as true , were proposed by me only as probable , and i made use of them not that i may vend them as new , but partly that i may prepare the minds of my readers for the consideration of
no two ages, and scarcely any two countries, have decided it alike; and the decision of one age or country is a wonder to another.
for there was (verse twenty seven.) a complaint made against them to moses; and joshua would have moses to have forbidden them; which he did not, but said to joshua, bee not jealous in my behalf.
but, when all is summed up, a man never speaks of himself without loss; a man's accusations of himself are always believed; his praises never: there may, peradventure, be some of my own complexion who better instruct myself by contrariety than by
has no aptitude. his egoism hinders him here: in general, he looks "aloft" unwillingly--he looks either forward, horizontally and deliberately, or downwards--he knows that he is on a height.
pusillanimity; by which that seems great to him, which other men think a trifle: and whatsoever is new, or great, and therefore thought fit to be told, withdrawes a man by degrees from the intended way of his discourse.
fall to his importunate neighings and his furious heats as before. our appetite contemns and passes by what it has in possession, to run after that it has not:
now one thought strikes him, now another, and with each moment he alters the whole air, attitude and expression of his clay.
yet that the books they write about it should visit the light under their own names, and seek to derive glory from seeming to despise it.
note), conceives it, the human body is affected in a mode, which involves the nature of the said external body; thus so long as the mind conceives things, which increase or help the power of activity in our body, the body is affected in modes which
and yet! and yet-how little was lacking for them to caress each other, that dog and that lonesome one! are they not both-lonesome ones!"
for tender stomachs, constrained and artificial recipes must be prescribed: good and strong stomachs serve themselves simply with the prescriptions of their own natural appetite; after this manner do our physicians proceed, who eat melons and drink iced
and pains prepare for us, which how much they exceed the other in value, when any one hath computed, he will then see how much labour makes the far greatest part of the value of things we enjoy in this world: and the ground which produces the materials,
there is no weakness or exposure for which we cannot find consolation in the thought-this is a part of my constitution, part of my relation and office to my fellow-creature.
the ancient menander declared him to be happy that had had the good fortune to meet with but the shadow of a friend: and doubtless he had good reason to say so, especially if he spoke by experience: for in good earnest, if i compare all the rest of my
assuredly not like byron!)--his manfred music is a mistake and a misunderstanding to the extent of injustice; schumann, with his taste, which was fundamentally a petty taste (that is to say, a dangerous propensity--doubly dangerous among germans--for
the difference between a confused and a clear representation is merely logical and has nothing to do with content.
profession with the tongue is but an externall thing, and no more then any other gesture whereby we signifie our obedience; and wherein a christian, holding firmely in his heart the faith of christ, hath the same liberty which the prophet elisha allowed
one might find argument for optimism in the abundant flow of this saccharine element of pleasure in every suburb and extremity of the good world. let a man keep the law,-any law,-and his way will be strown with satisfactions.
there is no man so great a coward, that had not rather once fall than to be always falling."
for what of analysis, that is, mere dissection of conceptions, is contained in one or other, is not the aim of, but only a preparation for metaphysics proper, which has for its object the extension, by means of synthesis, of our a priori knowledge.
they had also used every means to spare themselves and the soldiers any hardship or fear by not killing each other in their encounters, but taking prisoners without a blow.
hold of the first thing that starts up, and accommodating it to the humour and capacity of those with whom they have to do. princes do not much affect solid discourses, nor i to tell stories.
wherever the mind is perplexed, it is in an entire disorder, and domestic employments are not less troublesome for being less important. moreover, for having shaken off the court and the exchange, we have not taken leave of the principal vexations of life:
meditat. six. of corporeal beings and their existence, as also of the real difference between mind and body. p. eighty three.
and as for bodily excellences, it is obvious that they are to be ranged with the above. for strength and stature surely manifest power; beauty and fleetness of foot bring celebrity; health brings pleasure.
a prince must take great care that nothing goes out of his mouth which is not full of the above-named five qualities, and, to see and hear him, he should seem to be all faith, all integrity, all humanity, and all religion.
these difficulties have not escaped our writers, who, all the same, are not troubled by them. the remedy, they say, is to obey without a murmur: god sends bad kings in his wrath, and they must be borne as the scourges of heaven.
best for themselves; and therefore when they are punished more than the law had formerly determined, or more than others were punished for the same crime; it the law that tempted, and deceiveth them.
formless, and inexhaustible; a certain german potency and super-plenitude of soul, which is not afraid to hide itself under the raffinements of decadence--which, perhaps, feels itself most at ease there; a real, genuine token of the german soul, which is
yet the systole and diastole of the heart are not without their analogy in the ebb and flow of love. friendship, like the immortality of the soul, is too good to be believed.
'tis for me that he both sows and grinds; if he eats me he does the same by his fellow-men, and so do i the worms that kill and devour him."
this wholesome opinion and belief into the tender brains of children.
unjust laws exist: shall we be content to obey them, or shall we endeavor to amend them, and obey them until we have succeeded, or shall we transgress them at once?
proof.--he who conceives, that he affects others with pleasure or pain, will, by that very fact, himself be affected with pleasure or pain (three. xxvii.), but, as a man (two. xix.
they were very likely to submit to his punishment, and all join with him against the offender, in their turns, giving him thereby power to execute his sentence against any transgression, and so in effect make him the law-maker, and governor over all that
when, for instance, the people of athens nominated or displaced its rulers, decreed honours to one, and imposed penalties on another, and, by a multitude of particular decrees, exercised all the functions of government indiscriminately, it had in such
and because the end, by the greatnesse of the impression, comes often to mind, in case our thoughts begin to wander, they are quickly again reduced into the way: which observed by one of the seven wise men, made him give men this praecept, which is now
i gave him this advice, because some houses, near to that where he was ping, were visited by the plague, about which he was nervous since his return from perigord and the agenois, here it had been raging; and, besides, horse exercise was, from my own
a fourth place is that of mat. five. twenty five. "agree with thine adversary quickly, whilest thou art in the way with him, lest at any time the adversary deliver thee to the officer, and thou be cast into prison.
yet there still remain misconceptions not a few, which might and may prove very grave hindrances to the understanding of the concatenation of things, as i have explained it above.
him honour forsooth, that whatever he might pretend to the contrary he could not but in his heart be of their reformed opinion.
would that ye were perfect-at least as animals! but to animals belongeth innocence.
we find then, in every climate, natural causes according to which the form of government which it requires can be assigned, and we can even say what sort of inhabitants it should have.
what we feel on account of others, we feel by consequence of a certain reasoning process which goes on within our minds.
when, however, he had already his arm outstretched for that purpose, he felt still more inclined for something else-namely, to lie down beside the tree at the hour of perfect noontide and sleep.
the first ice is especially interesting and perfect, being hard, dark, and transparent, and affords the best opportunity that ever offers for examining the bottom where it is shallow; for you can lie at your length on ice only an inch thick, like a skater
epaminondas had committed to prison a young man for certain debauches; for whom pelopidas mediated, that at his request he might be set at liberty, which epaminondas denied to him, but granted it at the first word to a wench of his, that made the same
two if then there are slaves by nature, it is because there have been slaves against nature. force made the first slaves, and their cowardice perpetuated the condition.
and, in the last place, what above all is here worthy of observation, is the generation of the animal spirits, which are like a very subtle wind, or rather a very pure and vivid flame which, continually ascending in great abundance from the heart to the
thirty eight in one word, to none of these conceptions belongs a corresponding object, and consequently their real possibility cannot be demonstrated, if we take away sensuous intuition-the only intuition which we possess-and there then remains nothing
proceeds. i formerly loved hazardous games of cards and dice; but have long since left them off, only for this reason that, with whatever good air i carried my losses, i could not help feeling vexed within.
find subsistence, and another to suckle or feed their young.
the soveraignty is the soule of the common-wealth; which once departed from the body, the members doe no more receive their motion from it.
they owe, over and above, something of their own; and by how much their payment is more strict and incommodious to themselves, by so much is their restitution more just meritorious.
thou torturer! thou-hangman-god! or shall i, as the mastiffs do, roll me before thee? and cringing, enraptured, frantical, my tail friendly-waggle!
in the proper sense, that which is made holy by gods appropriating or separating it to his own use, is said to be sanctified by god, as the seventh day in the fourth commandement; and as the elect in the new testament were said to bee sanctified, when
the rest, which are appetites of particular things, proceed from experience, and triall of their effects upon themselves, or other men. for of things wee know not at all, or believe not to be, we can have no further desire, than to tast and try.
it is from the midst of this disorder and these revolutions, that despotism, gradually raising up its hideous head and devouring everything that remained sound and untainted in any part of the state, would at length trample on both the laws and the
"i had rather be old a brief time, than be old before old age. --"cicero, de senect., c. ten.
force: the most delicious pleasures digested within, avoid leaving any trace of themselves, and avoid the sight not only of the people, but of any other person. how often has this work diverted me from troublesome thoughts?
philosophy thinks she has not ill employed her talent when she has given the sovereignty of the soul and the authority of restraining our appetites to reason.
for me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can i detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys.
among the most alike doth semblance deceive most delightfully: for the smallest gap is most difficult to bridge over.
those who were arming that king, or some other person, who upon the like occasion was wont to be in the same disorder, tried to compose him by representing the danger less he was going to engage himself in: "you understand me ill," said he, "for could my
i do not willingly alight when i am once on horseback, for it is the place where, whether well or sick, i find myself most at ease. plato recommends it for health, as also pliny says it is good for the stomach and the joints.
do, and than what i hope to make good. i assure myself that i have left no offence or hatred behind me; to leave regret or desire for me amongst them, i at least know very well that i never much aimed at it:
of it inclination to variety and novelty common to us both inconsiderate excuses are a kind of self-accusation interdiction incites, and who are more eager, being forbidden it happens, as with cages, the birds without despair to get in jealousy: no remedy
a connection of this kind, however, furnishes us with a ready prepared rule, by which its proper place may be assigned to every pure conception of the understanding, and the completeness of the system of all be determined a priori-both which would
but already a change is taking place, owing, not to an increased humanity, but to an increased scarcity of game, for perhaps the hunter is the greatest friend of the animals hunted, not excepting the humane society.
vii.), by the nature of external causes in comparison with our own; hence it follows, that there are as many kinds of each emotion as there are external objects whereby we are affected (three.
therefore our power of activity, however it be conceived, can be determined and consequently helped or hindered by the power of any other individual thing, which has something in common with us, but not by the power of anything, of which the nature is
it was a wise policy in that false prophet, alexander, who though now forgotten, was once so famous, to lay the first scene of his impostures in paphlagonia, where, as lucian tells us, the people were extremely ignorant and stupid, and ready to swallow
duels, murders, and even worse crimes; where the obligation of eternal fidelity only occasions adultery, and the very laws of honour and continence necessarily increase debauchery and lead to the multiplication of abortions.
now there are two kinds of hardening, one of the understanding, the other of the sense of shame, when a man is resolved not to assent to what is manifest nor to desist from contradictions.
ye would still create a world before which ye can bow the knee: such is your ultimate hope and ecstasy.
that which we give to the fire they give to the cold, and imagine that souls are purged and punished by the rigour of an excessive coldness.
symptoms, so much greater is the danger. for this reason it is that i complain of our laws, not that they keep us too long to our work, but that they set us to work too late.
and if this poverty and broken estate in the better sort, be joined with a want and necessity in the mean people, the danger is imminent and great. for the rebellions of the belly are the worst.
the influence of all these tacit or formal associations causes by the influence of their will as many modifications of the public will.
but there is i know not what sort of deceivour very powerful and very crafty , who always strives to deceive me; without doubt therefore i am , if he can decieve me ; and let him deceive me as much as he can, yet he can never make me not to be , whilst i
eleven i can indeed say "my representations follow one another, or are successive"; but this means only that we are conscious of them as in a succession, that is, according to the form of the internal sense.
good, to a monarch, as absolutely, as to any other representative. therefore, where there is already erected a soveraign power, there can be no other representative of the same people, but onely to certain particular ends, by the soveraign limited.
then i, gathering together what strength i could, began: 'is there still need of telling? is not the cruelty of fortune against me plain enough? doth not the very aspect of this place move thee?
a stone into bread, bread into a man, or any thing, into any thing.
custom has rendered too familiar to it. a correct judgement observes a contrary method, and avoiding all distant and high enquiries, confines itself to common life, and to such subjects as fall under daily practice and experience; leaving the more sublime
never yet did a profounder world of insight reveal itself to daring travelers and adventurers, and the psychologist who thus "makes a sacrifice"--it is not the sacrifizio dell' intelletto, on the contrary!--will at least be entitled to demand in return
"tu secanda marmora locas sub ipsum funus, et, sepulcri immemor, struis domos."
plato in certaine publique walks called academia, from one academus: aristotle in the walk of the temple of pan, called lycaeum: others in the stoa, or covered walk, wherein the merchants goods were brought to land: others in other places; where they
headlong into slavery. for what reason, in fact, did they take to themselves superiors, if it was not in order that they might be defended from oppression, and have protection for their lives, liberties and properties, which are, so to speak, the
thus i can perceive the moon and then the earth, or conversely, first the earth and then the moon; and for the reason that my perceptions of these objects can reciprocally follow each other, i say, they exist contemporaneously.
lemma two. all bodies agree in certain respects.
there is no legitimate profit so great, that it cannot be greatly exceeded by what may be made illegitimately; we always gain more by hurting our neighbours than by doing them good.
great deal more, these were not women. i describe my infirmities, such as they really are, at most, and avoid all expressions of evil prognostic and composed exclamations.
again to our old legislative of king, lords and commons: and whatever provocations have made the crown be taken from some of our princes heads, they never carried the people so far as to place it in another line.
it is however a shame to pray! not for all, but for thee, and me, and whoever hath his conscience in his head. for thee it is a shame to pray!
just as little is any principle of pure geometry analytical. "a straight line between two points is the shortest," is a synthetical proposition. for my conception of straight contains no notion of quantity, but is merely qualitative.
and mark nine.forty four, forty six, forty eight; sometimes, by fire, as in the place now quoted, "where the worm dyeth not, and the fire is not quenched," and many places beside: sometimes by "shame, and contempt," as dan. twelve.two.
"sic abiit a vita, ut causam moriendi nactum se esse gauderet."
-"and thou," said zarathustra, "thou bad old magician, what didst thou do! who ought to believe any longer in thee in this free age, when thou believest in such divine donkeyism?
the lawes of nature therefore need not any publishing, nor proclamation; as being contained in this one sentence, approved by all the world, "do not that to another, which thou thinkest unreasonable to be done by another to thy selfe."
let him inquire into the manners, revenues, and alliances of princes, things in themselves very pleasant to learn, and very useful to know.
the history of a tiberius or a nero makes us dread a like tyranny, were our monarchs freed from the restraints of laws and senates: but the observation of any fraud or cruelty in private life is sufficient, with the aid of a little thought, to give us the
but it cannot be found among the perishable things hitherto considered.--ch. ten. such a happiness necessarily exists. its seat is in god. nay, god is very happiness, and in a manner, therefore, the happy man partakes also of the divine nature.
"plates of steel are placed over the body, so flexible that, dreadful to be seen, you would think these not living men, but moving images. the horses are similarly armed, and, secured from wounds, move their iron shoulders."--claud, in ruf., ii.
one single cohort of his withstood four of pompey's legions above four hours together, till they were almost all killed with arrows, so that there were a hundred and thirty thousand shafts found in the trenches.
and it is the same with everything that really falls to our lot. so that the form of time itself, and how much is reckoned on it, is a definite way of proving to us the vanity of all earthly enjoyment.
for tho the will in god be without comparison greater then mine, both as to the knowledge and power which are joyn'd therewith, which make it more strong and effective , and also as to the object thereof, for god can apply himself to more things then i
their own time, must assuredly fall upon the heads of their posterity.
sect. two hundred one. it is a mistake, to think this fault is proper only to monarchies; other forms of government are liable to it, as well as that: for wherever the power, that is put in any hands for the government of the people, and the preservation
simple hearts put all the history and customs of this world behind them, and play their own game in innocent defiance of the blue-laws of the world; and such would appear, could we see the human race assembled in vision, like little children frolicking
jesus, living in these moral sentiments, heedless of sensual fortunes, heeding only the manifestations of these, never made the separation of the idea of duration from the essence of these attributes, nor uttered a syllable concerning the duration of the
having each some shingles of thought well dried, we sat and whittled them, trying our knives, and admiring the clear yellowish grain of the pumpkin pine.
expedient to prevent greater evils, yet by making the murder of one man cost the lives of two or more, double the loss to the human race.
but notwithstanding that this distinction be thus universally received, both in the active speculative scenes of life, i shall not scruple to pronounce, that it is, at bottom, erroneous, at least, superficial.
and from this ariseth another difference, that a man may be obliged to do what he is commanded; as when he hath covenanted to obey: but he cannot be obliged to do as he is counselled, because the hurt of not following it, is his own; or if he should
equality i there spoke of, as proper to the business in hand, being that equal right, that every man hath, to his natural freedom, without being subjected to the will or authority of any other man.
that is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves.
"multum interest, utrum peccare ali quis nolit, an nesciat."
it was an infant world, and yet we have not whipped and subjected it to our discipline by the advantage of our natural worth and force, neither have we won it by our justice and goodness, nor subdued it by our magnanimity.
decision, in the meantime, absolutely depended upon the ladies' cabinet council, and the inclination of some bit of a woman.
fifthly, supposing the number of counsellors equall, a man is better counselled by hearing them apart, then in an assembly; and that for many causes.
thirdly, that the resolutions of a monarch, are subject to no other inconstancy, than that of humane nature; but in assemblies, besides that of nature, there ariseth an inconstancy from the number.
citizen, and views on the government of his country that were sane and right.
the power of casting out devills, not the same it was in the primitive church
therefore, good is proved to be the end towards which the whole universe tends. e --ch. twelve. boethius acknowledges that he is but recollecting truths he once knew.
the primitive origination of mankind considered and examined, according to the light of nature, written by sir m. hale , kt. late lord chief justice of the kings bench. folio.
i can know that truth is divine and helpful; but how it shall help me i can have no guess, for so to be is the sole inlet of so to know . the new position of the advancing man has all the powers of the old, yet has them all new.
the surface of the earth is soft and impressible by the feet of men; and so with the paths which the mind travels. how worn and dusty, then, must be the highways of the world, how deep the ruts of tradition and conformity!
note.--though this be so, no one will endeavour to hate anything, or to be affected with pain, for the sake of enjoying this greater pleasure; that is, no one will desire that he should be injured, in the hope of recovering from the injury, nor long to be
if, even to-day, we are continually discovering new species, which have hitherto escaped observation, let us reflect how many of them must have escaped men who judged things merely from their first appearance!
"the lord came down in a cloud, and spake unto moses, and took of the spirit that was upon him, and gave it to the seventy elders.
adversity. one, however, who becomes prince by favour of the populace, must maintain its friendship, which he will find easy, the people asking nothing but not to be oppressed.
for that investigation one must await the advent of a new order of philosophers, such as will have other tastes and inclinations, the reverse of those hitherto prevalent--philosophers of the dangerous "perhaps" in every sense of the term.
if it be so, let us henceforth, in god's name, teach nothing but ignorance; 'tis the utmost fruit the sciences promise us, to which this stolidity so gently leads its disciples.
a peasant can give no better reason for the stopping of any clock or watch than to say that it does not commonly go right: but an artist easily perceives that the same force in the spring or pendulum has always the same influence on the wheels; but fails
in consideration of which, i will further say this (for i desire to please every one, though it will be hard to do):
such are almost all the greek and roman histories: for, several eye-witnesses having written of the same subject, in the time when grandeur and learning commonly met in the same person, if there happen to be an error, it must of necessity be a very slight
but the number is probably exaggerated, and for books we should doubtless read pamphlets or essays.
as far as we can recall these ecstasies we carry away in the ineffaceable memory the result, and all men and all the ages confirm it. it is called truth. but the moment we cease to report and attempt to correct and contrive, it is not truth.
hoc in philosophia ratio, contra omnia disserendi, nuttamque rem aperte judicandi, profecta a socrate, repetita ab arcesila, conjirmata a gameade, usque ad nostram viget cetatem..........hi sumus, qui omnibus veris falsa quodam adjuncta esse dicamus,
judgment from its proper seat; which is so true, that i myself have seen very many become frantic through fear; and, even in those of the best settled temper it is most certain that it begets a terrible astonishment and confusion during the fit.
but since we assume that man hates that which he derides, it follows that the pleasure in question is not without alloy (cf. three. xlvii. note).
but every man in his owne order, christ the first fruits, afterward they that are christs, at his comming; then commeth the end, when he shall have delivered up the kingdome of god, even the father, when he shall have put down all rule, and all authority
"omnes clari et nobilitati labores fiunt tolerabiles;"
first: because, in the first case, the right of conquest, being no right, in itself, could not serve as a foundation on which to build any other; the victor and the vanquished people still remained with respect to each other in the state of war, unless
in a sense, this is recognised even by hobbes, who makes the power of his absolute sovereign, the predecessor of austin's "determinate human superior," issue first of all from the social contract, which is essentially a popular act.
the articles of christian faith, necessary to salvation.
now the trunks of trees on the bottom, and the old log canoe, and the dark surrounding woods, are gone, and the villagers, who scarcely know where it lies, instead of going to the pond to bathe or drink, are thinking to bring its water, which should be as
what is the universal sense of want and ignorance, but the fine innuendo by which the soul makes its enormous claim?
with ours. why do we not imitate the roman architecture?
i taught them all my poetisation and aspiration: to compose and collect into unity what is fragment in man, and riddle and fearful chance;-
ruins wont to give others their life, and not to receive it world where loyalty of one's own children is unknown worse endure an ill-contrived robe than an ill-contrived mind would have every one in his party blind or a blockhead would in this affair have
proof.--pity (def. of the emotions, xviii.) is a pain, and therefore (four. xli.) is in itself bad.
it would show us the endless fight which the good and genuine works of all periods and countries have had to carry on against the perverse and bad.
that image of socrates' discourses, which his friends have transmitted to us, we approve upon no other account than a reverence to public sanction: 'tis not according to our own knowledge; they are not after our way; if anything of the kind should spring
for the state, in relation to its members, is master of all their goods by the social contract, which, within the state, is the basis of all rights; but, in relation to other powers, it is so only by the right of the first occupier, which it holds from
thereupon the youth arose disconcerted, and said: "i hear zarathustra, and just now was i thinking of him!" zarathustra answered:
this nature of sight having never been discovered by the ancient pretenders to naturall knowledge; much lesse by those that consider not things so remote (as that knowledge is) from their present use; it was hard for men to conceive of those images in the
and for the most part, the good such servants receive, is after the model of their own fortune; but the hurt they sell for that good, is after the model of their master's fortune.
perfect, they should sell all that they have and give it to the poor. they are not insincere when they say that they believe these things. they do believe them, as people believe what they have always heard lauded and never discussed.
it has three noble and free prospects, and is sixteen paces in diameter.
the senate of marseilles had reason to grant him his request who begged leave to kill himself that he might be delivered from the clamour of his wife; for 'tis a mischief that is never removed but by removing the whole piece; and that has no remedy but
to naaman the syrian. naaman was converted in his heart to the god of israel; for hee saith (two kings five.seventeen.) "thy servant will henceforth offer neither burnt offering, nor sacrifice unto other gods but unto the lord.
i leave the choice of my arguments to fortune, and take that she first presents to me; they are all alike to me, i never design to go through any of them; for i never see all of anything: neither do they who so largely promise to show it others.
i have here explain'd the difference between imagination , and the meer conception of the mind , by reckoning up in my example of the wax, what it is therein which we imagine , and what it is that we conceive in our mind only: but besides this, i have
i have a mind to represent the progress of my humours, and that every one may see each piece as it came from the forge. i could wish i had begun sooner, and had taken more notice of the course of my mutations.
but what wax is this that i only conceive by my mind? 'tis the same which i see, which i touch, which i imagine, and in fine, the same which at first i judged it to be.
live. i never dreamed of any enormity greater than i have committed. i never knew, and never shall know, a worse man than myself.
besides, he that clears at once will relapse; for finding himself out of straits, he will revert to his custom: but he that cleareth by degrees, induceth a habit of frugality, and gaineth as well upon his mind, as upon his estate.
doubtless, we have strangely overpaid this fine reason, upon which we so much glorify ourselves, and this capacity of judging and knowing, if we have bought it at the price of this infinite number of passions to which we are eternally subject.
therefore to attribute figure to him, is not honour; for all figure is finite:
when i see them tampering with rhetoric, law, logic, and other drugs, so improper and unnecessary for their business, i begin to suspect that the men who inspire them with such fancies, do it that they may govern them upon that account; for what other
can be named to keep back civilisation, virtue, everything on which human happiness on the largest scale depends; we feel that the violation, for a present advantage, of a rule of such transcendent expediency, is not expedient, and that he who, for the
at house and home with me shall no one despair: in my purlieus do i protect every one from his wild beasts. and that is the first thing which i offer you: security!
it seems as if money lay under a curse, for every author deteriorates directly he writes in any way for the sake of money. the best works of great men all come from the time when they had to write either for nothing or for very little pay.
tooth against tooth? you must have flesh, if you want to be full; lose not your labour then; cast your venom upon those that admire themselves; i know already that these things are worthless."--mart., xiii. two.
there is a certain nation, where the enclosures of gardens and fields they would preserve, are made only of a string of cotton; and, so fenced, is more firm and secure than by our hedges and ditches.
our poet represents a marriage happy in a good accord wherein nevertheless there is not much loyalty.
as if a common-wealth could consist, where the force were in any hand, which justice had not the authority to command and govern.
make any judgment of what is concealed from us. as we discern something in this action which the philosopher cleanthes took notice of, because it something resembles our own.
and this is false: est situm in nobis, ut et adversa quasi perpetua oblivione obruamus, et secunda jucunde et suaviter meminerimus; "it is in our power to bury, as it were, in a perpetual oblivion, all adverse accidents, and to retain a pleasant and
our merely social intolerance kills no one, roots out no opinions, but induces men to disguise them, or to abstain from any active effort for their diffusion.
farmers are respectable and interesting to me in proportion as they are poor,-poor farmers. a model farm!
"nulla placida quies est, nisi quam ratio composuit."
for as amongst masterlesse men, there is perpetuall war, of every man against his neighbour; no inheritance, to transmit to the son, nor to expect from the father; no propriety of goods, or lands; no security; but a full and absolute libertie in every
shoemaker, or the tailor. besides, there was a still more terrible standing invitation to call at every one of these houses, and company expected about these times.
being in this extremity, he frequently called me, merely to satisfy him that i was at his side.
pedigree. o importunate presumption, with which the wife sees herself armed by the hands of her own husband. did he understand latin, we should say to him:
the man who once gets the better of remorse, will not shrink before punishments which are less severe, and less lasting, and from which there is at least the hope of escaping: whatever precautions are taken, those who only require impunity in order to do
but as in all the attempts hitherto made to answer the questions which reason is prompted by its very nature to propose to itself, for example, whether the world had a beginning, or has existed from eternity, it has always met with unavoidable
foreigners are astonished and attracted by the riddles which the conflicting nature at the basis of the german soul propounds to them (riddles which hegel systematised and richard wagner has in the end set to music).
such are the misconceptions i have undertaken to note; if there are any more of the same sort, everyone may easily dissipate them for himself with the aid of a little reflection.
now in this sense, i should desire to know, what can be meant by asserting, that self-love, or resentment of injuries, or the passion between the sexes is not innate?
sect. ninety six. for when any number of men have, by the consent of every individual, made a community, they have thereby made that community one body, with a power to act as one body, which is only by the will and determination of the majority: for that
the new testament was not yet published in one body. every of the evangelists was interpreter of his own gospel; and every apostle of his own epistle; and of the old testament, our saviour himselfe saith to the jews (john five.
for first , there is not to be found, in all history, any miracle attested by a sufficient number of men, of such unquestioned good-sense, education, and learning, as to secure us against all delusion in themselves; of such undoubted integrity, as to
to seek to extinguish anger utterly, is but a bravery of the stoics. we have better oracles: be angry, but sin not. let not the sun go down upon your anger. anger must be limited and confined, both in race and in time.
again, as everyone judges according to his emotions what is good, what bad, what better, and what worse (three. xxxix.
to be afflicted and to repent. "he will repent it," we say, and because we have given him a pistol-shot through the head, do we imagine he will repent?
all in any one private mans hand, cannot bee derived from a higher time, that that wherein the governours of the church collected, approved, and recommended them to us, as the writings of those apostles and disciples; under whose names they go.
historians say, that she was repudiated by her husband, which plutarch confesses to be more than he knew; and the curios, both father and son, afterwards reproached pompey, when he married caesar's daughter, that he had made himself son-in-law to a man
the mercenaries and auxiliaries are useless and dangerous, and if any one keeps his state based on the arms of mercenaries, he will never stand firm or sure, as they are disunited, ambitious, without discipline, faithless, bold amongst friends, cowardly
the clumsiness of the german scholar and his social distastefulness agree alarmingly well with his physical rope-dancing and nimble boldness, of which all the gods have learnt to be afraid.
so that god, by commanding to subdue, gave authority so far to appropriate: and the condition of human life, which requires labour and materials to work on, necessarily introduces private possessions.
every man exists by sovereign natural right, and, consequently, by sovereign natural right performs those actions which follow from the necessity of his own nature; therefore by sovereign natural right every man judges what is good and what is bad, takes
it was not diomedes, but didymus the grammarian, who, as seneca (ep., eighty eight) tells us, wrote four not six thousand books on questions of vain literature, which was the principal study of the ancient grammarian.--coste.
when the morning dawned, however, zarathustra found himself in a thick forest, and no path was any longer visible.
but when i come to speak, i am already so lost that i know not what i was about to say, and in such cases a stranger often finds it out before me.
for he may foretel it as a thing to arrive after a certain long time, longer then the time of mans life; or indefinitely, that it will come to passe one time or other: in which case this mark of a prophet is unusefull; and therefore the miracles that
cause and effect, real affinities, the longing for harmony between the soul and the circumstance, the progressive, idealizing instinct, predominate later, and the step backward from the higher to the lower relations is impossible.
true poesy, lately fallen! has he not vast obligation to this vivacity that has destroyed him? to this light that has blinded him? to this exact and subtle apprehension of reason that has put him beside his own?
but it is impossible to carry on such great things as he did within the strict rules of justice; such as he are to be judged in gross by the main end of their actions.
forasmuch as they, are not to be forced but by such, so my very healthful air, where no contagion, however near, in the memory of man, ever took footing, coming to be corrupted, produced strange effects:
i should have answered with the epigram of canius when caligula declared him to have been cognisant of a conspiracy against him. "if i had known," said he, "thou shouldst never have known."
old cato, whose "de re rustica" is my "cultivator," says, and the only translation i have seen makes sheer nonsense of the passage, "when you think of getting a farm, turn it thus in your mind, not to buy greedily; nor spare your pains to look at it, and
even then it had commenced to rise and fall, and had clarified its waters and colored them of the hue they now wear, and obtained a patent of heaven to be the only walden pond in the world and distiller of celestial dews.
on the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance;
if men were so void of reason, and brutish, as to enter into society upon such terms, prerogative might indeed be, what some men would have it, an arbitrary power to do things hurtful to the people.
clattering with diction and dice, i outwit the solemn assistants: all those stern watchers, shall my will and purpose elude.
this ordinary phrase of pastime, and passing away the time, represents the usage of those wise sort of people who think they cannot do better with their lives than to let them run out and slide away, pass them over, and baulk them, and, as much as they
the word of god delivered by prophets is the main principle
it is the work of art nearest to life itself. it may be translated into every language, and not only be read but actually breathed from all human lips;-not be represented on canvas or in marble only, but be carved out of the breath of life itself.
the vale below; so always that this prospect be with pity, and not with swelling, or pride. certainly, it is heaven upon earth, to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.
for you, o broker, there is no other principle but arithmetic.
in the second place, i observe the diseases of a common-wealth, that proceed from the poyson of seditious doctrines; whereof one is, "that every private man is judge of good and evill actions."
a system of such conceptions would be called transcendental philosophy. but this, again, is still beyond the bounds of our present essay.
diogenes answered according to my humour him who asked him what sort of wine he liked the best: "that of another," said he.-- diogenes laertius, vi. fifty four.
it was gravely said by some of the prelates in the council of trent, where the doctrine of the schoolmen bare great sway, that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phenomena;
in good earnest with others, for round sums. at all times, and in all places, my own eyes are sufficient to look to my fingers; i am not so narrowly watched by any other, neither is there any i have more respect to.
it will be seen, when we come to discuss the nature of the general will, that this doctrine really contains the most valuable part of rousseau's theory. here, we are concerned rather with its limitations.
interesting than the works themselves; it reads more about goethe than what has been written by goethe, and industriously studies the legend of faust in preference to goethe's faust itself.
the word blew to me through the keyhole and said "come!" the door sprang subtlely open unto me, and said "go!"
when the villagers were lighting their fires beyond the horizon, i too gave notice to the various wild inhabitants of walden vale, by a smoky streamer from my chimney, that i was awake.-
inasmuch as the causes whence they arise are by nature different.
but that we may not be delayed, you shall be digging the bait meanwhile. angle-worms are rarely to be met with in these parts, where the soil was never fattened with manure; the race is nearly extinct.
i have many times amused myself, being well and in safety, and quite free from these dangerous attacks in communicating them to the physicians as then beginning to discover themselves in me; i underwent the decree of their dreadful conclusions, being all
but this difficulty is common to every theory.
but i conceive myself the more bound to husband the time that remains the greater my expectation of being able to employ it aright, and i should doubtless have much to rob me of it, were i to publish the principles of my physics: for although they are
lastly, the definitions of the emotions require to be supplemented in a few points; i will therefore repeat them, interpolating such observations as i think should here and there be added.
how then can he, to whom god hath never revealed his wil immediately (saving by the way of natural reason) know when he is to obey, or not to obey his word, delivered by him, that sayes he is a prophet?
thou thyself must part at last from all thy garlands, pleasures, triumphs, and prove thy fortitude what then 't will do.
the ambassadors of the king of mexico, setting out to fernando cortez the power and greatness of their master, after having told him, that he had thirty vassals, of whom each was able to raise an hundred thousand fighting men, and that he kept his court
wisest princes, and thucydides says, that the stupid more ordinarily do it than those of better understandings; we attribute the effects of their good fortune to their prudence:
down the road, on the right hand, on brister's hill, lived brister freeman, "a handy negro," slave of squire cummings once,-there where grow still the apple-trees which brister planted and tended; large old trees now, but their fruit still wild and
with a longer birch or alder which had a hook at the end, dragged them across.
most active of his men, he preserved for the service and defence of their country, and sent them back; and with the rest, whose loss would be of less consideration, he resolved to make good the pass, and with the death of them, to make the enemy buy their
artificial men and factitious passions, which are the work of all these new relations, and without any real foundation in nature. we are taught nothing on this subject, by reflection, that is not entirely confirmed by observation.
the notion, that the people have no need to limit their power over themselves, might seem axiomatic, when popular government was a thing only dreamed about, or read of as having existed at some distant period of the past.
here the bard buried by the muses lies, the thracian orpheus of the golden lyre; whom mighty jove, the sovereign of the skies, removed from earth by his dread lightn'ng's fire.
from the leader at intervals, trusting to break their fast in muddier pools. a "plump" of ducks rose at the same time and took the route to the north in the wake of their noisier cousins.
but if, according to plato, three the "king by nature" is such a rarity, how often will nature and fortune conspire to give him a crown?
there is not much in the other dialogues which can be compared with the "apology". the same recollection of his master may have been present to the mind of plato when depicting the sufferings of the just in the "republic".
prepare my pleasure to make better and more cheerful use of abundance); or else i fasted to preserve my vigour for the service of some action of body or mind: for both the one and the other of these is cruelly dulled in me by repletion; and, above all
"they err as much who too much forbear venus, as they who are too frequent in her rites."--a translation by amyot from plutarch, a philosopher should converse with princes.
for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further; but when it beholdeth the chain of them, confederate and linked together, it must needs fly to providence and deity.
corpoream naturam animi esse necesse est, corporeis quoniam telis ictuque laborat;
inspiration; nor when our saviour breathing on his disciples, said, "receive the holy spirit," was that breath the spirit, but a sign of the spirituall graces he gave unto them.
"half of his life by lazy sleep's possess'd, and when awake his soul but nods at best;"
besides this, the habit which they will acquire, by seeking first what is easy, and then passing onward slowly and step by step to the more difficult, will benefit them more than all my instructions.
i tell you what i learn, and mix up together the more or less probable hearsay of the town with actual matter of fact, that you may be in possession of everything.
perhaps our great virtue of the historical sense is in necessary contrast to good taste, at least to the very bad taste; and we can only evoke in ourselves imperfectly, hesitatingly, and with compulsion the small, short, and happy godsends and
i never knew it to open in the course of a winter, not excepting that of 'fifty two-three, which gave the ponds so severe a trial.
"o heaven above me," said he sighing, and sat upright, "thou gazest at me? thou hearkenest unto my strange soul?
"wisdom only is wholly within itself"--cicero, de fin., iii. seven.
title or pretence to the freedom of the state of nature, have no other reason (bating that of paternal power, which we have already answered) to produce for it, but only, because our fathers or progenitors passed away their natural liberty, and thereby
a man of the legal profession being not long since brought to see a study furnished with all sorts of books, both of his own and all other faculties, took no occasion at all to entertain himself with any of them, but fell very rudely and magisterially to
as for keeping them out of their synagogues, or places of assembly, they had no power to do it, but that of the owner of the place, whether he were christian, or heathen.
his own judgement, and reason, hee shall conceive to be the aptest means thereunto.
my sight is clear and regular enough, but, at working, it is apt to dazzle; as i most manifestly find in poetry: i love it infinitely, and am able to give a tolerable judgment of other men's works; but, in good earnest, when i apply myself to it, i play
makes thee rebellious against me. i surrounded thee with a royal abundance of all those things that are in my power. now it is my pleasure to draw back my hand.
yet, how rarely excellent soever may be their splendour, remember the flashing light is in the jewels, not in the man.
let me tickle myself, i cannot force a poor smile from this wretched body of mine; i am only merry in conceit and in dreaming, by artifice to divert the melancholy of age; but, in faith, it requires another remedy than a dream.
once or twice, however, while i lived at the pond, i found myself ranging the woods, like a half-starved hound, with a strange abandonment, seeking some kind of venison which i might devour, and no morsel could have been too savage for me.
be without respect of persons, it loses its effect.
causes that served for a foundation of good-will serve them for a foundation of mortal hatred.
considering there are so few, if, any at all, whom we can believe when speaking of others, where there is less interest to lie.
the men of quality had their cupbearers and carvers, and their buffoons to make them sport.
"the heart makes the man eloquent."--quintilian, x. seven.
we are to have our souls pure and clean, at that moment at least wherein we pray to him, and purified from all vicious passions; otherwise we ourselves present him the rods wherewith to chastise us; instead of repairing anything we have done amiss, we
is she beautiful? what do i know! but the oldest carps are still lured by her.
this so vulgar consideration is that which settled me in my station, and kept even my most extravagant and ungoverned youth under the rein, so as not to burden my shoulders with so great a weight, as to render myself responsible for a science of that
when i was a boy, a very beautiful and virtuous lady, who is yet living, the widow of a prince, wore somewhat more ornament in her dress than our laws of widowhood allow, and being reproached with it, she made answer that it was because she was resolved
above all a faculty for the "transcendental"; schelling christened it, intellectual intuition, and thereby gratified the most earnest longings of the naturally pious-inclined germans.
one testimony, to assure the consciences of beleevers, of eternall life; of which testimony he saith (verse ten.) "he that beleeveth on the son of man hath the witnesse in himselfe."
thou goest the way to thy greatness: it must now be thy best courage that there is no longer any path behind thee!
spend itself without aliment: "for the love of the gods deny me something," said he, "that we may be two." women, in like manner, are only angry that others may be angry again, in imitation of the laws of love.
neither do i know how to excuse him for thinking his poetry fit to be published; 'tis no great imperfection to make ill verses, but it is an imperfection not to be able to judge how unworthy his verses were of the glory of his name.
nineteen since all reasonings concerning facts or causes is derived merely from custom, it may be asked how it happens, that men so much surpass animals in reasoning, and one man so much surpasses another? has not the same custom the same influence on all?
it impresses us at one time as ancient, at another time as foreign, bitter, and too modern, it is as arbitrary as it is pompously traditional, it is not infrequently roguish, still oftener rough and coarse--it has fire and courage, and at the same time
"the mind wishes to have what it has lost, and throws itself wholly into memories of the past."--petronius, c. one hundred twenty eight.
in the kingdom of ternate, amongst those nations which we so broadly call barbarians, they have a custom never to commence war, till it be first proclaimed; adding withal an ample declaration of what means they have to do it with, with what and how many
things they see; man observeth how one event hath been produced by another; and remembreth in them antecedence and consequence; and when he cannot assure himselfe of the true causes of things, (for the causes of good and evill fortune for the most part
these so frequent and common examples passing every day before our eyes, how is it possible a man should disengage himself from the thought of death, or avoid fancying that it has us every moment by the throat?
nevertheless, as to cannon-shot, when a body of men are drawn up in the face of a train of artillery, as the occasion of war often requires, it is unhandsome to quit their post to avoid the danger, forasmuch as by reason of its violence and swiftness we
for as it was found that mathematical conclusions all proceed according to the principle of contradiction (which the nature of every apodeictic certainty requires), people became persuaded that the fundamental principles of the science also were
persians were the first to take a broad and comprehensive view of history. every series of evolutions, according to them, was presided over by a prophet; and every prophet had his 'hazar,'-his dynasty of a thousand years."
"unless you begin to guard your mistress, she will soon begin to be no longer mine."--ovid, amoy., ii. nineteen, forty seven.
and according hereunto, no man ought in the interpretation of the scripture to proceed further then the bounds which are set by their severall soveraigns.
-"o zarathustra," said then his animals, "to those who think like us, things all dance themselves: they come and hold out the hand and laugh and flee-and return.
one. mathematical judgements are always synthetical. hitherto this fact, though incontestably true and very important in its consequences, seems to have escaped the analysts of the human mind, nay, to be in complete opposition to all their conjectures.
when, therefore, i said above that the power of the mind is increased or diminished, i merely meant that the mind had formed of its own body, or of some part thereof, an idea involving more or less of reality, than it had already affirmed concerning its
humour, and make him sensible, that the gods have planted more toil and sweat in the avenues of the cabinets of venus than in those of minerva.
to put into the mouth of it, it only chewed a little and spat it out again without swallowing; the cry of it seemed indeed a little odd and particular, and it was just fourteen months old.
it is certain that, while we aspire to the magnanimous firmness of the philosophic sage, and endeavour to confine our pleasures altogether within our own minds, we may, at last, render our philosophy like that of epictetus, and other stoics , only a more
miscall, or see him domineer over a poor peasant, or a lackey, that dares not reply, nor turn again; and a great sign of wit, when they see him cheat and overreach his playfellow by some malicious treachery and deceit.
imprinted in us; whereas, in the former, it seems as if we might produce the same nature, who left us in such a state of imperfection and weakness of courage, for our justification.
when servius made his new division, as the thirty curi could not be shared equally between his four tribes, and as he was unwilling to interfere with them, they became a further division of the inhabitants of rome, quite independent of the tribes: but in
in this condition of meer nature, either the parents between themselves dispose of the dominion over the child by contract; or do not dispose thereof at all. if they dispose thereof, the right passeth according to the contract.
which we may indeed extend or contract, but that's all; for beyond that relation and principle our imagination cannot go, can guess at nothing else, nor possibly go out thence, nor stretch beyond it; whence spring these ancient conclusions: of all forms
i have a soul free and entirely its own, and accustomed to guide itself after its own fashion; having hitherto never had either master or governor imposed upon me: i have walked as far as i would, and at the pace that best pleased myself; this is it that
the manner of coming into the world, of engendering, nourishing, acting, moving, living and dying of beasts, is so near to ours that whatever we retrench from their moving causes, and add to our own condition above theirs, can by no means proceed from any
next to us the grandest laws are continually being executed. next to us is not the workman whom we have hired, with whom we love so well to talk, but the workman whose work we are.
the argian and roman ladies mourned in white, as ours did formerly and should do still, were i to govern in this point. but there are whole books on this subject.
now, as this sentiment can be useful only to those with whom we have to live, it is proper that our humanity should confine itself to our fellow-citizens, and should receive a new force because we are in the habit of seeing them, and by reason of the
expressive) nothing of our authors proper management hath ever appear'd in english.
these higher principles alone therefore give the conception, which contains the necessary condition, and, as it were, the exponent of a rule; experience, on the other hand, gives the case which comes under the rule.
etienne de la boetie, one of the fittest men for high office in france, pass his whole life without employment and notice, by his domestic hearth, to the singular detriment of the public; for, so far as he was concerned, i may assure you, monseigneur,
and in any discourse whatsoever, if the defect of discretion be apparent, how extravagant soever the fancy be, the whole discourse will be taken for a signe of want of wit; and so will it never when the discretion is manifest, though the fancy be never so
the athenians also caused the thumbs of the aeginatans to be cut off, to deprive them of the superiority in the art of navigation.
quod mecum nescit, solus vult scire videri.
again, our saviour christs commission to his apostles, and disciples, was to proclaim his kingdome (not present, but) to come; and to teach all nations; and to baptize them that should beleeve; and to enter into the houses of them that should receive
creed; and his chief guide in the interpretation even of that.
in like manner they attribute their fortune to a stander by, to a lucky or unlucky place, to words spoken, especially if the name of god be amongst them; as charming, and conjuring (the leiturgy of witches;) insomuch as to believe, they have power to turn
make the holy water, the priest saith, "i conjure thee, thou creature of water, in the name of god the father almighty, and in the name of jesus christ his onely son our lord, and in vertue of the holy ghost, that thou become conjured water, to drive away
i love these words which mollify and moderate the temerity of our propositions: "peradventure; in some sort; some; 'tis said, i think," and the like: and had i been set to train up children i had put this way of answering into their mouths, inquiring and
not one of you is so ignorant as not to know that, when the laws lose their force and those who defend them their authority, security and liberty are universally impossible.
who hinders my groom from calling himself pompey the great?
but a man may here ask, seeing there is no marriage in the kingdome of heaven, whether men shall then eat, and drink; what eating therefore is meant in this place?
first, when the legislative is altered. civil society being a state of peace, amongst those who are of it, from whom the state of war is excluded by the umpirage, which they have provided in their legislative, for the ending all differences that may arise
all our thoughts cannot be true because of our partial imperfection, those possessing truth must infallibly be found in the experience of our waking moments rather than in that of our dreams.
both these extremes are to be avoided; which will be done, if the league of christians, penned by our savior himself, were in two cross clauses thereof, soundly and plainly expounded: he that is not with us, is against us; and again, he that is not
when aloft, i find myself always alone. no one speaketh unto me; the frost of solitude maketh me tremble. what do i seek on the height?
"by pre-arranged relays of horses, he, with an almost incredible speed, rode in three days from amphissa to pella." --livy, xxxvii. seven.
for the motions of the greatest persons in a government, ought to be as the motions of the planets under primum mobile; according to the old opinion: which is, that every of them, is carried swiftly by the highest motion, and softly in their own motion.
fourth, the conversation of his son, as the principal comfort and concern of his being.
the "rational" precepts of the general will, therefore, find an echo in the heart of the "natural" man, and, if we can only secure the human being against perversion by existing societies, the general will can be made actual.
as for the advantage that others would derive from the communication of my thoughts, it could not be very great; because i have not yet so far prosecuted them as that much does not remain to be added before they can be applied to practice.
whom the evangelists writt his life, and actions, and his claim to the kingdome, whilst he lived one earth: and lastly, the acts, and epistles of the apostles, declare the coming of god, the holy ghost, and the authority he left with them, and their
making a human being loveable or admirable, this may be admitted.
the schemata, therefore, are nothing but a priori determinations of time according to rules, and these, in regard to all possible objects, following the arrangement of the categories, relate to the series in time, the content in time, the order in time,
yet i plainly discover, that this last acceptation of nature differs much from that whereof we have been speaking all this while, for this is only a denomination extrinsick to the things whereof 'tis spoken, and depending on my thought , while it compares
i hold for vices (but every one according to its proportion), not only those which reason and nature condemn, but those also which the opinion of men, though false and erroneous, have made such, if authorised by law and custom.
for it is true, that late learners cannot so well take the ply; except it be in some minds, that have not suffered themselves to fix, but have kept themselves open, and prepared to receive continual amendment, which is exceeding rare.
thereby to express that melancholic, dumb, and deaf stupefaction, which benumbs all our faculties, when oppressed with accidents greater than we are able to bear.
especially did i find those who call themselves "the good," the most poisonous flies; they sting in all innocence, they lie in all innocence; how could they-be just towards me!
he had had no regular sleep since the beginning of his illness; and as he became worse and worse, he began to turn his attention to questions which men commonly occupy themselves with in the last extremity, despairing now of getting better, and intimating
the conservation of states is a thing that, in all likelihood, surpasses our understanding;--a civil government is, as plato says, a mighty and puissant thing, and hard to be dissolved; it often continues against mortal and intestine diseases, against the
"i have lived longer by this one day than i should have done."--macrobius, ii. seven.
errors brought into religion from aristotles metaphysiques
to make allies of his adversaries, to inspire them with different maxims, and to give them other institutions as favourable to himself as the law of nature was unfavourable.
remedy, to owe one's health to one's disease!
and thus you see the laboured fallacy of the first argument, to deceive such men as distinguish not between the subordination of actions in the way to the end; and the subjection of persons one to another in the administration of the means.
"and one of the merry gods wishes that he should himself like to be so disgraced."--ovid, metam., iv. one hundred eighty seven.
twenty nine.) by a darkening of the sun and moon, a falling of the stars, a concussion of the heavens, and the glorious coming again of our saviour, in the cloudes. and therefore the antichrist is not yet come; whereas, many popes are both come and gone.
and his good disciple, feigning or reciting, but, in my opinion, rather reciting than feigning, the rare perfections of the great cyrus, makes him distrustful of his own strength to resist the charms of the divine beauty of that illustrous panthea, his
perfection there before they were known on the mainland.
nature gave a right to every man to secure himselfe by his own strength, and to invade a suspected neighbour, by way of prevention; but the civill law takes away that liberty, in all cases where the protection of the lawe may be safely stayd for.
entertained for them to the last moment of my existence.
this is not of the complexion of that which homer makes to issue from the wounded gods."
lives. he knows nature but as a robber. cato says that the profits of agriculture are particularly pious or just, ( maximeque pius qustus ), and according to varro the old romans "called the same earth mother and ceres, and thought that they who
but it is not the danger of the noble man to turn a good man, but lest he should become a blusterer, a scoffer, or a destroyer.
but the book of jonas is not properly a register of his prophecy, (for that is contained in these few words, "fourty dayes and ninivy shall be destroyed,") but a history or narration of his frowardenesse and disputing gods commandements; so that there is
but from the moment one man began to stand in need of the help of another; from the moment it appeared advantageous to any one man to have enough provisions for two, equality disappeared, property was introduced, work became indispensable, and vast
that, however, is cowardice, though it be called "virtue."-
same manner , will represent to the mind the same thing , tho at the same time the other parts of the body may be differently order'd. and this is proved by numberless experiments, which need not here be related.
i should not be surprised if the gods sometimes experience a wish to behold great men struggling with some misfortune.
received a clyster, he found the same operation and effect that those do who have taken one indeed; and if at any time the physician did not find the operation sufficient, he would usually give him two or three more doses, after the same manner.
while the stronger black one dashed him from side to side, and, as i saw on looking nearer, had already divested him of several of his members. they fought with more pertinacity than bull-dogs. neither manifested the least disposition to retreat.
meal: we are to look after that whereof we have most need. as we have it in our ordinary prayers:
delights, and to call to our succour a vanished satisfaction, to oppose it to the discomfort that lies heavy upon us?
fails; for in this one ill is cured by another.
alexander the great, on the day assigned for that furious battle betwixt him and darius, slept so profoundly and so long in the morning, that parmenio was forced to enter his chamber, and coming to his bedside, to call him several times by his name, the
having considered these things i would therefore praise the one who erects fortresses and the one who does not, and would blame any one who, trusting in them, thinks little of being hated by his people.
customary conjunction of the object with something present to the memory or senses: i believe that it will not be difficult, upon these suppositions, to find other operations of the mind analogous to it, and to trace up these phenomena to principles still
legitimate rights in science. in that the new psychologist is about to put an end to the superstitions which have hitherto flourished with almost tropical luxuriance around the idea of the soul, he is really, as it were, thrusting himself into a new
-- marguerite de grammont, widow of jean de durfort, seigneur de duras, who was killed near leghorn, leaving no posterity.
but she does not want truth--what does woman care for truth? from the very first, nothing is more foreign, more repugnant, or more hostile to woman than truth--her great art is falsehood, her chief concern is appearance and beauty.
the man who left on the memory of those who witnessed his life and conversation, such an impression of his moral grandeur, that eighteen subsequent centuries have done homage to him as the almighty in person, was ignominiously put to death, as what?
have their industry protected, and to be righted when injury is done them; yet because no man that considers, can make question of it, no excuse can be derived from the ignorance of where the soveraignty is placed.
"catoni, quum incredibilem natura tribuisset gravitatem, eamque ipse perpetue constantia roboravisset, semperque in proposito consilio permansisset, moriendum potius, quam tyranni vultus aspiciendus, erat."
i have been almost always at a loss, during the progress of this work, how to settle this question. examples and illustrations always appeared to me necessary, and, in the first sketch of the critique, naturally fell into their proper places.
gift is free; and though the words be of the future, yet the right passeth: for if he would not have his words so be understood, he should not have let them runne.
cognitions, but contemplates our representations, be they given primitively a priori in ourselves, or be they only of empirical origin, solely according to the laws which the understanding observes in employing them in the process of thought, in relation
"si l'espine rion picque quand nai, a pene que picque jamai,"
themselves farther, keep the fever still in the height, and at last cause our total ruin; and, in truth, a foreign is much more supportable than a civil war, but i do not believe that god will favour so unjust a design as to offend and quarrel with others
( two foundations there are which bear up public societies; the one a natural inclination, whereby all men desire sociable life and fellowship; the other an order, expresly or secretly agreed upon, touching the manner of their union in living together:
yet he on reverend heads conferred th' inglorious honours of the state. shall we, then, deem them truly blessed whom such preferment hath made great?
oh, what little account should i make of those great elective dignities that i see in such esteem in the world, that are never conferred but upon men who are taking leave of it; wherein they do not so much regard how well the man will discharge his trust,
i could have been glad, the better to judge of it, to have tasted the culinary art of those cooks who had so rare a way of seasoning exotic odours with the relish of meats; as it was particularly observed in the service of the king of tunis, who in our
come; and consequently that hee was not dead, but risen again from the dead, and gone up into heaven, and should come again one day to judg the world, (which also should rise again to be judged,) and reward every man according to his works.
if we consider this reality as cause (be it of sensation or of another reality in the phenomenon, for example, a change), we call the degree of reality in its character of cause a momentum, for example, the momentum of weight; and for this reason, that
license. the presentation of this doctrine in the quasi-historical form of the social contract theory is due to the accident of the time and place in which rousseau wrote.
"the man that will presume to disobey the civill soveraign for the time being, or any of his officers in the execution of their places, that man shall die, c." which is cleerly for the civill soveraignty, against the universall power of the pope.
rousseau sees clearly the necessity, if popular consent in government is to be more than a name, of giving it some constitutional means of expression. for locke's theory of tacit consent, he substitutes an active agreement periodically renewed.
condition, of venus and bacchus; according to the precepts of their sect, that require the perfect sage to be as expert and intelligent in the use of natural pleasures as in all other duties of life:
more important acts of the governing power. to the first of these modes of limitation, the ruling power, in most european countries, was compelled, more or less, to submit.
common-wealths; supposing the true cause of such griefe to consist, not in the contumely, (which takes no hold upon men conscious of their own vertue,) but in the pusillanimity of him that is offended by it.
and that a stranger does not understand how much it costs you, and what you contribute to maintain that show of order that is seen in your family, and that peradventure you buy too dear.
"vitam adolescentibus vis aufert, senibus maturitas."
god is a thought-it maketh all the straight crooked, and all that standeth reel. what? time would be gone, and all the perishable would be but a lie?
--laying siege to mondolfo, a place in the territories of the vicariat in italy, seeing the cannoneer give fire to a piece that pointed directly against him, it was well for him that he ducked, for otherwise the shot, that only razed the top of his head,
they had, moreover, other devices which custom made them perfect in (which seem incredible to us who have not seen them), by which they supplied the effects of our powder and shot.
thus, steadfast and beautiful, let us also be enemies, my friends! divinely will we strive against one another!-
better, however, to be foolish with happiness than foolish with misfortune, better to dance awkwardly than walk lamely. so learn, i pray you, my wisdom, ye higher men: even the worst thing hath two good reverse sides,-
"arrived there, the little house they fill, ne looke for entertainment where none was; rest is their feast, and all things at their will: the noblest mind the best contentment has."
wherefore if the king shall shew an hatred, not only to some particular persons, but sets himself against the body of the commonwealth, whereof he is the head, and shall, with intolerable ill usage, cruelly tyrannize over the whole, or a considerable part
"non tam commutandarum quam evertendarum rerum cupidi."
and you yourselves would i bless, ye twinkling starlets and glow-worms aloft!-and would rejoice in the gifts of your light.
that which inspires respect in woman, and often enough fear also, is her nature, which is more "natural" than that of man, her genuine, carnivora-like, cunning flexibility, her tiger-claws beneath the glove, her naivete in egoism, her untrainableness and
in like manner, if a man were to choose whether he would have his soldiers richly and sumptuously accoutred or armed only for the necessity of the matter in hand, this argument would step in to favour the first, of which opinion was sertorius,
and thus do the platonic laws forbid men to travel till forty or fifty years old, so that travel might be more useful and instructive in so mature an age. i should sooner subscribe to the second article of the same laws, which forbids it after threescore.
degree: the public may be, when very manifest and of very great concern.
and 'tis plain enough to be seen, that 'tis custom only which renders that impossible that otherwise is nothing so; for of those nations who have no manner of knowledge of clothing, some are situated under the same temperature that we are, and some in
corollary.--we may, under the guidance of reason, seek a lesser evil in the present, because it is the cause of a greater good in the future, and we may shun a lesser good in the present, because it is the cause of a greater evil in the future.
the libertie of particular men; but the libertie of the common-wealth: which is the same with that, which every man then should have, if there were no civil laws, nor common-wealth at all. and the effects of it also be the same.
why certain creatures without reason, or speech,
and many a one who cannot see men's loftiness, calleth it virtue to see their baseness far too well: thus calleth he his evil eye virtue.-
not then thinking it a matter of so necessary consideration, as i find it since.
more: when it came to aesop's turn, and that he was also asked what he could do; "nothing," said he, "for these two have taken up all before me; they know everything."
cupidity, they cannot have their source.
can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis.
many die too late, and some die too early. yet strange soundeth the precept: "die at the right time!"
together on either hand. i would have on the side of the banquet, in front, one only goodly room above stairs, of some forty foot high; and under it a room for a dressing, or preparing place, at times of triumphs.
-some considerations of present concernment; how far romanists may be trusted by princes of another perswasion. octavo.
one enter upon my task without proving the importance of the subject. i shall be asked if i am a prince or a legislator, to write on politics. i answer that i am neither, and that is why i do so.
all meats and drinks that bring thirst and hunger: as, in the service of love, she prescribes us to take such an object as may simply satisfy the body's need, and does not stir the soul, which ought only barely to follow and assist the body, without
i looked still more attentively-and actually there did move under the ear something that was pitiably small and poor and slim. and in truth this immense ear was perched on a small thin stalk-the stalk, however, was a man!
i am nice, even to superstition, in keeping my promises, and, therefore, upon all occasions have a care to make them uncertain and conditional.
-whether it be the pity of a god, or whether it be human pity, it is offensive to modesty. and unwillingness to help may be nobler than the virtue that rusheth to do so.
observed the laws of marriage, than i either promised or expect one may more boldly dare what nobody thinks you dare order it so that your virtue may conquer your misfortune plato says, that the gods made man for their sport pleasure of telling (a
trogus pompeius and justin say that the parthians were wont to perform all offices and ceremonies, not only in war but also all affairs whether public or private, make bargains, confer, entertain, take the air, and all on horseback; and that the greatest
there too the turtle-doves sat over the spring, or fluttered from bough to bough of the soft white-pines over my head; or the red squirrel, coursing down the nearest bough, was particularly familiar and inquisitive.
if innate be equivalent to natural, then all the perceptions and ideas of the mind must be allowed to be innate or natural, in whatever sense we take the latter word, whether in opposition to what is uncommon, artificial, or miraculous.
and therfore, as when there is a controversy in an account, the parties must by their own accord, set up for right reason, the reason of some arbitrator, or judge, to whose sentence they will both stand, or their controversie must either come to blowes,
they must first try not to be hated by the mass of the people; if they cannot accomplish this they must use every means to escape the hatred of the most powerful parties.
at least it must be owned, that such a power is not felt, nor known, nor even conceivable by the mind.
a follower. if a man so temper his actions, as in some one of them he doth content every faction, or combination of people, the music will be the fuller.
them: for which reason, says plato, -- in critias.
of so exactly weighing and measuring words, and of making our honour interested in them; for it is easy to judge that it was not anciently amongst the romans and greeks.
i will only say this, that very lately, in our fathers' time, the hungarians made very advantageous use of them against the turks; having in every one of them a targetter and a musketeer, and a number of harquebuses piled ready and loaded, and all covered
suspicions amongst thoughts, are like bats amongst birds, they ever fly by twilight.
madmen they all seem to me, and clambering apes, and too eager. badly smelleth their idol to me, the cold monster: badly they all smell to me, these idolaters.
my actions are regular, and conformable to what i am and to my condition; i can do no better; and repentance does not properly touch things that are not in our power; sorrow does..
"the ivy grows best spontaneously, the arbutus best in shady caves; and the wild notes of birds are sweeter than art can teach. --"propertius, i. two, ten.
them, to have an unconquerable appetite for falsehood and fable twenty six .'
or city, where a social crowd is gathered, the next in the dismal swamp, scaring the owl and fox. the startings and arrivals of the cars are now the epochs in the village day.
he whom the flame of jealousy encompasseth, turneth at last, like the scorpion, the poisoned sting against himself.
"he stood on a mound, his countenance intrepid, and merited to be feared, he fearing nothing."--lucan, v. three hundred sixteen.
first, when we analyze our thoughts or ideas, however compounded or sublime, we always find that they resolve themselves into such simple ideas as were copied from a precedent feeling or sentiment.
governors amongst them, which is also, as it seemeth, the reason why the name of fathers continued still in them, who, of fathers, were made rulers; as also the ancient custom of governors to do as melchizedec, and being kings, to exercise the office of
many several ways this jollity of ours tends to death, and with how many dangers it threatens it.
so many cities levelled with the ground, so many nations exterminated, so many millions of people fallen by the edge of the sword, and the richest and most beautiful part of the world turned upside down, for the traffic of pearl and pepper?
requires a clear and purified sight to discover its secret light. is not simplicity, as we take it, cousin-german to folly and a quality of reproach?
then it became yet stiller and more mysterious, and everything hearkened, even the ass, and zarathustra's noble animals, the eagle and the serpent,-likewise the cave of zarathustra and the big cool moon, and the night itself.
for by this authoritie, given him by every particular man in the common-wealth, he hath the use of so much power and strength conferred on him, that by terror thereof, he is inabled to forme the wills of them all, to peace at home, and mutuall ayd against
and so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place.
for i am sure that i never knew him give birth to such fine conceptions, or display so much eloquence, as in the time of his sickness.
if, monseigneur, you blame me for introducing his more ordinary observations, please to know that i do so advisedly; for since they proceeded from him at a season of such great trouble, they indicate the perfect tranquillity of his mind and thoughts to
apt to hold that it is a heightening of pleasure to them, to insult over and to trample upon public observances.
but the reason why this objection is so unanimously brought against our doctrine of time, and that too by disputants who cannot start any intelligible arguments against the doctrine of the ideality of space, is this-they have no hope of demonstrating
the more instances we examine, and the more care we employ, the more assurance shall we acquire, that the enumeration, which we form from the whole, is complete and entire.
our knowledge springs from two main sources in the mind, first of which is the faculty or power of receiving representations (receptivity for impressions); the second is the power of cognizing by means of these representations (spontaneity in the
metropolitan city of all the christian nations the spaniard and frenchman is there at home: to be a prince of that state, there needs no more but to be of christendom wheresoever.
his father openly taxed him with being in love with another man's wife. roebuck, mrs. grote, mrs. austin, miss harriet martineau were amongst those who suffered because they made some allusion to a forbidden subject. mrs.
phenomena as objects of perception are not pure, that is, merely formal intuitions, like space and time, for they cannot be perceived in themselves.
are lawfull. but when the intention is evill, or (if the number be considerable) unknown, they are unlawfull.
behold a sight worthy to be viewed by a god interested in his own work, behold a pair two worthy of a god, a brave man matched with evil fortune, especially if he himself has given the challenge.
good man, and an upright and virtuous patriot.
on the other hand, contraction is possible on the coast, even in lands of rocks and nearly barren sands, because there fishing makes up to a great extent for the lack of land-produce, because the inhabitants have to congregate together more in order to
for were substances isolated, they could not as parts constitute a whole, and were their connection (reciprocal action of the manifold) not necessary from the very fact of coexistence, we could not conclude from the fact of the latter as a merely ideal
truth gains more even by the errors of one who, with due study and preparation, thinks for himself, than by the true opinions of those who only hold them because they do not suffer themselves to think.
this i gave to the town-clerk; and he has it. the state, having thus learned that i did not wish to be regarded as a member of that church, has never made a like demand on me since; though it said that it must adhere to its original presumption that time.
forty eight. it seems that the latin races are far more deeply attached to their catholicism than we northerners are to christianity generally, and that consequently unbelief in catholic countries means something quite different from what it does among
see the investment of capital in aqueducts made useless by hydraulics; fortifications, by gunpowder; roads and canals, by railways; sails, by steam; steam by electricity.
sect. seventy six. thus the natural fathers of families, by an insensible change, became the politic monarchs of them too: and as they chanced to live long, and leave able and worthy heirs, for several successions, or otherwise; so they laid the
whoever acts otherwise either acts precipitately through flattery or else changes often through the variety of opinions, from which it happens that he is little esteemed. i will give a modern instance of this.
. and since every idea must be like the thing it represents, if it be true that cold is nothing but the privation of heat , that idea which represents it to me as a thing real and positive may deservedly be called false .
but it has rarely happened that anything has been objected to me which i had myself altogether overlooked, unless it were something far removed from the subject: so that i have never met with a single critic of my opinions who did not appear to me either
so that we should suspect that we might be conversing with an angel.
the production of the other; whereas axioms must be a priori synthetical propositions.
and false inferences from true principles, by teachers
and let him go: this would be robbery on my side. his force, and the state of war he put himself in, made him forfeit his life, but gave me no title to his goods.
plainly tells us that all our ideas or notions contain in them some truth; for otherwise it could not be that god, who is wholly perfect and veracious, should have placed them in us.
in like manner, in the ordinary trialls of right, twelve men of the common people, are the judges, and give sentence, not onely of the fact, but of the right; and pronounce simply for the complaynant, or for the defendant; that is to say, are judges not
the children having on one side so powerful a counsellor, and the enemy at their throats on the other, run all of them eagerly upon what was next to hand; and, half dead, were thrown into the sea.
diogenes, meeting a boy eating after that manner, gave his tutor a box on the ear! there were men at rome that taught people to chew, as well as to walk, with a good grace.
"no one thinks he has done ill to the full extent of what he may." --juvenal, xiv. two hundred thirty three.
much in contradistinction to one another in respect to the exoteric class, standing without, and viewing, estimating, measuring, and judging from the outside, and not from the inside; the more essential distinction is that the class in question views
in a word, suppose the spirit of government was constantly to tax only the superfluities of the rich, one of two things must happen: either the rich would convert their superfluous expenses into useful ones, which would redound to the profit of the state,
by what invention can we throw light upon these ideas, and render them altogether precise and determinate to our intellectual view? produce the impressions or original sentiments, from which the ideas are copied.
to say that the corporal prison does in such sort suffocate her natural faculties, that they are there utterly extinct, is first contrary to this other belief of acknowledging her power to be so great, and the operations of it that men sensibly perceive
plainly this; that man is a being, whom we know by experience, whose motives and designs we are acquainted with, and whose projects and inclinations have a certain connexion and coherence, according to the laws which nature has established for the
masculine and obstinate courage. nevertheless, astonishment and admiration may, in less generous minds, beget a like effect: witness the people of thebes, who, having put two of their generals upon trial for their lives for having continued in arms beyond
on the other hand, as regards the comprehensibility of a system of speculative cognition, connected under a single principle, we may say with equal justice: many a book would have been much clearer, if it had not been intended to be so very clear.
has rendered me unfit for the service of others, and has made me of no use to any one but myself.
considering the dominion and influence those bodies have, not only over our lives and fortunes;
in the next place, from reflecting on the circumstance that i doubted, and that consequently my being was not wholly perfect (for i clearly saw that it was a greater perfection to know than to doubt), i was led to inquire whence i had learned to think of
a common-wealth by acquisition, is that, where the soveraign power is acquired by force; and it is acquired by force, when men singly, or many together by plurality of voyces, for fear of death, or bonds, do authorise all the actions of that man, or
thus, although every citizen was enrolled in a tribe, there were very many who were not members of a curia .
for, the conditions being then the same for all, and the choice not depending on any human will, there is no particular application to alter the universality of the law.
he was always wont to wear rich garments, and of a shining colour in battle, that he might be the more remarkable and better observed.
less rigorous or less equitable than myself.
and that it may not be supposed, that all this is done by a simple and servile obligation to their common practice, or by any authoritative impression of their ancient custom, without judgment or reasoning, and from having a soul so stupid that it cannot
maturity has its defects as well as green years, and worse; and old age is as unfit for this kind of business as any other.
"what other end does the impious art of the gladiators propose to itself, what the slaughter of young men, what pleasure fed with blood."--prudentius, contra symmachum, ii. six hundred forty three.
it, peradventure, only appertains to that sole all-potent testimony to tell us. "this is, and that is, and not that other."
it was a savage humour to imagine to gratify the architect by the subversion of his building, and to think to take away the punishment due to the guilty by punishing the innocent; and that poor iphigenia, at the port of aulis, should by her death and
nor doe wee read, that any such doctrine was accounted christian in the time of the apostles; nor in the time of the romane emperours, till the popes had the civill soveraignty of rome.
for the ego, as a simple representation, presents us with no manifold content; only in intuition, which is quite different from the representation ego, can it be given us, and by means of conjunction it is cogitated in one self-consciousness.
i think i have read somewhere in appian a story like this, of one who to escape the proscriptions of the triumvirs of rome, and the better to be concealed from the discovery of those who pursued him, having hidden himself in a disguise, would yet add this
"a slave--his middle girded with a black apron--stands before you, when, naked, you take a hot bath."--martial, vii. thirty five, i.
some from the germans, and french. dukes, in latine duces, being generalls in war: counts, comites, such as bare the generall company out of friendship; and were left to govern and defend places conquered, and pacified: marquises, marchiones, were counts
why love as a passion--it is our european specialty--must absolutely be of noble origin; as is well known, its invention is due to the provencal poet-cavaliers, those brilliant, ingenious men of the "gai saber," to whom europe owes so much, and almost
nevertheless, it is a mistake to attempt to write exactly as one speaks.
antiochus went to greece, being sent by the toli to expel the romans. he sent orators to the achi who were friends of the romans to encourage them to remain neutral, on the other hand the romans persuaded them to take up arms on their side.
in the narrative which philip de commines has given of this battle, in which he himself was present (lib. viii. ch. six), he tells us of wonderful performances by the horse on which the king was mounted.
utility at so great a price as the violation of his private morality.
a man who has depths in his shame meets his destiny and his delicate decisions upon paths which few ever reach, and with regard to the existence of which his nearest and most intimate friends may be ignorant; his mortal danger conceals itself from their
but an instinct for greatness seems to have led the little township of rome to provide itself in advance with a political system suitable for the capital of the world.
then she: 'this is that "last infirmity" which is able to allure minds which, though of noble quality, have not yet been moulded to any exquisite refinement by the perfecting of the virtues--i mean, the love of glory--and fame for high services rendered
another with the reverse; and each by these diverse ways may arrive at his aim.
thus, suppose, all authors, in all languages, agree, that, from the first of january one thousand six hundred, there was a total darkness over the whole earth for eight days: suppose that the tradition of this extraordinary event is still strong and
favour so that i could have said no worse behind their backs socrates: according to what a man can studied, when young, for ostentation, now for diversion swim in troubled waters without fishing in them take a pleasure in being uninterested in other men's
young men are fitter to invent, than to judge; fitter for execution, than for counsel; and fitter for new projects, than for settled business.
when i return to my house i find that visitors have been there and left their cards, either a bunch of flowers, or a wreath of evergreen, or a name in pencil on a yellow walnut leaf or a chip.
insomuch as lex and jus, are as different as obligation and liberty.
it is already too much for me even to retain mine opinions; and many a bird flieth away.
moderation; it will otherwise grow besotted if continually intent upon it.
the priests and scribes seeking to kill our saviour at the passeover, and judas possessed with a resolution to betray him, and the day of killing the passeover being come, our saviour celebrated the same with his apostles, which he said, till the kingdome
the romans who had the soveraignty of many provinces; yet governed them alwaies by presidents, and praetors; and not by assemblies, as they governed the city of rome, and territories adjacent.
"'nam tibi prxterea quod machiner, inveniamque quod placeat, nihil est; eadem sunt omnia semper.'
bare towards it: as also the name of king became odious after the deposing of the kings in rome, as being a thing naturall to all men, to conceive some great fault to be signified in any attribute, that is given in despight, and to a great enemy.
who endeavour to bring themselves into credit in the beginning of their progress, i could never have done it:
fragment of wisdom which they proclaim as if it were the whole.
for notwithstanding our utter incapacity to produce anything like hamlet and othello, see the perfect reception this wit and immense knowledge of life and liquid eloquence find in us all.
the matter would not be difficult, upon such conditions, replied he: and if you please, i shall suppose myself epicurus for a moment, and make you stand for the athenian people, and shall deliver you such an harangue as will fill all the urn with white
plato, upon the discourse of the state of human bodies and those of beasts, says, "i should know that what i have said is truth, had i the confirmation of an oracle; but this i will affirm, that what i have said is the most likely to be true of any thing
(b) time is nothing else than the form of the internal sense, that is, of the intuitions of self and of our internal state. for time cannot be any determination of outward phenomena.
weakness of the human mind more eloquently or more acutely than his fellows, is looked upon as a seer.
when amurath i., more grievously to punish his subjects who had taken part in the parricide rebellion of his son, ordained that their nearest kindred should assist in the execution, i find it very handsome in some of them to have rather chosen to be
they must necessarily have very confidently relied upon the fidelity and understanding of these beasts when they entrusted them with the vanguard of a battle, where the least stop they should have made, by reason of the bulk and heaviness of their bodies,
"thence the sad ones occupy the next abodes, who, though free from guilt, were by their own hands slain, and, hating light, sought death."--aeneid, vi. four hundred thirty four.
section three. systematic representation of all synthetical principles of the pure understanding
"we took care," said he, "about wine, i, along with my brother the king on the right: we have enough of wine,-a whole ass-load of it. so there is nothing lacking but bread."
it is true, we are such poor navigators that our thoughts, for the most part, stand off and on upon a harborless coast, are conversant only with the bights of the bays of poesy, or steer for the public ports of entry, and go into the dry docks of science,
the management and command of this confusion. long toleration begets habit; habit, consent and imitation.
the enemy has been here in the night of our naturall ignorance, and sown the tares of spirituall errors; and that, first, by abusing, and putting out the light of the scriptures: for we erre, not knowing the scriptures.
some of my friends have at times schooled and scolded me with great sincerity and plainness, either of their own voluntary motion, or by me entreated to it as to an office, which to a well-composed soul surpasses not only in utility, but in kindness, all
to conclude; there is nothing, in my opinion, that she does not, or may not do; and therefore, with very good reason it is that pindar calls her the ruler of the world.
represent and imitate; and that we ought not to follow, but to contemplate with the greatest reverence: acts of his personage, and not for us. cotta very opportunely declares:
let us keep our possession to the last; for the most part, a man hardens himself by being obstinate, and corrects his constitution, as caesar did the falling sickness, by dint of contempt.
which fixes itself exclusively on one thing, the unconditional judgment that "this and nothing else is necessary now," the inward certainty that obedience will be rendered--and whatever else pertains to the position of the commander.
synthesis, generally speaking, is, as we shall afterwards see, the mere operation of the imagination-a blind but indispensable function of the soul, without which we should have no cognition whatever, but of the working of which we are seldom even
things out of memory wherever the mind is perplexed, it is in an entire disorder who can flee from himself wise man never loses anything if he have himself wise whose invested money is visible in beautiful villas write what he knows, and as much as he
propriety of a subject excludes not the dominion of the soveraign, but onely of another subject
where, however, there is nothing to interrupt, noise naturally will not be felt particularly.
i wish, said i, you would try your eloquence upon so extraordinary a topic, and make a speech for epicurus, which might satisfy, not the mob of athens, if you will allow that ancient and polite city to have contained any mob, but the more philosophical
can all this be apprehended without ratiocination!
but the first difficulty she met with was also the last: this beast suddenly roused these sleepy, sluggish sort of men are often the most dangerous: i have found by experience that this extreme toleration, when it comes to dissolve, produces the most
alas! there is so much lusting for loftiness! there are so many convulsions of the ambitions! show me that thou art not a lusting and ambitious one!
i knew two noblemen, of the west part of england, whereof the one was given to scoff, but kept ever royal cheer in his house; the other would ask, of those that had been at the other's table, tell truly, was there never a flout or dry blow given?
with forms different from those of space and time.
trust men and they will be true to you; treat them greatly and they will show themselves great, though they make an exception in your favor to all their rules of trade.
and certainly prose ought to have the pre-eminence in speaking.
for he that hath seen by what courses and degrees, a flourishing state hath first come into civill warre, and then to ruine; upon the sights of the ruines of any other state, will guesse, the like warre, and the like courses have been there also.
these small beginnings of motion, within the body of man, before they appear in walking, speaking, striking, and other visible actions, are commonly called endeavour.
they lay lures for one another, they lure things out of one another,-that they call "good neighbourliness." o blessed remote period when a people said to itself: "i will be-master over peoples!"
the other objection i find urged against the beginning of polities, in the way i have mentioned, is this, viz.
when zarathustra had said this to his heart, he put the corpse upon his shoulders and set out on his way. yet had he not gone a hundred steps, when there stole a man up to him and whispered in his ear-and lo! he that spake was the buffoon from the tower.
whoever gave these the title of golden epistles had another kind of opinion of them than i have.
one. of consequences from the institution of common-wealths, to the rights, and duties of the body politique, or soveraign.
it is now filled with the smooth sumach ( rhus glabra ,) and one of the earliest species of golden-rod ( solidago stricta ) grows there luxuriantly.
these two opposite dispositions, confined themselves to satisfying the soldiers, and thought little of injuring the people. this choice was necessary, princes not being able to avoid being hated by some one.
countenance, or gesture, declare hatred, or contempt of another." the breach of which law, is commonly called contumely.
the word community has in our language thirty three two meanings, and contains the two notions conveyed in the latin communio and commercium.
"who thinks himself behind in obligation, can by no means be a friend."--q. cicero, de petitione consul, c. nine.
professedly serves to that end. if we are once able to restrain the offices of human life within their just and natural limits, we shall find that most of the sciences in use are of no great use to us, and even in those that are, that there are many very
capable. if this supposition were true, the charge could not be gainsaid, but would then be no longer an imputation; for if the sources of pleasure were precisely the same to human beings and to swine, the rule of life which is good enough for the one
let men say what they will, according to the experience i have learned, i require in married women the economical virtue above all other virtues; i put my wife to't, as a concern of her own, leaving her, by my absence, the whole government of my affairs.
thorius balbus, a brave man, handsome, learned, healthful, understanding, and abounding in all sorts of conveniences and pleasures, leading a quiet life, and all his own, his mind well prepared against death, superstition, pain, and other incumbrances of
the first societies governed themselves aristocratically. the heads of families took counsel together on public affairs. the young bowed without question to the authority of experience. hence such names as priests, elders, senate , and gerontes .
therefore, just as sensations (and indeed many kinds of sensations) are to be recognized as ingredients of the will, so, in the second place, thinking is also to be recognized; in every act of the will there is a ruling thought;--and let us not imagine it
the best kings desire to be in a position to be wicked, if they please, without forfeiting their mastery: political sermonisers may tell them to their hearts' content that, the people's strength being their own, their first interest is that the people
but though moses did not compile those books entirely, and in the form we have them; yet he wrote all that which hee is there said to have written: as for example, the volume of the law, which is contained, as it seemeth in the eleven of deuteronomie, and
"describing it by the epithets of an animal trailing with its slime over the herbage, without blood or bones, and carrying its house upon its back, meaning simply a snail."--coste
to the sight, that represented the members as large and great as they would desire, or to the feeling, which represented them little and contemptible?
the fourth place john twenty.twenty one. is against him. the words are, "as my father sent me, so send i you."
possession, sufficiently obliges me to desire the honour and advantage of all wherein you shall be concerned.
this is it which is called the old covenant, or testament; and containeth a contract between god and abraham; by which abraham obligeth himself, and his posterity, in a peculiar manner to be subject to gods positive law; for to the law morall he was
when it is commanded, not the words, or gestures, but the obedience is the worship.
an action by its utility childish ignorance of many very ordinary things common consolation, discourages and softens me consoles himself upon the utility and eternity of his writings deceit maintains and supplies most men's employment diverting the
by which places, and many more, it is evident, that our saviours kingdome is to bee exercised by him in his humane nature.
a blind man can form no notion of colours; a deaf man of sounds.
first, by obtaining a recognition of certain immunities, called political liberties or rights, which it was to be regarded as a breach of duty in the ruler to infringe, and which if he did infringe, specific resistance, or general rebellion, was held to
"morte carent animae; semperque, priore relicts sede, novis domibus vivunt, habitantque receptae."
the opportunity of conferring a benefit upon him; and doubtless, the force of friendship is more eminently apparent in this act of his, than in that of areteus.
times. i will content myself with taking all those emperors who succeeded to the empire from marcus the philosopher to maximinus; these were marcus, commodus his son, pertinax, heliogabalus, alexander, and maximinus.
fiery dragon they will put into the new mythology i don't know), it seems as if the earth had got a race now worthy to inhabit it. if all were as it seems, and men made the elements their servants for noble ends!
far too long did he sit in the shade; the cheeks of the penitent of the spirit became pale; he almost starved on his expectations.
falling into error, i might be at less distance from the truth than if, having chosen one of the extremes, it should turn out to be the other which i ought to have adopted.
voluntarily doth any action, accepteth all the known consequences of it; but punishment is a known consequence of the violation of the lawes, in every common-wealth; which punishment, if it be determined already by the law, he is subject to that; if not,
but yet the same thought may be in a beast as in a man; for when we affirme that a man runs, we have not a thought different from what a dog has when he sees his master running; affirmation therefore or negation superadds nothing to meer thoughts , unless
hold the field for a year with his armies idle.
the moon will not sour milk nor taint meat of mine, nor will the sun injure my furniture or fade my carpet, and if he is sometimes too warm a friend, i find it still better economy to retreat behind some curtain which nature has provided, than to add a
howsoever he noteth it right, that seditious tumults, and seditious fames, differ no more but as brother and sister, masculine and feminine; especially if it come to that, that the best actions of a state, and the most plausible, and which ought to give
only then does he feel the beloved one fully in his possession, when she no longer deceives herself about him, when she loves him just as much for the sake of his devilry and concealed insatiability, as for his goodness, patience, and spirituality.
peradventure they mean that i should give testimony of myself by works and effects, not barely by words.
lo, that pain itself did the same conscience produce; and the last gleam of that conscience still gloweth on thine affliction.
the greater the territory occupied by a fixed number of inhabitants, the more difficult revolt becomes, because rapid or secret concerted action is impossible, and the government can easily unmask projects and cut communications; but the more a numerous
in short, all the materials of thinking are derived either from our outward or inward sentiment: the mixture and composition of these belongs alone to the mind and will.
this only, to demonstrate the possibility of experience as a cognition in which at last all objects must be capable of being presented to us, if the representation of them is to possess any objective reality.
i said this to myself; but now another summer is gone, and another, and another, and i am obliged to say to you, reader, that the seeds which i planted, if indeed they were the seeds of those virtues, were wormeaten or had lost their vitality, and so did
i am of plutarch's mind, that aristotle did not so much trouble his great disciple with the knack of forming syllogisms, or with the elements of geometry; as with infusing into him good precepts concerning valour, prowess, magnanimity, temperance, and the
and in this also, the artificiall man maintains his resemblance with the naturall; whose veins receiving the bloud from the severall parts of the body, carry it to the heart; where being made vitall, the heart by the arteries sends it out again, to
the power ecclesiasticall is but the power to teach
for in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds.
experience to afford materials for my reasonings, and by continually exercising myself in my chosen method with a view to increased skill in its application.
inevitably and necessarily follows. hence it follows that there exists a certain order in our representations, whereby the present gives a sure indication of some previously existing state, as a correlate, though still undetermined, of the existing event
tribes and nations love unites by just treaty's sacred rites; wedlock's bonds he sanctifies by affection's softest ties.
the body is dissolved. for if they were the absolute representative of the people, then were it the soveraign assembly; and so there would be two soveraign assemblies, or two soveraigns, over the same people; which cannot consist with their peace.
again, the proposition is evident from the other properties of substance--namely, that substance is in its nature infinite, immutable, indivisible, c., as anyone may see for himself.
to say he speaks by supernaturall inspiration, is to say he finds an ardent desire to speak, or some strong opinion of himself, for which he can alledge no naturall and sufficient reason.
she whom you have but just now illicitly embraced will presently, even in your hearing, more loudly inveigh against the same fault in her companion than a portia would do;-- the chaste daughter of cato of utica.
finally, my brethren, guard against doing wrong to any anchorite. how could an anchorite forget! how could he requite!
the face of nature becomes indifferent to him as it grows familiar.
and they make account to find out, with much greater facility, why a thing is false, than why 'tis true; that which is not, than that which is; and what they do not believe, than what they do.
but i had become aware, even so early as during my college life, that no opinion, however absurd and incredible, can be imagined, which has not been maintained by some on of the philosophers; and afterwards in the course of my travels i remarked that all
not long, however, after zarathustra had freed himself from the magician, he again saw a person sitting beside the path which he followed, namely a tall, black man, with a haggard, pale countenance: this man grieved him exceedingly.
lastly, it be referred simultaneously to both these attributes.
weimar, december one thousand nine hundred five.
if the discourse be meerly mentall, it consisteth of thoughts that the thing will be, and will not be; or that it has been, and has not been, alternately.
description; yet when they come and draw us after life, or any other creature which is known and familiar to us, we then require of them a perfect and exact representation of lineaments and colours, and despise them if they fail in it.
there is not any one of which reason so clearly accuses the vanity; but it is so deeply rooted in us that i dare not determine whether any one ever clearly discharged himself from it or no.
i have sat by, when a friend of mine, in my own house, for sport-sake, has with one of these fellows counterfeited a jargon of galimatias, patched up of phrases without head or tail, saving that he interlarded here and there some terms that had relation
they were beans cheerfully returning to their wild and primitive state that i cultivated, and my hoe played the ranz des vaches for them.
ground--who, in the battle of plataea, not being able to break into the persian phalanx, bethought themselves to disperse and retire, that by the enemy supposing they fled, they might break and disunite that vast body of men in the pursuit, and by that
it has happened in our time that a certain person, being resolved to die and not having gone deep enough at the first thrust, the sensibility of the flesh opposing his arm, gave himself two or three wounds more, but could never prevail upon himself to
who shall examine the doctrines of all bookes before they be published. for the actions of men proceed from their opinions; and in the wel governing of opinions, consisteth the well governing of mens actions, in order to their peace, and concord.
"and pressed her naked body to mine" (or:) "my body i applied even to her naked side"--ovid, amor., i. five, twenty four.
in short, i am convinced, both by faith and experience, that to maintain one's self on this earth is not a hardship but a pastime, if we will live simply and wisely; as the pursuits of the simpler nations are still the sports of the more artificial.
ye have not flown high enough: now do the sepulchres mutter: "free the dead! why is it so long night? doth not the moon make us drunken?"
virtue of being an idea, necessarily involves (two. xlix.). wherefore these decisions of the mind arise in the mind by the same necessity, as the ideas of things actually existing.
and thus i plainly see, that the certainty and truth of all science depends on the knowledge of the true god , so that before i had known him , i did know nothing ; but now many things both of god himself, and of other intellectual things , as also of
nineteen. philosophers are accustomed to speak of the will as though it were the best-known thing in the world; indeed, schopenhauer has given us to understand that the will alone is really known to us, absolutely and completely known, without deduction
the effect of the social contract is the creation of a new individual.
he speaketh not: except that he ever saith yea to the world which he created: thus doth he extol his world. it is his artfulness that speaketh not: thus is he rarely found wrong.
plato, to defend himself from this inconvenience, will have future payments limited to the term of a hundred years, relatively to human duration; and of us ourselves there are enough who have given them temporal limits.
for it is evident enough, that words have no effect, but on those that understand them; and then they have no other, but to signifie the intentions, or passions of them that speak; and thereby produce, hope, fear, or other passions, or conceptions in the
to do more than furnish a sketch of the leading incidents in montaigne's life seemed, in the presence of bayle st. john's charming and able biography, an attempt as difficult as it was useless.
most peculiarly and properly its own cannot then perform their functions, but manifestly appear stupefied and asleep; there is no sprightliness in its productions, if there be not at the same time an equal proportion in the body too.
it is universally agreed, however, that nothing is so dangerous as a tax on corn paid by the purchaser: but how comes it we do not see that it is a hundred times worse when the duty is paid by the cultivator himself?
for december, and january, and the latter part of november, you must take such things as are green all winter: holly; ivy; bays; juniper; cypress-trees; yew; pine-apple-trees; fir-trees; rosemary; lavender; periwinkle, the white, the purple, and the blue;
the author of the essays was born, as he informs us himself, between eleven and twelve o'clock in the day, the last of february one thousand five hundred thirty three, at the chateau of st. michel de montaigne.
secondly, for the advocates and counsel that plead. patience and gravity of hearing, is an essential part of justice; and an overspeaking judge is no well-tuned cymbal.
she hath an equal title. this may give one reason to ask, whether this might not be more properly called parental power?
grow and tax their weak joints, i heard a fresh and tender bough suddenly fall like a fan to the ground, when there was not a breath of air stirring, broken off by its own weight.
aurelius and maximinus, both of whom he attests to the truth of these things? shall it be of ignorance, simplicity, and facility; or of malice and imposture?
i will breathe after my own fashion. let us see who is the strongest. what force has a multitude? they only can force me who obey a higher law than i. they force me to become like themselves.
sylla: the business coming again in question, the senate condemned them to be taxable as they were before, and that the money they had disbursed for their redemption should be lost to them.
ye highest men who have come within my ken! this is my doubt of you, and my secret laughter: i suspect ye would call my superman-a devil!
to rule by words, requires that such words be manifestly made known; for else they are no lawes: for to the nature of lawes belongeth a sufficient, and clear promulgation, such as may take away the excuse of ignorance; which in the lawes of men is but of
"when i reperuse, i blush at what i have written; i ever see one passage after another that i, the author, being the judge, consider should be erased."--ovid, de ponto, i. five, fifteen.
the one chooses and refuses by instinct, the other from an act of free-will: hence the brute cannot deviate from the rule prescribed to it, even when it would be advantageous for it to do so; and, on the contrary, man frequently deviates from such rules
thought was true of any similar project for reforming the body of the sciences, or the order of teaching them established in the schools: but as for the opinions which up to that time i had embraced, i thought that i could not do better than resolve at
hardly any other method of not losing one another than that of remaining continually within sight, they soon became quite incapable of recognising one another when they happened to meet again.
plato says, that whoever escapes from the world's handling with clean breeches, escapes by miracle: and says withal, that when he appoints his philosopher the head of a government, he does not mean a corrupt one like that of athens, and much less such a
for how do we know that the thoughts which occur in dreaming are false rather than those other which we experience when awake, since the former are often not less vivid and distinct than the latter?
i am led to entertain this confidence, not by vanity, but by the evidence which the equality of the result affords, when we proceed, first, from the simplest elements up to the complete whole of pure reason and, and then, backwards from the whole to each
which won the prize at the academy of dijon in one thousand seven hundred fifty, on this question proposed by the academy:
he is not obliged to discover whence he got the materials that have assisted him, but only to produce what he has himself done with them.
maturity of knowledge is the work of experience alone, and consequently of time.
has of works makes it disdain their company. so it is, that to this very purpose the sire de joinville, as credible a witness as any other whatever, tells us of the bedouins, a nation amongst the saracens, with whom the king st.
if, from this absurdity of theirs, they persist in drawing the conclusion that extended substance must be finite, they will in good sooth be acting like a man who asserts that circles have the properties of squares, and, finding himself thereby landed in
poet, is it you? how do you like the world to-day?
made by the rough process of a struggle between combatants fighting under hostile banners.
even in your folly and despising ye each serve your self, ye despisers of the body. i tell you, your very self wanteth to die, and turneth away from life.
systemes irregular, such as are private leagues
do not stay to be an overseer of the poor, but endeavor to become one of the worthies of the world.
proof of which would be difficult, perhaps impossible: for instance, that it is i who think, that there must necessarily be something that thinks, that thinking is an activity and operation on the part of a being who is thought of as a cause, that there
be thought or cognized, because the given representations would not have in common the act of the apperception "one think" and therefore could not be connected in one self-consciousness.
thou wouldst wear no raiment before thy friend? it is in honour of thy friend that thou showest thyself to him as thou art? but he wisheth thee to the devil on that account!
and the least fright that should have made them face about upon their own people, had been enough to spoil all: and there are but few examples where it has happened that they have fallen foul upon their own troops, whereas we ourselves break into our own
our moods do not believe in each other. to-day i am full of thoughts and can write what i please. i see no reason why one should not have the same thought, the same power of expression, to-morrow.
but his weak reason understood not this madness, and it persuaded him. "what matter about blood!" it said; "wishest thou not, at least, to make booty thereby? or take revenge?"
and in the case, and upon this ground, every man hath a right to punish the offender, and be executioner of the law of nature.
and, in truth, we are all of us, insensibly, in this error, an error of a very great weight and very pernicious consequence.
the gods, says plato, have given us one disobedient and unruly member that, like a furious animal, attempts, by the violence of its appetite, to subject all things to it; and so they have given to women one like a greedy and ravenous animal, which, if it
both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priori.
i have had as much experience of these as another, and of the most perfect of their kind: but i do not advise that any should confound the rules of the one and the other, for they would find themselves much deceived.
riches are for spending, and spending for honor and good actions. therefore extraordinary expense must be limited by the worth of the occasion; for voluntary undoing, may be as well for a man's country, as for the kingdom of heaven.
to madame diane de foix, comtesse de gurson
it hath been an opinion, that the french are wiser than they seem, and the spaniards seem wiser than they are. but howsoever it be between nations, certainly it is so between man and man.
but it may perhaps be alledged, that the last chapter only, not the whole pentateuch, was written by some other man, but the rest not: let us therefore consider that which we find in the book of genesis, chap. twelve. ver.
i am afraid, lest, instead of assisting her when close grappled and struggling with disease, i should assist her adversary, and burden her still more with work to do.
for it is evident to the meanest capacity, that mens actions are derived from the opinions they have of the good, or evill, which from those actions redound unto themselves; and consequently, men that are once possessed of an opinion, that their obedience
when, as in the case i am speaking of, 'tis against a poor old man and for the children, then they make use of this title to serve their passion with glory; and, as for a common service, easily cabal, and combine against his government and dominion.
own family; command and fear are no longer his weapons.
but as mere representations, they stand under no law of conjunction except that which the conjoining faculty prescribes.
thirty five. of the signification in scripture of the kingdome of god, of holy, sacred, and sacrament
i know you, ye higher men, i know him,-i know also this fiend whom i love in spite of me, this zarathustra: he himself often seemeth to me like the beautiful mask of a saint,
the soothsayer, however, did not heed zarathustra's alarm, but listened and listened in the downward direction. when, however, it had been still there for a long while, he looked behind, and saw zarathustra standing trembling.
note); he will therefore delight in the company of flatterers and parasites (whose character is too well known to need definition here), and will avoid the company of high--minded men, who value him according to his deserts. q.e.five hundred.
"speremus pariter, pariter metuamus amantes;
and unwillingly only did i ask my way-that was always counter to my taste! rather did i question and test the ways themselves.
proofs that the greater part of our ills are of our own making, and that we might have avoided them nearly all by adhering to that simple, uniform and solitary manner of life which nature prescribed.
but zarathustra did not wait; for a sudden irritation came over him on account of the crowd and the crowding in his mountains. "whither hath my lonesomeness gone?" spake he.
so it is on these ends, then, that the aim of human acts and wishes is centred, and on others like to these--for instance, noble birth and popularity, which seem to compass a certain renown; wife and children, which are sought for the sweetness of their
opinion of ourselves, that we must make the divinity to pass through our sieve; and thence proceed all the dreams and errors with which the world abounds, whilst we reduce and weigh in our balance a thing so far above our poise.
"he commanded the arms to be produced, the horses brought out, hostages to be given."--de bello gall., vii. two.
life presents itself next as a task, the task, that is, of subsisting de gagner sa vie .
artifice: for it is myself i paint. my defects are therein to be read to the life, and any imperfections and my natural form, so far as public reverence hath permitted me.
that swells thus, and thus fortifies itself by growing old.
but if they universally have a persuation, grounded upon manifest evidence, that designs are carrying on against their liberties, and the general course and tendency of things cannot but give them strong suspicions of the evil intention of their
"ask whom the cares of the world trouble"--lucan, i. four hundred seventeen.
which of them is it that is distinct from my thought ? which of them is it that can be seperated from me ?
for to the justification of the cause of a conqueror, the reproach of the cause of the conquered, is for the most part necessary: but neither of them necessary for the obligation of the conquered.
the humour of tiberius is ridiculous, but yet common, who was more solicitous to extend his renown to posterity than to render himself acceptable to men of his own time.
-by your many small virtues, by your many small omissions, and by your many small submissions!
fits of passion, and consequently fall into fewer and less violent disputes.
when all these centuries were in agreement, the rest of the votes were not even taken; the decision of the smallest number passed for that of the multitude, and it may be said that, in the comitia centuriata , decisions were regulated far more by depth of
for it will thus become quite evident that, turn and twist our conceptions as we may, it is impossible, without having recourse to intuition, to arrive at the sum total or product by means of the mere analysis of our conceptions.
"whilst they considered of things so indifferent in themselves, they were astonished, and knew not what to do."--livy, xxxii. twenty.
advanced. wherefore i have thought it worth while to explain and prove more strictly my present statements. in order to do so, i must premise a few propositions concerning the nature of bodies.
consequently never took upon them to authorise the actions of any soveraign, as they must do that make to themselves a common-wealth.
me. history is my particular game as to matter of reading, or else poetry, for which i have particular kindness and esteem: for, as cleanthes said, as the voice, forced through the narrow passage of a trumpet, comes out more forcible and shrill: so,
rigidly, because the case does not admit of his being made accountable to the judgment of his fellow-creatures.
it were a great simplicity in any one to lay any stress either on the countenance or word of a man who has put on a resolution to be always another thing without than he is within, as tiberius did; and i cannot conceive what part such persons can have in
it is therefore incontestable that love, as well as all other passions, must have acquired in society that glowing impetuosity, which makes it so often fatal to mankind.
poris, startled at this protestation, promised her to steal them away, and to transport them to athens, and there commit them to the custody of some faithful friends of his.
it were a fine thing to be old, if we only travelled towards improvement; but 'tis a drunken, stumbling, reeling, infirm motion: like that of reeds, which the air casually waves to and fro at pleasure.
neither of these faculties has a preference over the other. without the sensuous faculty no object would be given to us, and without the understanding no object would be thought. thoughts without content are void; intuitions without conceptions, blind.
i say they might have hindred the same in the beginning: but when the people were once possessed by those spirituall men, there was no humane remedy to be applyed, that any man could invent: and for the remedies that god should provide, who never faileth
born: where the correction of the male children is peculiarly designed to the fathers, and to the mothers of the girls; the punishment being to hang them by the heels in the smoke: where they circumcise the women: where they eat all sorts of herbs,
latter, which does increase or diminish its power of activity, that is (three. xi. note) it will be affected with pleasure or pain. thus the former of the two emotions will, not through itself, but accidentally, be the cause of pleasure or pain.
pyrrho, and other skeptics or epechists, whose dogmas are held by many of the ancients to be taken from homer, the seven sages, and from archilochus and euripides, and to whose number these are added, zeno, democritus, and xenophanes, say that they are
we may in like manner conceive hatred, hope, confidence, and the other emotions, as associated with wonder; and we should thus be able to deduce more emotions than those which have obtained names in ordinary speech.
i. of the difference between pure and empirical knowledge
to say it is experimental, is begging the question. for all inferences from experience suppose, as their foundation, that the future will resemble the past, and that similar powers will be conjoined with similar sensible qualities.
it was insignificant and unnecessary, and cost more than it came to. a little bread or a few potatoes would have done as well, with less trouble and filth.
but it was found that-although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims-as this genealogy was incorrect, she
wits cannot possibly arrive, nor conceive their natural conduct, we lend them material, heavy, and substantial springs of our own by which to move:--
"the sign cometh," said zarathustra, and a change came over his heart.
in any case, the moment a people allows itself to be represented, it is no longer free: it no longer exists.
v.) receives from its cause the force for persistence in its being; which force can only be checked or destroyed by a bodily cause (two. vi.), in virtue of the body being affected with a modification contrary to (three. v.) and stronger than itself (four.
i am a great servant of liberty and plainness; but there is no remedy; if it be not wholly simple or childish, 'tis silly, and unbecoming ladies in this commerce, and presently runs into impudence.
and thereupon converting his anger into fury, presently commanded his heels to be bored through, causing him, alive, to be dragged, mangled, and dismembered at a cart's tail.-- quintus curtius, iv. six.
two hundred sixty eight. what, after all, is ignobleness?--words are vocal symbols for ideas; ideas, however, are more or less definite mental symbols for frequently returning and concurring sensations, for groups of sensations.
by which infamous exceptions he discreetly diverted his citizens from superfluities and pernicious pleasures, and it was a project of great utility to attract then by honour and ambition to their duty and obedience.
have already, in order to grasp such infinite entities. we have shown that will is a universal entity or idea, whereby we explain all particular volitions--in other words, that which is common to all such volitions.
time become conscious of the necessity of the judgement, a necessity which i could never learn from experience.
do princes satisfy themselves with so little? truly, we were in good hands." this is a thing that i have often seen in my time. nay, even the very disguise of grandeur represented in our comedies in some sort moves and gulls us.
but i must be permitted to observe, that it is not the feeling sure of a doctrine (be it what it may) which i call an assumption of infallibility.
valour against fell wrath will take up arms; and be the combat quickly sped! for, sure, the ancient worth, that in italians stirs the heart, is not yet dead.
"o prince, our eyes contemplate with admiration and transmit to the soul the wonderful and varied spectacle of this universe.
to imitate, is to honour; for it is vehemently to approve. to imitate ones enemy, is to dishonour.
all evasions, such as the statement that objects of sense do not conform to the rules of construction in space (for example, to the rule of the infinite divisibility of lines or angles), must fall to the ground.
baptisme of john, unto that same day that hee was taken up from us, must one bee ordained to be a witnesse with us of his resurrection:" which words interpret the bearing of witnesse, mentioned by st. john.
but he has left nothing behind him, save this treatise only (and that too by chance, for i believe he never saw it after it first went out of his hands), and some observations upon that edict of january-- one thousand five hundred sixty two, which granted
but the bent of nature forces all things (plants and inanimate things, as well as animals) to strive to continue in life. therefore, all things desire unity, for unity is essential to life. but unity and goodness were shown to be the same.
it is a transcendental product of the imagination, a product which concerns the determination of the internal sense, according to conditions of its form (time) in respect to all representations, in so far as these representations must be conjoined a
another doctrine repugnant to civill society, is, that "whatsoever a man does against his conscience, is sinne;" and it dependeth on the presumption of making himself judge of good and evill.
note); therefore desire in one individual differs from desire in another individual, only in so far as the nature or essence of the one differs from the nature or essence of the other.
validity consequently cannot be demonstrated a posteriori, and is, at the same time, under the obligation of presenting in general but sufficient tests, the conditions under which objects can be given in harmony with those conceptions; otherwise they
the thief upon the crosse though repenting, could not have been saved for saying, "lord remember me when thou commest into thy kingdome;" by which he testified no beleefe of any other article, but this, that jesus was the king.
judgment holds in me a magisterial seat; at least it carefully endeavours to make it so: it leaves my appetites to take their own course, hatred and friendship, nay, even that i bear to myself, without change or corruption; if it cannot reform the other
from my youth, i have sometimes kept out of the way at meals; either to sharpen my appetite against the next morning (for, as epicurus fasted and made lean meals to accustom his pleasure to make shift without abundance, i, on the contrary, do it to
and i answered: "they mocked me when i found and walked in mine own path; and certainly did my feet then tremble.
one hundred seventy eight. one does not believe in the follies of clever men: what a forfeiture of the rights of man!
e this solves the second of the points left in doubt at the end of bk. i., ch. vi.
it falls into this difficulty without any fault of its own. it begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience.
secondly, that how great soever the miracle be, yet if it tend to stir up revolt against the king, or him that governeth by the kings authority, he that doth such miracle, is not to be considered otherwise than as sent to make triall of their allegiance.
this i am sure, their civil policy is so new, so dangerous, and so destructive to both rulers and people, that as former ages never could bear the broaching of it; so it may be hoped, those to come, redeemed from the impositions of these egyptian
to such unsettled ones as thou, seemeth at last even a prisoner blessed. didst thou ever see how captured criminals sleep? they sleep quietly, they enjoy their new security.
stars in a river; or call the ordinary apparition of the sun, of the quantity of about a foot, the daemon, or ghost of that great sun that enlighteneth the whole visible world: and by that means have feared them, as things of an unknown, that is, of an
the yoke, and assay of disobedience; especially if in those disputings, they which are for the direction, speak fearfully and tenderly, and those that are against it, audaciously.
a german who would embolden himself to assert: "two souls, alas, dwell in my breast," would make a bad guess at the truth, or, more correctly, he would come far short of the truth about the number of souls.
-- plutarch, how we may distinguish a flatterer from a friend.
-for a ruined stomach, is their spirit: it persuadeth to death! for verily, my brethren, the spirit is a stomach!
shall we force the general law of nature, which in every living creature under heaven is seen to tremble under pain? the very trees seem to groan under the blows they receive. death is only felt by reason, forasmuch as it is the motion of an instant;
acknowledge the benefit of their education, by externall signes of honour.
at tours , or at castrum eraldum a town near tours in france ; he came of an antient and noble family, being by descent lord of perron , his father was a senator of his country, and a man of no mean estate, leaving to this his only son by a second wife
this connexion, therefore, which we feel in the mind, this customary transition of the imagination from one object to its usual attendant, is the sentiment or impression from which we form the idea of power or necessary connexion.
better dream. and it seemeth his favor was so great, as antonius, in a letter which is recited verbatim in one of cicero's philippics, calleth him venefica, witch; as if he had enchanted caesar.
they make a shift to spoil it; and if otherwise, you are either to curse the strength of their memory or the weakness of their judgment: and it is a hard thing to close up a discourse, and to cut it short, when you have once started; there is nothing
if, on the other hand, the peril is of such a kind that the paraphernalia of the laws are an obstacle to their preservation, the method is to nominate a supreme ruler, who shall silence all the laws and suspend for a moment the sovereign authority.
seeing therefore there is no authority, neither in the law of moses, nor in the gospel, for the religious worship of images, or other representations of god, which men set up to themselves; or for the worship of the image of any creature in heaven, or
in truth, and i am not afraid to confess it, i should easily, in case of need, hold up one candle to st. michael and another to his dragon, like the old woman; i will follow the right side even to the fire, but exclusively, if i can.
expense of its laws, or be guilty of any innovation; for in truth, in these last necessities, where there is no other remedy, it would, peradventure, be more discreetly done, to stoop and yield a little to receive the blow, than, by opposing without
this same consideration carries me further: i observe that the best of the ancient poets have avoided affectation and the hunting after, not only fantastic spanish and petrarchic elevations, but even the softer and more gentle touches, which are the
mercury; xamolxis, legislator of the scythians, under that of vesta; charondas, legislator of the chalcidians, under that of saturn; minos, legislator of the candiots, under that of jupiter; lycurgus, legislator of the lacedaemonians, under that of
show from that of a descent from experience. this attempted physiological derivation, which cannot properly be called deduction, because it relates merely to a quaestio facti, i shall entitle an explanation of the possession of a pure cognition.
this diversity of names may be reduced to foure generall heads.
the world is unapt to be cured; and so impatient of anything that presses it, that it thinks of nothing but disengaging itself at what price soever. we see by a thousand examples, that it ordinarily cures itself to its cost.
from hence it is, that the schooles say, heavy bodies fall downwards, out of an appetite to rest, and to conserve their nature in that place which is most proper for them; ascribing appetite, and knowledge of what is good for their conservation, (which is
other, both the judging and the judged being in a continual motion and mutation.
solomon saith, there is no new thing upon the earth. so that as plato had an imagination, that all knowledge was but remembrance; so solomon giveth his sentence, that all novelty is but oblivion.
a man should diffuse joy, but, as much as he can, smother grief.
and therefore such liberty is in some places more, and in some lesse; and in some times more, in other times lesse, according as they that have the soveraignty shall think most convenient.
we are not so sensible of the most perfect health as we are of the least sickness.
general logic abstracts all content of the predicate (though it be negative), and only considers whether the said predicate be affirmed or denied of the subject.
the virtuous and the wicked will remain confounded and unrecognised.
imagine this in xenophon, related as a fine commendation of agesilaus: that, being entreated by a neighbouring prince with whom he had formerly had war, to permit him to pass through his country, he granted his request, giving him free passage through
the fourth, to the giving of the names of bodies, to names, or speeches; as they do that say, that there be things universall; that a living creature is genus, or a generall thing, c.
a person, is he "whose words or actions are considered, either as his own, or as representing the words or actions of an other man, or of any other thing to whom they are attributed, whether truly or by fiction."
now, as it is from past experience that we draw all inferences concerning the future, and as we conclude that objects will always be conjoined together which we find to have always been conjoined; it may seem superfluous to prove that this experienced
-for a divine table is the earth, and trembling with new creative dictums and dice-casts of the gods:
of a lion worthy, or perhaps of a virtuous howl-monkey- -but it's naught to you, ye friendly damsels dearly loved, at whose own feet to me, the first occasion, to a european under palm-trees, a seat is now granted. selah.
and it is the chief work of all living creatures to secure a constant supply of suitable matter. at the same time, they are conscious that their existence is so fashioned as to last only for a certain time, as has been said.
obedience, that they may receive life;) and therefore obedience to the civill law is part also of the law of nature.
it is argument sufficient they were written after the captivity in babylon, that the history of them is continued till that time.
'tis to little effect directly to jostle a man's infirmities; we neither make him sustain nor repel the attack; we only make him decline and evade it.
he suggested that there might be men of genius in the lowest grades of life, however permanently humble and illiterate, who take their own view always, or do not pretend to see at all; who are as bottomless even as walden pond was thought to be, though
man; and a soveraign assembly hath the person not onely of the common-wealth, but also of the assembly); they that be servants to them in their naturall capacity, are not publique ministers; but those onely that serve them in the administration of the
smother: suppressed indifferent: impartial intend: attend to knap: knoll leese: lose let: hinder loose: shot lot: spell lurch: intercept make: profit, get manage: train mate: conquer material: business-like mere-stone: boundary stone muniting: fortifying
that they were authorized, and chosen by the assembly of the christians of each city.
so is reputation of love of a mans country, (called popularity,) for the same reason.
assertion of a bad principle, when they are no longer bad enough to desire to carry it really into practice.
the second test is, that although such machines might execute many things with equal or perhaps greater perfection than any of us, they would, without doubt, fail in certain others from which it could be discovered that they did not act from knowledge,
forces. rome and sparta were for many centuries well armed and free. the swiss are well armed and enjoy great freedom.
and feel the danger before we would take the alarm; but that even then we could not stick to it. but the germans and swiss, more gross and heavy, had not the sense to look about them, even when the blows were falling about their ears.
and your heart hath always said to itself: "from the people have i come: from thence came to me also the voice of god."
one hundred forty three. our vanity would like what we do best to pass precisely for what is most difficult to us.--concerning the origin of many systems of morals.
of illustration in concreto . i have done what i could for the first kind of intelligibility. this was essential to my purpose; and it thus became the accidental cause of my inability to do complete justice to the second requirement.
i remember there was a story current, when i was a boy, that one of our neighbouring kings-- probably alfonso eleven.
he never has had an opportunity of testing himself; though everything has happened to him according to his wish, nay, even before he has formed a wish, yet the gods have judged him unfavourably; he has never been deemed worthy to conquer ill fortune,
as it has the power to punish any injury done unto any of its members, by any one that is not of it, (which is the power of war and peace;) and all this for the preservation of the property of all the members of that society, as far as is possible.
several men of letters, particularly the bishop of tournay, thought this miracle so certain, as to employ it in the refutation of atheists and free-thinkers.
and i do further believe that the liberty every one has taken to disperse the sacred writ into so many idioms carries with it a great deal more of danger than utility.
but before rousseau's time it had been used to support views as diverse as those which rested on the first form. we saw that, in grotius's great work, de jure belli et pacis , it was already possible to doubt which of the two theories was being advocated.
again, it belongeth to the nature of a miracle, that it be wrought for the procuring of credit to gods messengers, ministers, and prophets, that thereby men may know, they are called, sent, and employed by god, and thereby be the better inclined to obey
and so it is not so much the aspect of this place which moves me, as thy aspect; not so much the library walls set off with glass and ivory which i miss, as the chamber of thy mind, wherein i once placed, not books, but that which gives books their value,
and the privilege which he attributes to himself of being the only creature in this vast fabric who has the understanding to discover the beauty and the paris of it; the only one who can return thanks to the architect, and keep account of the revenues and
magnanimity-- contempt of little helps, and hindrances, magnanimity.
they will say: "their 'honesty'--that is their devilry, and nothing else!" what does it matter! and even if they were right--have not all gods hitherto been such sanctified, re-baptized devils? and after all, what do we know of ourselves?
why, if they behave viciously, they are a ruinous burden to thy house, and exceeding dangerous to their own master; while if they are honest, how canst thou count other men's virtue in the sum of thy possessions?
for who is there that does not see, that they who beleeve jesus to be the son of the god of israel, and that the israelites had for god the omnipotent creator of all things, doe therein also beleeve, that god is the omnipotent creator of all things?
so in countries, if the gentlemen be too many, the commons will be base; and you will bring it to that, that not the hundred poll, will be fit for an helmet; especially as to the infantry, which is the nerve of an army; and so there will be great
sometimes also it falls out that i put on a seeming anger, for the better governing of my house, without any real emotion.
'yet how is it possible that thou knowest not what is the end of existence, when thou dost understand its source and origin?
if i were confined to a corner of a garret all my days, like a spider, the world would be just as large to me while i had my thoughts about me.
a multitude of men, are made one person, when they are by one man, or one person, represented; so that it be done with the consent of every one of that multitude in particular.
but the arabs, having grown prosperous, lettered, civilised, slack and cowardly, were conquered by barbarians: the division between the two powers began again; and, although it is less apparent among the mahometans than among the christians, it none the
plain, whence she easily discovers all things below; to which place any one may, however, arrive, if he know but the way, through shady, green, and sweetly-flourishing avenues, by a pleasant, easy, and smooth descent, like that of the celestial vault.
for as god, when he brought the israelites into the land of promise, did not secure them therein, by subduing all the nations round about them; but left many of them, as thornes in their sides, to awaken from time to time their piety and industry: so our
and better marriage-breaking than marriage-bending, marriage-lying!-thus spake a woman unto me: "indeed, i broke the marriage, but first did the marriage break-me!"
this is about all that he has to say. he will not entreat the judges to spare his life; neither will he present a spectacle of weeping children, although he, too, is not made of "rock or oak."
'tis, peradventure, the meaning of this old greek saying, that superstition follows pride, and obeys it as if it were a father: --greek-- ah, presumption, how much dost thou hinder us?
to be severe to the people, is to punish that ignorance, which may in great part be imputed to the soveraign, whose fault it was, they were no better instructed.
what is the pill which will keep us well, serene, contented?
moses, at mount sinai, is expressely called a peculiar kingdome of god over the jews: and it is of abraham (not of moses) st. paul saith (rom.
but if, on the other hand, he conceives that the object of hate loves him, he will to this extent (three. xxxviii.) regard himself with pleasure, and (three. xxix.) will endeavour to please the cause of his emotion.
latter, considered in this their own nature, although we do not so intuite them, in opposition to the former, or, on the other hand, we do so place other possible things, which are not objects of our senses, but are cogitated by the understanding alone,
the storm is only begot by a concurrence of angers, which easily spring from one another, and are not born together. let every one have his own way, and we shall be always at peace. a profitable advice, but hard to execute.
however, i am also convinced that if such persons reflect on the matter, and duly weigh in their minds our series of propositions, they will reject such freedom as they now attribute to god, not only as nugatory, but also as a great impediment to
if i had any sons, i should willingly wish them my fortune.
not fond of attacking each other, will not be at all ready to attack man, whom they will have found to be as wild and ferocious as themselves.
expedients that are only of use to a soul being itself, and in its full power, capable of reason and deliberation; but not at all proper for this inconvenience, where, in a philosopher, the soul becomes the soul of a madman, troubled, overturned, and
prop. forty five. every idea of every body, or of every particular thing actually existing, necessarily involves the eternal and infinite essence of god.
he had made a new system in making a staff, a world with full and fair proportions; in which, though the old cities and dynasties had passed away, fairer and more glorious ones had taken their places.
my servant moses is not so, who is faithfull in all my house; with him i will speak mouth to mouth, even apparently, not in dark speeches; and the similitude of the lord shall he behold." and (exod. thirty three.
when i imagine man abounding with all the conveniences that are to be desired (let us put the case that all his members were always seized with a pleasure like that of generation, in its most excessive height) i feel him melting under the weight of his
senses; how hunger, thirst, and the other internal affections can likewise impress upon it divers ideas; what must be understood by the common sense ( sensus communis ) in which these ideas are received, by the memory which retains them, by the fantasy
contrariis in partibus momenta inveniuntur, facilius ab utraque parte assertio sustineatur: "that when like sentiments happen pro and con in the same thing, the assent may on both sides be more easily suspended."
it is only experience, which teaches us the nature and bounds of cause and effect, and enables us to infer the existence of one object from that of another thirty four .
i have never yet met a man who was quite awake. how could i have looked him in the face?
when, however, we returned to switzerland towards the end of june, and he found himself once more in the familiar and exhilarating air of the mountains, all his joyous creative powers revived, and in a note to me announcing the dispatch of some
this act does not make possession, in changing hands, change its nature, and becomes property in the hands of the sovereign; but, as the forces of the city are incomparably greater than those of an individual, public possession is also, in fact, stronger
notwithstanding, he wonderfully managed the continuance of his sickness in consuming the enemy, and in drawing them far from the assistance of the navy and the ports they had on the coast of africa, even till the last day of his life, which he designedly
it is readily allowed, that other beings may possess many senses of which we can have no conception; because the ideas of them have never been introduced to us in the only manner by which an idea can have access to the mind, to wit, by the actual feeling
isabel, queen of england, having to sail from zealand into her own kingdom,-- in one thousand three hundred twenty six -- with an army, in favour of her son against her husband, had been lost, had she come into the port she intended, being there laid wait
would to god that, for the good of our judicature, these societies were as well furnished with understanding and conscience as they are with knowledge.
such sayings themselves grow harder and adhere more firmly with age, and it would take many blows with a trowel to clean an old wiseacre of them.
these are fancies of my own, by which i do not pretend to discover things but to lay open myself; they may, peradventure, one day be known to me, or have formerly been, according as fortune has been able to bring me in place where they have been
but a man is then also said to be justified, when his plea, though in it selfe unsufficient, is accepted; as when we plead our will, our endeavour to fulfill the law, and repent us of our failings, and god accepteth it for the performance it selfe: and
than the sky itself, alternating with the original dark green on the opposite sides of the waves, which last appeared but muddy in comparison.
i remember, in the beginning of queen elizabeth's time of england, an irish rebel condemned, put up a petition to the deputy, that he might be hanged in a withe, and not in an halter; because it had been so used, with former rebels.
eyes, head, hands, and the whole body are things really existent and not imaginary ; for painters themselves, (even then when they design mermaids and satyrs in the most unusual shapes) do not give them natures altogether new, but only add the divers
"now the old ploughman, shaking his head, sighs, and compares present times with past, often praises his parents' happiness, and talks of the old race as full of piety."--lucretius, ii. one thousand one hundred sixty five.
especially it is a sport to see, when a bold fellow is out of countenance; for that puts his face into a most shrunken, and wooden posture; as needs it must; for in bashfulness, the spirits do a little go and come; but with bold men, upon like occasion,
the father's pre-eminency might, in the first institution of some commonwealths, give a rise to, and place in the beginning, the power in one hand; yet it is plain that the reason, that continued the form of government in a single person, was not any
"credit jam digna pericula caesar fatis esse suis; tantusne evertere, dixit, me superis labor est, parva quern puppe sedentem, tam magno petiere mari;"
"consider how as nothing to us is the old age of times past." --lucretius iii. nine hundred eighty five
them friendly. it is the same with the kingdom of the soldan, which being entirely in the hands of the soldiers, he is bound to keep their friendship regardless of the people.
thus the most religious of emperors came of the blood of the most pious of early kings. his father, annius verus, had held high office in rome, and his grandfather, of the same name, had been thrice consul.
this being so, no one has any interest in making them burdensome to others.
besides, the method of arguing, of which socrates here makes use, is it not equally admirable both in simplicity and vehemence?
though one be called by you men the 'profound one,' or the 'faithful one,' 'the eternal one,' 'the mysterious one.'
where all becoming seemed to me dancing of gods, and wantoning of gods, and the world unloosed and unbridled and fleeing back to itself:-
all precepts concerning kings, are in effect comprehended in those two remembrances: memento quod es homo; and memento quod es deus, or vice dei; the one bridleth their power, and the other their will.
from society and the luxury to which it gives birth arise the liberal and mechanical arts, commerce, letters, and all those superfluities which make industry flourish, and enrich and ruin nations. the reason for such destruction is plain.
not without reason, says varro, did our great-souled ancestors establish in the village the nursery of the sturdy and valiant men who defended them in time of war and provided for their sustenance in time of peace.
i felt proud to know that the liberties of massachusetts and of our fatherland were in such safe keeping; and as i turned to my hoeing again i was filled with an inexpressible confidence, and pursued my labor cheerfully with a calm trust in the future.
sylla and marius in the social war, having defeated the marsians, seeing yet a body of reserve that, prompted by despair, was coming on like enraged brutes to dash in upon them, thought it not convenient to stand their charge.
where the prophet speaking of the messiah, saith, "the spirit of the lord shall abide upon him, the spirit of wisdome and understanding, the spirit of counsell, and fortitude; and the spirit of the fear of the lord."
i know a lady, and of the best quality, who has the same opinion, that chewing disfigures the face, and takes away much from the ladies' grace and beauty; and therefore unwillingly appears at a public table with an appetite; and i know a man also, who
six so the central laws of the movements of the heavenly bodies established the truth of that which copernicus, first, assumed only as a hypothesis, and, at the same time, brought to light that invisible force (newtonian attraction) which holds the
amongst the infirmities therefore of a common-wealth, i will reckon in the first place, those that arise from an imperfect institution, and resemble the diseases of a naturall body, which proceed from a defectuous procreation.
whence does this proceed, that there are so few to be found who have maintained the same will and the same progress in our civil commotions, and that we see them one while move but a foot-pace, and another run full speed?
the greater the danger, the greater is the need of agreeing quickly and readily about what is necessary; not to misunderstand one another in danger--that is what cannot at all be dispensed with in intercourse.
such a renunciation is incompatible with man's nature; to remove all liberty from his will is to remove all morality from his acts.
but the conception which carries with it a necessity of synthetical unity, can be none other than a pure conception of the understanding which does not lie in mere perception; and in this case it is the conception of "the relation of cause and effect,"
state of society. punishments had to be made more severe, as opportunities of offending became more frequent, and the dread of vengeance had to take the place of the rigour of the law.
and bettering troubles my judgment, and hinders me from satisfying myself, as that of itself possession begets a contempt of what it holds and rules.
but i am going away" --that he said because his strength was failing him; and fearing that he had frightened his wife, he resumed, observing: "i am going to sleep. good night, my wife; go thy way." this was the last farewell he took of her.
amazement almost perswades me that i am asleep.
original and natural condition; for in cato 'tis most manifest that 'tis a procedure extended far beyond the common ways of men: in the brave exploits of his life, and in his death, we find him always mounted upon the great horse; whereas the other ever
soul, he had all that could be imagined.
hermit alone. let me see; where was i? methinks i was nearly in this frame of mind; the world lay about at this angle. shall i go to heaven or a-fishing? if i should soon bring this meditation to an end, would another so sweet occasion be likely to offer?
later on--one sees in them only footsteps to self-knowledge, guide-posts to the problem which we ourselves are--or more correctly to the great stupidity which we embody, our spiritual fate, the unteachable in us, quite "down below."--in view of this
for instance, according as we have seen it, or are about to see it, according as it has recreated us, or will recreate us, according as it has harmed us, or will harm us.
they also that have authority to teach, or to enable others to teach the people their duty to the soveraign power, and instruct them in the knowledge of what is just, and unjust, thereby to render them more apt to live in godlinesse, and in peace among
"why should one live? all is vain! to live-that is to thrash straw; to live-that is to burn oneself and yet not get warm."-
let it be no bank or common stock, but every man be master of his own money. not that i altogether mislike banks, but they will hardly be brooked, in regard of certain suspicions.
he that transferreth any right, transferreth the means of enjoying it, as farre as lyeth in his power.
and this agreement is then understood to be made between them divers wayes; as first, if the defendant be allowed to except against such of his judges, whose interest maketh him suspect them, (for as to the complaynant he hath already chosen his own
but the ideas of the modifications of the body are in the human mind (two.
but howsoever, an argument for the practise of men, that have not sifted to the bottom, and with exact reason weighed the causes, and nature of common-wealths, and suffer daily those miseries, that proceed from the ignorance thereof, is invalid.
often in a snow storm, even by day, one will come out upon a well-known road and yet find it impossible to tell which way leads to the village.
prop. twenty one. he who conceives, that the object of his love is affected pleasurably or painfully, will himself be affected pleasurably or painfully; and the one or the other emotion will be greater or less in the lover according as it is greater or
publication, as a whole, in an english dress.
the opinions of a people are derived from its constitution; although the law does not regulate morality, it is legislation that gives it birth.
the navel of the imperfect child could not be seen, but all the rest of the belly, so that all that was not joined of the imperfect one, as arms, buttocks, thighs, and legs, hung dangling upon the other, and might reach to the mid-leg.
another.'"--so said my moralistic pedant and bonhomme. did he perhaps deserve to be laughed at when he thus exhorted systems of morals to practise morality?
the duration of our body therefore depends on the common order of nature, or the constitution of things.
this is what samuel put strongly before the hebrews, and what macchiavelli has clearly shown. he professed to teach kings; but it was the people he really taught. his prince is the book of republicans. one
fifty one. since, therefore, external objects as they appear to the senses, give us no idea of power or necessary connexion, by their operation in particular instances, let us see, whether this idea be derived from reflection on the operations of our own
beasts as easily alter and corrupt their natural affection as we: i believe that in what herodotus relates of a certain district of lybia, there are many mistakes; he says that the women are there in common; but that the child, so soon as it can go, finds
i often performed this duty of hospitality, waited long enough to milk a whole herd of cows, but did not see the man approaching from the town.
good-humour whilst i continued there. i herein made use of diversion. they who succeeded me in the same service did not, for all that, find any amendment in her, for i had not gone to the root.
but to conform our language more to common use, we ought to divide arguments into demonstrations , proofs , and probabilities . by proofs meaning such arguments from experience as leave no room for doubt or opposition.
little by boredom--and that these have the power to form the primum mobile of so complex a machinery, setting in motion the variegated show!
the persians, by reason that the last had gone with their heads always covered from their infancy, first with biggins, and then with turbans, and the others always shaved and bare.
than half of myself methinks i promise it, if i but say it miracle: everything our reason cannot comprehend miracles and strange events have concealed themselves from me miracles appear to be so, according to our ignorance of nature miserable kind of
i produced them crude and simple, with a strong and bold production, but a little troubled and imperfect; i have since established and fortified them with the authority of others and the sound examples of the ancients, whom i have found of the same
they are glad in their inmost heart that there is a standard according to which those who are over-endowed with intellectual goods and privileges, are equal to them, they contend for the "equality of all before god," and almost need the belief in god for
"wherein the roman does questionless excel."--livy, ix. twenty two.
valour whetted and enraged by mischance what can they not do; what do they fear to do (for beauty)
will all redound to his honour; he will see himself enriched by the means of his disciples, like the regents of colleges by their pupils yearly presents.
becoming evermore another from another thing; and consequently the natural senses abuse and deceive themselves, taking that which seems for that which is, for want of well knowing what that which is, is. but what is it then that truly is?
we ought to love temperance for itself, and because god has commanded that and chastity; but that which we are reduced to by catarrhs, and for which i am indebted to the stone, is neither chastity nor temperance; a man cannot boast that he despises and
with very little ado i stop the first sally of my emotions, and leave the subject that begins to be troublesome before it transports me.
have ye courage, o my brethren? are ye stout-hearted? not the courage before witnesses, but anchorite and eagle courage, which not even a god any longer beholdeth?
a celebrated calvinist lawyer, born at toulouse; one thousand five hundred thirteen, and assassinated there, th october one thousand five hundred seventy two.
"why seek to add longer life, merely to renew ill-spent time, and be again tormented?"--lucretius, iii. nine hundred fourteen.
vi. when a surface is such that the right line joining any two arbitrary points in it lies wholly in the surface, it is called a plane.
gnaw upon them, bad markets would swallow them quite up. as for mortgaging or pawning, it will little mend the matter: for either men will not take pawns without use; or if they do, they will look precisely for the forfeiture.
"si fractus illabatur orbis, impavidum ferient ruinae."
than, if that work had sense, it would be of him; by reason that it is dear to us to be, and to be consists in movement and action; therefore every one has in some sort a being in his work.
the best constituted state will have an end; but it will end later than any other, unless some unforeseen accident brings about its untimely destruction.
thirty one this argument is drawn from dr. berkeley; and indeed most of the writings of that very ingenious author form the best lessons of scepticism, which are to be found either among the ancient or modern philosopher, bayle not excepted.
from these first distinctions arose on the one side vanity and contempt and on the other shame and envy: and the fermentation caused by these new leavens ended by producing combinations fatal to innocence and happiness.
to make smuggling difficult, those commodities should be singled out which are hardest to conceal.
the very study of the original man, of his real wants, and the fundamental principles of his duty, is besides the only proper method we can adopt to obviate all the difficulties which the origin of moral inequality presents, on the true foundations of the
therefore the journey from paper to head must be helped by every means at his command.
what this nature is, i am not able here to explain, nor is it necessary for the proof of what i advance, that i should do so.
supposing a statesman were to bring his people into the position of being obliged henceforth to practise 'high politics,' for which they were by nature badly endowed and prepared, so that they would have to sacrifice their old and reliable virtues, out of
'tis an inconsiderate affection with which we flatter ourselves, and that represents us to ourselves other than we truly are: like the passion of love, that lends beauties and graces to the object, and makes those who are caught by it, with a depraved and
for, except the banishment of protagoras, and the death of socrates, which last event proceeded partly from other motives, there are scarcely any instances to be met with, in ancient history, of this bigotted jealousy, with which the present age is so
experience has therefore for a foundation, a priori principles of its form, that is to say, general rules of unity in the synthesis of phenomena, the objective reality of which rules, as necessary conditions even of the possibility of experience can which
other cause ? if from it self , 'tis evident (from what has been said) that it must be god ; for seeing it has the power of existing of it self , without doubt it has also the power of actually possessing all those perfections whereof it has an idea in it
by expresse words, or testament, when it is declared by him in his life time, viva voce, or by writing; as the first emperours of rome declared who should be their heires.
present me to your memory such as i naturally am.
to men that understand the signification of these words, substance, and incorporeall; as incorporeall is taken not for subtile body, but for not body, they imply a contradiction: insomuch as to say, an angel, or spirit is (in that sense) an incorporeall
therefore, to man there is nothing more useful than man--nothing, i repeat, more excellent for preserving their being can be wished for by men, than that all should so in all points agree, that the minds and bodies of all should form, as it were, one
reform therefore, without bravery, or scandal of former times and persons; but yet set it down to thyself, as well to create good precedents, as to follow them.
i do not here speak of, nor mix with the rabble of us ordinary men, and the vanity of the thoughts and desires that divert us, those venerable souls, elevated by the ardour of devotion and religion, to a constant and conscientious meditation of divine
and inasmuch as this feeling is renewed as often as a man contemplates his own virtues, or his own power of activity, it follows that everyone is fond of narrating his own exploits, and displaying the force both of his body and mind, and also that, for
the winter,-life-everlasting, golden-rods, pinweeds, and graceful wild grasses, more obvious and interesting frequently than in summer even, as if their beauty was not ripe till then; even cotton-grass, cat-tails, mulleins, johnswort, hard-hack,
and in case the law, that ordaineth such a punishment, be made with design to gather mony, from such as shall transgresse the same, it is not properly a punishment, but the price of priviledge, and exemption from the law, which doth not absolutely forbid
there should then be a third crier, "o, the blockheads!" men are apt presently to inquire, does such a one understand greek or latin? is he a poet? or does he write in prose?
the poets very well understood this when they put all greece and asia to fire and sword about an apple.
"feed my sheep;" which contains no more but a commission of teaching: and if we grant the rest of the apostles to be contained in that name of sheep; then it is the supreme power of teaching: but it was onely for the time that there were no christian
a man goes the wrong way to work when he opposes this passion; for opposition does but irritate and make them more obstinate in sorrow; the evil is exasperated by discussion.
furthermore, none of these three terms can be altered without the equality being instantly destroyed.
therefore measure not thine advancements, by quantity, but frame them by measure: and defer not charities till death; for, certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's, than of his own.
form the basis of a new political philosophy, in which they will be taken up and transformed. this new philosophy is the work of the future; but, rooted upon the conception of rousseau, it will stretch far back into the past.
lacedaemonian austerity and frugality; as reformed in sparta, as voluptuous in ionia:
nine,ten.) by which it is probable, their ordinary maintenance was not unsuitable to their employment; for their employment was (ver.
on the soft sward of your hearts, my friends!-on your love, would she fain couch her dearest one!-
no corresponding object, seem to extend the range of our judgements beyond its bounds.
i heard a robin in the distance, the first i had heard for many a thousand years, methought, whose note i shall not forget for many a thousand more,-the same sweet and powerful song as of yore. o the evening robin, at the end of a new england summer day!
unfit for friendship, he taketh it of the beast, and not from humanity.
it is not modesty, so much as cunning and prudence, that makes our ladies so circumspect to refuse us admittance into their cabinets before they are painted and tricked up for the public view:--
scarce possibly introduce anything of his own, the way being so beaten on every side that he must of necessity walk in the steps of another: in such a case, 'tis the work of the judgment to take the way that seems best, and of a thousand paths, to
in proof of which, i remember a marvellous example of antiquity.
suffer death, rather than worship it, he should doe better.
one hundred forty eight. to seduce their neighbour to a favourable opinion, and afterwards to believe implicitly in this opinion of their neighbour--who can do this conjuring trick so well as women?
proof.--the mind is not capable of understanding anything higher than god, that is (i. def. vi.), than a being absolutely infinite, and without which (i. xv.) nothing can either be or be conceived; therefore (four. xxvi.
clouded with gravity, grandeur, and majesty."
"non quicquid turbida roma elevet, accedas; examenque improbum in illa castiges trutina: nec to quaesiveris extra."
ranks; he did this business with great facility, and then put himself in pursuit of machanidas. which case is very like that of monsieur de guise.
so high a value do we set upon these investigations, that even at the risk of error, we persist in following them out, and permit neither doubt nor disregard nor indifference to restrain us from the pursuit.
more examples of vain philosophy, brought into religion by the doctors of schoole-divinity, might be produced; but other men may if they please observe them of themselves.
for the pleasure his mother had once enjoyed there.
said he; and the other replying: "it will presently be yourself, if it be his good pleasure." "shall i be sure to be there by to-morrow night?" said he. "do, but recommend yourself to him," said the other, "and you will soon be there."
becoming lazy and delicate people; nor by a death that was languishing, long, and painful; and that they had thought him worthy to die after that noble manner, in the progress of his victories, in the flower of his glory.
lawes of nature that will not appear unto him very reasonable.
designs; i do not, on the other hand, own a soul so mean as to be capable of accepting from any one a favor of which it could be supposed that i was unworthy.
were not the memory tenacious to a certain degree, had not men commonly an inclination to truth and a principle of probity; were they not sensible to shame, when detected in a falsehood: were not these, i say, discovered by experience to be qualities,
such a prince cannot base himself on what he sees in quiet times, when the citizens have need of the state; for then every one is full of promises and each one is ready to die for him when death is far off; but in adversity, when the state has need of
interests in opposition to those of the whole and of others? all these questions, and others like them, have been asked by critics of the conception of the general will.
gay quality virtue is much strengthened by combats virtue refuses facility for a companion viscid melting kisses of youthful ardour in my wanton age voice and determination of the rabble, the mother of ignorance vulgar reports and opinions that drive us
it were, peradventure, excusable in a painter or other artisan, or in a rhetorician or a grammarian, to endeavour to raise himself a name by his works; but the actions of virtue are too noble in themselves to seek any other reward than from their own
yet this is not to say, that if my affection should otherwise incline me, my hand should presently obey it; the will and desire are a law to themselves; but actions must receive commission from the public appointment.
"sicut aqua tremulum labris ubi lumen ahenis, sole repercussum, aut radiantis imagine lunae, omnia pervolitat late loca; jamque sub auras erigitur, summique ferit laquearia tecti."
any possession. when god is sayd, (numb. eleven. twenty five.) to take from the spirit that was in moses, and give it to the seventy. elders, the spirit of god (taking it for the substance of god) is not divided.
we need to know no more but that mars' house is in the middle of the triangle of the hand, that of venus in the thumb, and that of mercury in the little finger; that when the table-line cuts the tubercle of the forefinger 'tis a sign of cruelty, that when
to pass from this to the only other instance of judicial iniquity, the mention of which, after the condemnation of socrates, would not be an anticlimax: the event which took place on calvary rather more than eighteen hundred years ago.
the world refuses to be analyzed by addition and subtraction.
when a difficulty arose, the apostles and elders of the church assembled themselves together, and determined what should bee preached, and taught, and how they should interpret the scriptures to the people; but took not from the people the liberty to
and just behold, my friends! here where the tarantula's den is, riseth aloft an ancient temple's ruins-just behold it with enlightened eyes!
and verily, ye famous wise ones, ye servants of the people! ye yourselves have advanced with the people's spirit and virtue-and the people by you! to your honour do i say it!
is past cure. this is in effect no more than to bid them first be slaves, and then to take care of their liberty; and when their chains are on, tell them, they may act like freemen.
their power was regarded as necessary, but also as highly dangerous; as a weapon which they would attempt to use against their subjects, no less than against external enemies.
the die is thrown. few passions break my sleep, but of deliberations, the least will do it.
and other things concerning the nature of fame. fame is of that force, as there is scarcely any great action, wherein it hath not a great part; especially in the war.
the reader will easily enough perceive that the possibility of conjunction must be grounded in the very nature of this act, and that it must be equally valid for all conjunction, and that analysis, which appears to be its contrary, must, nevertheless,
and lately, did i hear him say these words: "god is dead: of his pity for man hath god died."-
from inflicting that injury (three. xxviii.), and the strength of his endeavour (three. xxxvii.) will be greater than his former endeavour to do injury, and will therefore prevail over it, as we asserted.
weakness of their understandings in favour of their outward beauty, but have never yet seen that in favour of mind, how mature and full soever, any of them would hold out a hand to a body that was never so little in decadence.
dying, he caused himself to be carried and hurried from place to place where most need was, and passing along the files, encouraged the captains and soldiers one after another; but a corner of his main battalions being broken, he was not to be held from
his dialogues, which contain what was immortal in him, lie on the next shelf, and yet i never read them.
and not only need we breathe and exercise the soul by assuming the penalties of abstinence, of debt, of solitude, of unpopularity,-but it behooves the wise man to look with a bold eye into those rarer dangers which sometimes invade men, and to familiarize
resolving to admit nothing for the future to which they had not first interposed their own decrees, and given their particular consent.
clodius, an enemy of cicero's, proposed a law banishing "any one who had put roman citizens to death without trial." this was aimed at cicero on account of his share in the catiline affair, and in march, fifty eight b. one hundred., he left rome.
'tis, says epicharmus, the understanding that sees and hears, 'tis the understanding that improves everything, that orders everything, and that acts, rules, and reigns: all other faculties are blind, and deaf, and without soul.
but this extension of conceptions beyond the range of our intuition is of no advantage; for they are then mere empty conceptions of objects, as to the possibility or impossibility of the existence of which they furnish us with no means of discovery.
one hear it constantly repeated that, in such a state, the strong would oppress the weak; but what is here meant by oppression? some, it is said, would violently domineer over others, who would groan under a servile submission to their caprices.
i know not who of old wished his throat as long as that of a crane, that he might the longer taste what he swallowed; it had been better wished as to this quick and precipitous pleasure, especially in such natures as mine that have the fault of being too
and then there is another place more difficult: for when the apostles after our saviours resurrection, and immediately before his ascension, asked our saviour, saying, (acts.one.six.) "wilt thou at this time restore again the kingdome to israel," he
two hundred thirty five. there are turns and casts of fancy, there are sentences, little handfuls of words, in which a whole culture, a whole society suddenly crystallises itself.
and ye-ye have made a lyre-lay out of it? now, however, do i lie here, still exhausted with that biting and spitting-away, still sick with mine own salvation.
therefore it is that we give such savage forms to demons: and who does not give tamerlane great eyebrows, wide nostrils, a dreadful visage, and a prodigious stature, according to the imagination he has conceived by the report of his name?
its ideal is negative rather than positive; passive rather than active; innocence rather than nobleness; abstinence from evil, rather than energetic pursuit of good: in its precepts (as has been well said) "thou shalt not" predominates unduly over "thou
on the other hand, it is bad in that, being founded on lies and error, it deceives men, makes them credulous and superstitious, and drowns the true cult of the divinity in empty ceremonial.
did we but see as much of the world as we do not see, we should perceive, we may well believe, a perpetual multiplication and vicissitude of forms.
but he meaneth 'blunt language and bluntly'-well! that is not the worst taste in these days!")
by what means soever we may have the privilege to redress and reform it anew, we can hardly writhe it from its wonted bent, but we shall break all.
"how often have not only our leaders, but whole armies, run to a certain and manifest death."--cicero, tusc. quaes., i. thirty seven.
we must, however, bear in mind, that these general notions are not formed by all men in the same way, but vary in each individual according as the point varies, whereby the body has been most often affected and which the mind most easily imagines or
inasmuch as this imagination involves the existence of the horse (two. xvii.
inclination; and suppose all this guided by virtue, and all this by the conduct of reason, which also without these it had not been possible to do, blosius' answer was such as it ought to be.
"as when the body's health they do it call, when of a sound man, that's no part at all."
there came to me in this case a melody which the air had strained, and which had conversed with every leaf and needle of the wood, that portion of the sound which the elements had taken up and modulated and echoed from vale to vale.
every way always produces very ill effects. it is much more worthy and more becoming to exercise ourselves in things that strengthen than that weaken our government and that tend to the public safety and common glory.
the attribute of thought only. and, in so far as we consider things as modes of extension, we must explain the order of the whole of nature through the attributes of extension only; and so on, in the case of the other attributes.
so i made haste for shelter to the nearest hut, which stood half a mile from any road, but so much the nearer to the pond, and had long been uninhabited:-
but if we would willingly know what judgement should be formed of such irregular and extraordinary actions, we may consider the sentiments commonly entertained with regard to those irregular events which appear in the course of nature, and the operations
and for the matter, or substance of the invisible agents, so fancyed; they could not by naturall cogitation, fall upon any other conceipt, but that it was the same with that of the soule of man; and that the soule of man, was of the same substance, with
authority from the soveraign power to declare them; and need not take care before-hand, what hee shall judge; for it shall bee given him what hee shall say concerning the fact, by witnesses; and what hee shall say in point of law, from those that shall in
which these good instructors, nature, youth, and health, are continually inspiring them with; they need not learn, they breed it:
one hundred twenty four. he who exults at the stake, does not triumph over pain, but because of the fact that he does not feel pain where he expected it. a parable.
the handling and utterance of fine wits is that which sets off language; not so much by innovating it, as by putting it to more vigorous and various services, and by straining, bending, and adapting it to them.
they may acknowledge our service to a certain degree, and give us civilly to understand that they disdain us not; for the law that enjoins them to abominate us because we adore them, and to hate us because we love them, is certainly very cruel, if but for
tempestuous weather had hindered the senators from putting to sea, he despatched away another messenger, and composing again himself in the bed, settled to sleep, and slept till by the return of the last messenger he had certain intelligence they were
note.--this is also self--evident; for, if we say that white and black only agree in the fact that neither is red, we absolutely affirm that the do not agree in any respect.
i can keep silent, but deny i cannot without the greatest trouble and violence to myself imaginable to be very secret, a man must be so by nature, not by obligation.
for prey; so unwilling he was to fall upon the kid, his familiar and his guest, and as to the laws of familiarity and agreement, formed by conversation, it ordinarily happens that we bring up cats, dogs, and hares, tame together.
now although phenomena are not things in themselves, and are nevertheless the only thing given to us to be cognized, it is my duty to show what sort of connection in time belongs to the manifold in phenomena themselves, while the representation of this
when we are unhurried and wise, we perceive that only great and worthy things have any permanent and absolute existence,-that petty fears and petty pleasures are but the shadow of the reality. this is always exhilarating and sublime.
look into the records that philosophy has kept for two thousand years and more, of the affairs of heaven; the gods all that while have neither acted nor spoken but for man. she does not allow them any other consultation or occupation.
but if that which beza sayes in his notes on this place be well observed, there is none that will not see, that in stead of paynes, it should be bands; and then there is no further cause to seek for purgatory in this text.
will the licence of the time excuse my sacrilegious boldness if i censure the dialogism of plato himself as also dull and heavy, too much stifling the matter, and lament so much time lost by a man, who had so many better things to say, in so many long and
the ice in the shallowest part was at this time several inches thinner than in the middle. in mid-winter the middle had been the warmest and the ice thinnest there.
distinguish between them, when they perceive who it is that speaketh, and to whom the speech is directed, and upon what occasion.
commanded, and the emperours themselves (to avoyd greater mischiefes, which the people blinded might be led into) were forced to let them passe for laws.
of england, who, in his great business, imparted himself to none, except it were to morton and fox.
what the sense feeleth, what the spirit discerneth, hath never its end in itself. but sense and spirit would fain persuade thee that they are the end of all things: so vain are they.
place, therefore, without reserve, in such wise superiors, that salutary confidence which reason ever owes to virtue.
"the valiant warrior famoused for fight, after a hundred victories, once foiled, is from the book of honor razed quite, and all the rest forgot for which he toiled."
we may easily proceed thus to infinity, and conceive the whole of nature as one individual, whose parts, that is, all bodies, vary in infinite ways, without any change in the individual as a whole.
beast and half man is meant to indicate that a prince must know how to use both natures, and that the one without the other is not durable.
strict usury who did not in due time pay the principal people are willing to be gulled in what they desire physician's "help", which is very often an obstacle physicians are not content to deal only with the sick physicians fear men should at any time
of the worst sort; 'tis commonly short, stupid, without pain, and consoled by the public condition; without ceremony, without mourning, without a crowd. but as to the people about us, the hundredth part of them could not be saved:
those rings which are cut out in the form of feathers, which are called endless feathers , no eye can discern their size, or can keep itself from the deception that on one side they enlarge, and on the other contract, and come so a point, even when the
all these wayes of honouring, are naturall; and as well within, as without common-wealths. but in common-wealths, where he, or they that have the supreme authority, can make whatsoever they please, to stand for signes of honour, there be other honours.
nay, i make a great question, whether phidias or any other excellent sculptor would be so solicitous of the preservation and continuance of his natural children, as he would be of a rare statue, which with long labour and study he had perfected according
necessarily requiring, that lysander should again take upon him that command, they made one aratus admiral; 'tis true, but withal, lysander went general of the navy; and, by the same subtlety, one of their ambassadors being sent to the athenians to obtain
be viciously applied, and that the interest of the substance is not often to give way to that of the form.
exact account of his receipts and disbursements; but being required to deliver it to the prothonotary to be examined, he refused, saying, he would not do himself so great a disgrace; and in the presence of the whole senate tore the book with his own hands
i find him a little more temperate and considerate in his enterprises than alexander, for this man seems to seek and run headlong upon dangers like an impetuous torrent which attacks and rushes against everything it meets, without choice or discretion;
the same prophets were neverthelesse said to speak by the spirit; as (zach. seven.
but what then will philosophers say to us in this necessity?
xi., xiii.), the idea of that thing cannot be postulated as in our mind, but contrariwise, since (two.
before quitting rome, montaigne received his diploma of citizenship, by which he was greatly flattered; and after a visit to tivoli he set out for loretto, stopping at ancona, fano, and urbino.
the stoics say, that it is living according to nature in a wise man to, take his leave of life, even in the height of prosperity, if he do it opportunely; and in a fool to prolong it, though he be miserable, provided he be not indigent of those things
furthermore, besides pleasure and pain , i perceived in my self hunger , thirst , and other such like appetites , as also certain corporeal propensions to mirth , sadness , anger , and other like passions .
i think nothing so dear as what has been given me, and this because my will lies at pawn under the title of gratitude, and more willingly accept of services that are to be sold; i feel that for the last i give nothing but money, but for the other i give
for the universe, being the aggregate of all bodies, there is no reall part thereof that is not also body; nor any thing properly a body, that is not also part of (that aggregate of all bodies) the universe.
this, i am inclined to think, was the reason that six his wound was not well-aimed and mortal: the gods were not satisfied with seeing cato die once: his courage was kept in action and recalled to the stage, that it might display itself in a more
it is true, i might have resisted forcibly with more or less effect, might have run "amok" against society; but i preferred that society should run "amok" against me, it being the desperate party.
and if others allege the promise given by the king to the pope to undertake that enterprise for him, in return for the dissolution of his marriage and for the cardinalship of rohan, i reply with what i shall say later on about the faith of princes and how
father had cut and mounted, feeling for the iron hook or staple by which a burden had been fastened to the heavy end,-all that he could now cling to,-to convince me that it was no common "rider."
secondly, by gaining the friendship of the roman nobles, so that he might through them hold as it were the pope in check. thirdly, by obtaining as great a hold on the college as he could.
passion, who can make no use of his reason he may well go a foot, they say, who leads his horse in his hand i do not consider what it is now, but what it was then i find no quality so easy to counterfeit as devotion i lay no great stress upon my opinions;
but when many uniform instances appear, and the same object is always followed by the same event; we then begin to entertain the notion of cause and connexion.
that fact i saw again in the academmia at naples, in the chambers of sculpture, and yet again when i came to rome and to the paintings of raphael, angelo, sacchi, titian, and leonardo da vinci. "what, old mole! workest thou in the earth so fast?"
and there is a great difference in the signification of these words, volos hoc tuum esse cras, and cros dabo; that is between "i will that this be thine to morrow," and, "i will give it to thee to morrow:" for the word i will, in the former manner of
they say, indeed, that to let a horse stale takes him off his mettle, but as to drinking, i should rather have thought it would refresh him.
it is surprising to find in kant, the originator of modern "intellectualism," and in rousseau, the great apostle of "sentiment," an essentially similar view on the nature and function of the will.
the subject is within the cognizance of the rational faculty; and neither does that faculty deal with it solely in the way of intuition.
we only open our senses, clear away as we can all obstruction from the fact, and suffer the intellect to see. we have little control over our thoughts. we are the prisoners of ideas.
thensa, and vehiculum deorum; and the image was placed in a frame, or shrine, which they called ferculum: and that which they called pompa, is the same that now is named procession: according whereunto, amongst the divine honors which were given to julius
was the man invited at that time?" so they will pursue their questions from cause to cause, till at last you take refuge in the will of god--in other words, the sanctuary of ignorance.
and though they have sometimes carried the matter too far, by their passion for some one general principle; it must, however, be confessed, that they are excusable in expecting to find some general principles, into which all the vices and virtues were
--that in the time of our first commotions, at the siege of rouen,-- in one thousand five hundred sixty two --this prince, having been advertised by the queen-mother of a conspiracy against his life, and in her letters particular notice being given him of
extreme in the case; and yet i have sound and vigorous turns.
lastly, the agreement of these creatures is naturall; that of men, is by covenant only, which is artificiall: and therefore it is no wonder if there be somewhat else required (besides covenant) to make their agreement constant and lasting; which is a
tumours." socrates does not say: "do not surrender to the charms of beauty; stand your ground, and do your utmost to oppose it." "fly it," says he; "shun the fight and encounter of it, as of a powerful poison that darts and wounds at a distance."
because they be stumbling blocks, that make men to fall in the way of religion: as injustice, cruelty, prophanesse, avarice, and luxury.
two hundred forty six. what a torture are books written in german to a reader who has a third ear! how indignantly he stands beside the slowly turning swamp of sounds without tune and rhythms without dance, which germans call a "book"!
"some eye, i know not whose is bewitching my tender lambs." --virgil, eclog., iii. one hundred three.
seeing then our saviour, and his apostles, left not new laws to oblige us in this world, but new doctrine to prepare us for the next; the books of the new testament, which containe that doctrine, untill obedience to them was commanded, by them that god
acting in song, especially in dialogues, hath an extreme good grace; i say acting, not dancing (for that is a mean and vulgar thing); and the voices of the dialogue would be strong and manly (a base and a tenor; no treble); and the ditty high and
incapable of election of any new monarch; every man having equall right to submit himselfe to such as he thinks best able to protect him, or if he can, protect himselfe by his owne sword; which is a returne to confusion, and to the condition of a war of
but this difficulty exists only for those who do not consider the question in all its aspects. we must, as i have already said, take labour, strength, consumption, etc., into account.
let man fear woman when she loveth: then maketh she every sacrifice, and everything else she regardeth as worthless.
this selection should be made by the most capable minds and masters in every branch of knowledge after the most mature consideration, and the result of it established.
modifications of the human body, in so far as they are referred to the mind only, as everyone may easily see.
content into its representations, on which account they are called pure conceptions of the understanding, and they apply a priori to objects, a result not within the power of general logic.
wherein one cannot but admire the wisdom of the great creator, who having given to man foresight, and an ability to lay up for the future, as well as to supply the present necessity, hath made it necessary, that society of man and wife should be more
at which the people breaking into loud acclamations of joy, the emperor caused the slave to be called, to know from him the cause of so strange an event; who thereupon told him a new and a very strange story: "my master," said he, "being pro-consul in
and first because i know that whatever i clearly and distinctly perceive, may be so made by god as i perceive them; the power of understanding clearly and distinctly one thing without the other is sufficient to make me certain that one thing is different
i shall not detain the reader with a description of the successive invention of other arts, the development of language, the trial and utilisation of talents, the inequality of fortunes, the use and abuse of riches, and all the details connected with them
should the public authority, by taking the place of the father, and charging itself with that important function, acquire his rights by discharging his duties, he would have the less cause to complain, as he would only be changing his title, and would
i know, indeed, that he was raised to the dignities connected with his neighbourhood--dignities accounted considerable; and i know also, that no one ever acquitted himself better of them; and when he died at the age of thirty-two, he enjoyed a reputation
to anticipate also the accidents of fortune, to deprive ourselves of the conveniences we have in our own power, as several have done upon the account of devotion, and some philosophers by reasoning; to be one's own servant, to lie hard, to put out our own
again, this cause or this modification (for the reason by which we established the first part of this proof) must in its turn be conditioned by another cause, which also is finite, and has a conditioned existence, and, again, this last by another (for the
god knows with how great difficulty most of these things are to be understood: for (for example) how shall the physician find out the true sign of the disease, every disease being capable of an infinite number of indications?
the italians are great printers of letters; i do believe i have at least an hundred several volumes of them; of all which those of annibale caro seem to me to be the best.
composed at distance my reason is not obliged to bow and bend; my knees are my thoughts sleep if i sit still my words does but injure the love i have conceived within natural death the most rare and very seldom seen nature of judgment to have it more
i bestir myself with great difficulty, and am slow in everything, whether in rising, going to bed, or eating: seven of the clock in the morning is early for me, and where i rule, i never dine before eleven, nor sup till after six.
gestures cured all sorts of diseases, as to go a long journey to seek him out, and by the force of his mere imagination, for some hours so persuaded and laid his legs asleep, as to obtain that service from them they had long time forgotten.
but visions, and dreams whether naturall, or supernaturall, are but phantasmes: and he that painteth an image of any of them, maketh not an image of god, but of his own phantasm, which is, making of an idol.
two.twenty three.) "foolish and unlearned questions avoid;" the word avoid in this place, and reject in the former, is the same in the originall, paraitou: but foolish questions may bee set by without excommunication. and again, (tit.
for in this case, all our knowledge, depending on the supposed objective validity of our judgement, is nothing but mere illusion; nor would there be wanting people who would deny any such subjective necessity in respect to themselves, though they must
difficulty, but which at the same time depends on mere verbal quibbling.
and because the multitude naturally is not one, but many; they cannot be understood for one; but many authors, of every thing their representative faith, or doth in their name; every man giving their common representer, authority from himselfe in
not prepared to do justice to the slave and to mexico, cost what it may . i quarrel not with far-off foes, but with those who, near at home, co-operate with, and do the bidding of those far away, and without whom the latter would be harmless.
"the goddess spoke, and throwing round him her snowy arms in soft embraces, caresses him hesitating.
expounded the laws of moses, to which they were subject before.
again, every malefactor, by attacking social rights, becomes on forfeit a rebel and a traitor to his country; by violating its laws he ceases to be a member of it; he even makes war upon it.
could, of that rough bearing and barbaric appearance which you saw him wear at first; that, in my opinion, he is now qualified to present himself in the best company.
great , that i cannot frame to my self an idea of one greater , so that 'tis by this chiefly by which i understand my self to bear the likeness and image of god .
of the two most puissant monarchs of that world, and, peradventure, of this, kings of so many kings, and the last they turned out, he of peru, having been taken in a battle, and put to so excessive a ransom as exceeds all belief, and it being faithfully
'tis to that alone that knowledge and wisdom appertain; that alone that can make a true estimate of itself, and from which we purloin whatever we value ourselves upon: --greek-- "god permits not any being but himself to be truly wise."
-as if delicate hands carried a casket towards me-a casket open for the delectation of modest adoring eyes: thus did the world present itself before me to-day:-
common-wealth; which failing, the common-wealth is dissolved into a civill war, no one man so much as cohaering to another, for want of a common dependance on a known soveraign; just as the members of the naturall body dissolve into earth, for want of a
stick. if all the philanthropists in the world, together with all the legislators, met in order to bring forward their reasons for the total abolition of corporal punishment, i would not be persuaded to the contrary.
it was to see my native village in the light of the middle ages, and our concord was turned into a rhine stream, and visions of knights and castles passed before me. they were the voices of old burghers that i heard in the streets.
"we carry intemperance into the study of literature, as well as into everything else."--seneca, ep., one hundred six.
xiii.), in so far as he constitutes the nature of the human mind; therefore (two. xi. coroll.) this idea is also adequate in the human mind. q.e.five hundred.
however, i am unwilling to go over the same ground so often. i would only beg the reader again and again, to turn over frequently in his mind what i have said in part one from prop. xvi. to the end.
possession, has right to dispose of the succession, or else that right is again in the dissolved multitude.
and it appeareth (verse sixteen.) that, they were such as moses himself should appoint for elders and officers of the people: for the words are, "gather unto me seventy men, whom thou knowest to be elders and officers of the people:" where, "thou
plato carried away the surname of divine, by so universal a consent that never any one repined at it, or attempted to take it from him; and yet the italians, who pretend, and with good reason, to more sprightly wits and sounder sense than the other
other. in the actions of madmen we see how infinitely madness resembles the most vigorous operations of the soul.
the poetic raptures, the flights of fancy, that ravish and transport the author out of himself, why should we not attribute them to his good fortune, since he himself confesses that they exceed his sufficiency and force, and acknowledges them to proceed
we find it compelled to retrace its steps in innumerable instances, and to abandon the path on which it had entered, because this does not lead to the desired result.
my manners are languid, rather faint than sharp. i do not condemn a magistrate who sleeps, provided the people under his charge sleep as well as he: the laws in that case sleep too. for my part, one commend a gliding, staid, and silent life:
rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show
as the means of making the nearest approach to this ideal, utility would enjoin, first, that laws and social arrangements should place the happiness, or (as speaking practically it may be called) the interest, of every individual, as nearly as possible in
simplicity and stupidity, meaning us who have not informed ourselves by study.
each man, in giving his vote, states his opinion on that point; and the general will is found by counting votes.
three times, he should tie the ribbon i put into his hand about his middle, and be sure to place the medal that was fastened to it, the figures in such a posture, exactly upon his reins, which being done, and having the last of the three times so well
cur which nimbly threaded the wood, and might still inspire a natural terror in its denizens;-now far behind his guide, barking like a canine bull toward some small squirrel which had treed itself for scrutiny, then, cantering off, bending the bushes with
ix.); but by such an endeavour we mean desire (by the note to the same prop.); therefore, desire is also attributable to us, in so far as we understand, or (three. i.) in so far as we are active. q.e.five hundred.
earth which was wholly superior to change, and because, for myself in particular, i hoped gradually to perfect my judgments, and not to suffer them to deteriorate, i would have deemed it a grave sin against good sense, if, for the reason that i approved
being hurtful to any, and that my openness will find some favor with all.
i do not speak this in jest: scribbling seems to be a symptom of a disordered and licentious age. when did we write so much as since our troubles? when the romans so much, as upon the point of ruin?
"on earth there is nothing greater than i: it is i who am the regulating finger of god"-thus roareth the monster. and not only the long-eared and short-sighted fall upon their knees!
the history and vindication of the irish remonstrance against all calumnies and censures in several treatises. folio.
and how nicely can doggish lust beg for a piece of spirit, when a piece of flesh is denied it!
more than private opinion; but has onely a greater tincture of choler.
similarly, in his political economy , he desires to improve and to enlarge upon ricardo, and yet does not advance so far as the modifications of political economy by sociology, indicated by some later--and especially german--speculations on the subject.
it is right when he does it. to ask how you may be guarded from harm, or injury, on that side where the strongest hand is to do it, is presently the voice of faction and rebellion: as if when men quitting the state of nature entered into society, they
some years past i perceived how many falsities i admitted as truths in my younger years, and how dubious those things were which i raised from thence; and therefore i thought it requisite (if i had a designe to establish any thing that should prove firme
one. space is not a conception which has been derived from outward experiences.
the more similar, the more ordinary people, have always had and are still having the advantage; the more select, more refined, more unique, and difficultly comprehensible, are liable to stand alone; they succumb to accidents in their isolation, and seldom
twenty seven luciani greek: symp. ae lapithai .
but for our will, in whose behalf we prefer this accusation, with how much greater probability may we reproach herself with mutiny and sedition, for her irregularity and disobedience? does she always will what we would have her to do?
a man had need, if he be plentiful in some kind of expense, to be as saving again in some other. as if he be plentiful in diet, to be saving in apparel; if he be plentiful in the hall, to be saving in the stable; and the like.
but the conjunction of representations into a conception is not to be found in objects themselves, nor can it be, as it were, borrowed from them and taken up into the understanding by perception, but it is on the contrary an operation of the understanding
has it not occurred to you that you have no right to go, unless you are equally willing to be prevented from going? o, believe, as thou livest, that every sound that is spoken over the round world, which thou oughtest to hear, will vibrate on thine ear!
it is further to be noticed that the resources of commerce and industry are so far from rendering the tax more supportable through abundance of money, that they only render it more burdensome. i shall not insist on what is very evident; i.e.
two hundred twelve. it is always more obvious to me that the philosopher, as a man indispensable for the morrow and the day after the morrow, has ever found himself, and has been obliged to find himself, in contradiction to the day in which he lives; his
the world, (i mean not the earth onely, that denominates the lovers of it worldly men, but the universe, that is, the whole masse of all things that are) is corporeall, that is to say, body; and hath the dimensions of magnitude, namely, length, bredth,
a man of bad morals having made a good proposal in the spartan council, the ephors neglected it, and caused the same proposal to be made by a virtuous citizen.
and he certainly can have no absolute power over the whole family, who has but a very limited one over every individual in it.
no, quite true, thou sayest. and yet riches have often hurt those that possessed them, since the worst of men, who are all the more covetous by reason of their wickedness, think none but themselves worthy to possess all the gold and gems the world
secretary's hand, were entered, and which a steward always had in custody, he ordered him whom he employed to write for him, to keep a journal, and in it to set down all the remarkable occurrences, and daily memorials of the history of his house: very
"let him not think himself exempt from that which is incidental to men in general."--terence, heauton, i. one, twenty five.
coroll.), both in so far as god has the idea of the human body, and also in so far as he has the idea of the modifications of the human body, which (two.
seeing therefore the introduction of propriety is an effect of common-wealth; which can do nothing but by the person that represents it, it is the act onely of the soveraign; and consisteth in the lawes, which none can make that have not the soveraign
the ice was melted for three or four rods from the shore, and there was a smooth and warm sheet of water, with a muddy bottom, such as the ducks love, within, and he thought it likely that some would be along pretty soon.
be justifiable. a second, and generally a later expedient, was the establishment of constitutional checks; by which the consent of the community, or of a body of some sort, supposed to represent its interests, was made a necessary condition to some of the
they learned that reason only perceives that which it produces after its own design; that it must not be content to follow, as it were, in the leading-strings of nature, but must proceed in advance with principles of judgement according to unvarying laws,
nature and accident, he cannot so exactly do by design.
have set down to myself, i would, at least, live near them in some retired part of my house, not the best in show, but the most commodious. nor as i saw some years ago, a dean of st.
but if one ought to call a man who has said such things about the gods as he has said, a philosopher, i do not know what name one ought to give to him who has not scrupled to attribute all sorts of human feelings to the gods, and even such discreditable
is it because they tend to disorder in government, as countenancing rebellion, or sedition? then let them be silenced, and the teachers punished by vertue of his power to whom the care of the publique quiet is committed; which is the authority civill.
the first thing they reprehend in his work is "that christians are to blame to repose their belief upon human reason, which is only conceived by faith and the particular inspiration of divine grace."
revolution in the state; for the principle common to all ministers and nearly all kings is to do in every respect the reverse of what was done by their predecessors.
"quis est enim, quem non moveat clarissimis monumentis testata consignataque antiquitas?"
those of the kingdom of mexico were in some sort more civilised and more advanced in arts than the other nations about them.
plutarch says' that he sees the latin tongue by the things: 'tis here the same: the sense illuminates and produces the words, no more words of air, but of flesh and bone; they signify more than they say.
with liberty as with innocence and virtue; the value is known only to those who possess them, and the taste for them is forfeited when they are forfeited themselves.
there is so little difference between the two states in other respects, and the contract of government is so completely dissolved by despotism, that the despot is master only so long as he remains the strongest; as soon as he can be expelled, he has no
divine mission. our evidence, then, for the truth of the christian religion is less than the evidence for the truth of our senses; because, even in the first authors of our religion, it was no greater; and it is evident it must diminish in passing from
"he can neither be affected with favour nor indignation, because both these are the effects of frailty."
-then did i hear a dog howl thus. and saw it also, with hair bristling, its head upwards, trembling in the stillest midnight, when even dogs believe in ghosts:
purification of the intellect and the heart from year to year is the real marriage, foreseen and prepared from the first, and wholly above their consciousness.
quod est ante pedes, nemo spectat: coeli scrutantur plagas.
of the synthesis of representations, it presupposes the possibility of it; that is to say, for the reason alone that i can comprehend the variety of my representations in one consciousness, do i call them my representations, for otherwise i must have as
sadduces,) that those apparitions (which it pleased god sometimes to produce in the fancie of men, for his own service, and therefore called them his angels) were substances, not dependent on the fancy, but permanent creatures of god; whereof those which
objects: what will become of a virtue elevated to such a degree, as not only to despise pain, but, moreover, to rejoice in it, and to be tickled with the throes of a sharp colic, such as the epicureans have established, and of which many of them, by their
that could come to the knowledge of but few persons "art thou not ashamed," said he to him, "to sing so well?"
this seems less clear when two or more orders enter into the constitution, as patricians and plebeians did at rome; for quarrels between these two orders often disturbed the comitia, even in the best days of the republic.
so, also, others, after asserting that a line is composed of points, can produce many arguments to prove that a line cannot be infinitely divided.
the fire, or torments prepared for the wicked in gehenna, tophet, or in what place soever, may continue for ever; and there may never want wicked men to be tormented in them; though not every, nor any one eternally.
i do not know what advantage men pretend to by eternally counterfeiting and dissembling, if not never to be believed when they speak the truth; it may once or twice pass with men; but to profess the concealing their thought, and to brag, as some of our
in every case precede the conception. for the fact that the conception of it precedes the perception, merely indicates the possibility of its existence; it is perception which presents matter to the conception, that is the sole criterion of reality.
"they do not add, that dying, we have no longer a desire to possess things."--lucretius, iii. nine hundred thirteen.
night, and forbidding any light to be brought.
four see, for instance, in a letter from grotius to his brother (april eleven, one thousand six hundred forty three), what that learned man found to praise and to blame in the de cive.
and just own to it! little had ever taken place when thy noise and smoke passed away. what, if a city did become a mummy, and a statue lay in the mud!
thousand to make it so that everybody may see into every room."
he who speaks truth because he is obliged so to do, and because it serves him, and who is not afraid to lie when it signifies nothing to anybody, is not sufficiently true. my soul naturally abominates lying, and hates the very thought of it.
nec, si materiam nostram collegerit tas post obitum, rursumque redegerit, ut sita nunc est, atque iterum nobis fuerint data lumina vit, pertineat quidquam tamen ad nos id quoque factum, interrupta semel cum sit repetentia nostra.
a man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms: whereas a friend may speak as the case requires, and not as it sorteth with the person.
sovereignty, which has since been the established form of the theory. his final view represents a return from the perversions of hobbes to a doctrine already familiar to medival and renaissance writers; but it is not merely a return.
but in pomp and show. this world of ours is only formed for ostentation: men are only puffed up with wind, and are bandied to and fro like tennis-balls.
he would not be able to discover anything farther.
stillingfleet in the first chapter of the third book in his origines sacr , who refers his readers to a further search into these meditations in the four hundred page of that discourse; as also the reverend dr.
there is nothing he will not be the better for knowing, were it only the wisdom of poor richard, or the state-street prudence of buying by the acre to sell by the foot; or the thrift of the agriculturist, to stick a tree between whiles, because it will
but they that require an exact interpretation of this text, let them interpret first the like words of our saviour to st. peter concerning st. john, (chap. twenty one.twenty two.) "if i will that he tarry till i come, what is that to thee?"
these i say are effects of a false presumption of their own wisdome.
proof.--so long as the human body is affected in a mode, which involves the nature of any external body, the human mind will regard that external body as present (two. xvii.), and consequently (two.
plantations are amongst ancient, primitive, and heroical works. when the world was young, it begat more children; but now it is old, it begets fewer: for i may justly account new plantations, to be the children of former kingdoms.
and that more kings and princes have written his actions than other historians have written the actions of any other king or prince whatever; and that to this very day the mohammedans, who despise all other histories, admit of and honour his alone, by a
make a little sally in turn. thence it is, that we see not only children, who innocently obey and follow nature, often laugh and cry at the same thing, but not one of us can boast, what journey soever he may have in hand that he has the most set his heart
nee tamen hic oculos falli concedimus hilum.... proinde animi vitium hoc oculis adfingere noli:
"cujus livida naribus caninis dependet glacies, rigetque barba . . . centum occurrere malo culilingis:" martial, vii. ninety four.
"onc ne furent a touts toutes graces donnees."
one infers here according to the usual grammatical formula--"to think is an activity; every activity requires an agency that is active; consequently"...
peter, when they that were converted by his sermon on the day of pentecost, asked what they were to doe, advised them to "repent, and be baptized in the name of jesus, for the remission of sins."
alas, poor man! thou hast enough inconveniences that are inevitable, without increasing them by throe own invention; and art miserable enough by nature, without being so by art; thou hast real and essential deformities enough, without forging those that
the author of all the rest, and must both bear the blame and acquire the praise which belong to them.
when it is said, the pope hath not (in the territories of other states) the supreme civill power directly; we are to understand, he doth not challenge it, as other civill soveraigns doe, from the originall submission thereto of those that are to be
and to what serve those great bastion farthingales, with which our ladies fortify their haunches, but to allure our appetite and to draw us on by removing them farther from us?
verily, with other eyes, my brethren, shall i then seek my lost ones; with another love shall i then love you.
greatness to their kingdoms; for by introducing such ordinances, constitutions, and customs, as we have now touched, they may sow greatness to their posterity and succession. but these things are commonly not observed, but left to take their chance.
xiv.), when the mind is affected by the image thereof, it will straightway be affected by one or the other emotion, and consequently the thing, which we perceive to have the same point of resemblance, will be accidentally (three.
sect. one hundred forty. it is true, governments cannot be supported without great charge, and it is fit every one who enjoys his share of the protection, should pay out of his estate his proportion for the maintenance of it.
admiration-- joy, from apprehension of novelty, admiration; proper to man, because it excites the appetite of knowing the cause.
eight.) "they have not rejected thee, but mee."
jubellius taurea, another citizen of the same country, the consul fulvius returning from the shameful butchery he had made of two hundred and twenty-five senators, called him back fiercely by name, and having made him stop: "give the word," said he, "that
in the third book, he handleth the question whether the pope be antichrist.
lo, the lion captive ta'en meekly wears his gilded chain; yet though he by hand be fed, though a master's whip he dread, if but once the taste of gore whet his cruel lips once more, straight his slumbering fierceness wakes, with one roar his bonds he
in a word, on the one side arose riches and conquests, and on the other happiness and i virtue.
them to embrace, whereunto they also added some threats. to which they received this answer: "that as to their being peaceable, they did not seem to be such, if they were so.
example) of cities wee have seen, many particular streets; and of actions, many particular circumstances.
secondly, because the office of a counsellour, when an action comes into deliberation, is to make manifest the consequences of it, in such manner, as he that is counselled may be truly and evidently informed; he ought to propound his advise, in such forme
nor have i called them hypotheses with any other end in view except that it may be known that i think i am able to deduce them from those first truths which i have already expounded; and yet that i have expressly determined not to do so, to prevent a
herefrom it follows, first, that men think themselves free inasmuch as they are conscious of their volitions and desires, and never even dream, in their ignorance, of the causes which have disposed them so to wish and desire.
the foreigner, whether king, individual, or people, who robs, kills or detains the subjects, without declaring war on the prince, is not an enemy, but a brigand.
such is her sport; so proveth she her power; and great the marvel, when in one brief hour she shows her darling lifted high in bliss, then headlong plunged in misery's abyss.
i am come thus far at my ease; but here it comes into my head that the soul of socrates, the most perfect that ever came to my knowledge, should by this rule be of very little recommendation; for i cannot conceive in that person any the least motion of a
peter, is subject to question: for though the canonicall books bee there reckoned up; yet these words, "sint vobis omnibus clericis laicis libris venerandi, c." containe a distinction of clergy, and laity, that was not in use so neer st. peters time.
it was never intended, they should lose the honour due unto them for their education.
again, he is to be king then, no otherwise than as subordinate, or viceregent of god the father, as moses was in the wildernesse; and as the high priests were before the reign of saul; and as the kings were after it.
what the father hath hid cometh out in the son; and oft have i found in the son the father's revealed secret.
the glass is the cause of the rising of the water above its horizontal surface, although the two phenomena are contemporaneous.
for phenomena might be so constituted as not to correspond to the conditions of the unity of thought; and all things might lie in such confusion that, for example, nothing could be met with in the sphere of phenomena to suggest a law of synthesis, and so
farther. all men, say they, are born under government, and therefore they cannot be at liberty to begin a new one. every one is born a subject to his father, or his prince, and is therefore under the perpetual tie of subjection and allegiance.
sicily, and was by the tempest driven and wrecked upon the coast of tarentum, they certainly believed was through the anger of the gods, incensed, as they themselves were, against the paltry poem; and even the mariners who escaped from the wreck seconded
it is not sufficient to use the same words in order to understand one another: we must also employ the same words for the same kind of internal experiences, we must in the end have experiences in common.
of the same chapter) "serving of tables," is a service done to the church, or congregation: so that neither any one man, nor the whole church, could ever of their pastor say, he was their minister; but of a deacon, whether the charge he undertook were to
infected with it, not only to tears, but, moreover, with pallor and the comportment of men really overwhelmed with grief.
which is also the reason why the poets feign the miserable mother, niobe, having first lost seven sons, and then afterwards as many daughters (overwhelmed with her losses), to have been at last transformed into a rock--
but then what shall we answer to our saviours saying, "whosoever denyeth me before men, i will deny him before my father which is in heaven?"
incomparable as it is, it has yet some blemishes; of which his being so often at his wits' end upon every light suspicion of his captains conspiring against his life, and the carrying himself in that inquisition with so much vehemence and indiscreet
passed by, taking notice that they marched in disorder, like men who thought themselves out of danger, he pursued and charged them in flank; yet could not so prevail as to bring it to so general a rout but that they leisurely retreated, still facing about
i mean the placing the figures firm upon their feet, making the hands grasp, and fastening the eyes on the spot where they should look.
i find the words lex civilis, and jus civile, that is to say, law and right civil, promiscuously used for the same thing, even in the most learned authors; which neverthelesse ought not to be so.
concerning particular salvations, such as are understood, one sam. fourteen.thirty nine. "as the lord liveth that saveth israel," that is, from their temporary enemies, and two sam. twenty two.four.
we invent for their chastity is ridiculous virtue is a pleasant and gay quality we ask most when we bring least we say a good marriage because no one says to the contrary.
"not at all," said zarathustra, "thou hast made danger thy calling; therein there is nothing contemptible. now thou perishest by thy calling: therefore will i bury thee with mine own hands."
for its necessity. my constitution is not to care for drink but as following eating and washing down my meat, and for that reason my last draught is always the greatest.
houses are built to live in, and not to look on; therefore let use be preferred before uniformity, except where both may be had. leave the goodly fabrics of houses, for beauty only, to the enchanted palaces of the poets; who build them with small cost.
what we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses.
but this is to be understood, of business that is laid upon men, and not such, as they call unto themselves. for nothing increaseth envy more, than an unnecessary and ambitious engrossing of business.
i could not have believed there had been so profound, senseless, and dead a degree of drunkenness had i not read in history that attalus having, to put a notable affront upon him, invited to supper the same pausanias, who upon the very same occasion
and therefore he that incloses land, and has a greater plenty of the conveniencies of life from ten acres, than he could have from an hundred left to nature, may truly be said to give ninety acres to mankind: for his labour now supplies him with
in which they be educated, have wrought into them.
phenomena, therefore, cannot be apprehended, that is, received into empirical consciousness otherwise than through the synthesis of a manifold, through which the representations of a determinate space or time are generated; that is to say, through the
guided rather by his feet than his eyes. one very dark night i directed thus on their way two young men who had been fishing in the pond. they lived about a mile off through the woods, and were quite used to the route.
christians have a particular instruction concerning this connection, for they know that the divine justice embraces this society and juncture of body and soul, even to the making the body capable of eternal rewards; and that god has an eye to the whole
magnanimity, liberality, hope, courage, confidence, are honourable; for they proceed from the conscience of power. pusillanimity, parsimony, fear, diffidence, are dishonourable.
diogenes seeing his relations solicitous to redeem, him from servitude: "they are fools," said he; "'tis he that keeps and nourishes me that in reality serves me."
the village appeared to me a great news room; and on one side, to support it, as once at redding company's on state street, they kept nuts and raisins, or salt and meal and other groceries.
innumerable little streams overlap and interlace one with another, exhibiting a sort of hybrid product, which obeys half way the law of currents, and half way that of vegetation.
there is perhaps a reason for it, some very great danger, about which the ascetic might wish to be more accurately informed through his secret interlocutors and visitors?
there can be no pleasure to me without communication: there is not so much as a sprightly thought comes into my mind, that it does not grieve me to have produced alone, and that i have no one to communicate it to:
therefore (by prop. xi.) that different nature also would have perforce existed, and consequently there would have been able to be two or more gods. this (by prop. xiv., coroll. i.) is absurd.
we have found that in all the principal moral judgments, europe has become unanimous, including likewise the countries where european influence prevails in europe people evidently know what socrates thought he did not know, and what the famous serpent of
this sharpness and violence of desires more hinder than they advance the execution of what we undertake; fill us with impatience against slow or contrary events, and with heat and suspicion against those with whom we have to do.
commanding, of keeping down and keeping at a distance--that other more mysterious pathos could never have arisen, the longing for an ever new widening of distance within the soul itself, the formation of ever higher, rarer, further, more extended, more
while, if the woman does not consent, she runs the risk of being compelled to marry a man she dislikes, or of shrivelling up into an old maid; for the time allotted to her to find a home is very short.
with the head we invite, remand, confess, deny, give the lie, welcome, honour, reverence, disdain, demand, rejoice, lament, reject, caress, rebuke, submit, huff, encourage, threaten, assure, and inquire. what with the eyebrows?--what with the shoulders!
according to law, which when he violates, he has no right to obedience, nor can claim it otherwise than as the public person vested with the power of the law, and so is to be considered as the image, phantom, or representative of the commonwealth, acted
their conversion. for it was long after the ascension, before any king, or civill soveraign embraced, and publiquely allowed the teaching of christian religion.
he was set to defend a certain pass of peloponnesus against the arcadians, which, considering the nature of the place and the inequality of forces, finding it utterly impossible for him to do, and seeing that all who were presented to the enemy, must
all that comes from her will be true; nor will you meet with anything false, unless i have involuntarily put in something of my own. the times of which i am going to speak are very remote: how much are you changed from what you once were!
perhaps, the most sure and convenient for practice, if not for show. what if the plainest reasons are the best seated? the meanest, lowest, and most beaten more adapted to affairs?
or sometimes i watched a pair of hen-hawks circling high in the sky, alternately soaring and descending, approaching, and leaving one another, as if they were the embodiment of my own thoughts.
rashly and wrongly. the most just party is at best but a member of a decayed and worm-eaten body; but of such a body, the member that is least affected calls itself sound, and with good reason, forasmuch as our qualities have no title but in comparison;
individuals of whom they were composed. hence arose national wars, battles, murders, and reprisals, which shock nature and outrage reason; together with all those horrible prejudices which class among the virtues the honour of shedding human blood.
"the phalarica, launched like lightning, flies through the air with a loud rushing sound."--aeneid, ix. seven hundred five.
word. but i observe this effect with the greatest admiration, which nevertheless is very common, in the dogs that lead the blind, both in the country and in cities: i have taken notice how they stop at certain doors, where they are wont to receive alms;
style receives its beauty from the thought expressed, while with those writers who only pretend to think it is their thoughts that are said to be fine because of their style.
when the swords ran among one another like red-spotted serpents, then did our fathers become fond of life; the sun of every peace seemed to them languid and lukewarm, the long peace, however, made them ashamed.
taking notice of: i have heard men of good understanding say, these colleges of ours to which we send our young people (and of which we have but too many) make them such animals as they are.-- hobbes said that if he had been at college as long as other
when i shall have surmounted myself therein, then will i surmount myself also in that which is greater; and a victory shall be the seal of my perfection!-
two,three.) which had been healed of evill spirits and infirmities; mary magdalen, out of whom went seven devills; and joanna the wife of chuza, herods steward; and susanna, and many others, which ministred unto him of their substance.
carried out, it finally amounts to this, which also i believe-"that government is best which governs not at all;" and when men are prepared for it, that will be the kind of government which they will have.
in moulding this figure upon myself, i have been so often constrained to temper and compose myself in a right posture, that the copy is truly taken, and has in some sort formed itself; painting myself for others, i represent myself in a better colouring
when an exact proportion cannot be established between the constituent parts of the state, or when causes that cannot be removed continually alter the relation of one part to another, recourse is had to the institution of a peculiar magistracy that enters
i am not careful to justify myself. i own i am gladdened by seeing the predominance of the saccharine principle throughout vegetable nature, and not less by beholding in morals that unrestrained inundation of the principle of good into every chink and
their good qualities are dead and lost; for they can only be perceived by comparison, and we put them out of this: they have little knowledge of true praise, having their ears deafened with so continual and uniform an approbation.
"nam pater omnipotens, aliquem indignatus ab umbris mortalem infernis ad lumina surgere vitae, ipse repertorem medicinae talis, et artis fulmine phoebigenam stygias detrusit ad undas;"
be not that the agitation of the soul in the latter disturbs his physical ability, dissolves and tires it, as it also ordinarily troubles and tires itself.
children of men will nibble before it is ripe; and straightway his drastic philanthropy seeks out the esquimaux and the patagonian, and embraces the populous indian and chinese villages; and thus, by a few years of philanthropic activity, the powers in
a mere bookish learning is a poor, paltry learning; it may serve for ornament, but there is yet no foundation for any superstructure to be built upon it, according to the opinion of plato, who says, that constancy, faith, and sincerity, are the true
wee may cleerly understand, we are to consider, that our saviour preached by himself, by john baptist, and by his apostles, nothing but this article of faith, "that he was the christ;" all other articles requiring faith no otherwise, than as founded on
leave doctors in his church, to lead, not to drive men to christ, who never accepteth forced actions, (which is all the law produceth,) but the inward conversion of the heart; which is not the work of laws, but of counsell, and doctrine.
yet it were great reason that those that have children, should have greatest care of future times; unto which they know they must transmit their dearest pledges.
make a name for that accident, which we consider; and for living put into account life; for moved, motion; for hot, heat; for long, length, and the like.
if any of them have laid down rules which seem to contradict this, their particular motives for doing so may easily be seen; and they introduce so many conditions and restrictions that the argument comes at bottom to the same thing: for whether the people
'tis night: now doth my longing break forth in me as a fountain,-for speech do i long.
"as the breezes, pent in the woods, first send out dull murmurs, announcing the approach of winds to mariners."--aeneid, x. ninety seven.
prop. twenty eight. the mind's highest good is the knowledge of god, and the mind's highest virtue is to know god.
they alone form what i have distinguished as real literature, the history of which, although poor in persons, we learn from our youth up out of the mouths of educated people, and not first of all from compilations.
let kings leave off these ensigns of grandeur; they have others enough besides; those excesses are more excusable in any other than a prince.
i excused myself; but they gave to understand that i was wrong in so doing, it being also the command of the king that i should stand." this the letter which henry three. wrote to him on the occasion:
this is the enjoyment of peace and plenty; for the moment at which a state sets its house in order is, like the moment when a battalion is forming up, that when its body is least capable of offering resistance and easiest to destroy.
his civill commands to the salvation of souls; but is not therefore subject to any but god himselfe.
replies and replies upon replies, and as infinite a contexture of debates as our wrangling lawyers have extended in favour of long suits:
for to read in every spare moment, and to read constantly, is more paralysing to the mind than constant manual work, which, at any rate, allows one to follow one's own thoughts.
sometimes she seems to play upon us, just in the nick of an affair; monsieur d'estrees, at that time ensign to monsieur de vendome, and monsieur de licques, lieutenant in the company of the duc d'ascot, being both pretenders to the sieur de fougueselles'
through this, whistling a tune, we took our way to the haunts of men again. but now i had made my home by the shore.
which the better to effect, having at constantinople found the people disunited, and also the prelates of the church divided amongst themselves, having convened them all before him, he earnestly admonished them to calm those civil dissensions, and that
consistent policy--and this variability, not found in the other forms of government, where the prince is always the same, causes the state to be always shifting from principle to principle and from project to project.
the difficulty of obeying god and man both at once
here also (as before) what he says is not the idea of the sun, and yet is described, is that very thing which i call the idea .
surely as so many barrels of flour, and there placed evenly side by side, and row upon row, as if they formed the solid base of an obelisk designed to pierce the clouds.
"pray employ," answered he, "some miserable plundered soldier in that affair":
lenity when there is such place for it, is required by the law of nature. the punishment of the leaders, and teachers in a commotion; not the poore seduced people, when they are punished, can profit the common-wealth by their example.
--and the wife of king deiotarus, stratonice, did not only give up a fair young maid that served her to her husband's embraces, but moreover carefully brought up the children he had by her, and assisted them in the succession to their father's crown.
reckoning in all other things. the greeks have but one word logos, for both speech and reason; not that they thought there was no speech without reason; but no reasoning without speech: and the act of reasoning they called syllogisme; which signifieth
let what i here set down meet with correction or applause, it shall be of equal welcome and utility to me, myself beforehand condemning as absurd and impious, if anything shall be found, through ignorance or inadvertency, couched in this rhapsody,
a cultivated mind--i do not mean that of a philosopher, but any mind to which the fountains of knowledge have been opened, and which has been taught, in any tolerable degree, to exercise its faculties--finds sources of inexhaustible interest in all that
and seeing the representer can ingage himselfe, and none else, has him onely for debtor; who must therefore pay him, out of the common stock (if there be any), or (if there be none) out of his own estate.
one is unjust to himself; nor how we can be both free and subject to the laws since they are but registers of our wills.
this last form is bad; for it secures no unity in the government, and the state is left without a bond of union.
and shall we esteem it worthy the labour of a philosopher to give us a true system of the planets, and adjust the position and order of those remote bodies; while we affect to overlook those, who, with so much success, delineate the parts of the mind, in
"verum animo satis haec vestigia parva sagaci sunt, per quae possis cognoscere caetera tute"
again, if we compare crimes by the mischiefe of their effects, first, the same fact, when it redounds to the dammage of many, is greater, than when it redounds to the hurt of few.
the sand or mud, and by little and little draws it in, till the little fish is so near her that at one spring she may catch it.
this, however, enters equally into the principle here laid down; for in such a case, the great city of the world becomes the body politic, whose general will is always the law of nature, and of which the different states and peoples are individual
or perhaps he was of the same way of thinking with the greek poet, of whom cicero reports this saying: "i do not desire to die; but the thought of being dead is indifferent to me."
in drinking, a drop fell by chance upon their horse's mane, he was bound to lick it off with his tongue.
finally, it is an empty and contradictory convention that sets up, on the one side, absolute authority, and, on the other, unlimited obedience. is it not clear that we can be under no obligation to a person from whom we have the right to exact everything?
stops, and changes; having by this new lesson quitted and taken in disdain all she had learned before.
their own performances; and were to be wished that we had the journals of alexander the great, the commentaries that augustus, cato, sylla, brutus, and others left of their actions; of such persons men love and contemplate the very statues even in copper
the postulate of the possibility of things requires also, that the conception of the things agree with the formal conditions of our experience in general.
thinkest thou that now, for the first time in an evil age, wisdom hath been assailed by peril? did i not often in days of old, before my servant plato lived, wage stern warfare with the rashness of folly?
this law surpasses all others in both age and power.
this is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well.
before that time there was no written law of god, who as yet having not chosen any people to bee his peculiar kingdome, had given no law to men, but the law of nature, that is to say, the precepts of naturall reason, written in every mans own heart.
alteration, and with a series of words and actions rather careless and indifferent than any way stirred or discomposed by the weight of such a thought.
changes, and the knowledge of his condition. the life of caesar has no greater example for us than our own: though popular and of command, 'tis still a life subject to all human accidents.
for a stranger can take no notice of their private lawes, but considereth them as so many particular men, obliged every one to the whole payment, till payment made by one dischargeth all the rest: but if the debt be to one of the company, the creditor is
"pannonis haud aliter, post ictum saevior ursa, cui jaculum parva lybis amentavit habena, se rotat in vulnus, telumque irata receptum impetit, et secum fugientem circuit hastam."
far too long: "thou art more! thou art higher! thou hast a different origin!"--this may be a strange and foolish task, but that it is a task, who can deny! why did we choose it, this foolish task?
and because they be united in one person representative, they are held for regular; such as are all families, in which the father, or master ordereth the whole family.
the difference between essence and existence is known to all men. and what is here said of eternal names instead of eternal truth , has been long ago sufficiently rejected.
judges must beware of hard constructions, and strained inferences; for there is no worse torture, than the torture of laws.
and if the books of apocrypha (which are recommended to us by the church, though not for canonicall, yet for profitable books for our instruction) may in this point be credited, the scripture was set forth in the form wee have it in, by esdras; as may
which some debtor of bad faith would not be glad to see reduced to ashes with all the papers it contains; not a nation which does not rejoice at the disasters that befall its neighbours.
from which it has resulted, as will be seen by experience, that the spaniards cannot sustain the attack of french cavalry, and the swiss are overthrown by spanish infantry.
problems of pleasure and pain and sympathy; and all systems of philosophy which deal only with these are naivetes.
yet that which drew them to each other was signs of loveliness, signs of virtue; and these virtues are there, however eclipsed. they appear and reappear and continue to attract; but the regard changes, quits the sign and attaches to the substance.
legislative constituted by them, can never be supposed to extend farther, than the common good; but is obliged to secure every one's property, by providing against those three defects above mentioned, that made the state of nature so unsafe and uneasy.
it was in the winter, and he had been getting out ice in the forenoon, and had resolved that in the afternoon, with the aid of his neighbors, he would take out the old yellow-pine.
the most fruitful and natural exercise of the mind, in my opinion, is conversation; i find the use of it more sweet than of any other action of life; and for that reason it is that, if i were now compelled to choose, i should sooner, i think, consent to
but rivers alter their course, sometimes beating against the one side, and sometimes the other, and some times quietly keeping the channel. i do not speak of sudden inundations, the causes of which everybody understands.
"'respice enim, quam nil ad nos anteacta vetustas temporis aeterni fuerit.'
or who, that is in fear of ghosts, will not bear great respect to those that can make the holy water, that drives them from him?
but as to what concerns epaminondas, i will here, for the example of an excessive goodness, add some of his opinions: he declared, that the greatest satisfaction he ever had in his whole life, was the contentment he gave his father and mother by his
"the yellow ones": so are called the preachers of death, or "the black ones." but i will show them unto you in other colours besides.
it was but yesterday that i heard a man of understanding and of good rank, as pleasantly as justly scoffing at the folly of another, who did nothing but torment everybody with the catalogue of his genealogy and alliances, above half of them false (for
lastly, we can conceive the emotions of love, hope, honour, c., in association with contempt, and can thence deduce other emotions, which are not distinguished one from another by any recognized name.
two. by evil i mean that which we certainly know to be a hindrance to us in the attainment of any good.
want of science, that is, ignorance of causes, disposeth, or rather constraineth a man to rely on the advise, and authority of others.
"from deepest dream i've woke and plead:-
flaubert, for instance, the honest citizen of rouen, neither saw, heard, nor tasted anything else in the end; it was his mode of self-torment and refined cruelty.
the applause of their motly orations, made of the divers colored threds, or shreds of authors; which is an impertinence at least, that takes away the time of serious consultation, and in the secret way of counselling apart, is easily avoided.
to confine himself to a more innocent and wholesome diet.
but moil not too much under ground; for the hope of mines is very uncertain, and useth to make the planters lazy, in other things.
hath given power to on earth to be legislators, were not obligatory canons, that is, laws, but onely good, and safe advice, for the direction of sinners in the way to salvation, which every man might take, and refuse at his owne perill, without injustice.
the emperor hadrian divined the fine character of the lad, whom he used to call not verus but verissimus, more truthful than his own name.
ax.); wherefore (two. xii.) the mind is affected by the idea of a modification contrary to, and stronger than the former modification, in other words, (by the general definition of the emotions) the mind will be affected by an emotion contrary to and
i sit at the gateway for every rogue, and ask: who wisheth to deceive me?
v.) it is contrary to the said endeavour: thus all the endeavours of a man affected by pain are directed to removing that pain.
imagining a creation is not sufficient to prove that the world was created .
let there be freedom from custom, till the plantation be of strength; and not only freedom from custom, but freedom to carry their commodities, where they may make their best of them, except there be some special cause of caution.
god. besides, there is no place in the world where men are permitted to pretend other commandements of god, than are declared for such by the common-wealth.
some persons, is not only comely, but gracious. for excusations, cessions, modesty itself well governed, are but arts of ostentation.
we converse with them in another sort of language, and use other appellations, than we do with birds, hogs, oxen, horses, and alter the idiom according to the kind.
and that will not discover in him not only firmness and constancy (which was his ordinary condition), but, moreover, i know not what new satisfaction, and a frolic cheerfulness in his last words and actions?
againe, if we take liberty, for an exemption from lawes, it is no lesse absurd, for men to demand as they doe, that liberty, by which all other men may be masters of their lives.
i have marvelled, sometimes, at spain, how they clasp and contain so large dominions, with so few natural spaniards; but sure the whole compass of spain, is a very great body of a tree; far above rome and sparta at the first.
twenty eight.) "yee that have followed me in the regeneration, when the son of man shall sit in the throne of his glory, yee shall also sit on twelve thrones, judging the twelve tribes of israel."
twelve. as regards materialistic atomism, it is one of the best-refuted theories that have been advanced, and in europe there is now perhaps no one in the learned world so unscholarly as to attach serious signification to it, except for convenient
of controlling those controllers, with the effusion of so much blood; as i think i may truly say, there was never any thing so deerly bought, as these western parts have bought the learning of the greek and latine tongues.
shelter as you would be glad to reach in a tempestuous night, containing all the essentials of a house, and nothing for house-keeping; where you can see all the treasures of the house at one view, and every thing hangs upon its peg, that a man should use;
this is not that habit which incorporates us into vice, and conforms even our understanding itself to it; nor is it that impetuous whirlwind that by gusts troubles and blinds our souls, and for the time precipitates us, judgment and all, into the power of
thirdly, they must not raise taxes on the property of the people, without the consent of the people, given by themselves, or their deputies.
"plus sapit vulgus, quia tantum, quantum opus est, sapit."
if god had made colors, but had not made the faculty of seeing them, what would have been their use? none at all.
bishop, a word formed in our language, out of the greek episcopus, signifieth an overseer, or superintendent of any businesse, and particularly a pastor or shepherd; and thence by metaphor was taken, not only amongst the jews that were originally
he must worship truth, and forego all things for that, and choose defeat and pain, so that his treasure in thought is thereby augmented.
at the same time, the importance of the conception is best to be seen in the hard death it dies.
homer, their author, has equally laid the foundations of all the sects of philosophy, to show how indifferent it was which way we should choose.
it is only on the discovery of extraordinary phaenomena, such as earthquakes, pestilence, and prodigies of any kind, that they find themselves at a loss to assign a proper cause, and to explain the manner in which the effect is produced by it.
whether all other nations of the world have in their severall languages a word that answereth to it, or not, i cannot tell; but i am sure they have not need of it: for the placing of two names in order may serve to signifie their consequence, if it were
discover what there is of good and clean in the bottom of the po downright and sincere obedience every day travels towards death; the last only arrives at it.
else will it be like the authority, claimed by the church of rome, which under pretext of exposition of scripture, doth not stick to add and alter; and to pronounce that which they do not find; and by show of antiquity, to introduce novelty.
all the grand sources, in short, of human suffering are in a great degree, many of them almost entirely, conquerable by human care and effort; and though their removal is grievously slow--though a long succession of generations will perish in the breach
viewed from a hill-top it reflects the color of the sky; but near at hand it is of a yellowish tint next the shore where you can see the sand, then a light green, which gradually deepens to a uniform dark green in the body of the pond.
"your wife, if you loiter, thinks that you love or are beloved; or that you are drinking or following your inclination; and that it is well for you when it is ill for her (all the pleasure is yours and hers all the care)." --terence, adelph., act i., sc.
and mine enemies amongst them! how i now love every one unto whom i may but speak! even mine enemies pertain to my bliss.
i am sensible, that, according to the past experience of mankind, friendship is the chief joy of human life, and moderation the only source of tranquillity and happiness.
our reasonings, however, and conclusions concerning the event are the same as if this principle had no place.
his auditors may not have, and commonly have not, sufficient judgement to canvass his evidence: what judgement they have, they renounce by principle, in these sublime and mysterious subjects: or if they were ever so willing to employ it, passion and a
we always think of something else; either the hope of a better life comforts and supports us, or the hope of our children's worth, or the future glory of our name, or the leaving behind the evils of this life, or the vengeance that threatens those who are
that of any succeeding one. now we may observe, that, though, in reflecting on human actions, we seldom feel such a looseness, or indifference, but are commonly able to infer them with considerable certainty from their motives, and from the dispositions
the best: "that of another," what step ends the near and what step begins the remote when i travel i have nothing to care for but myself wise man to keep a curbing hand upon the impetus of friendship world where loyalty of one's own children is unknown
with regard to slavery, but ventures, or is driven, to make some such desperate answer as the following, while professing to speak absolutely, and as a private man,-from which what new and singular code of social duties might be inferred?-"the manner,"
we are passive therefore, in so far as we are a part of nature, which cannot be conceived by itself without other parts. q.e.five hundred.
them. but if the legislator mistakes his object and adopts a principle other than circumstances naturally direct; if his principle makes for servitude while they make for liberty, or if it makes for riches, while they make for populousness, or if it makes
for the worthier foe, o my brethren, shall ye reserve yourselves: therefore must ye pass by many a one,-
therefore, if anything were bad for us through that quality which it has in common with our nature, it would be able itself to diminish or check that which it has in common with our nature, which (three. iv.) is absurd.
if we separate them, we have intuitions without conceptions, or conceptions without intuitions; in both cases, representations, which we cannot apply to any determinate object.
i have been sick often enough, and have always found my sicknesses easy enough to be supported (though i have made trial of almost all sorts), and as short as those of any other, without their help, or without swallowing their ill-tasting doses.
the most difficult place to answer, of all those than can be brought, to prove the kingdome of god by christ is already in this world, is alledged, not by bellarmine, nor any other of the church of rome; but by beza; that will have it to begin from the
stars, the earth, and our souls, gods; admitting, moreover, those which have been received by ancient institution in every republic.
in our theory of the true nature of these two original forms of the sensibility, both difficulties are surmounted.
"during the greater part of my literary life one have performed the office in relation to her, which, from a rather early period, i had considered as the most useful part that one was qualified to take in the domain of thought, that of an interpreter of
"once a thing is conceived in the mind, the words to express it soon present themselves." ("the words will not reluctantly follow the thing preconceived.")--horace, de arte poetica. v. three hundred eleven
for in the first place, an entire absence of reality in a sensuous intuition cannot of course be an object of perception; secondly, such absence cannot be deduced from the contemplation of any single phenomenon, and the difference of the degrees in its
take her into their ship, where she would be of much less charge and trouble to them than a great many persons they must otherwise have to attend her husband, and that she alone would undertake to serve him in his chamber, his kitchen, and all other
for my part, one am continually astonished that a mark so simple is not recognised, or that men are of so bad faith as not to admit it. what is the end of political association? the preservation and prosperity of its members.
cornucopias of good and bad, a portentous simultaneousness of spring and autumn, full of new charms and mysteries peculiar to the fresh, still inexhausted, still unwearied corruption.
francesco, by appropriate means and through great abilities, from citizen became duke of milan, and what he had attained after a thousand difficulties he maintained with little trouble.
si melius quid habes, arcesse; vel imperium fer:
he does next best, that useth his own judgement only; as he that has no second at all.
finally, in broad daylight, and even in the brightest moments of our waking life, we are ruled to some extent by the nature of our dreams.
create solitude, they call it peace," tacitus, agricola , thirty one.
if any one urges that king louis yielded the romagna to alexander and the kingdom to spain in order to avoid war, i reply, with the reasons already given, that one ought never to allow a disorder to take place in order to avoid war, for war is not thereby
infallible consequence of the other. we only find, that the one does actually, in fact, follow the other. the impulse of one billiard-ball is attended with motion in the second. this is the whole that appears to the outward senses.
the abstract doctrines of morality, not for perception of it in the concrete. the intuitive, no less than what may be termed the inductive, school of ethics, insists on the necessity of general laws.
if their frugality," he goes on, "were the effect of the nakedness of the land, only the poor would eat little; but everybody does so.
pompey, caesar, crassus, lucullus, lentulus, metellus, thence took their chiefest spring, to mount to that degree of authority at which they at last arrived, making it of greater use to them than arms, contrary to the opinion of better times; for, fifty.
the second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections.
the gifts of fortune may be present or absent, but all the speed in that contest depends on intrinsic nobleness and the contempt of trifles.
since ronsard and du bellay have given reputation to our french poesy, every little dabbler, for aught i see, swells his words as high, and makes his cadences very near as harmonious as they:
the shore is irregular enough not to be monotonous.
exterminated ground-nut will perhaps revive and flourish in spite of frosts and wildness, prove itself indigenous, and resume its ancient importance and dignity as the diet of the hunter tribe.
"thou art my saviour, thou savest me from violence;" and two kings thirteen.five.
as the deeds of this ruler were great for a new prince, i will briefly show how well he could use the qualities of the fox and the lion, whose natures, as i said before, it is necessary for a prince to imitate.
this sly nun-ogling, ave-hour-bell ringing, this wholly false enraptured heaven-o'erspringing?--is this our mode?--think well!--ye still wait for admission--for what ye hear is rome--rome's faith by intuition!
we find in history a thousand examples of pusillanimous or ambitious rulers, who were ruined by their slackness or their pride; not one who suffered for having been strictly just.
"tempora certa modosque, et, quod prius ordine verbum est, posterius facias, praeponens ultima primis invenias etiam disjecti membra poetae."
because socrates had alone digested to purpose the precept of his god, "to know himself," and by that study arrived at the perfection of setting himself at nought, he only was reputed worthy the title of a sage.
can we think that the singing boys of the choir take any great delight in music? the satiety rather renders it troublesome and tedious to them.
we see in needle-works and embroideries, it is more pleasing to have a lively work, upon a sad and solemn ground, than to have a dark and melancholy work, upon a lightsome ground: judge therefore of the pleasure of the heart, by the pleasure of the eye.
lastly, when in a warre (forraign, or intestine,) the enemies got a final victory; so as (the forces of the common-wealth keeping the field no longer) there is no farther protection of subjects in their loyalty; then is the common-wealth dissolved, and
ninety one. so cold, so icy, that one burns one's finger at the touch of him! every hand that lays hold of him shrinks back!--and for that very reason many think him red-hot.
we have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself.
nature one with another) have injured another man, and refusing to give satisfaction, it comes to a state of war, wherein my defending by force what i had gotten unjustly, makes me the aggressor.
many objects tend at once to the same point where there is not sufficient room for all (as is the case with the parts of the blood which flow forth from the left cavity of the heart and tend towards the brain), the weaker and less agitated parts must
proof.--the mind is a fixed and definite mode of thought (two. xi.), therefore it cannot be the free cause of its actions (i. xvii. coroll. ii.); in other words, it cannot have an absolute faculty of positive or negative volition; but (by i.
afflicted his enemies with most grievous punishments; and wherein josias had burnt the priests of moloch upon their own altars, as appeareth at large in the two of kings chap. twenty three.
hence, even in revolutions of opinion, one part of the truth usually sets while another rises.
the stile of a law is, we command: but, we think good, is the ordinary stile of them, that but give advice; and they lay a burthen that give advice, though it bee conditionall, that is, if they to whom they give it, will attain their ends: and such is the
to them soundeth it pleasant to have preached in their ears: "nothing is worth while! ye shall not will!" that, however, is a sermon for slavery.
proof.--in so far as we conceive a thing to be necessary, we, to that extent, affirm its existence; on the other hand we deny a thing's existence, in so far as we conceive it not to be necessary (i. xxxiii. note. i.); wherefore (four.
but these two powers, political and paternal, are so perfectly distinct and separate; are built upon so different foundations, and given to so different ends, that every subject that is a father, has as much a paternal power over his children, as the
"will to truth" do ye call it, ye wisest ones, that which impelleth you and maketh you ardent?
from current report, i myself may have a new help towards instruction to be added to those i have been in the habit of employing.
but so soon as i perceive or assume that in this succession there is a relation to a state antecedent, from which the representation follows in accordance with a rule, so soon do i represent something as an event, or as a thing that happens; in other
of the first kind are the sciences of geometry, algebra, and arithmetic; and in short, every affirmation which is either intuitively or demonstratively certain.
transgresses the commandements of the common-wealth. to avoyd both these rocks, it is necessary to know what are the lawes divine.
profound. they are "gay men" who make use of gaiety, because they are misunderstood on account of it--they wish to be misunderstood.
every one will judge for himself of this romantic episode in mill's career, according to such experience as he may possess of the philosophic mind and of the value of these curious but not infrequent relationships.
fought at sea; because (after the victory) they followed up the blow and pursued the advantages presented to them by the rule of war, rather than stay to gather up and bury their dead.
space and time are quanta continua, because no part of them can be given, without enclosing it within boundaries (points and moments), consequently, this given part is itself a space or a time. space, therefore, consists only of spaces, and time of times.
"we should all look forward to our last day: no one can be called happy till he is dead and buried."--ovid, met, iii. one hundred thirty five
about that he should not dream those things, which he dreams that he sees; yet it happens, notwithstanding, that even in dreams we suspend our judgment, namely, when we dream that we are dreaming.
a man a little play the servant wrangling arrogance, wholly believing and trusting in itself wretched and dangerous thing to depend upon others write what he knows, and as much as he knows, but no more wrong the just side when they go about to assist it
ordinary way. books have not so much served me for instruction as exercise.
("'plain language and plainly?' good god!" said here the king on the left to himself; "one seeth he doth not know the good occidentals, this sage out of the orient!
not to this torture-stake was i tied, that i know man is bad,-but i cried, as no one hath yet cried:
for men are not equal: so speaketh justice. and what i will, they may not will!-
the possibility of these principles, however, will necessarily be considered here, inasmuch as they are synthetical judgements a priori, not indeed for the purpose of proving their accuracy and apodeictic certainty, which is unnecessary, but merely to
injustice as great as it is common, and it should be prevented by limiting the right of women to inherit.
represent the persons mentioned in the history; to which every man applyeth a mentall image of his owne making, or none at all.
for good thoughts (though god accept them) yet, towards men, are little better than good dreams, except they be put in act; and that cannot be, without power and place, as the vantage, and commanding ground.
ought not to make an exception to this maxim in favour of human testimony, whose connexion with any event seems, in itself, as little necessary as any other.
such instruction is quite unbecoming the dignity of philosophy. for these reasons we have chosen to denominate this part of logic dialectic, in the sense of a critique of dialectical illusion, and we wish the term to be so understood in this place.
the political and moral investigations, therefore, to which the important question before us leads, are in every respect useful; while the hypothetical history of governments affords a lesson equally instructive to mankind.
demands, the consent and approbation we allow them giving them wherewith to draw us to the right and left, and to whirl us about at their pleasure.
thy worst, i will not confess that thou art an evil." he was as sensible of the pain as my footman, but he made a bravado of bridling his tongue, at least, and restraining it within the laws of his sect: re succumbere non oportebat, verbis gloriantem.
and further, who conceiveth the full depth of the modesty of the vain man! i am favourable to him, and sympathetic on account of his modesty.
and every few years a new lot is laid down and run over; so that, if some have the pleasure of riding on a rail, others have the misfortune to be ridden upon.
that may be applied to me, who am but a squire of clubs, which was said of charillus, king of sparta: "he cannot be good, seeing he is not evil even to the wicked."
restless committed men, whose time was all taken up in getting a living or keeping it; ministers who spoke of god as if they enjoyed a monopoly of the subject, who could not bear all kinds of opinions; doctors, lawyers, uneasy housekeepers who pried into
proof.--he who conceives another as affected with hatred, will thereupon be affected himself with hatred (three. xxvii.), that is, with pain, accompanied by the idea of an external cause.
we have daily experience of such a state of things in dreams; and i do not suppose that there is anyone, who would maintain that, while he is dreaming, he has the free power of suspending his judgment concerning the things in his dream, and bringing it
the common good: for if the clashing of particular interests made the establishment of societies necessary, the agreement of these very interests made it possible.
in addition to this, the contemplation of the saint suggested to them a suspicion: such an enormity of self-negation and anti-naturalness will not have been coveted for nothing--they have said, inquiringly.
is it by nature, or through error of fancy, that the sight of places which we know to have been frequented and inhabited by persons whose memories are recommended in story, moves us in some sort more than to hear a recital of their--acts or to read their
joy to me! thou comest,-i hear thee! mine abyss speaketh, my lowest depth have i turned over into the light!
have found, in many instances, to be conjoined with each other. i leave it to your own reflection to pursue the consequences of this principle.
sophocles . no, one will take no leave. my dorigen, yonder, above, 'bout ariadne's crown, my spirit shall hover for thee. prithee, haste.
alas! there are so many great thoughts that do nothing more than the bellows: they inflate, and make emptier than ever.
for myself, i have never fancied my mind to be in any respect more perfect than those of the generality; on the contrary, i have often wished that i were equal to some others in promptitude of thought, or in clearness and distinctness of imagination, or
he paused to recover breath a little; priest was about to go away, he called him back and proceeded: "i desire to say, besides, in your hearing this: i declare that i was christened and i have lived, and that so i wish to die, in the faith which moses
prop. thirty two. will cannot be called a free cause, but only a necessary cause.
but such as it was, he saw, or thought he saw, that it was held together, and prevented from being worse, by belief and reverence of the received divinities.
to his new master. and so much for the time when he may do it lawfully, if hee will. if therefore he doe it, he is undoubtedly bound to be a true subject: for a contract lawfully made, cannot lawfully be broken.
the one, of extreme bitterness of words, especially if they be aculeate and proper; for cummunia maledicta are nothing so much; and again, that in anger a man reveal no secrets; for that, makes him not fit for society.
do but observe how many slight and frivolous, and, if nearly examined, incorporeal arguments, the closest and wisest authors scatter about one good one: they are but verbal quirks and fallacies to amuse and gull us: but forasmuch as it may be with some
imperfections pitiful ways and expedients to the jugglers of the law pity is reputed a vice amongst the stoics plato angry at excess of sleeping than at excess of drinking plato forbids children wine till eighteen years of age plato said of the egyptians,
there are so many ways to avoid hazarding a man's own person, that we have deceived the world a thousand times before we come to be engaged in a real danger: and even then, finding ourselves in an inevitable necessity of doing something, we can make shift
and extreme in all sorts of forms, so many notable actions as their cruelty especially produced in their subjects, he had a stronger and more attractive matter to treat of than if he had had to describe battles and universal commotions; so that i often
nothing great was ever achieved without enthusiasm. the way of life is wonderful; it is by abandonment. the great moments of history are the facilities of performance through the strength of ideas, as the works of genius and religion.
children should be kept from all kinds of instruction that may make errors possible until their sixteenth year, that is to say, from philosophy, religion, and general views of every description; because it is the errors that are acquired in early days
as for the means, and conduits, by which the people may receive this instruction, wee are to search, by what means so may opinions, contrary to the peace of man-kind, upon weak and false principles, have neverthelesse been so deeply rooted in them.
this man first of all began to teach them the names of fevers, colds, and imposthumes; the seat of the heart, liver, and intestines, a science till then utterly unknown to them; and instead of garlic, with which they were wont to cure all manner of
highly applauded the gravity of this person.
with affairs of stale, c. twelve. --assuredly it can be no easy task to rule others, when we find it so hard a matter to govern ourselves; and as to dominion, that seems so charming, the frailty of human judgment and the difficulty of choice in things
weariness, which seeketh to get to the ultimate with one leap, with a death-leap; a poor ignorant weariness, unwilling even to will any longer: that created all gods and backworlds.
first, no more than any other hypothesis: for when the people are made miserable, and find themselves exposed to the ill usage of arbitrary power, cry up their governors, as much as you will, for sons of jupiter; let them be sacred and divine, descended,
because in the army the most hazardous services are assigned to the bravest soldiers: a general sends his choicest troops to attack the enemy in a midnight ambuscade, to reconnoitre his line of march, or to drive the hostile garrisons from their strong
to what do caesar and alexander owe the infinite grandeur of their renown but to fortune?
it is sufficient to have dropped this hint at present, without prosecuting it any farther.
eighteen.thirty six.) elijah saith to god, "i have done all these thy words," in stead of "i have done all these things at thy word," or commandement: and (jer.
none of gods attributes can proceed from outward objects as from a pattern , because there is nothing found in god like what is found in external , that is, corporeal things; now 'tis manifest that whatever we think of in him differing or unlike what we
and thus much shall suffice, concerning the kingdome of god, and policy ecclesiasticall.
of an order), religion itself may be used as a means for obtaining peace from the noise and trouble of managing grosser affairs, and for securing immunity from the unavoidable filth of all political agitation.
by a transcendental exposition, i mean the explanation of a conception, as a principle, whence can be discerned the possibility of other synthetical a priori cognitions.
it formerly served me better than other help, so to order and regulate my retreat, that it was, if not without fear, nevertheless without affright and astonishment; it was agitated, indeed, but not amazed or stupefied.
but what good did it do! always didst thou prick us anew in heart and ear with thy sayings. then did we say at last: what doth it matter how he look!
grotius, a refugee in france, ill-content with his own country, and desirous of paying his court to louis thirteen, to whom his book is dedicated, spares no pains to rob the peoples of all their rights and invest kings with them by every conceivable
it is certain that it was not the "wars of independence" that made him look up more joyfully, any more than it was the french revolution,--the event on account of which he reconstructed his "faust," and indeed the whole problem of "man," was the
and limited time and place, in which to begin a method of seeking. again, from thence, his thoughts run over the same places and times, to find what action, or other occasion might make him lose it.
for the soveraign is absolute over both alike; or else there is no soveraignty at all; and so every man may lawfully protect himselfe, if he can, with his own sword, which is the condition of war.
court of parliament, and it succeeded so ill with him, that being in outward appearance of the strongest constitution, he yet died long before any of the rest, save the sieur de saint michel.
criterion. the arena of these endless contests is called metaphysic .
to begin with clear and self-evident principles, to advance by timorous and sure steps, to review frequently our conclusions, and examine accurately all their consequences; though by these means we shall make both a slow and a short progress in our
neither can its faculties of desiring , perceiving , understanding , c.
secondly, thanksgiving; which differeth from prayer in divine worship, no otherwise, than that prayers precede, and thanks succeed the benefit; the end both of the one, and the other, being to acknowledge god, for author of all benefits, as well past, as
note.--i explained in the note to two. xxi. what is meant by the idea of an idea; but we may remark that the foregoing proposition is in itself sufficiently plain. no one, who has a true idea, is ignorant that a true idea involves the highest certainty.
fourthly, in deliberations that ought to be kept secret, (whereof there be many occasions in publique businesse,) the counsells of many, and especially in assemblies, are dangerous; and therefore great assemblies are necessitated to commit such affaires
lastly, the testimony that men can render of divine calling, can be no other, than the operation of miracles; or true prophecy, (which also is a miracle;) or extraordinary felicity.
"and various birds do from their warbling throats at various times, utter quite different notes, and some their hoarse songs with the seasons change."
establish right or claim in law, the name of deduction.
without followers; how they existed in poverty and misery whilst fame, honour, and riches fell to the lot of the worthless; it would reveal that what happened to them happened to esau, who, while hunting the deer for his father, was robbed of the blessing
another power ordinarily in the father, whereby he has a tie on the obedience of his children; which tho' it be common to him with other men, yet the occasions of shewing it, almost constantly happening to fathers in their private families, and the
the mind is shocked at the cruelty of the one, or is induced to lament the blindness of the other; and as nothing is less permanent in life than those external relations, which are more frequently produced by accident than wisdom, and which are called
refined vengeance-seekers and poison-brewers (just lay bare the foundation of spinoza's ethics and theology!), not to speak of the stupidity of moral indignation, which is the unfailing sign in a philosopher that the sense of philosophical humour has left
as socrates said that the principal office of wisdom was to distinguish good from evil, we, the best of whom are vicious, ought also to say the same of the science of distinguishing betwixt vice and vice, without which, and that very exactly performed,
despite. the man you saw yesterday so adventurous and brave, you must not think it strange to see him as great a poltroon the next: anger, necessity, company, wine, or the sound of the trumpet had roused his spirits; this is no valour formed and
verily, ye fill your mouth with noble words: and we are to believe that your heart overfloweth, ye cozeners?
and must therefore be rare, whereof there is no naturall cause known
in every sense--may perhaps one day be the cause of his turning with bitterness against his own lot, and of his making an attempt at self-destruction--of his "going to ruin" himself.
when the plantation grows to strength, then it is time to plant with women, as well as with men; that the plantation may spread into generations, and not be ever pieced from without.
by their protectors, regents, or any other tutors.
but to kill a man, because from his actions, or his threatnings, i may argue he will kill me when he can, (seeing i have time, and means to demand protection, from the soveraign power,) is a crime.
festoons from the white-spruce trees, and toad-stools, round tables of the swamp gods, cover the ground, and more beautiful fungi adorn the stumps, like butterflies or shells, vegetable winkles; where the swamp-pink and dogwood grow, the red alder-berry
--against the turks; but it has also pleased god at other times to let us see as great victories at our own expense. in fine, 'tis a hard matter to reduce divine things to our balance, without waste and losing a great deal of the weight.
taste: that is weight at the same time, and scales and weigher; and alas for every living thing that would live without dispute about weight and scales and weigher!
once forget that the fruits of the earth, belong to us all, and the earth itself to nobody."
one day a man came to my hut from lexington to inquire after his hound that made a large track, and had been hunting for a week by himself.
but let us suppose that men had so multiplied that the natural produce of the earth was no longer sufficient for their support; a supposition, by the way, which would prove such a life to be very advantageous for the human race; let us suppose that,
"prince, take the honours delayed for thy reign, and be successor to thy fathers; henceforth let none at rome be slain for sport. let beasts' blood stain the infamous arena, and no more homicides be there acted."--prudentius, contra symmachum, ii.
the sute therefore is not contrary to the will of the soveraign; and consequently the subject hath the liberty to demand the hearing of his cause; and sentence, according to that law.
but it is a preliminary condition of rational acceptance or rejection, that the formula should be correctly understood.
if i have left them any cause to complain of me, 'tis rather to have found in me, in comparison of the modern use, a love foolishly conscientious than anything else.
chassaigne, daughter of a councillor in the parliament of bordeaux. the history of his early married life vies in obscurity with that of his youth.
a representation which is cogitated as common to different representations, is regarded as belonging to such as, besides this common representation, contain something different; consequently it must be previously thought in synthetical unity with other
their stiff wise men: i call them wise, not stiff-thus did i learn to slur over words.
led me to fear lest among my own doctrines likewise some one might be found in which i had departed from the truth, notwithstanding the great care i have always taken not to accord belief to new opinions of which i had not the most certain demonstrations,
but that thou passedst me by in silence, that thou blushedst-i saw it well: thereby did i know thee as zarathustra.
do easily acknowledge, that it would be as natural for him (if for example sake he were sick of a dropsie ) to suffer that driness of his throat which uses to bring into his mind the sense of thirst , that thereby his nerves and other parts would be so
it is universally allowed that nothing exists without a cause of its existence, and that chance, when strictly examined, is a mere negative word, and means not any real power which has anywhere a being in nature.
relations or proportions subsisting among those objects, i thought it best for my purpose to consider these proportions in the most general form possible, without referring them to any objects in particular, except such as would most facilitate the
let him make him put what he has learned into a hundred several forms, and accommodate it to so many several subjects, to see if he yet rightly comprehends it, and has made it his own, taking instruction of his progress by the pedagogic institutions of
laws as will do no harm, if they are executed with an inflexible rigour, on all occasions, and upon all persons that may come in their way; therefore there is a latitude left to the executive power, to do many things of choice which the laws do not
"quasi non sit honestum, quod nobilitatum non sit;"
they are exclusively woodland. all our concord waters have two colors at least; one when viewed at a distance, and another, more proper, close at hand. the first depends more on the light, and follows the sky.
would be good enough for the other. the comparison of the epicurean life to that of beasts is felt as degrading, precisely because a beast's pleasures do not satisfy a human being's conceptions of happiness.
but this does not pass without admitting a dispute: for many are of opinion that we cannot quit this garrison of the world without the express command of him who has placed us in it; and that it appertains to god who has placed us here, not for ourselves
there will never be a really free and enlightened state, until the state comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly.
christian states punish those that revolt from christian religion, and all other states, those that set up any religion by them forbidden.
and although they all in like manner, with common accord, teach us also to despise pain, poverty, and the other accidents to which human life is subject, it is not, nevertheless, with the same solicitude, as well by reason these accidents are not of so
such persons will look upon this body as a machine made by the hands of god, which is incomparably better arranged, and adequate to movements more admirable than is any machine of human invention.
slaves, and numbering them, like cattle, among their belongings, and of calling themselves the equals of the gods and longs of kings.
and yet we have left so much to the opinions and decisions of our judges that there never was so full a liberty or so full a license.
it is the avowal of the unschooled man that he finds a quality in him that is negligent of expense, of health, of life, of danger, of hatred, of reproach, and knows that his will is higher and more excellent than all actual and all possible antagonists.
i love stout expressions amongst gentle men, and to have them speak as they think; we must fortify and harden our hearing against this tenderness of the ceremonious sound of words.
it is most laughable the way the public reveals its liking for matter in poetic works; it carefully investigates the real events or personal circumstances of the poet's life which served to give the motif of his works; nay, finally, it finds these more
who gave you your standing, it might be answered, and what right have you to demand payment of us for doing what we never asked you to do? do you not know that numbers of your fellow-creatures are starving, for want of what you have too much of?
principle of the permanence of substance.
but it is not an arbitrary or fictitious notion, but is connected with the limitation of sensibility, without, however, being capable of presenting us with any positive datum beyond this sphere.
for, as it is impossible she should ever be at rest, whilst she stands in fear of it; so, if she once can assure herself, she may boast (which is a thing as it were surpassing human condition) that it is impossible that disquiet, anxiety, or fear, or any
to be some great thing whimpering is offensive to the living and vain to the dead who by their fondness of some fine sounding word who can flee from himself who discern no riches but in pomp and show who does not boast of some rare recipe who escapes
'tis said that a new comer, called paracelsus, changes and overthrows the whole order of ancient rules, and maintains that, till now, it has been of no other use but to kill men.
order it to be printed, which after his death was done.
and, because the blood which thus enters into the heart passes through these two pouches called auricles, it thence happens that their motion is the contrary of that of the heart, and that when it expands they contract.
for in that narrative no other power of god is conceived, save that whereby he created man, that is the power wherewith he provided solely for man's advantage; it is stated that god forbade man, being free, to eat of the tree of the knowledge of good and
we must go beyond these conceptions, and have recourse to an intuition which corresponds to one of the two-our five fingers, for example, or like segner in his arithmetic five points, and so by degrees, add the units contained in the five given in the
whereof you must foresee that one of them be for an infirmary, if the prince or any special person should be sick, with chambers, bed-chamber, antecamera, and recamera joining to it. this upon the second story.
away, the knowledge of some fine matter, but a more manifest and more solid profit, which was the sudden change and reformation of his former life. whoever found such an effect of our discipline?
hence every crack must disturb a hundred people applying their minds to some activity, however trivial it may be; while it disjoints and renders painful the meditations of the thinker; just like the executioner's axe when it severs the head from the body.
they are, therefore, impatient till they escape from a state, which to them is so uneasy: and they think, that they could never remove themselves far enough from it, by the violence of their affirmations and obstinacy of their belief.
countrymen, after a judicial conviction, for impiety and immorality. impiety, in denying the gods recognised by the state; indeed his accuser asserted (see the "apologia") that he believed in no gods at all.
and now i have sufficiently demonstrated, that what i clearly perceive, is true ; and tho i had not demonstrated it, yet such is the nature of my mind , that i could not but give my assent to what i so perceive, at least, as long as i so perceive it; and
"for none the nature of the soul doth know, whether that it be born with us, or no; or be infused into us at our birth, and dies with us when we return to earth, or then descends to the black shades below, or into other animals does go."
but if these words be to be understood only of the immortality of the soul, they prove not at all that which our saviour intended to prove, which was the resurrection of the body, that is to say, the immortality of the man.
and therefore, when men out of the principles of naturall reason, dispute of the attributes of god, they but dishonour him: for in the attributes which we give to god, we are not to consider the signification of philosophicall truth; but the signification
point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible.
faithfull, which the christians stood in awe of.
but still i ask; why take these attributes for granted, or why ascribe to the cause any qualities but what actually appear in the effect?
when again they turn their reflections towards the operations of their own minds, and feel no such connexion of the motive and the action; they are thence apt to suppose, that there is a difference between the effects which result from material force, and
to them the village was literally a com-munity , a league for mutual defence, and you would suppose that they would not go a-huckleberrying without a medicine chest.
for their particular interest. but if he, whose private interest is to be debated, and judged in the assembly, make as many friends as he can; in him it is no injustice; because in this case he is no part of the assembly.
fact. often an inquisitive eye may detect the shores of a primitive lake in the low horizon hills, and no subsequent elevation of the plain has been necessary to conceal their history.
but, for the present, we may content ourselves with having established the fact, that we do possess and exercise a faculty of pure a priori cognition; and, secondly, with having pointed out the proper tests of such cognition, namely, universality and
had listened and laid his ear close to himself and he did so no doubt--would have heard some jarring note of human mixture, but faint and only perceptible to himself. man is wholly and throughout but patch and motley.
sect. one hundred sixty six. such god-like princes indeed had some title to arbitrary power by that argument, that would prove absolute monarchy the best government, as that which god himself governs the universe by; because such kings partake of his
bentivogli family in florence, who had till then been thought the son of a blacksmith, came to fetch him and gave him the government of the city, and it was governed by him until messer giovanni was old enough to assume the government.
but to those lawes which the soveraign himselfe, that is, which the common-wealth maketh, he is not subject.
"whoever thou art, thou traveller," said he, "help a strayed one, a seeker, an old man, who may here easily come to grief!
sect. one hundred eighty nine. i say this concerns not their children who are in their minority: for since a father hath not, in himself, a power over the life or liberty of his child, no act of his can possibly forfeit it.
but the matter never comes to any issue, if trusted to the common method of altercations and debate and flying rumours; especially when men's passions have taken part on either side.
whoever obeys them because they are just, does not justly obey them as he ought.
is the christ, is all one, as appeareth in the verses immediately following. for when our saviour (verse twenty six.) had said to martha, "beleevest thou this?"
-- to know that my sheets were not as clean as hers?-young men who had ceased to be young, and had concluded that it was safest to follow the beaten track of the professions,-all these generally said that it was not possible to do so much good in my
i know not whether or no he intended anything else by that saying; but for my part, one am of opinion that there is design, consent, and complacency in giving a man's self up to melancholy.
rusty nails. this car-load of torn sails is more legible and interesting now than if they should be wrought into paper and printed books. who can write so graphically the history of the storms they have weathered as these rents have done?
modestly to embrace a small happiness-that do they call "submission"! and at the same time they peer modestly after a new small happiness.
though it is only in a very imperfect state of the world's arrangements that any one can best serve the happiness of others by the absolute sacrifice of his own, yet so long as the world is in that imperfect state, i fully acknowledge that the readiness
weigh the attractions of present and sensible advantages against the danger of distant and hidden evils. the individuals see the good they reject; the public wills the good it does not see. all stand equally in need of guidance.
nor why, and answer accordingly; 'tis enough to drive a man mad.
certain person, forasmuch as it is more to render a man's self impassible by his own study and industry, than to be so by his natural condition; and even to be able to conjoin to man's imbecility and frailty a god-like resolution and assurance; but it is
besides, counsellors are not commonly so united, but that one counsellor, keepeth sentinel over another; so that if any do counsel out of faction or private ends, it commonly comes to the king's ear.
captains, they made themselves masters of both indies; of which it has to be known if they would have had even the courage to go and in person enjoy them.
the first article of that valiant oath that greece took and observed in the median war, was that every one should sooner exchange life for death, than their own laws for those of persia.
that is more powerful in leading feeble minds astray from the straight path of virtue than the supposition that the soul of the brutes is of the same nature with our own; and consequently that after this life we have nothing to hope for or fear, more than
without any great harshness, bear the name of absolute dominion, and regal authority, when under the title of paternal power it seemed appropriated to the father, would yet have founded but oddly, and in the very name shewn the absurdity, if this supposed
not amiss; and send oft of them, over to the country that plants, that they may see a better condition than their own, and commend it when they return.
"cum semper natura, tum etiam aetate jam quietus;"
the accident, that he rather took it for a particular grace and favour of heaven.
man, whether godly, or wicked, must subsist somewhere by vertue of its own nature, without acknowledging therein any supernaturall gift of gods; the doctors of the church doubted a long time, what was the place, which they were to abide in, till they
the kingdome of god in the writings of divines, and specially in sermons, and treatises of devotion, is taken most commonly for eternall felicity, after this life, in the highest heaven, which they also call the kingdome of glory; and sometimes for (the
a judge ought to prepare his way to a just sentence, as god useth to prepare his way, by raising valleys and taking down hills: so when there appeareth on either side an high hand, violent prosecution, cunning advantages taken, combination, power, great
for private men, when they have, or think they have force enough to secure their unjust designes, and convoy them safely to their ambitious ends, may publish for lawes what they please, without, or against the legislative authority.
for the first question, how a man can be assured of the revelation of another, without a revelation particularly to himselfe, it is evidently impossible: for though a man may be induced to believe such revelation, from the miracles they see him doe, or
we should come home from far, from adventures, and perils, and discoveries every day, with new experience and character.
number, that are more; a multis animalibus decore vincimur "many animals surpass us in beauty," even among the terrestrial, our compatriots; for as to those of sea, setting the figure aside, which cannot fall into any manner of proportion, being so much
actors he associated with him a stupid silly country girl, and at last there were three of them of the same age and understanding, who from domestic, proceeded to public, preachings, hiding themselves under the altar of the church, never speaking but by
we are therefore to believe those ancients who said they were begotten by them; 'tis against all reason to refuse a man's faith to the children of the gods, though what they say should not be proved by any necessary or probable reasons; seeing they engage
"that has most weight and wisdom which pierces the ear." ("that utterance indeed will have a taste which shall strike the ear.") --epitaph on lucan, in fabricius, biblioth. lat., ii. ten.
i divine thee well: thou hast become the enchanter of all the world; but for thyself thou hast no lie or artifice left,-thou art disenchanted to thyself!
what wilt thou, highway-ambusher, from-me? what wilt thou, unfamiliar-god? what? ransom-gold? how much of ransom-gold? solicit much-that bid'th my pride! and be concise-that bid'th mine other pride!
three. this doctrine raises social life, inasmuch as it teaches us to hate no man, neither to despise, to deride, to envy, or to be angry with any.
i have been very willing to seek occasion to do people a good turn, and to attach them to me; and methinks there is no more agreeable employment for our means.
this opinion of the people: to which also the oracle that foretold his death seemed to subscribe; which was, "that dionysius should be near his end, when he should have overcome those who were better than himself," which he interpreted of the
"ye look aloft when ye long for exaltation, and i look downward because i am exalted.
this is found in the nature of things, that one never tries to avoid one difficulty without running into another, but prudence consists in being able to know the nature of the difficulties, and taking the least harmful as good.
it were not amiss that the decision of our disputes should pass by wager: that there might be a material mark of our losses, to the end we might the better remember them; and that my man might tell me: "your ignorance and obstinacy cost you last year, at
better beasts of prey shall they thus become, subtler, cleverer, more man-like: for man is the best beast of prey.
farther than mythology, and she can tell me the original of every fable, and on what fact every one is founded, for the incidents occurred when she was young.
raliegh ) tam marti, quam mercurio , for the pike as well as pen. and as the glorious roman emperour became a csar by his book as well as sword, by the conquests of his mind as well as those of his arm; so our famous author was ex utroque clarus .
this belief a little resembles that other so ancient one, of thinking to gratify the gods and nature by massacre and murder: an opinion universally once received in all religions.
nettle their judgments, presently proceeded to fury, and ran to pull down and tear to pieces all his pavilions: and, that his chariots neither performed anything to purpose in the race, and that the ship which brought back his people failed of making
some are "industrious," and appear to love labor for its own sake, or perhaps because it keeps them out of worse mischief; to such i have at present nothing to say.
for by salvation is set forth unto us, a glorious reign of our king, by conquest; not a safety by escape: and therefore there where we look for salvation, we must look also for triumph; and before triumph, for victory; and before victory, for battell;
when first i took up my abode in the woods, that is, began to spend my nights as well as days there, which, by accident, was on independence day, or the fourth of july, one thousand eight hundred forty five, my house was not finished for winter, but was
forty. that the relish of good and evil depends in a great measure upon the opinion we have of them.
we comprehend in this case a hundred other experiences and observations, concerning the usual figure and members of that species of animal, without which this method of argument must be considered as fallacious and sophistical.
ignorance of the law of nature excuseth no man; because every man that hath attained to the use of reason, is supposed to know, he ought not to do to another, what he would not have done to himselfe.
remains, and this it is utterly impossible to annihilate in thought.
it is, indeed, the bourn beyond which we are not to pass, and which the law of nature has set as a limit, not to be exceeded; but it is, withal, a privilege she is rarely seen to give us to last till then.
is it fanciful to suppose that he meant to give the stamp of authenticity to the one and not to the other?-especially when we consider that these two passages are the only ones in which plato makes mention of himself.
else man not only is the herd of swine, but he's those devils too which did incline them to a headlong rage, and made them worse."
the thing in use amongst us of fighting with rapier and cloak was in practice amongst the romans also:
another point of their commission, is, to teach all nations; as it is in mat. twenty eight.nineteen. or as in st. mark sixteen.fifteen "goe into all the world, and preach the gospel to every creature." teaching therefore, and preaching is the same thing.
nor that which is gotten by reasoning from the authority of books; because it is not by reasoning from the cause to the effect, nor from the effect to the cause; and is not knowledge, but faith.
this passion was so sovereign in him over all the rest, and with so absolute authority possessed his soul, that it guided him at pleasure.
and herein i do not see what sign of falsity is to be found: clearly plutarch speaks of things that must needs be better known to him than to us; and it was no new thing in greece to see men punished and exiled for this very thing, for being too
"if a man," saith he, "that is innocent, be accused of felony, and for feare flyeth for the same; albeit he judicially acquitteth himselfe of the felony; yet if it be found that he fled for the felony, he shall notwithstanding his innocency, forfeit all
so long as individual initiative and effort are recognised as a vital element in english history, so long will mill's liberty , which he confesses was based on a suggestion derived from von humboldt, remain as an indispensable contribution to the
wishes to take revenge, with others to conceal himself, with others to glorify himself and gave superiority and distinction,--this system of morals helps its author to forget, that system makes him, or something of him, forgotten, many a moralist would
actions, since they are not derived from it, and the wickedness of the one can never be used as a proof of the depravity of the other.
very excellent in all sorts of learning.
learnt, the idea of basing education on this susceptibility and tenacity of the youthful mind will seem natural; in that the mind receives its impressions according to a strict method and a regular system.
prop. twenty four. to act absolutely in obedience to virtue is in us the same thing as to act, to live, or to preserve one's being (these three terms are identical in meaning) in accordance with the dictates of reason on the basis of seeking what is
in walls on both sides of the railroad cut nearest the pond; and, moreover, there are most stones where the shore is most abrupt; so that, unfortunately, it is no longer a mystery to me. one detect the paver.
thales, who first inquired into this sort of matter, believed god to be a spirit that made all things of water; anaximander, that the gods were always dying and entering into life again; and that there were an infinite number of worlds; anaximines, that
if you look closely you observe that first there pushes forward from the thawing mass a stream of softened sand with a drop-like point, like the ball of the finger, feeling its way slowly and blindly downward, until at last with more heat and moisture, as
these, then, are the three analogies of experience.
sect. one hundred ninety eight. in all lawful governments, the designation of the persons, who are to bear rule, is as natural and necessary a part as the form of the government itself, and is that which had its establishment originally from the people;
that which the high priest did to athaliah, was not done in his own right, but in the right of the young king joash her son: but solomon in his own right deposed the high priest abiathar, and set up another in his place.
it is a miserable state of mind, to have few things to desire, and many things to fear; and yet that commonly is the case of kings; who, being at the highest, want matter of desire, which makes their minds more languishing; and have many representations
which i must insist. to be tied and bound to a thing puts me quite out, and to depend upon so weak an instrument as my memory.
which question cannot bee resolved, without a more particular consideration of the kingdome of god; from whence also, wee are to judge of the authority of interpreting the scripture.
"it is the surest path that faith can find by which to enter human heart and mind."
if we try to get a general view of humanity at a glance, we shall see everywhere a constant fighting and mighty struggling for life and existence; that mental and bodily strength is taxed to the utmost, and opposed by threatening and actual dangers and
"and i have played the soldier not ingloriously." --horace, od., iii. twenty six, two.
filthiest man of his century--he was far profounder than voltaire, and consequently also, a good deal more silent.
men that distrust their own subtilty, are in tumult, and sedition, better disposed for victory, than they that suppose themselves wise, or crafty. for these love to consult, the other (fearing to be circumvented,) to strike first.
existence, is not the same thing as the permanent representation; for a representation may be very variable and changing-as all our representations, even that of matter, are-and yet refer to something permanent, which must, therefore, be distinct from all
might not one render it even voluptuous, like the commoyientes of antony and cleopatra?
upon greater certainty; for, if we must run into excesses, it is more excusable to do it for the health of the soul than that of the body; as the romans trained up the people to valour and the contempt of dangers and death by those furious spectacles of
in bodies politique, the power of the representative is alwaies limited: and that which prescribeth the limits thereof, is the power soveraign. for power unlimited, is absolute soveraignty.
some have in readiness so many tales and stories, as there is nothing they would insinuate, but they can wrap it into a tale; which serveth both to keep themselves more in guard, and to make others carry it with more pleasure.
"the bed of king nicomedes."--suetonius, life of caesar, forty nine.
i advised a person in italy, who had a great mind to speak italian, that provided he only had a desire to make himself understood, without being ambitious in any other respect to excel, that he should only make use of the first word that came to the
many of the miracles of abbe paris were proved immediately by witnesses before the officiality or bishop's court at paris, under the eye of cardinal noailles, whose character for integrity and capacity was never contested even by his enemies.
with food remained the same: and as some required commodities in exchange for their iron, the rest at length discovered the method of making iron serve for the multiplication of commodities.
but let us pass from this part of predictions (concerning which, nevertheless, more light may be taken from that which followeth); and let us speak first, of the materials of seditions; then of the motives of them; and thirdly of the remedies.
vanquished common-wealth, for the legislator is he, not by whose authority the lawes were first made, but by whose authority they now continue to be lawes.
"psilotro nitet, aut acids latet oblita creta."
"as when in brazen vats of water the trembling beams of light, reflected from the sun, or from the image of the radiant moon, swiftly float over every place around, and now are darted up on high, and strike the ceilings of the upmost roof."-- aeneid,
we embraced in our names; and at our first meeting, which was accidentally at a great city entertainment, we found ourselves so mutually taken with one another, so acquainted, and so endeared betwixt ourselves, that from thenceforward nothing was so near
i was one, amongst several others of his friends, who conveyed the body of monsieur de grammont to spissons from the siege of la fere, where he was slain; i observed that in all places we passed through we filled the people we met with lamentations and
is this due to the perfections of the old languages, or to the greatness of the minds whose works have remained unharmed and untouched for centuries? perhaps to both combined.
and yet even the greeks themselves very much admired and highly applauded the order and disposition that paulus aemilius observed in the feast he gave them at his return from macedon. but i do not here speak of effects, i speak of words only.
and yet i have one text which i cannot choose but remember. my author says,-"i offer myself faintly and bluntly to those whose i effectually am, and tender myself least to him to whom i am the most devoted."
it is therefore beyond dispute, and indeed the fundamental maxim of all political right, that people have set up chiefs to protect their liberty, and not to enslave them.
it has i know not what kind of air, more amorous than love itself. venus is not so beautiful, naked, alive, and panting, as she is here in virgil:
for as that objective manner of being appertains to the very nature of an idea , so that formal manner of being appertains to the very nature of a cause of ideas , at least to the first and chiefest causes of them; for tho perhaps one idea may receive its
do but consider how skilfully and gently she puts thee out of concern with life, and weans thee from the world; not forcing thee with a tyrannical subjection, like so many other infirmities which thou seest old men afflicted withal, that hold them in
the cultivation of the earth necessarily brought about its distribution; and property, once recognised, gave rise to the first rules of justice; for, to secure each man his own, it had to be possible for each to have something.
understanding-namely, in sensibility. hence the schema is properly only the phenomenon, or the sensuous conception of an object in harmony with the category.
how much more docile and easy to be governed, both by the laws of religion and civil polity, are simple and incurious minds, than those over-vigilant wits, that will still be prating of divine and human causes!
let it not fly away from the earthly and beat against eternal walls with its wings! ah, there hath always been so much flown-away virtue!
but the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles.
manifold in a given intuition, and thus, its a priori validity in regard to all objects of sense being established, the purpose of our deduction will be fully attained.
and since all the subjects cannot be armed, when you benefit those that you arm, you can deal more safely with the others; and this different treatment that they notice renders your men more obliged to you, the others will excuse you, judging that those
from montaigne, the st march one thousand five hundred eighty.
if the writings of tacitus indicate anything true of his qualities, he was a great personage, upright and bold, not of a superstitious but of a philosophical and generous virtue.
for my own part, one have this vice in so great horror, that i am not sure i could prevail with my conscience to secure myself from the most manifest and extreme danger by an impudent and solemn lie.
but, an hour or so afterwards, he called me by name once or twice, and then with a long sigh expired at three o'clock on wednesday morning, the th august one thousand five hundred sixty three, having lived thirty-two years, nine months, and seventeen days.
for, by a modification of man's essence, we understand every disposition of the said essence, whether such disposition be innate, or whether it be conceived solely under the attribute of thought, or solely under the attribute of extension, or whether,
the conditions which one would partly have to create and partly utilize for their genesis; the presumptive methods and tests by virtue of which a soul should grow up to such an elevation and power as to feel a constraint to these tasks; a transvaluation
sect. one hundred ninety four. their persons are free by a native right, and their properties, be they more or less, are their own, and at their own dispose, and not at his; or else it is no property.
be referred to him, he will choose to be alone. he cannot think himself sufficiently rid of vice, if he must yet contend with it in other men. charondas punished those as evil men who were convicted of keeping ill company.
hurt inflicted, if lesse than the benefit of transgressing, is not punishment
afterwards, siding with pompey the great, so valiantly maintained his cause, till he was by caesar defeated in spain.
proof.--pride is pleasure arising from a man's over estimation of himself (def. of the emotions, xxviii. and vi.); this estimation the proud man will endeavour to foster by all the means in his power (three. xiii.
for a moment compassion restrained the latter's arm; but that was a short-lived mood, and as quick as thought can follow thought his piece was levelled, and whang! -the fox rolling over the rock lay dead on the ground.
but he was mistaken; for i am in the same condition now as when i first entered into it, or rather somewhat better; and yet without office or any place of profit.
confidence in me, who did not importune me, and who knew my humour; for good horsemen will make shift to get service out of a rusty and broken-winded jade.
becoming more and more rarefied, they push open the six small valves that are in the orifices of the other two vessels, through which they pass out, causing in this way all the branches of the arterial vein and of the grand artery to expand almost
the duke of muscovy was anciently obliged to pay this reverence to the tartars, that when they sent an embassy to him he went out to meet them on foot, and presented them with a goblet of mares' milk (a beverage of greatest esteem amongst them), and if,
itself up as well as it can), custom has already, ere i was aware, so imprinted its character in me in certain things, that i look upon it as a kind of excess to leave them off; and, without a force upon myself, cannot sleep in the daytime, nor eat
raised in power;" glory and power cannot be applyed to the bodies of the wicked: nor can the name of second death, bee applyed to those that can never die but once: and although in metaphoricall speech, a calamitous life everlasting, may bee called an
this is the reason why those amongst the philosophers who were ambitious to attain to a greater excellence, were not contented to await the severities of fortune in the retirement and repose of their own habitations, lest he should have surprised them raw
as prudence is a praesumtion of the future, contracted from the experience of time past; so there is a praesumtion of things past taken from other things (not future but) past also.
but as it is impossible that this faculty of imagination can ever, of itself, reach belief, it is evident that belief consists not in the peculiar nature or order of ideas, but in the manner of their conception, and in their feeling to the mind.
man, however, is the most courageous animal: thereby hath he overcome every animal. with sound of triumph hath he overcome every pain; human pain, however, is the sorest pain.
wretched men, whose pleasures are a crime o, the furious advantage of opportunity!
four. this also must be confessed, that the most durable, as well as justest fame, has been acquired by the easy philosophy, and that abstract reasoners seem hitherto to have enjoyed only a momentary reputation, from the caprice or ignorance of their own
'tis likely these are stones of the same nature with ours and if so, it must needs be a very vain hope in those who have the stone, to extract their cure from the blood of a beast that was himself about to die of the same disease.
seed. all day the fire-steed flies over the country, stopping only that his master may rest, and i am awakened by his tramp and defiant snort at midnight, when in some remote glen in the woods he fronts the elements incased in ice and snow; and he will
in "being-in-itself" there is nothing of "casual-connection," of "necessity," or of "psychological non-freedom"; there the effect does not follow the cause, there "law" does not obtain.
thousand seven hundred sixty three; anonymous translator the same year; abridged and annotated by w. h.
i reaped little or no advantage by what one had, and my expenses seemed nothing less to me for having the more to spend; for, as bion said, the hairy men are as angry as the bald to be pulled; and after you are once accustomed to it and have once set your
a. many a peacock hides his tail from every eye--and calls it his pride.
which way soever i turn, i still furnish myself with causes, and likelihood enough to fix me there; which makes me detain doubt and the liberty of choosing, till occasion presses; and then, to confess the truth, i, for the most part, throw the feather
livia is infamed, for the poisoning of her husband; roxalana, solyman's wife, was the destruction of that renowned prince, sultan mustapha, and otherwise troubled his house and succession; edward the second of england, his queen, had the principal hand in
if experience and observation and analogy be, indeed, the only guides which we can reasonably follow in inferences of this nature; both the effect and cause must bear a similarity and resemblance to other effects and causes, which we know, and which we
and yet where men of great wealth do stoop to husbandry, it multiplieth riches exceedingly.
but why do they suffer themselves to incline to and be swayed by verisimilitude, if they know not the truth? how should they know the similitude of that whereof they do not know the essence?
also what ye omit weaveth at the web of all the human future; even your naught is a cobweb, and a spider that liveth on the blood of the future.
in many cases it appears, curiously enough, as the disguise of a girl's or youth's puberty; here and there even as the hysteria of an old maid, also as her last ambition. the church has frequently canonized the woman in such a case.
"non secus instantem cupiens fulcire ruinam, diversis contra nititur obiicibus; donec certa dies, omni compage soluta, ipsum cum rebus subruat auxilium."
if health itself, sweet as it is, returns to me by fits, 'tis rather to give me cause of regret than possession of it; i have no place left to keep it in. time leaves me; without which nothing can be possessed.
the very beginning, confounds the subject; or, in the very height of the dispute, stops short and is silent, by a peevish ignorance affecting a proud contempt or a foolishly modest avoidance of further debate: provided this man strikes, he cares not how
likewise (verse thirty two.) that hee made other hebronites, "rulers over the reubenites, the gadites, and the halfe tribe of manasseh" (these were the rest of israel that dwelt beyond jordan) "for every matter pertaining to god, and affairs of the king."
shortly after came four or five of his soldiers, who presented themselves in the same countenance and affright, to get in too; and after them more, and still more, very well mounted and armed, to the number of five-and-twenty or thirty, pretending that
what any one will propound to me, he must do it piecemeal, for to answer a speech consisting of several heads i am not able. i could not receive a commission by word of mouth without a note-book.
dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it.
"qua to nunc coquat, et vexet sub pectore fixa."
oh! friends no more! they are--what name for those?-- friends' phantom-flight knocking at my heart's window-pane at night, gazing on me, that speaks "we were" and goes,-- oh, withered words, once fragrant as the rose!
places which he had not seen, and so long as they could not convict him of traversing the same path twice, or revisiting a point already seen, he could perceive no harm in his plan.
present delight therein, from the foresight of it, and of the benefit that may rebound thereby to their posterity: which though they now see not, yet they imagine; and any thing that is pleasure in the sense, the same also is pleasure in the imagination.
almost every man we meet requires some civility,-requires to be humored; he has some fame, some talent, some whim of religion or philanthropy in his head that is not to be questioned, and which spoils all conversation with him.
and now hath he struck up an awful, melancholy air; alas, he tooted as a mournful horn to mine ear!
the civill power: and they but seemed to usurp it, in as much as they acknowledged a right in the king, to deprive them of the exercise of their functions at his pleasure.
own strength and art, for caution against all other men.
power, to maintain it; now, whenever his property is invaded by the will and order of his monarch, he has not only no appeal, as those in society ought to have, but as if he were degraded from the common state of rational creatures, is denied a liberty to
for though the nature of that we conceive, be the same; yet the diversity of our reception of it, in respect of different constitutions of body, and prejudices of opinion, gives everything a tincture of our different passions.
proof.--from the fact of imagining, that men love or hate anything, we shall love or hate the same thing (three. xxvii.). that is (three. xiii. note), from this mere fact we shall feel pleasure or pain at the thing's presence.
the end of an oath; the forme of as oath
for my own part, one have a great aversion from a novelty, what face or what pretence soever it may carry along with it, and have reason, having been an eyewitness of the great evils it has produced.
coroll.), and those which are inadequate in the mind are likewise (by the same coroll.) adequate in god, not inasmuch as he contains in himself the essence of the given mind alone, but as he, at the same time, contains the minds of other things.
"nemo altero fragilior est; nemo in crastinum sui certior."
no man with a genius for legislation has appeared in america. they are rare in the history of the world.
flap, and many other words,) externally a dry thin leaf , even as the f and v are a pressed and dried b . the radicals of lobe are lb , the soft mass of the b (single lobed, or b, double lobed,) with the liquid l behind it pressing it forward.
when, therefore, to the conception of a thing an a priori determination is synthetically added, such a proposition must obtain, if not a proof, at least a deduction of the legitimacy of its assertion.
in this present that god has made us, there is nothing unworthy our care; we stand accountable for it even to a hair; and is it not a commission to man, to conduct man according to his condition; 'tis express, plain, and the very principal one, and the
it seems as if by resenting and being moved at the accusation, we in some sort acquit ourselves of the fault; though we have it in effect, we condemn it in outward appearance.
it does not follow that opinions must be merely parroted because they are never heard controverted.
but was it not rather the fear of the operation for the stone, at that time really formidable?
"majorem fidem homines adhibent iis, quae non intelligunt; --cupidine humani ingenii libentius obscura creduntur."
my page makes love, and understands it; but read to him leo hebraeus-- leo the jew, ficinus, cardinal bembo, and mario equicola all wrote treatises on love. -- and ficinus, where they speak of love, its thoughts and actions, he understands it not.
"gratatusque darem cum dulcibus oscula verbis."
one mention this, in passing, lest any should think that i have wished to set forth the faults and irrational deeds of men rather than the nature and properties of things.
by this principle they become acquainted with the more obvious properties of external objects, and gradually, from their birth, treasure up a knowledge of the nature of fire, water, earth, stones, heights, depths, c., and of the effects which result from
thus this cheat recoils upon him who is guilty of it; it does not cost him much, indeed, but he also gets little or nothing by it.
an infinite number of brave actions must be performed without witness and lost, before one turns to account.
sect. one hundred eighty four. but supposing the charge and damages of the war are to be made up to the conqueror, to the utmost farthing; and that the children of the vanquished, spoiled of all their father's goods, are to be left to starve and perish;
good man. but, forasmuch as by reason of his tender years, he has not been capable of taking notice of those offices of extremest value he has in so great number received from you, one will, if these papers shall one day happen to fall into his hands,
to omit doing what might perhaps bring some profit to the living, when we have in view the accomplishment of other ends that will be of much greater advantage to posterity.
hence it comes about that in all this time, in all the wars waged during the last twenty years, whenever there has been an army entirely italian it has always been a failure, as witness first taro, then alexandria, capua, genoa, vaila, bologna, and
let this be the significance and the truth of thy marriage. but that which the many-too-many call marriage, those superfluous ones-ah, what shall i call it?
--(which is a very pretty book of its kind), nor for a thing of extreme difficulty, to pass whole nights, where a man has all the convenience and liberty he can desire, with a long-coveted mistress, and yet be true to the pledge first given to satisfy
he sent them out as sheep unto wolves, not as kings to their subjects.
that the kingdome of god is properly his civill soveraignty over a peculiar people by pact
to the pretences of exorcisme and conjuration of phantasmes; as also of invocation of men dead; and to the doctrine of indulgences; that is to say, of exemption for a time, or for ever, from the fire of purgatory, wherein these incorporeall substances are
"ad primum lapidem vectari quum placet, hora sumitur ex libro; si prurit frictus ocelli angulus, inspecta genesi, collyria quaerit;"
tedious, while he waits upon his memory, than he could have been, if he had gone on in his own course. but sometimes it is seen, that the moderator is more troublesome, than the actor.
but one who is raised to the leadership by popular favour finds himself alone, and has no one or very few who are not ready to obey him.
and (acts five.twenty.) where it is said to the apostles by an angel, "go stand and speak in the temple, all the words of this life;" by the words of this life, is meant, the doctrine of the gospel; as is evident by what they did in the temple, and is
as to victuals, they would supply them; that of gold they had little; it being a thing they had in very small esteem, as of no use to the service of life, whereas their only care was to pass it over happily and pleasantly: but that what they could find
secondly, that which she knew being in her purity, was a true knowledge, knowing things as they are by her divine intelligence; whereas here we make her receive falsehood and vice when we instruct her; wherein she cannot employ her reminiscence, that
he has never attempted to abstract fundamental ideas from his own observations and experience, because he has got everything ready-made from other people; and it is for this very reason that he and countless others are so insipid and shallow.
experiences.--but who could do me this service! and who would have time to wait for such servants!--they evidently appear too rarely, they are so improbable at all times!
are completely lost, or turned round,-for a man needs only to be turned round once with his eyes shut in this world to be lost,-do we appreciate the vastness and strangeness of nature.
and verily, ye good and just! in you there is much to be laughed at, and especially your fear of what hath hitherto been called "the devil!"
for we daily find at our theatres men affected, nay shedding tears at the sufferings of a wretch who, were he in the tyrant's place, would probably even add to the torments of his enemies; like the bloodthirsty sulla, who was so sensitive to ills he had
corollary two.--it is in the nature of reason to perceive things under a certain form of eternity (sub quadam ternitatis specie).
again, the word idea , seems to be commonly taken in a very loose sense, by locke and others; as standing for any of our perceptions, our sensations and passions, as well as thoughts.
proof.--if this be denied, then god is not the cause of the essence of things; and therefore the essence of things can (by ax. iv.) be conceived without god. this (by prop. xv.) is absurd. therefore, god is the cause of the essence of things.
and whereas it is sayd, that having eaten, they saw they were naked; no man hath so interpreted that place, as if they had formerly blind, as saw not their own skins: the meaning is plain, that it was then they first judged their nakednesse (wherein it
let not a culpable and pernicious indifference to the maintenance of the constitution ever induce you to neglect, in case of need, the prudent advice of the most enlightened and zealous of your fellow-citizens; but let equity, moderation and firmness of
requirement, toil) there originates therefrom an entity that "understands itself"--namely, a nation.
poverty, in any sense implying suffering, may be completely extinguished by the wisdom of society, combined with the good sense and providence of individuals.
thus will they be comforted; and like them shall ye also, my friends, have your comforting-and new speckled shells!-
the death of this emperor has in it circumstances paralleling that of the great cato, and particularly this just related for cato being ready to despatch himself, whilst he only stayed his hand in expectation of the return of a messenger he had sent to
their children are slowly and with difficulty taught to walk; but their mothers are able to carry them with ease; advantage which other animals lack, as the mother, if pursued, is forced either to abandon her young, or to regulate her pace by theirs.
that there be force in the hands of some or other, to put those lawes in execution.
but while he grasped about with his hands, around him, above him and below him, and repelled the tender birds, behold, there then happened to him something still stranger: for he grasped thereby unawares into a mass of thick, warm, shaggy hair; at the
"i will keep thee in fetters and chains, in custody of a savage keeper.--a god will when i ask him, set me free. this god i think is death. death is the term of all things." --hor., ep., i. sixteen, seventy six.
granting that he deceived himself in this matter; the development and rapid flourishing of german philosophy depended nevertheless on his pride, and on the eager rivalry of the younger generation to discover if possible something--at all events "new
probable, that it could be trusted to the fallacious deductions of our reason, which is slow in its operations; appears not, in any degree, during the first years of infancy; and at best is, in every age and period of human life, extremely liable to error
for these three at several times did represent the person of god: moses, and his successors the high priests, and kings of judah, in the old testament: christ himself, in the time he lived on earth: and the apostles, and their successors, from the day of
the way, every member of the body of man.
in like manner god hardens, reviews, and exercises those whom he tests and loves: those whom he seems to indulge and spare, he is keeping out of condition to meet their coming misfortunes: for you are mistaken if you suppose that any one is exempt from
a philosopher was asked: "what is the weight of smoke?" he answered: "subtract from the weight of the burnt wood the weight of the remaining ashes, and you will have the weight of the smoke."
who publishes the work of another, ought to give it as the other composed ft. but, in mr cotton's translation, he was so puzzled with this enormous parenthesis that he has quite left it out"--coste.
but the rights, and consequences of soveraignty, are the same in both.
apollonius of tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. but little do men perceive what solitude is, and how far it extendeth.
at his side stands his dear son, receiving, alas with too little profit, the tender instructions of the best of fathers.
contemporaneously. now that alone determines the position of another thing in time which is the cause of it or of its determinations.
though this that i have here said, and in other places of this book, seem cleer enough for the asserting of the supreme ecclesiasticall power to christian soveraigns; yet because the pope of romes challenge to that power universally, hath been maintained
what thou doest can no one do to thee again. lo, there is no requital.
is there any trophy dedicated to the conquerors which was not much more due to these who were overcome? the part that true conquering is to play, lies in the encounter, not in the coming off; and the honour of valour consists in fighting, not in subduing.
this nature are the azads, or religious independents.-fix not thy heart on that which is transitory; for the dijlah, or tigris, will continue to flow through bagdad after the race of caliphs is extinct: if thy hand has plenty, be liberal as the date tree;
the same. this is the point at which both locke and rousseau attack it.
which he had won the prize of a race, and whether he would exchange him for a kingdom?
the key to every man is his thought. sturdy and defying though he look, he has a helm which he obeys, which is the idea after which all his facts are classified. he can only be reformed by showing him a new idea which commands his own.
this is pleasant to consider; by the dislocation that passions cause in our reason, we become virtuous; by its extirpation, occasioned by madness or the image of death, we become diviners and prophets.
a lake is the landscape's most beautiful and expressive feature. it is earth's eye; looking into which the beholder measures the depth of his own nature.
liberty, to take for gods commandements, their own dreams, and fancies, or the dreams and fancies of private men; scarce two men would agree upon what is gods commandement; and yet in respect of them, every man would despise the commandements of the
weariness of travel seemed to confine us, full of malice against the seductions of dependency which he concealed in honours, money, positions, or exaltation of the senses, grateful even for distress and the vicissitudes of illness, because they always
ice has its grain as well as wood, and when a cake begins to rot or "comb," that is, assume the appearance of honey-comb, whatever may be its position, the air cells are at right angles with what was the water surface.
this mode of thought, or rather perhaps of feeling, was common among the last generation of european liberalism, in the continental section of which it still apparently predominates.
"let him go," said zarathustra, after prolonged meditation, still looking the old man straight in the eye.
four.), one and the same action being sometimes good, sometimes bad; wherefore to the action which is sometimes bad, or arises from some evil emotion, we may be led by reason (four. xix.). q.e.five hundred.
as the sparrow had its trill, sitting on the hickory before my door, so had i my chuckle or suppressed warble which he might hear out of my nest.
this is the faculty of self-improvement, which, by the help of circumstances, gradually develops all the rest of our faculties, and is inherent in the species as in the individual: whereas a brute is, at the end of a few months, all he will ever be during
and therein they are mightily perplexed; for if the torments they inflict are violent, they are short; if long, they are not then so painful as they desire; and thus plague themselves in choice of the greatest cruelty.
however, serve to excuse my pedants, for to see the low and necessitous fortune wherewith they are content, we have rather reason to pronounce that they are neither wise nor prudent.
surpass thyself even in thy neighbour: and a right which thou canst seize upon, shalt thou not allow to be given thee!
"recte facti, fecisse merces est: officii fructus, ipsum officium est."
which all men doe, render men unworthy to bee priests, because they are more unclean.
for what right can my slave have against me, when all that he has belongs to me, and, his right being mine, this right of mine against myself is a phrase devoid of meaning?
where there is still a people, there the state is not understood, but hated as the evil eye, and as sin against laws and customs.
me to turn my defence that way. we every day and every hour say things of another that we might properly say of ourselves, could we but apply our observation to our own concerns, as well as extend it to others.
the existence, therefore, of any being can only be proved by arguments from its cause or its effect; and these arguments are founded entirely on experience. if we reason a priori , anything may appear able to produce anything.
money came from his own private purse, and not from that of the state. but if we find few galbas, where are we to look for a cato?
a good ballad draws my ear and heart whilst i listen, as much as an epic has done before. a dog, drawn by a master, or a litter of pigs, satisfies and is a reality not less than the frescoes of angelo.
them. on the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself.
one hundred seventy five. one loves ultimately one's desires, not the thing desired.
peter saith (acts one.twenty one,twenty two.) "of these men that have companyed with us, all the time that the lord jesus went in and out among us, beginning from the baptisme of john unto that same day that he was taken up from us, must one be ordained
and yet, in my conceit, in public affairs, there is no government so ill, provided it be ancient and has been constant, that is not better than change and alteration.
subjects, as a master does the dominion over his slaves whom he hath abandoned.
to pray to another, for ayde of any kind, is to honour; because a signe we have an opinion he has power to help; and the more difficult the ayde is, the more is the honour.
besides a foolish and feeble pride, an impertinent prating, froward and insociable humours, superstition, and a ridiculous desire of riches when we have lost the use of them, i find there more envy, injustice, and malice.
have i not read in plato this divine saying, that "nature is nothing but enigmatic poesy!"
for the meaning of eternity, they will not have it to be an endlesse succession of time; for then they should not be able to render a reason how gods will, and praeordaining of things to come, should not be before his praescience of the same, as the
the heavens, the earth, the elements, our bodies and our souls,--all things concur to this; we have but to find out the way to use them; they instruct us, if we are capable of instruction.
we see that locke's doctrine of tacit consent made popular control so unreal that he was forced, if the state was to have any hold, to make his contract historical and actual, binding posterity for all time, and that he was also led to admit a
this is the result of another very natural cause, which is the necessary harm inflicted on those over whom the prince obtains dominion, both by his soldiers and by an infinite number of other injuries unavoidably caused by his occupation.
let it at once be noted that in this first kind of morality the antithesis "good" and "bad" means practically the same as "noble" and "despicable",--the antithesis "good" and "evil" is of a different origin.
credible. if this superstitious fear of spirits were taken away, and with it, prognostiques from dreams, false prophecies, and many other things depending thereon, by which, crafty ambitious persons abuse the simple people, men would be much more fitted
the justification of democracy is not that it is always right, even in intention, but that it is more general than any other kind of supreme power.
does it appear that god commanded the raising of it; but onely guided that imposture to be a means of sauls terror and discouragement; and by consequent, of the discomfiture, by which he fell.
learner's consciousness, as if they were pressed upon him by a dissentient champion, eager for his conversion.
have committed, and at enmity with those passions that seduced us to offend her; neither the gods nor good men (says plato) will accept the present of a wicked man:
this purpose is, in the absence or deficiency of this gift of nature, secure from misuse.
he who has such sentiments, he who has such knowledge about love--seeks for death!--but why should one deal with such painful matters? provided, of course, that one is not obliged to do so.
for he came onely to teach men the way of salvation, and to renew the kingdome of his father, by his doctrine. of the world to come, st. peter speaks, (two pet. three.
now as all possible perception depends on the synthesis of apprehension, and this empirical synthesis itself on the transcendental, consequently on the categories, it is evident that all possible perceptions, and therefore everything that can attain to
the pleader's part is, doubtless, much harder than that of the preacher; and yet, in my opinion, we see more passable lawyers than preachers, at all events in france.
twenty nine. self--abasement is thinking too meanly of one's self by reason of pain.
the religious philosophers, not satisfied with the tradition of your forefathers, and doctrine of your priests (in which i willingly acquiesce), indulge a rash curiosity, in trying how far they can establish religion upon the principles of reason; and
perceive my self ; that is to say, whilst i reflect upon my self, i do not only perceive that i am an imperfect thing, having my dependance upon some other thing, and that i am a thing that desires more and better things indefinitely ; but also at the
sect. sixty. but if, through defects that may happen out of the ordinary course of nature, any one comes not to such a degree of reason, wherein he might be supposed capable of knowing the law, and so living within the rules of it, he is never capable of
but when he awakens he may easily discover his error.
and if any man ask you, what you mean by it, say the lord hath need of them: and they will let them go." they will not ask whether his necessity be a sufficient title; nor whether he be judge of that necessity; but acquiesce in the will of the lord.
but our political theorists, unable to divide sovereignty in principle, divide it according to its object: into force and will; into legislative power and executive power; into rights of taxation, justice and war; into internal administration and power of
how often, and, peradventure, how foolishly, have i extended my book to make it speak of itself; foolishly, if for no other reason but this, that it should remind me of what i say of others who do the same: that the frequent amorous glances they cast upon
the night veils without doubt a part of this glorious creation; but day comes to reveal to us this great work, which extends from earth even into the plains of the ether."
let us go further into this matter since here we are.
i know that the siege of clusium and other isolated events can be quoted against me; but i am citing laws and customs. the romans are the people that least often transgressed its laws; and no other people has had such good ones.
but the best pretence for innovation is of very dangerous consequence:
proof.--it is in the nature of reason to perceive things truly (two. xli.), namely (i. ax. vi.), as they are in themselves--that is (i. xxix.), not as contingent, but as necessary. q.e.five hundred.
yea, ye are laughable unto me, ye present-day men! and especially when ye marvel at yourselves!
preachers therefore have not magisteriall, but ministeriall power: "bee not called masters, (saith our saviour, mat. twenty three.ten) for one is your master, even christ."
and the tones not expressive of despair, let her be satisfied. what matter the wringing of our hands, if we do not wring our thoughts?
as, therefore, from the consideration of thought alone, we conceive an infinite being, thought is necessarily (pt. i., deff. iv. and vi.) one of the infinite attributes of god, as we were desirous of showing.
the author to the reader.-- omitted by cotton.
return his affection (three. xxxiii.). now these endeavours are constrained by hatred towards the object of love (three. xiii. coroll. and three. xxiii.); wherefore the lover (three. xi.
comprehension, i did not presume to subject them to the impotency of my reason; and i thought that in order competently to undertake their examination, there was need of some special help from heaven, and of being more than man.
truth amongst an infinite number of lies.
in my dream, in my last morning-dream, i stood to-day on a promontory- beyond the world; i held a pair of scales, and weighed the world.
there is no vice, that doth so cover a man with shame, as to be found false and perfidious. and therefore montaigne saith prettily, when he inquired the reason, why the word of the lie should be such a disgrace, and such an odious charge?
those who came to see him than with this design of his, by which he stopped the private chattering of mockers, and blunted all the point from this reproach.
we fancy, that were we brought on a sudden into this world, we could at first have inferred that one billiard-ball would communicate motion to another upon impulse; and that we needed not to have waited for the event, in order to pronounce with certainty
a new child: oh, how much new filth hath also come into the world! go apart! he who hath given birth shall wash his soul!
and in fact, not long after, speusippus, weary of so languishing a state of life, found a means to die.
memory; and when one complain of the defect of mine, they do not believe me, and reprove me, as though i accused myself for a fool: not discerning the difference betwixt memory and understanding, which is to make matters still worse for me.
was not this to nestle and settle himself to sleep at greater ease?
complained, and joshua desired moses to forbid them; which moses would not doe.
to have received from one, to whom we think our selves equall, greater benefits than there is hope to requite, disposeth to counterfiet love; but really secret hatred; and puts a man into the estate of a desperate debtor, that in declining the sight of
of nature ; or which can possibly tell me, that those things are false , which natural light teaches me to be true ; and as to my natural inclinations , i have heretofore often judged my self led by them to the election of the worst part , when i was in
and as the fact of a private individual becoming a prince presupposes either great ability or good fortune, it would appear that either of these things would mitigate in part many difficulties.
legislation is made difficult less by what it is necessary to build up than by what has to be destroyed; and what makes success so rare is the impossibility of finding natural simplicity together with social requirements.
and from this diffidence of one another, there is no way for any man to secure himselfe, so reasonable, as anticipation; that is, by force, or wiles, to master the persons of all men he can, so long, till he see no other power great enough to endanger
and as worldly ambition creeping by degrees into the pastors, drew them to an endeavour of pleasing the new made christians; and also to a liking of this kind of honour, which they also might hope for after their decease, as well as those that had already
demonstrated science, because it, as well as applied logic, requires empirical and psychological principles.
worse evil did ye do unto me than all manslaughter; the irretrievable did ye take from me:-thus do i speak unto you, mine enemies!
onely to moses hee spake in a more extraordinary manner in mount sinai, and in the tabernacle; and to the high priest in the tabernacle, and in the sanctum sanctorum of the temple.
position. ay! there was the rub. the old and infirm and the timid, of whatever age or sex, thought most of sickness, and sudden accident and death; to them life seemed full of danger,-what danger is there if you don't think of any?-and they thought that a
but considering the inscriptions, or titles of their books, it is manifest enough, that the whole scripture of the old testament, was set forth in the form we have it, after the return of the jews from their captivity in babylon, and before the time of
let friendship from this time forward begin betwixt us, and let us show whether i have given, or thou hast received thy life with the better faith"; and so departed from him.
if the nations whence we fetch our guaiacum, sarsaparilla, and china wood, have physicians, how great a value must we imagine, by the same recommendation of strangeness, rarity, and dear purchase, do they set upon our cabbage and parsley?
glorious type of manhood shall finally appear which is to be our new faith and hope, and in the creation of which zarathustra exhorts us to participate?
neither let any prince, or state, be secure concerning discontentments, because they have been often, or have been long, and yet no peril hath ensued: for as it is true, that every vapor or fume doth not turn into a storm; so it is nevertheless true, that
should a traveller, returning from a far country, bring us an account of men, wholly different from any with whom we were ever acquainted; men, who were entirely divested of avarice, ambition, or revenge; who knew no pleasure but friendship, generosity,
the poorest artificer, who labours alone, expects at least the protection of the magistrate, to ensure him the enjoyment of the fruits of his labour.
for which purpose also it is necessary they be shewed the evill consequences of false judgement, by corruption either of judges or witnesses, whereby the distinction of propriety is taken away, and justice becomes of no effect: all which things are
with each other according to one conception or idea.
but for those idols of the brain, which represent bodies to us, where they are not, as in a looking-glasse, in a dream, or to a distempered brain waking, they are (as the apostle saith generally of all idols) nothing; nothing at all, i say, there where
this is, in fact, the definition of a peaceable revolution, if any such is possible. if the tax-gatherer, or any other public officer, asks me, as one has done, "but what shall i do?" my answer is, "if you really wish to do any thing, resign your office."
-also many large and small animals, and everything that hath light marvellous feet, so that it can run on violet-blue paths,-
if i am wilful, he sets his will against mine, one for one, and leaves me, if i please, the degradation of beating him by my superiority of strength.
and though i still continue to pay them all the external offices of public reason, i, notwithstanding, find a great saving in doing that upon the account of justice which i did upon the score of affection, and am a little eased of the attention and
thirty four. at whatever standpoint of philosophy one may place oneself nowadays, seen from every position, the erroneousness of the world in which we think we live is the surest and most certain thing our eyes can light upon: we find proof after proof
there are systems of morals which are meant to justify their author in the eyes of other people; other systems of morals are meant to tranquilize him, and make him self-satisfied; with other systems he wants to crucify and humble himself, with others he
in the autumn of one thousand eight hundred eighty three my brother left the engadine for germany and stayed there a few weeks.
not as the pythian oracle, that what i say is fixed and certain, but like a mere man, that follows probabilities by conjecture."
so if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again.
"vulcan against, for troy apollo stood;"
and hence we can further clearly understand, why the mind from the thought of one thing, should straightway arrive at the thought of another thing, which has no similarity with the first; for instance, from the thought of the word pomum (an apple), a
prop. seventy three. the man, who is guided by reason, is more free in a state, where he lives under a general system of law, than in solitude, where he is independent.
works, passing, at each pulsation, classes, populations, of men. with each divine impulse the mind rends the thin rinds of the visible and finite, and comes out into eternity, and inspires and expires its air.
i will here discover one way, which has been experimented in my own person, by which they are to be had better cheap, and such may make use of it as will.
lastly, from the use of the word freewill, no liberty can be inferred to the will, desire, or inclination, but the liberty of the man; which consisteth in this, that he finds no stop, in doing what he has the will, desire, or inclination to doe.
by which it is manifest, that angel signifieth there, nothing but god himself, that caused agar supernaturally to apprehend a voice supernaturall, testifying gods speciall presence there.
but blood is the very worst witness to truth; blood tainteth the purest teaching, and turneth it into delusion and hatred of heart.
prop. thirty four. god's power is identical with his essence.
wherefore all things are conditioned by the necessity of the divine nature, not only to exist, but also to exist and operate in a particular manner, and there is nothing that is contingent. q.e.five hundred.
probably i should not consciously and deliberately forsake my particular calling to do the good which society demands of me, to save the universe from annihilation; and i believe that a like but infinitely greater steadfastness elsewhere is all that now
and 'tis not to be supposed that nature should have denied that to us which she has given to several other animals: for what is this faculty we observe in them, of complaining, rejoicing, calling to one another for succour, and inviting each other to
seventy one. i have frequently considered, what could possibly be the reason why all mankind, though they have ever, without hesitation, acknowledged the doctrine of necessity in their whole practice and reasoning, have yet discovered such a reluctance to
besides, if he that attempteth to depose his soveraign, be killed, or punished by him for such attempt, he is author of his own punishment, as being by the institution, author of all his soveraign shall do: and because it is injustice for a man to do any
pursuance of that private judgment, though backed by the public judgment of his country or his contemporaries, he prevents the opinion from being heard in its defence, he assumes infallibility.
i can peaceably argue a whole day together, if the argument be carried on with method; i do not so much require force and subtlety as order; i mean the order which we every day observe in the wranglings of shepherds and shop-boys, but never amongst us: if
verily, no abodes do we here keep ready for the impure! an ice-cave to their bodies would our happiness be, and to their spirits!
and when they call themselves "the good and just," forget not, that for them to be pharisees, nothing is lacking but-power!
there be a thousand such like examples; and the more they are, the less they need to be repeated; because a man meeteth with them everywhere.
how a thing can be changed, how it is possible that upon one state existing in one point of time, an opposite state should follow in another point of time-of this we have not the smallest conception a priori.
dissimilitude intrudes itself of itself in our works; no art can arrive at perfect similitude: neither perrozet nor any other can so carefully polish and blanch the backs of his cards that some gamesters will not distinguish them by seeing them only
unless, in short, we suppose a singular and fortuitous concurrence of circumstances of which i shall speak later, and which would be unlikely to exist, it is plain in every state of the case, that the man who first made himself clothes or a dwelling was
it is in the third book of the social contract , where rousseau is discussing the problem of government, that it is most essential to remember that his discussion has in view mainly the city-state and not the nation.
a) consequences from the light of the starres. out of this, and the motion of the sunne, is made the science of
long time after men have begun to constitute common-wealths, imperfect, and apt to relapse into disorder, there may, principles of reason be found out, by industrious meditation, to make use of them, or be neglected by them, or not, concerneth my
but god has no ends: the worship we do him, proceeds from our duty, and is directed according to our capacity, by those rules of honour, that reason dictateth to be done by the weak to the more potent men, in hope of benefit, for fear of dammage, or in
body, unless it were determined and led by the mind, be capable of building a single temple.
if we cannot overtake it, we may approach it and view it, and if we do not advance so far as the fort, we may at least discover and make ourselves acquainted with the avenues.
"ejulatu, questu, gemitu, fremitibus resonando, multum flebiles voces refert:"
of all the troops of beggars who to-day lend lustre to the armies of kings, there is perhaps not one who would not have been driven with scorn out of a roman cohort, at a time when soldiers were the defenders of liberty.
of their hands; to make them bow down and bite the ground under the authority and reverence of the divine majesty.
it happens, as with cages, the birds without despair to get in, and those within despair of getting out. socrates being asked, whether it was more commodious to take a wife or not, "let a man take which course he will," said he; "he will repent."
for that which could not hinder a man from promising, ought not to be admitted as a hindrance of performing.
put to it in dance; where there are various coupees, changes, and quick motions of body, than in some other of a more sedate kind, where they are only to move a natural pace, and to represent their ordinary grace and presence.
six the word, power, is here used in a loose and popular sense. the more accurate explication of it would give additional evidence to this argument. see sect. seven.
we so willingly slip the collar of command upon any pretence whatever, and are so ready to usurp upon dominion, every one does so naturally aspire to liberty and power, that no utility whatever derived from the wit or valour of those he employs ought to
out of love alone shall my contempt and my warning bird take wing; but not out of the swamp!-
without any determinate end; so soon as she loses that great and common road, she enters into a labyrinth of a thousand several paths.
to which if we add the variety of opinions, and contrariety of interests, which unavoidably happen in all collections of men, the coming into society upon such terms would be only like cato's coming into the theatre, only to go out again.
a commander of an army in chiefe, if he be not popular, shall not be beloved, nor feared as he ought to be by his army; and consequently cannot performe that office with good successe.
that the wax it self was not that tast of honey , that smell of flowers , that whiteness , that shape , or that sound , but it was a body which awhile before appear'd to me so and so modified , but now otherwise .
of his money; nor the general, that can condemn him to death for deserting his post, or for not obeying the most desperate orders, can yet, with all his absolute power of life and death, dispose of one farthing of that soldier's estate, or seize one jot
"o, father, is it then to be conceiv'd that any of these spirits, so sublime, should hence to the celestial regions climb, and thence return to earth to reassume their sluggish bodies rotting in a tomb? for wretched life whence does such fondness come?"
here are caves and thickets: we shall go astray!-halt! stand still! seest thou not owls and bats in fluttering fray?
george sechel, chief commander of the peasants of poland, who committed so many mischiefs under the title of the crusade, being defeated in battle and taken bu the vayvode of transylvania, was three days bound naked upon the rack exposed to all sorts of
touched nothing of that which is mine."-- st. augustin, de civit. dei, i. ten. --the riches that made him rich and the goods that made him good, were still kept entire.
for 'tis a physical cheat to expect any that they say do not go direct to death: what matters if they go thither by accident, or if they easily slide and slip into the path that leads us to it?
before, however, this view had been worked up into a philosophical theory, it had already been used by hobbes to support precisely opposite principles.
beginning where those before them had left off, and thus connecting the lives and labours of many, we might collectively proceed much farther than each by himself could do.
it seems evident that, if all the scenes of nature were continually shifted in such a manner that no two events bore any resemblance to each other, but every object was entirely new, without any similitude to whatever had been seen before, we should
the least noise are the worst sleep suffocates and suppresses the faculties of the soul sufficiently covered by their virtue without any other robe the best authors too much humble and discourage me the impulse of nature, which is a rough counsellor the
i have entered into this discourse upon the occasion of an italian i lately received into my service, and who was clerk of the kitchen to the late cardinal caraffa till his death.
the difference of common-wealths, consisteth in the difference of the soveraign, or the person representative of all and every one of the multitude.
he stands to us for humanity. he is what we wish. having imagined and invested him, we ask how we should stand related in conversation and action with such a man, and are uneasy with fear. the same idea exalts conversation with him.
reprinted from the posthumous edition of one thousand seven hundred seventy seven, and edited with introduction, comparative tables of contents, and analytical index by fifty.a. selby-bigge, one thousand.a., late fellow of university college, oxford.
-"leave off," said the old man, and sprang up from the ground, "strike me no more, o zarathustra! one did it only for amusement!
if we could take notice how scrupulous the romans were in this, there would need but this example: asinius pollio found in the histories of caesar himself something misreported, a mistake occasioned; either by reason he could not have his eye in all parts
infallibility,) to the high priest. but be it evidence and truth it selfe that was given; or be it but admonition to the priest to endeavour to inform himself cleerly, and give judgment uprightly; yet in that it was given to the high priest, it was given
bodies politique for government of a province, colony, or town
at one rod from the shore its greatest fluctuation, when observed by means of a level on land directed toward a graduated staff on the ice, was three quarters of an inch, though the ice appeared firmly attached to the shore.
writes. this makes the author pedantic, and at the same time difficult to understand.
the most pressing interest of the ruler, and even his most indispensable duty, therefore, is to watch over the observation of the laws of which he is the minister, and on which his whole authority is founded.
for pure speculative reason has this peculiarity, that, in choosing the various objects of thought, it is able to define the limits of its own faculties, and even to give a complete enumeration of the possible modes of proposing problems to itself, and
not to mention the superfluousness of the addition of the word impossible to indicate the apodeictic certainty, which ought to be self-evident from the proposition itself, the proposition is affected by the condition of time, and as it were says: "a thing
these criteria of thought into properties of objects, as things in themselves.
from which place may be inferred indeed, that the pastors of the church ought to be maintained by their flocks; but not that the pastors were to determine, either the quantity, or the kind of their own allowance, and be (as it were) their own carvers.
established, as in your own. but if any man is offended by the freedom which i use with the belongings of another, i can tell him that nothing which has been written or been laid down, even in the schools of philosophy, respecting the sacred duties and
"that work was taken from the anvil half finished." --ovid, trist., i. six, twenty nine.
there are few who do not mend upon't, and health is a quality that cannot lie. that starched and ceremonious countenance looks not so much back as forward, and is rather intended to get a new husband than to lament the old.
and sometimes he offered me a drink. he came along early, crossing my bean-field, though without anxiety or haste to get to his work, such as yankees exhibit. he wasn't a-going to hurt himself. he didn't care if he only earned his board.
alien to me, and a mockery, are the present-day men, to whom of late my heart impelled me; and exiled am i from fatherlands and motherlands.
for the cause of sense, an ubiquity of species; that is, of the shews or apparitions of objects; which when they be apparitions to the eye, is sight; when to the eare, hearing; to the palate, tast; to the nostrill, smelling; and to the rest of the body,
but 'tis a commerce wherein a man must stand a little upon his guard, especially those, where the body can do much, as in me.
rome alone has the honour of having given to the world this great example, which never led to any abuse, and yet has never been followed.
i know that some writers have given other explanations of the origin of political societies, such as the conquest of the powerful, or the association of the weak. it is, indeed, indifferent to my argument which of these causes we choose.
"behold, zarathustra! even the people learn from thee, and acquire faith in thy teaching: but for them to believe fully in thee, one thing is still needful-thou must first of all convince us cripples!
which the reader can easily supply for himself. i shall confine myself to a glance at mankind in this new situation.
secondly, that no devil, angel, or other created spirit, can do a miracle. for it must either be by vertue of some naturall science, or by incantation, that is, vertue of words.
and though the soveraign assembly, may give power to others, to elect new men, for supply of their court; yet it is still by their authority, that the election is made; and by the same it may (when the publique shall require it) be recalled.
other mortal hand; which one of his followers has thus imitated: ut potero, explicabo: nec tamen, ut pythius apollo, certa ut sint et fixa qu dixero; sed, ut homunculus, probabilia conjectura sequens: "i will, as well as i am able, explain; affirming, yet
accord; the two hostile brother-geniuses in philosophy, who pushed in different directions towards the opposite poles of german thought, and thereby wronged each other as only brothers will do.--what is lacking in england, and has always been lacking,
we may make the same experiment with regard to the intuition of objects. if the intuition must conform to the nature of the objects, i do not see how we can know anything of them a priori .
as between his own happiness and that of others, utilitarianism requires him to be as strictly impartial as a disinterested and benevolent spectator. in the golden rule of jesus of nazareth, we read the complete spirit of the ethics of utility.
what can be said in excuse for other moralists is equally available for them, namely, that if there is to be any error, it is better that it should be on that side.
morals--regarded as the doctrine of the relations of supremacy under which the phenomenon of "life" manifests itself.
when its errands are noble and adequate, a steamboat bridging the atlantic between old and new england and arriving at its ports with the punctuality of a planet, is a step of man into harmony with nature. the boat at st.
power fails she would supply it with policy, and make use of sleight of hand where force of limbs will not serve her turn?
preserving himself from hurtful things, became, nevertheless, by some distemper in his brain, possessed with a conceit that he was perpetually in the theatre, a spectator of the finest sights and the best comedies in the world; and being cured by the
in this state of affairs, equality might have been sustained, had the talents of individuals been equal, and had, for example, the use of iron and the consumption of commodities always exactly balanced each other; but, as there was nothing to preserve
why does not some one of them take it into her head to make that noble socratical bargain between body and soul, purchasing a philosophical and spiritual intelligence and generation at the price of her thighs, which is the highest price she can get for
i cannot decently fold up a letter, nor could ever make a pen, or carve at table worth a pin, nor saddle a horse, nor carry a hawk and fly her, nor hunt the dogs, nor lure a hawk, nor speak to a horse.
i have also given the principles for determining the proportional number of votes for declaring that will.
for which reason aristotle holds him equally exempt from virtue and vice: neque gratia, neque ira teneri potest; quod quo talia essent, imbecilla essent omnia?
perhaps i shall hear a solitary loon laugh as he dives and plumes himself, or shall see a lonely fisher in his boat, like a floating leaf, beholding his form reflected in the waves, where lately a hundred men securely labored.
is some consideration of state, intervenient in matter of law.
neverthelesse, the contrary doctrine, namely, that there be incorporeall spirits, hath hitherto so prevailed in the church, that the use of exorcisme, (that is to say, of ejection of devills by conjuration) is thereupon built; and (though rarely and
a lower form, obstinacy, are the faults which are to be severely whipped out of them, both in their infancy and in their progress, otherwise they grow up and increase with them; and after a tongue has once got the knack of lying, 'tis not to be imagined
such as return from the new world discovered by the spaniards in our fathers' days, testify to us how much more honestly and regularly those nations live, without magistrate and without law, than ours do, where there are more officers and lawyers than
the reason for which henry four is said to have embraced the roman religion ought to make every honest man leave it, and still more any prince who knows how to reason.
when we consider the unknown circumstance of an object, by which the degree or quantity of its effect is fixed and determined, we call that its power: and accordingly, it is allowed by all philosophers, that the effect is the measure of the power.
in this way, i have found heavens, stars, an earth, and even on the earth water, air, fire, minerals, and some other things of this kind, which of all others are the most common and simple, and hence the easiest to know.
between two moments there is always a certain time, and between two states existing in these moments there is always a difference having a certain quantity (for all parts of phenomena are in their turn quantities).
any necessity binding on the understanding to contain a priori the conditions of these objects.
the contrary. this is therefore the fundamentall article of christian faith. a third place is, one joh. four.one. "beloved, beleeve not every spirit.
if their neighbours pass over the mountains to assault them, and obtain a victory, all the victors gain by it is glory only, and the advantage of having proved themselves the better in valour and virtue: for they never meddle with the goods of the
not centre where it works. prudence is false when detached. it is legitimate when it is the natural history of the soul incarnate, when it unfolds the beauty of laws within the narrow scope of the senses.
there is no appearance that he disguised anything, either upon the account of hatred, favour, or vanity; of which the free censures he passes upon the great ones, and particularly those by whom he was advanced and employed in commands of great trust and
christian peoples. as the new idea of a kingdom of the other world could never have occurred to pagans, they always looked on the christians as really rebels, who, while feigning to submit, were only waiting for the chance to make themselves independent
and therefore i cannot so often revisit the sites of their streets and houses, and those ruins profound even to the antipodes, that i am not interested in them.
i consider the division by paragraphs to be necessary only up to this point, because we had to treat of the elementary conceptions.
running against alexander, purposely missed his blow, and made a fault in his career; alexander chid him for it, but he ought to have had him whipped.
mahomet held very sane views, and linked his political system well together; and, as long as the form of his government continued under the caliphs who succeeded him, that government was indeed one, and so far good.
the usefulness of an opinion is itself matter of opinion: as disputable, as open to discussion, and requiring discussion as much, as the opinion itself.
in summe, the histories and the prophecies of the old testament, and the gospels, and epistles of the new testament, have had one and the same scope, to convert men to the obedience of god; one. in moses, and the priests; two.
in these other extravagant accusations, i should be apt to say, that it is sufficient a man, what recommendation soever he may have, be believed as to human things; but of what is beyond his conception, and of supernatural effect, he ought then only to be
and yet, though his rebellion is so universally complained of, and that proof is thence deduced to condemn him, if he had, nevertheless, feed me to plead his cause, i should peradventure, bring the rest of his fellow-members into suspicion of complotting
men that live upon pillage and borrowing, expose their purchases and buildings to every one's view: but do not proclaim how they came by the money.
moreover, if the notion of wax seems more distinct after it is made known to me, not only by my sight or touch , but by more and other causes; how much the more distinctly must i confess my self known unto my self , seeing that all sort of reasoning which
this ceremony was not therefore new in our saviours time. for jairus (mark five.twenty three.) whose daughter was sick, besought our saviour (not to heal her, but) "to lay his hands upon her, that shee might bee healed." and (matth.
but inasmuch as the cultivation in ourselves of a sensitive feeling on the subject of veracity, is one of the most useful, and the enfeeblement of that feeling one of the most hurtful, things to which our conduct can be instrumental; and inasmuch as any,
which was not given by the text to all his successors; for wee see they claim it in the world that now is.
i do not repute it the more valiant for not being able to combat; my temptations are so broken and mortified, that they are not worth its opposition; holding but out my hands, i repel them.
he who cannot attain the noble stoical impassibility, let him secure himself in the bosom of this popular stolidity of mine; what they performed by virtue, i inure myself to do by temperament.
there are, however, pure principles a priori, which nevertheless i should not ascribe to the pure understanding-for this reason, that they are not derived from pure conceptions, but (although by the mediation of the understanding) from pure intuitions.
"flere omnes repente, et offensare capita."
and after it was sold, was it not in thy power?" which sheweth he needed not to have saved his land, nor his money by lying, as not being bound to contribute any thing at all, unlesse he had pleased.
and, as to the philosophers, a sort of men remote from all public affairs, they have been sometimes also despised by the comic liberty of their times; their opinions and manners making them appear, to men of another sort, ridiculous.
aristodemus, king of the messenians, killed himself out of a fancy of ill omen, from i know not what howling of his dogs; and king midas did as much upon the account of some foolish dream he had dreamed.
augustine, who was himself such a man.--should, however, the contrariety and conflict in such natures operate as an additional incentive and stimulus to life--and if, on the other hand, in addition to their powerful and irreconcilable instincts, they have
and whereas they have, all their times, sacrificed to themselves, they become in the end, themselves sacrifices to the inconstancy of fortune, whose wings they thought, by their self-wisdom, to have pinioned.
it will be said, perhaps, that whoever has men to govern, ought not to seek, beyond their nature, a perfection of which they are incapable; that he ought not to desire to destroy their passions; and that the execution of such an attempt is no more
and when burger said that "people would make learned expositions as to who leonora really was," we see this literally fulfilled in goethe's case, for we now have many learned expositions on faust and the faust legend.
in this fashion too a french teacher turns out his pupil to be an infant prodigy, and for the rest of his life to be nothing whatsoever. the empire of russia will aspire to conquer europe, and will itself be conquered.
thus an infant believes that of its own free will it desires milk, an angry child believes that it freely desires vengeance, a timid child believes that it freely desires to run away; further, a drunken man believes that he utters from the free decision
obliged before, as by an oath of allegiance.
sextilia, wife of scaurus, and paxaea, wife of labeo, to encourage their husbands to avoid the dangers that pressed upon them, wherein they had no other share than conjugal affection, voluntarily sacrificed their own lives to serve them in this extreme
to find him out a tutor, who has rather a well-made than a well-filled head;-- "'tete bien faite', an expression created by montaigne, and which has remained a part of our language."--servan.
proof.--a good which prevents our enjoyment of a greater good is in reality an evil; for we apply the terms good and bad to things, in so far as we compare them one with another (see preface to this part); therefore, evil is in reality a lesser good;
so that whoever in seeing them can count one rank may easily number the whole troop, by reason that the depth is equal to the breadth, and the breadth to the length.
those actions, therefore, which have regard solely to the good of the agent i set down to courage, those which aim at the good of others i set down to highmindedness.
one hundred fifty five. the sense of the tragic increases and declines with sensuousness.
juletta . why, slaves, 'tis in our power to hang ye. master . very likely, 'tis in our powers, then, to be hanged, and scorn ye.
that, however, of which i am master and knower, is the brain of the leech:-that is my world!
one attraction in coming to the woods to live was that i should have leisure and opportunity to see the spring come in. the ice in the pond at length begins to be honey-combed, and i can set my heel in it as i walk.
all that is unhomelike in the future, and whatever maketh strayed birds shiver, is verily more homelike and familiar than your "reality."
the mean while using him for their own ends, no doubt, he cures himself of his dyspepsia, the globe acquires a faint blush on one or both of its cheeks, as if it were beginning to be ripe, and life loses its crudity and is once more sweet and wholesome to
"quum de religione agitur, ti. coruncanium, p. scipionem, p. scaevolam, pontifices maximos, non zenonem, aut cleanthem, aut chrysippum, sequor."
chapter thirty six. of the word of god, and of prophets
the point in rousseau's theory of sovereignty that offers most difficulty is his view (book two, chap, vii) that, for every state, a legislator is necessary.
note i.--i have thus set forth the cause of those notions, which are common to all men, and which form the basis of our ratiocination.
liberty of disputing against soveraign power
every man may make use of without injury to his neighbour.
entertain us with fables: astrologers and physicians everything has many faces and several aspects extremity of philosophy is hurtful friendships that the law and natural obligation impose upon us gewgaw to hang in a cabinet or at the end of the tongue
"idque apud imperitos humanitas vocabatur, cum pars servitutis esset." "fools called 'humanity' what was a part of slavery," tacitus, agricola , thirty one.
for in those things men hate, they find a continuall, and unavoydable molestation; whereby either a mans patience must be everlasting, or he must be eased by removing the power of that which molesteth him; the former is difficult; the later is many times
for prudence, is but experience; which equall time, equally bestowes on all men, in those things they equally apply themselves unto.
the exactly regulated movements of his mind, his piety, his virtue, his justice, his vivacity, the solidity and soundness of his judgment, the loftiness of his ideas, raised so far above the common level, his learning, the grace which accompanied his most
and wandered i alone, for what did my soul hunger by night and in labyrinthine paths? and climbed i mountains, whom did i ever seek, if not thee, upon mountains?
for the aim of the people is more honest than that of the nobility, the latter desiring to oppress, and the former merely to avoid oppression.
that is to say, it would not be possible through perception to distinguish one phenomenon from another, as regards relations of time; because the succession in the act of apprehension would always be of the same sort, and therefore there would be nothing
threatens me with destruction: for, by the fundamental law of nature, man being to be preserved as much as possible, when all cannot be preserved, the safety of the innocent is to be preferred: and one may destroy a man who makes war upon him, or has
as the orientals say, "a cur's tail may be warmed, and pressed, and bound round with ligatures, and after a twelve years' labor bestowed upon it, still it will retain its natural form."
once spirit was god, then it became man, and now it even becometh populace.
the error of paganism and the ignorance of our sacred truth, let this great soul of plato, but great only in human greatness, fall also into this other mistake, "that children and old men were most susceptible of religion," as if it sprung and derived its
well-disposed and well-descended souls pursue, indeed, the same methods, and represent in their actions the same face that virtue itself does: but the word virtue imports, i know not what, more great and active than merely for a man to suffer himself, by
thou wilt not feel it long if thou feelest it too much; it will either put an end to itself or to thee; it comes to the same thing; if thou canst not support it, it will export thee:
if he have found his centre, the deity will shine through him, through all the disguises of ignorance, of ungenial temperament, of unfavorable circumstance. the tone of seeking is one, and the tone of having is another.
one the slow formation and the progress of the republic of venice in its lagoons are a notable instance of this sequence; and it is most astonishing that, after more than twelve hundred years' existence, the venetians seem to be still at the second stage,
we have representations within us, of which also we can be conscious.
the obstinacy of their battles is wonderful, and they never end without great effusion of blood: for as to running away, they know not what it is.
i ask, if it was ever known that a savage took it into his head, when at liberty, to complain of life or to make away with himself. let us therefore judge, with less vanity, on which side the real misery is found.
amongst the natural deaths, that which proceeds from weakness and stupor i think the most favourable; amongst those that are violent, i can worse endure to think of a precipice than of the fall of a house that will crush me in a moment, and of a wound
eighty seven. fettered heart, free spirit--when one firmly fetters one's heart and keeps it prisoner, one can allow one's spirit many liberties: i said this once before but people do not believe it when i say so, unless they know it already.
earth, confined to a horizon of a few paces, did not at once point out the nature and limits of his ideas. on this subject. i could form none but vague and almost imaginary conjectures.
but if i have found grace before thee, send down the holy spirit into me, and i shall write all that hath been done in the world, since the beginning, which were written in thy law, that men may find thy path, and that they which will live in the later
so did he vainly conclude as to its birth and youth, by the vigour he observed in the wits of his time, abounding in novelties and the invention of divers arts:
after this he awaited an opportunity for crushing the orsinis, having dispersed the adherents of the colonna family, and when the opportunity arrived he made good use of it, for the orsini seeing at length that the greatness of the duke and of the church
add to this that what the poor pay is lost to them for ever, and remains in, or returns to, the hands of the rich: and as, to those who share in the government or to their dependents, the whole produce of the taxes must sooner or later pass, although they
nor is the term thus ignorantly misapplied solely in disparagement, but occasionally in compliment; as though it implied superiority to frivolity and the mere pleasures of the moment.
montesquieu took laws as they were, and saw what sort of men they made: rousseau, founding his whole system on human freedom, takes man as the basis, and regards him as giving himself what laws he pleases.
and that if those things were now newly presented to us, we should think them as incredible, if not more, than any others.
serpent; or for the jews when they were out of their owne countrey, to turn their faces (when they prayed) toward the temple of jerusalem; or for moses to put off his shoes when he was before the flaming bush, the ground appertaining to mount sinai; which
why are nature's changes bound to a fixed and ordered round? what to leagued peace hath bent every warring element? wherefore doth the rosy morn rise on phoebus' car upborne? why should phoebe rule the night, led by hesper's guiding light?
wood, and adjoining to it a mount raised four or five steps, upon which she is brought and served with a magnificent repast; which being done, she falls to dancing and singing, and gives order, when she thinks fit, to kindle the fire.
good to himselfe; which (as i said before) is of every mans will the proper object.
but because no man can demand a right to it, by his own righteousnesse, or any other power in himselfe, but by the free grace of god onely; they say, no man can merit paradise ex condigno.
sixteen. there is, however, one contradictory phenomenon, which may prove that it is not absolutely impossible for ideas to arise, independent of their correspondent impressions.
the "i think" must accompany all my representations, for otherwise something would be represented in me which could not be thought; in other words, the representation would either be impossible, or at least be, in relation to me, nothing.
why will he give up this empire, and subject himself to the dominion and controul of any other power?
is it not better, with virtue by one's side, to endure continual misfortune, than to burst with an endless surfeit of good things? it is the overloaded stomach that is rent asunder: death treats starvation more gently.
impatiently and wantonly from branch to branch, sometimes with gloomy aspect, like a cloud over-charged with interrogative signs--and often sick unto death of its will! paralysis of will, where do we not find this cripple sitting nowadays!
becomes a good musician by hearing a fine song," may properly be said of such an admonition as this. these are apprenticeships that are to be served beforehand, by a long and continued education.
strange, and hard words suffocates the people, and either overwhelm the common-wealth with oppression, or cast it into the fire of a civill warre.
men disturb and irritate the disease by contrary oppositions; it must be the way of living that must gently dissolve, and bring it to its end.
the cap of a citizen delivered from slavery, the civic crown of him who had saved the life of another, were looked upon with the greatest pleasure amid the pomp of their triumphs; and it is remarkable that among the crowns which were bestowed in honour of
i was always superstitiously afraid of giving offence, and have ever had a great respect for her i loved: besides, he who in this traffic takes away the reverence, defaces at the same time the lustre.
suppose a person loves the south as i love it--as a great school of recovery for the most spiritual and the most sensuous ills, as a boundless solar profusion and effulgence which o'erspreads a sovereign existence believing in itself--well, such a person
he has been bodily nourished on what he has eaten, and mentally on what he has read, and through them become what he is.
any probable token of divine revelation; that the religion which they desire to uphold, must be suspected likewise; and (without the feare of the civill sword) contradicted and rejected.
"mundus universus exercet histrioniam." -- petronius arbiter, iii. eight.
twelve.twenty eight.) "there shall none of my words be prolonged any more:" by "words" are understood those things, which god promised to his people. and in the new testament (mat.
thus expired this wonder of his own and succeeding ages, desired and lamented by all men, qual'd by none. he was buried in a costly monument consisting of four sides, upon which were inscribed epitaphs; bestow'd upon him by many renown'd persons.
but that which is finite, and has a conditioned existence, cannot be produced by the absolute nature of any attribute of god; for whatsoever follows from the absolute nature of any attribute of god is infinite and eternal (by prop. xxi.).
with their virtues they want to scratch out the eyes of their enemies; and they elevate themselves only that they may lower others.
state, to weigh and appreciate its happiness and to amplify it.
ministeriall was the office of deacons, that is, of them that were appointed to the administration of the secular necessities of the church, at such time as they lived upon a common stock of mony, raised out of the voluntary contributions of the faithfull.
when he found that he could make no progress by assuming that all the heavenly bodies revolved round the spectator, he reversed the process, and tried the experiment of assuming that the spectator revolved, while the stars remained at rest.
--would not be prevailed upon, what mean and unmanly satisfactions soever were tendered to him, to condescend to milder conditions than that the ladies and gentlewomen only who were in the town with the duke might go out without violation of their honour,
for to allege, to their disparagement, that 'tis by the sole instruction and dictate of nature that they know all this, is not to take from them the dignity of knowledge and reason, but with greater force to attribute it to them than to us, for the honour
words of our submission; but on the intention; which is to be understood by the end thereof. when therefore our refusall to obey, frustrates the end for which the soveraignty was ordained; then there is no liberty to refuse: otherwise there is.
"could we see on all parts the unlimited magnitude of regions and of times, upon which the mind being intent, could wander so far and wide, that no limit is to be seen, in which it can bound its eye, we should, in that infinite immensity, discover an
as to our diverse usages of giving the lie, and the laws of honour in that case, and the alteration they have received, i defer saying what i know of them to another time, and shall learn, if i can, in the meanwhile, at what time the custom took beginning
we can, therefore, set down as a contrary to pride an emotion which i will call self--abasement, for as from self--complacency springs pride, so from humility springs self--abasement, which i will accordingly thus define:
extravagant action for argument of his madnesse.
informs us were invented; for these epicycles, eccentrics, and concentrics , which astrology makes use of to carry on the motions of the stars, she gives us for the best she could invent upon that subject; as also, in all the rest, philosophy presents us
grotius and the rest find in war another origin for the so-called right of slavery.
the young squat still and flat, often running their heads under a leaf, and mind only their mother's directions given from a distance, nor will your approach make them run again and betray themselves.
words (def. viii.) eternity; that is, in so far as it is considered absolutely. a mode, therefore, which necessarily exists as infinite, must follow from the absolute nature of some attribute of god, either immediately (prop.
as to greek, of which i have but a mere smattering, my father also designed to have it taught me by a device, but a new one, and by way of sport; tossing our declensions to and fro, after the manner of those who, by certain games of tables, learn geometry
i had been taught all that others learned there; and not contented with the sciences actually taught us, i had, in addition, read all the books that had fallen into my hands, treating of such branches as are esteemed the most curious and rare.
"tales sunt hominum mentes, quali pater ipse juppiter auctificas lustravit lumine terras."
the errors of young men, are the ruin of business; but the errors of aged men, amount but to this, that more might have been done, or sooner.
'tis a thousand pities that matters should be at such a pass in this age of ours, that philosophy, even with men of understanding, should be, looked upon as a vain and fantastic name, a thing of no use, no value, either in opinion or effect, of which i
for of other affections, there is occasion given, but now and then; and therefore it was well said, invidia festos dies non agit: for it is ever working upon some or other.
picture of the state of nature, how far even the natural inequalities of mankind are from having that reality and influence which modern writers suppose.
'tis likely that the eyes of animals, which we see to be of divers colours, produce the appearance of bodies the same with their eyes.
see an old man who begs of god that he will maintain his health vigorous and entire; that is to say, that he restore him to youth:
and if it be conferred without due respect of merit, it puts him out of countenance who receives it, and is received ungraciously.
if we look at human society with a calm and disinterested eye, it seems, at first, to show us only the violence of the powerful and the oppression of the weak.
which was two or three hours after, i felt myself on a sudden involved in terrible pain, having my limbs battered and ground with my fall, and was.
sect. one hundred seventy eight. but supposing, which seldom happens, that the conquerors and conquered never incorporate into one people, under the same laws and freedom; let us see next what power a lawful conqueror has over the subdued: and that i say
generally indeed without impairing at all, the trustworthiness of the conclusions of those sciences.
endurable.--or rather, has not this already happened? have not we ourselves been--that "noble posterity"? and, in so far as we now comprehend this, is it not--thereby already past?
the books of ecclesiastes and the canticles have nothing that was not solomons, except it be the titles, or inscriptions.
usually the red squirrel ( sciurus hudsonius ) waked me in the dawn, coursing over the roof and up and down the sides of the house, as if sent out of the woods for this purpose.
but our saviour was sent to perswade the jews to return to, and to invite the gentiles, to receive the kingdome of his father, and not to reign in majesty, no not, as his fathers lieutenant, till the day of judgment.
after thee, however, o zarathustra, did i fly and hie longest; and though i hid myself from thee, i was nevertheless thy best shadow: wherever thou hast sat, there sat i also.
"to talk with the point of a fork," (affectedly)
but this is a sure rule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general, in a manner upon all the ministers of an estate; then the envy (though hidden) is truly upon the state itself.
politiques,(lib.six.cap.two) "in democracy, liberty is to be supposed: for 'tis commonly held, that no man is free in any other government."
it is the truth, however, that the good must be pharisees-they have no choice!
be this as it may, it ought to be seen that such institutions necessarily subvert the true economic system, which draws the principal revenue of the state from the public demesne, and leave only the troublesome resource of subsidies and imposts; with
he proposes himself for contests where time, want, danger, are in the lists, and he alone is victor who has truth enough in his constitution to preserve the delicacy of his beauty from the wear and tear of all these.
would choose them all, and that paris got himself into trouble for having preferred one before the other two: but, having taken them home to his house, he sent them back untouched.
world, discharging human nature from the awe of divine judgments: quod beatum terumque sit, id nec habere negotii quicquam, nec exhibere alteri: "what is blessed and eternal has neither any business itself nor gives any to another."
"she leading, the maiden, furtively passing by the recumbent guards, goes alone in the darkness to the youth." --tibullus, ii. two, seventy five.
but because no political society can be, nor subsist, without having in itself the power to preserve the property, and in order thereunto, punish the offences of all those of that society; there, and there only is political society, where every one of the
but i am not, nevertheless, of opinion, that he committed so great an error in going out, as men commonly reproach his memory withal, as he did in choosing a gentle and submissive way for the effecting his purpose, and in endeavouring to quiet this storm,
explanation--self--complacency is opposed to humility, in so far as we thereby mean pleasure arising from a contemplation of our own power of action; but, in so far as we mean thereby pleasure accompanied by the idea of any action which we believe we have
"he wanders far from the truth, in my opinion, who thinks that government more absolute and durable which is acquired by force than that which is attached to friendship."--terence, adelph., i. i, forty.
and xl.); this i call reason and knowledge of the second kind. besides these two kinds of knowledge, there is, as i will hereafter show, a third kind of knowledge, which we will call intuition.
the emperor adrian since made use of the same words, and kings should be often put in mind of them, to make them know that the great office conferred upon them of the command of so many men, is not an employment of ease; and that there is nothing can so
"and conquered all but the indomitable mind of cato." --horace, od., ii. one, twenty three.
"whom if thou shouldst place in a company of girls, it would require a thousand experts to distinguish him, with his loose locks and ambiguous countenance."--horace, od., ii. five, twenty one.
the second thing, however, is my little finger. and when ye have that, then take the whole hand also, yea, and the heart with it! welcome here, welcome to you, my guests!"
moreover he must encourage his citizens to follow their callings quietly, whether in commerce, or agriculture, or any other trade that men follow, so that this one shall not refrain from improving his possessions through fear that they may be taken from
it reckons how much it stands indebted to god that its conscience and the intestine passions are in repose; that it has the body in its natural disposition, orderly and competently enjoying the soft and soothing functions by which he, of his grace is
work: whatever there is of life and marrow is smothered and lost in the long preparation.
for there is no question, but a just fear of an imminent danger, though there be no blow given, is a lawful cause of a war.
fortune hard to resolve a man's judgment against the common opinions haste trips up its own heels, fetters, and stops itself hate all sorts of obligation and restraint hate remedies that are more troublesome than the disease itself have ever had a great
zarathustra, however, laid his hand upon his mouth for the third time, and said:
government were in a child. for as a child wants the judgement to dissent from counsell given him, and is thereby necessitated to take the advise of them, or him, to whom he is committed: so an assembly wanteth the liberty, to dissent from the counsell of
wherefore d.cartes concludes that an understanding thing and intellection (which is the act of an understanding thing) are the same; or at least that an understanding thing and the intellect (which is the power of an understanding thing) are the same; and
the pride of youth is still upon thee; late hast thou become young: but he who would become a child must surmount even his youth."-
no, whatever they may say, when, despite its renown, a country is depopulated, it is not true that all is well, and it is not enough that a poet should have an income of one hundred,zero francs to make his age the best of all.
when princes and their ministers stand in this relation to each other, they can rely the one upon the other; when it is otherwise, the end is always injurious either for one or the other of them.
and simon ockley's history of the saracens recounts the prodigies of individual valor, with admiration all the more evident on the part of the narrator that he seems to think that his place in christian oxford requires of him some proper protestations of
iterations are commonly loss of time. but there is no such gain of time, as to iterate often the state of the question; for it chaseth away many a frivolous speech, as it is coming forth.
if a monarch, or soveraign assembly, grant a liberty to all, or any of his subjects; which grant standing, he is disabled to provide for their safety, the grant is voyd; unlesse he directly renounce, or transferre the soveraignty to another.
"let my old age have a fixed seat; let there be a limit to fatigues from the sea, journeys, warfare."--horace, od., ii. six, six.
me by my birth; all natural constitution is equally just and easy. my soul is such a poltroon, that i measure not good fortune by the height, but by the facility.
no body could think himself injured by the drinking of another man, though he took a good draught, who had a whole river of the same water left him to quench his thirst: and the case of land and water, where there is enough of both, is perfectly the same.
and if they should altogether praise me, how could i go to sleep on their praise? a girdle of spines is their praise unto me: it scratcheth me even when i take it off.
but whereas thou dost profess thyself desirous of hearing, with what ardour wouldst thou not burn didst thou but perceive whither it is my task to lead thee!'
what a world of people do we see in the wars betwixt the turks and the greeks, rather embrace a cruel death than uncircumcise themselves to admit of baptism? an example of which no sort of religion is incapable.
the nature of these revelations is the same; they are perceptions of the absolute law. they are solutions of the soul's own questions. they do not answer the questions which the understanding asks.
manifesting its power by not suffering any fresh and living conviction to get in, but itself doing nothing for the mind or heart, except standing sentinel over them to keep them vacant.
in the eleven chap. of numbers. verse seventeen.
but, to speak practically and as a citizen, unlike those who call themselves no-government men, one ask for, not at once no government, but at once a better government.
exists (coroll. after two. xiii.). furthermore (two. vii. coroll., two. xvi. coroll.
those who were charged to convey the message to one thousand. d'usee say that they cannot find him; and i believe that, if he has been here, he is so no longer.
and as the last appetite in deliberation is called the will, so the last opinion in search of the truth of past, and future, is called the judgement, or resolute and final sentence of him that discourseth.
sudden out of the ruines of that heathen power.
onely of the fact, but also of the right: and in a question of crime, not onely determine whether done, or not done; but also whether it be murder, homicide, felony, assault, and the like, which are determinations of law: but because they are not supposed
"and as a stone torn from the mountain's top by the wind or rain torrents, or loosened by age, falls massive with mighty force, bounds here and there, in its course sweeps from the earth with it woods, herds, and men."--aeneid, xii.
ah, lieth everything already withered and grey which but lately stood green and many-hued on this meadow! and how much honey of hope did i carry hence into my beehives!
enemies or by the magistrates; in this case he might often find himself deceived, as happened in rome to the gracchi and in florence to messer georgio scali.
the same manner; and that nothing leads us to this inference but custom or a certain instinct of our nature; which it is indeed difficult to resist, but which, like other instincts, may be fallacious and deceitful.
eighty. the case is the same with moral as with physical ill. it cannot reasonably be supposed, that those remote considerations, which are found of so little efficacy with regard to one, will have a more powerful influence with regard to the other.
if a man lose his balance and immerse himself in any trades or pleasures for their own sake, he may be a good wheel or pin, but he is not a cultivated man.
our critique must, indeed, lay before us a complete enumeration of all the radical conceptions which constitute the said pure knowledge.
and had in express terms contradicted it, with the same certainty as they have for the miracle they relate.
think," consequently by means of the pure synthesis of the understanding, which lies a priori at the foundation of all empirical synthesis.
"thou goest to women? do not forget thy whip!"-
people of that kind of trading are very reserved, and pretend to be the most moderate imaginable and nearest to the opinions of those with whom they have to do; i expose myself in my stiff opinion, and after a method the most my own; a tender negotiator,
the phrase of a law is jubeo, injungo, i command, and enjoyn: the phrase of a charter is dedi, concessi, i have given, i have granted: but what is given or granted, to a man, is not forced upon him, by a law.
it is true, indeed, that the proofs and reasons that are founded upon experience and fact, i do not go about to untie, neither have they any end; i often cut them, as alexander did the gordian knot.
now necessity, in both these senses, (which, indeed, are at bottom the same) has universally, though tacitly, in the schools, in the pulpit, and in common life, been allowed to belong to the will of man; and no one has ever pretended to deny that we can
the foundations of so vast a building, is for them to do, who to make clean, efface; who reform particular defects by an universal confusion, and cure diseases by death:
knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience.
the hour hath now come for the down-goer to bless himself. thus-endeth zarathustra's down-going.'"-
seventeen. disappointment is pain accompanied by the idea of something past, which has had an issue contrary to our hope.
i would that every one should see my natural and ordinary pace, irregular as it is; i suffer myself to jog on at my own rate. neither are these subjects which a man is not permitted to be ignorant in, or casually and at a venture, to discourse of.
one may safely, however, affirm, that, if we consider these sciences in a proper light, their advantages and disadvantages nearly compensate each other, and reduce both of them to a state of equality.
apt to imagine it has a determinate idea annexed to it.
sword and presented themselves to receive the stroke; and many of them, when wounded to death, have sent to ask the spectators if they were satisfied with their behaviour, before they lay down to die upon the place.
i replied, that it was of no importance, being incidental to the complaint from which he suffered. "true, my brother," said he; "it would be unimportant, even though it should lead to what you most dread."
i do not know that this is true; but i experimentally know, that never civil government was by that means reformed; the order and regimen of manners depend upon some other expedient.
when you see me moved first, let me alone, right or wrong where the lion's skin is too short where their profit is, let them there have their pleasure too wherever the mind is perplexed, it is in an entire disorder whilst thou wast silent, thou seemedst
"if thou knowest," says carneades, "of a serpent lurking in a place where, without suspicion, a person is going to sit down, by whose death thou expectest an advantage, thou dost ill if thou dost not give him caution of his danger; and so much the more
thought from age to age. when at long intervals we turn over their abstruse pages, wonderful seems the calm and grand air of these few, these great spiritual lords who have walked in the world,-these of the old religion,-dwelling in a worship which makes
that is of dictators, or protectors of their authoritie; which are as much as temporary monarchs; to whom for a time, they may commit the entire exercise of their power; and have (at the end of that time) been oftner deprived thereof, than infant kings,
with respect to sickness, i shall not repeat the vain and false declamations which most healthy people pronounce against medicine; but i shall ask if any solid observations have been made from which it may be justly concluded that, in the countries where
from this obligation the prince derives a great advantage in preserving his power despite the people, without it being possible to say he has usurped it; for, seeming to avail himself only of his rights, he finds it very easy to extend them, and to
while they attempt this arduous task, they are deterred by no difficulties; but proceeding from particular instances to general principles, they still push on their enquiries to principles more general, and rest not satisfied till they arrive at those
but superstition hath been the confusion of many states, and bringeth in a new primum mobile, that ravisheth all the spheres of government.
he told us, that by straining himself in a leap his male organs came out; and the girls of that place have, to this day, a song, wherein they advise one another not to take too great strides, for fear of being turned into men, as mary germain was.
prop. twenty six. we endeavour to affirm, concerning that which we hate, everything which we conceive to affect it painfully; and, contrariwise, we endeavour to deny, concerning it, everything which we conceive to affect it pleasurably.
three. with respect to one category, namely, that of community, which is found in the third class, it is not so easy as with the others to detect its accordance with the form of the disjunctive judgement which corresponds to it in the table of the logical
the ideal of individual freedom is not the ideal of socialism, just as that invocation of governmental aid to which the socialist resorts is not consistent with the theory of laisser-faire . yet liberty was planned by mill and his wife in concert.
hence, the first rule--nay, this in itself is almost sufficient for a good style--is this, that the author should have something to say . ah! this implies a great deal.
and when you ask thales why he does not marry, he tells you, because he has no mind to leave any posterity behind him.
verily, no food of which the impure could be fellow-partakers! fire, would they think they devoured, and burn their mouths!
every nail driven should be as another rivet in the machine of the universe, you carrying on the work.
whensoever a man transferreth his right, or renounceth it; it is either in consideration of some right reciprocally transferred to himselfe; or for some other good he hopeth for thereby.
suis emittere ququam, et violare fidem primam, et convellere tota fundamenta, quibus nixatur vita salusque: non modo enim ratio ruat omnis, vita quoque ipsa concidat extemplo, nisi credere sensibus ausis, procipitesque locos vitare, et ctera, qu sint in
"ut, quasi transactis saepe omnibu rebu, profundant fluminis ingentes, fluctus, vestemque cruentent."
the increase in their expense is only an additional reason for supporting them, when the vanity of appearing wealthy reaps its profit from the price of the thing and the charge of the tax.
from this it follows that the censorship may be useful for the preservation of morality, but can never be so for its restoration.
he takes for granted wherever any one still professes to belong to the church.
angelo, a resplendent light appeared over the shadow of his head at morning and evening, whether he was in italy or france, and it was particularly conspicuous when the grass was moist with dew.
executed at lyons.-- in one thousand five hundred thirty six --and, since that, all the gentlemen who were in guise when the count of nassau entered into it, underwent the same punishment, as several others have done since for the like offence.
world: they may as well say, upon the same ground, that honest men may not oppose robbers or pirates, because this may occasion disorder or bloodshed.
that i possess license of judgments is a great disturbance to great affairs lose what i have a particular care to lock safe up loses more by defending his vineyard than if he gave it up.
and the number of presbyters encreasing, the presbyters of the chief city or province, got themselves an authority over the parochiall presbyters, and appropriated to themselves the names of bishops: and this was a second knot on christian liberty.
tease me with the uncertainty of their growing better; but that at the first push plunge me directly into the worst that can be expected
i deny a providence, you say, and supreme governor of the world, who guides the course of events, and punishes the vicious with infamy and disappointment, and rewards the virtuous with honour and success, in all their undertakings.
ye shall only have foes to be hated; but not foes to be despised: ye must be proud of your foes. thus have i already taught.
these vertues are of two sorts; naturall, and acquired.
and verily, many a chance came imperiously unto me: but still more imperiously did my will speak unto it,-then did it lie imploringly upon its knees-
epicurus supposes them either like or unlike.
acquired, very foolishly in my opinion; for i should as much value parts and virtues naturally and purely my own as those i had begged and obtained from education. it is not in our power to obtain a nobler reputation than to be favoured of god and nature.
bribe; and no man can be obliged to trust him. and thus also the controversie, and the condition of war remaineth, contrary to the law of nature.
potent men, digest hardly any thing that setteth up a power to bridle their affections; and learned men, any thing that discovereth their errours, and thereby lesseneth their authority: whereas the common-peoples minds, unlesse they be tainted with
ix.) an emotion towards that which is necessary is, other conditions being equal, more intense than an emotion that which is non--necessary. q.e.five hundred.
from whence wee may by the way observe, that there is no place for the superiority of the pope over other bishops, except in the territories whereof he is himself the civill soveraign; and where the emperour having soveraign power civill, hath expressely
belief doth not sanctify me, said he, least of all the belief in myself.
harm; though it be very possible, and reasonable, that the people should not go about to set any bounds to the prerogative of those kings, or rulers, who themselves transgressed not the bounds of the public good: for prerogative is nothing but the power
and the crown of all honours, the whole enterprise would be useless and the education void of success.
addressing himself to st. peter, he saith, simon, simon, satan seeks by suggesting a present domination, to weaken your faith of the future; but i have prayed for thee, that thy faith shall not fail; thou therefore (note this,) being converted, and
very indifferent as to that, for the fault will be theirs for having consulted me, and i could not refuse them that office. -- we may give advice to others, says rochefoucauld, but we cannot supply them with the wit to profit by it.
cannot conquer without them. whence it comes that the french are insufficiently strong to oppose the swiss, and without the aid of the swiss they will not venture against others.
proof.--this proposition is evident from the definition of an individual prefixed to lemma iv.
yet if thou lookest to his body alone, what creature canst thou find more feeble than man, who oftentimes is killed by the bite of a fly, or by some insect creeping into the inner passage of his system!
now, amongst the rest, drunkenness seems to me to be a gross and brutish vice.
now will i look about me more carefully to see whether there be not some other thing in me, of which i have not yet taken notice. i am sure that i am a thinking thing , and therefore do not i know what is required to make certain of any thing?
my bed, and i went in and extinguished it when it had burned a place as big as my hand. but my house occupied so sunny and sheltered a position, and its roof was so low, that i could afford to let the fire go out in the middle of almost any winter day.
and thus much may suffice to shew, that as far as we have any light from history, we have reason to conclude, that all peaceful beginnings of government have been laid in the consent of the people.
uncivilised man has not this admirable talent; and for want of reason and wisdom, is always foolishly ready to obey the first promptings of humanity.
and besides, in a work of a man's own, the liberty and authority of altering the order, of changing a word, incessantly varying the matter, makes it harder to stick in the memory of the author.
this cannot possibly be true, says the heart; and even the crude mind, after giving the matter its consideration, must have some sort of presentiment of the ideality of time.
but i find this law of one to one peremptory for conversation, which is the practice and consummation of friendship. do not mix waters too much. the best mix as ill as good and bad.
"falciferos memorant currus abscindere membra . . . ut tremere in terra videatur ab artubus id quod decidit abscissum; cum mens tamen atque hominis vis mobilitate mali, non quit sentire dolorem."
we may readily understand that there is in the state of nature nothing, which by universal consent is pronounced good or bad; for in the state of nature everyone thinks solely of his own advantage, and according to his disposition, with reference only to
assist it with fraud yet at least for ambition's sake, let us reject ambition
note.--this pain, accompanied by the idea of our own weakness, is called humility; the pleasure, which springs from the contemplation of ourselves, is called self--love or self--complacency.
besides which, the province is not despoiled by your officials, the subjects are pleased with the easy accessibility of their prince; and wishing to be loyal they have more reason to love him, and should they be otherwise they will have greater cause to
we ourselves, to do well, should never lay a hand upon our servants whilst our anger lasts. when the pulse beats, and we feel emotion in ourselves, let us defer the business; things will indeed appear otherwise to us when we are calm and cool.
and compelled to retrace their steps and strike into fresh paths, we may then feel quite sure that they are far from having attained to the certainty of scientific progress and may rather be said to be merely groping about in the dark.
bad, by their own liking, and disliking: by which means, in so great diversity of taste, there is nothing generally agreed on; but every one doth (as far as he dares) whatsoever seemeth good in his own eyes, to the subversion of common-wealth.
change of values-that is, change of the creating ones. always doth he destroy who hath to be a creator.
when we see the goats of candia, when wounded with an arrow, among a million of plants choose out dittany for their cure; and the tortoise, when she has eaten a viper, immediately go out to look for origanum to purge her; the dragon to rub and clear his
here is a hogshead of molasses or of brandy directed to john smith, cuttingsville, vermont, some trader among the green mountains, who imports for the farmers near his clearing, and now perchance stands over his bulk-head and thinks of the last arrivals
others. for example, tho it do not so easily appear, that in a rightangled triangle, the square of the base is equal to the squares of the sides, as it appears, that the base is suspended under its largest angle, yet the first proposition is no less
it is true, in being thus positive, and establishing a certain axiom, he quitted pyrrhonism; for the' pyrrhonians, when they say that ataraxy, which is the immobility of judgment, is the sovereign good, do not design to speak it affirmatively; but that
i conjure you all to look into your hearts, and to hearken to the secret voice of conscience. is there any among you who can find, throughout the universe, a more upright, more enlightened and more honourable body than your magistracy?
one am one of those who are most sensible of the power of imagination: every one is jostled by it, but some are overthrown by it. it has a very piercing impression upon me; and i make it my business to avoid, wanting force to resist it.
if they tell me that there may be as little soundness amongst foreigners, and that their manners are no better than ours: one first reply, that it is hard to be believed;
aristotle, in proof of this, instances the various calls of partridges, according to the situation of places:
now, to consider this simple reason for loving our children, that we have begot them, therefore calling them our second selves, it appears, methinks, that there is another kind of production proceeding from us, that is of no less recommendation: for that
the mere inquisition into great and occult things is very pleasant, even to those who acquire no other benefit than the reverence and fear of judging it." this is what they profess.
that our desires are augmented by difficulty
in earnest, protagoras told us a pretty flam in making man the measure of all things, that never knew so much as his own; and if it be not he, his dignity will not permit that any other creature should have this advantage; now he being so contrary in
proportion and regularity, so his heart is not susceptible of the feelings of love and admiration, which are even insensibly produced by the application of these ideas.
-thy great deliverer, o my soul, the nameless one-for whom future songs only will find names! and verily, already hath thy breath the fragrance of future songs,-
"all things truly seem more laudable to me that are performed without ostentation, and without the testimony of the people." --cicero, tusc. quaes., ii. twenty six.
for so far a man ought to make use of suspicions, as to provide, as if that should be true, that he suspects, yet it may do him no hurt.
they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir. but this last were fitter for a satire than for a serious observation.
but farther attributes or farther degrees of the same attributes, we can never be authorised to infer or suppose, by any rules of just reasoning.
we have one other pond just like this, white pond, in nine acre corner, about two and a half miles westerly; but, though i am acquainted with most of the ponds within a dozen miles of this centre i do not know a third of this pure and well-like character.
he saw that his people was barbarous, but did not see that it was not ripe for civilisation: he wanted to civilise it when it needed only hardening.
"what prevents us from speaking truth with a smile?" --horace, sat., i. i, twenty four.
samuel was displeased with the people, for that they desired a king, (for god was their king already, and samuel had but an authority under him); yet did samuel, when saul observed not his counsell, in destroying agag as god had commanded, anoint another
all which they do, to no other end, but only to extort some gentle or submissive word from them, or to frighten them so as to make them run away, to obtain this advantage that they were terrified, and that their constancy was shaken; and indeed, if
against the academics.-if a man, said epictetus, opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion.
"rarus enim ferme sensus communis in illa fortuna."
authority so rigid that the father was more feared than the magistrate, and was in his family tribunal both censor of morals and avenger of the laws.
it makes much for the estimation and preference of terence, that the father of roman eloquence has him so often, and alone of his class, in his mouth; and the opinion that the best judge of roman poets -- horace, de art. poetica, two hundred seventy nine.
if it be meant that utilitarianism does not recognise the revealed will of god as the supreme law of morals, i answer, that an utilitarian who believes in the perfect goodness and wisdom of god, necessarily believes that whatever god has thought fit to
is it not to build a wall without stone or brick, or some such thing, to write books without learning and without art? the fancies of music are carried on by art; mine by chance.
i disengage myself throughout from all worldly relations; my leave is soon taken of all but myself.
them he wishes the most grandeur, the answer to these questions is out of dispute in a sound marriage.
be this as it may, whoever was the author and inventor (and 'tis not reasonable, without greater certainty, to deprive sebond of that title), he was a man of great judgment and most admirable parts.
possess no forces which will be friendly and faithful to them.
these are the coarsest mills, in which all gossip is first rudely digested or cracked up before it is emptied into finer and more delicate hoppers within doors.
to have, or not to have, one's emotions, one's for and against, according to choice; to lower oneself to them for hours; to seat oneself on them as upon horses, and often as upon asses:--for one must know how to make use of their stupidity as well as of
it is. if any mans work abide, which he hath built thereupon, he shall receive a reward: if any mans work shall bee burnt, he shall suffer losse; but he himself shall be saved, yet so as by fire."
our eyes find it easier on a given occasion to produce a picture already often produced, than to seize upon the divergence and novelty of an impression: the latter requires more force, more "morality."
in his ultramontane army, infinitely favoured and esteemed in our court, and obliged to the king's bounty for the marquisate itself, which had been forfeited by his brother; and as to the rest, having no manner of provocation given him to do it, and even
the publique worth of a man, which is the value set on him by the common-wealth, is that which men commonly call dignity.
semi-seriously speculates on the possibility of his ms. being used to wrap up butter.
pursued by people who live for science or poetry, it goes its way earnestly and quietly, but extremely slowly; and it produces in europe scarcely a dozen works in a century, which, however, are permanent .
those things which are general, and wherein men of several factions do nevertheless agree; or in dealing with correspondence to particular persons, one by one. but i say not that the considerations of factions, is to be neglected.
"a man is not only to examine what every one says, but also what every one thinks, and from what reason every one thinks." --cicero, de offic:, i. forty one.
explication of the place in mark nine.one
theoxena, moved with a maternal charity towards her nephews, that she might have them under her own eyes and in her own protection, married poris: when presently comes a proclamation of the king's edict.
myself all the more closely. men on all occasions throw themselves upon foreign assistance to spare their own, which is alone certain and sufficient to him who knows how therewith to arm himself.
enjoy the estate that god by his bounty had put into my hands.
use diligence, he commonly swam over the rivers in his way; for he loved to march on foot, as also did alexander the great.
there should be moderation in these things; one must leave a great deal of their conduct to their own discretion; for, when all comes to all, no discipline can curb them throughout.
and therefore am perswaded, that he that shall read it with a purpose onely to be informed, shall be informed by it.
not stimulated with any hope of glory, as the popular and effeminate judgments of some have concluded (for that consideration was too mean and low to possess so generous, so haughty, and so determined a heart as his), but for the very beauty of the thing
imaginations do not vanish at the presence of the truth, in virtue of its being true, but because other imaginations, stronger than the first, supervene and exclude the present existence of that which we imagined, as i have shown in two. xvii.
for the frailty of life considered, and to how many ordinary and natural rocks it is exposed, one ought not to give up so large a portion of it to childhood, idleness, and apprenticeship.
and last of all, men, vehemently in love with their own new opinions, (though never so absurd,) and obstinately bent to maintain them, gave those their opinions also that reverenced name of conscience, as if they would have it seem unlawful, to change or
thus spake zarathustra, and rose from his couch beside the tree, as if awakening from a strange drunkenness: and behold! there stood the sun still exactly above his head. one might, however, rightly infer therefrom that zarathustra had not then slept long.
disposition of the assembly to be set at nought.
thus, if i take away from our representation of a body all that the understanding thinks as belonging to it, as substance, force, divisibility, etc., and also whatever belongs to sensation, as impenetrability, hardness, colour, etc.; yet there is still
"alcon hesterno signum jovis attigit: ille, quamvis marmoreus, vim patitur medici. ecce hodie, jussus transferri ex aeede vetusta, effertur, quamvis sit deus atque lapis."
also his hero-will hath he still to unlearn: an exalted one shall he be, and not only a sublime one:-the ether itself should raise him, the will-less one!
-"one excepted, whom i hold still dearer," answered the voluntary beggar. "thou thyself art good, o zarathustra, and better even than a cow!"
"so much does fear dread even the means of safety."--quint. curt., ii. two.
sect. one hundred eighty three. let the conqueror have as much justice on his side, as could be supposed, he has no right to seize more than the vanquished could forfeit: his life is at the victor's mercy; and his service and goods he may appropriate, to
science. and if moral ideas are apt, without extreme care, to fall into obscurity and confusion, the inferences are always much shorter in these disquisitions, and the intermediate steps, which lead to the conclusion, much fewer than in the sciences which
i never fastened my door night or day, though i was to be absent several days; not even when the next fall i spent a fortnight in the woods of maine. and yet my house was more respected than if it had been surrounded by a file of soldiers.
sect. one hundred thirty nine. but government, into whatsoever hands it is put, being, as i have before shewed, intrusted with this condition, and for this end, that men might have and secure their properties; the prince, or senate, however it may have
which experience in general (even internal experience) is distinguished from imagination, and which are always based on the proposition that there really is an external experience.-we may add the remark that the representation of something permanent in
men are raised to the level of the gods by a death which is admired even by those who fear them.
greatest oath they take is, to swear by the name of some dead person of reputation, laying their hand upon his tomb; where the newyear's gift the king sends every year to the princes, his vassals, is fire, which being brought, all the old fire is put out,
there are enough of them that evade all foreign communication, by which chastity may be corrupted:
experience, we have it however by jargon and heart: we are not content to know the extraction, kindred, and alliances of our neighbours; we desire, moreover, to have them our friends and to establish a correspondence and intelligence with them; but this
and i myself-do i thereby want to be man's accuser? ah, mine animals, this only have i learned hitherto, that for man his baddest is necessary for his best,-
if any one shall think that, amongst so many other examples that i had to choose out of in the sayings of socrates for my present purpose, i have made an ill choice of this, and shall judge this discourse of his elevated above common conceptions, i must
iii. the intersections of lines and their extremities are points.
on the contrary, so soon as we abstract in thought our own subjective nature, the object represented, with the properties ascribed to it by sensuous intuition, entirely disappears, because it was only this subjective nature that determined the form of the
but, in reading, our head is, however, really only the arena of some one else's thoughts.
but still he finds himself determined to draw it: and though he should be convinced that his understanding has no part in the operation, he would nevertheless continue in the same course of thinking.
sometimes, after staying in a village parlor till the family had all retired, i have returned to the woods, and, partly with a view to the next day's dinner, spent the hours of midnight fishing from a boat by moonlight, serenaded by owls and foxes, and
saints being in talke, one of them said to the other, "gabriel, let us make this man understand his vision:" for god needeth not, to distinguish his celestiall servants by names, which are usefull onely to the short memories of mortalls.
we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless.
and as to the case of the jews in particular, they were bound by expresse words (deut. seventeen.) to receive the determination of all hard questions, from the priests and judges of israel for the time being.
it is, therefore, essential to distinguish between the legal sovereign of jurisprudence, and the political sovereign of political science and philosophy. even so, it does not at once become clear what this political sovereign may be.
different appearances. but as all other ideas are clearly distinct and different from each other, we can never advance farther, by our utmost scrutiny, than to observe this diversity, and, by an obvious reflection, pronounce one thing not to be another.
therein viewing, therein hewing-they are the same thing: therefore depart into the forests and lay your sword to sleep!
association; there is as yet neither public good nor body politic. the man in question, even if he has enslaved half the world, is still only an individual; his interest, apart from that of others, is still a purely private interest.
by virtue of this inevitable nature, private will is overpowered, and, maugre our efforts or our imperfections, your genius will speak from you, and mine from me. that which we are, we shall teach, not voluntarily but involuntarily.
consent of others. nay more, you shall have atheists strive to get disciples, as it fareth with other sects.
herself a mortal stab in the breast, and then drawing it out of the wound, presented it to him, ending her life with this noble, generous, and immortal saying, "paete, non dolet"--having time to pronounce no more but those three never-to-be-forgotten
eight. byasses from prejudice, education, passion, party, c. hang more upon one mind than another.
nigh unto thee, though thou professest to be the ungodliest one, i feel a hale and holy odour of long benedictions: i feel glad and grieved thereby.
appetite is more sharp than one already half-glutted by the eyes appetite runs after that it has not appetite to read more, than glutted with that we have applaud his judgment than commend his knowledge apprenticeship and a resemblance of death
by the horror of that future condition, inspires them with a new belief!"
but hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined.
he that troubles his neighbour without a cause, is punished for it by the justice of the court he appeals to: and he that appeals to heaven must be sure he has right on his side; and a right too that is worth the trouble and cost of the appeal, as he will
this is only another name for subjecting god to the dominion of destiny, an utter absurdity in respect to god, whom we have shown to be the first and only free cause of the essence of all things and also of their existence.
i mean to say that one must have the right out of one's own experience--experience, as it seems to me, always implies unfortunate experience?--to treat of such an important question of rank, so as not to speak of colour like the blind, or against science
our nature is so constituted that intuition with us never can be other than sensuous, that is, it contains only the mode in which we are affected by objects. on the other hand, the faculty of thinking the object of sensuous intuition is the understanding.
( at first, when some certain kind of regiment was once approved, it may be nothing was then farther thought upon for the manner of governing, but all permitted unto their wisdom and discretion which were to rule, till by experience they found this for
xxiv, coroll.), but also in so far as they are considered as conditioned for operating in a particular manner (prop. xxvi.). if they be not conditioned by god (prop.
the state depends on its neighbours for what it needs over and above, and this soon gives rise to wars of offence.
the very same is the case with the other categories; for example, how a thing can be of the same sort with many others, that is, can be a quantity, and so on.
b the stoic, epicurean, and other philosophical sects, which boethius regards as heterodox. see also below, ch. iii., p. fourteen.
as for you, my friend, i feel sure that you are so wise, that you will control your emotions, and submit to his divine ordinance regarding me; and i beg of you to see that that good man and woman do not mourn for my departure unnecessarily."
meadow, which would catch some of the particles carried through by the current.
the pretty inscription wherewith the athenians honoured the entry of pompey into their city is conformable to my sense: "by so much thou art a god, as thou confessest thee a man."
as to what hapned to me from bodies without , besides the extension , figure , and motion of those bodies , i also perceived in them hardness , heat , and other tactile qualities , as also light , colours , smells , tasts , sounds , c.
and this, peradventure, is the reason why neither we nor theology require much learning in women; and that francis, duke of brittany, son of john five., one talking with him about his marriage with isabella the daughter of scotland, and adding that she
when there are persons to be found, who form an exception to the apparent unanimity of the world on any subject, even if the world is in the right, it is always probable that dissentients have something worth hearing to say for themselves, and that truth
and seeing the person offended, is almighty god, in whose power are all things; such ransome is to be paid before salvation can be acquired, as god hath been pleased to require.
however, those who accuse this answer as seditious, do not well understand the mystery; nor presuppose, as it was true, that he had gracchus' will in his sleeve, both by the power of a friend, and the perfect knowledge he had of the man: they were more
"bearing down all who sought to withstand him, and pleased to force his way by ruin."--lucan, i. one hundred forty nine.
honouring her that bore him. but both these are very far from a power to make laws, and enforcing them with penalties, that may reach estate, liberty, limbs and life.
abuse this liberty , and pass my judgement on those things which i do not rightly understand.
in phenomena, we commonly, indeed, distinguish that which essentially belongs to the intuition of them, and is valid for the sensuous faculty of every human being, from that which belongs to the same intuition accidentally, as valid not for the sensuous
enough to find again the thread of the discourse. it is necessary to speak after this manner to judges, whom a man has a design to gain over, right or wrong, to children and common people, to whom a man must say all, and see what will come of it.
but of them, to whom neither god the father, nor our saviour ever spake, it cannot be said, that the person whom they beleeved, was god.
for this purpose, it is requisite, firstly, that such cognitions do really flow from the given conception; and, secondly, that the said cognitions are only possible under the presupposition of a given mode of explaining this conception.
with, and that railing at and cursing, one while the bologna sausages, and another the dried tongues and the hams, was some mitigation to his pain.
a man of honour, who ought to be touchily sensible of the lie or of an insult, and who is not to take a scurvy excuse for satisfaction, should avoid occasions of dispute.
ones, of men yet living; and in the vulgar tongue which puts every one into a capacity of criticising and which seem to convict the conception and design as vulgar also.
but god having determined his sacrifice, for the reduction of his elect to their former covenanted obedience, for the means, whereby he would bring the same to effect, made use of their malice, and ingratitude. nor was it contrary to the laws of caesar.
he resembles the pitiful drivellers whom travellers describe as frequenting the bazaars of constantinople, who skulk about all day, yellow, emaciated, ragged, sneaking; and at evening, when the bazaars are open, slink to the opium-shop, swallow their
in deliberation, the last appetite, or aversion, immediately adhaering to the action, or to the omission thereof, is that wee call the will; the act, (not the faculty,) of willing. and beasts that have deliberation must necessarily also have will.
hence it comes to pass, that we seldom find any number of men live any time together in this state.
both passages show the right point of view for the appreciation of women.
sect. fifty two. it may perhaps be censured as an impertinent criticism, in a discourse of this nature, to find fault with words and names, that have obtained in the world: and yet possibly it may not be amiss to offer new ones, when the old are apt to
this zarathustra did; and no sooner had he laid himself on the ground in the stillness and secrecy of the variegated grass, than he had forgotten his little thirst, and fell asleep.
therefore in the common language of men, aire, and aeriall substances, use not to be taken for bodies, but (as often as men are sensible of their effects) are called wind, or breath, or (because the some are called in the latine spiritus) spirits; as when
specially in case of laws penal, they ought to have care, that that which was meant for terror, be not turned into rigor; and that they bring not upon the people, that shower whereof the scripture speaketh, pluet super eos laqueos; for penal laws pressed,
which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature, every man upon this score, by the right he hath to preserve mankind in general, may restrain, or where it is necessary, destroy things
perhaps these questions are entertained only in youth, as most believe of poetry. my practice is "nowhere," my opinion is here.
here, however, did zarathustra interrupt the foaming fool, and shut his mouth.-
'tis a great thing that he was able so to order the pure imaginations of a child, that, without altering or wresting them, he thereby produced the most beautiful effects of our soul: he presents it neither elevated nor rich; he only represents it sound,
every one, as he is bound to preserve himself, and not to quit his station wilfully, so by the like reason, when his own preservation comes not in competition, ought he, as much as he can, to preserve the rest of mankind, and may not, unless it be to do
there is no remedy: one am in the same case that alcibiades was, that i will never, if i can help it, put myself into the hands of a man who may determine as to my head, where my life and honour shall more depend upon the skill and diligence of my
"do not speak further, thou convalescent!"-so answered his animals, "but go out where the world waiteth for thee like a garden.
disease in the horizon, as if some eruption would break out there soon, either scarlatina or canker-rash, until at length some more favorable puff of wind, making haste over the fields and up the wayland road, brought me information of the "trainers."
rather will i sit in a tub under a closed heaven, rather will i sit in the abyss without heaven, than see thee, thou luminous heaven, tainted with passing clouds!
and let there be a fountain, or some fair work of statuas, in the midst of this court; and to be paved as the other court was. these buildings to be for privy lodgings on both sides; and the end for privy galleries.
there is, i feel, an age at which the individual man would wish to stop; you are about to inquire about the age at which you would have liked your whole species to stand still.
in nature every moment is new; the past is always swallowed and forgotten; the coming only is sacred. nothing is secure but life, transition, the energizing spirit. no love can be bound by oath or covenant to secure it against a higher love.
in this way the fellow would be treated as he deserves to be--namely, without any ceremony.
the manner of their discipline was to propound to them questions in judgment upon men and their actions; and if they commended or condemned this or that person or fact, they were to give a reason for so doing; by which means they at once sharpened their
velut ego nunc moveor. venit enim mihi plato in mentem, quera accepimus primum hic disputare solitum: cuius etiam illi hortuli propinqui non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo hic ponere.
all things. they are savages at the same rate that we say fruits are wild, which nature produces of herself and by her own ordinary progress; whereas, in truth, we ought rather to call those wild whose natures we have changed by our artifice and diverted
twenty two.thirteen.) where the king commandeth his servants, "to bind hand and foot the man that had not on his wedding garment, and to cast him out," eis to skotos to exoteron, externall darknesse, or darknesse without: which though translated utter
"and hounds stir often in their quiet rest, spending their mouths, as if upon a quest, snuff, and breathe quick and short, as if they went in a full chase upon a burning scent: nay, being wak'd, imagin'd stags pursue, as if they had them in their real
the best masters of art in france. he knows no rhetoric, nor how in a preface to bribe the benevolence of the courteous reader; neither does he care to know it.
the opinion that any monarch receiveth his power by covenant, that is to say on condition, proceedeth from want of understanding this easie truth, that covenants being but words, and breath, have no force to oblige, contain, constrain, or protect any man,
this is demonstratively to reduce all to anarchy, and so effectually to dissolve the government: for laws not being made for themselves, but to be, by their execution, the bonds of the society, to keep every part of the body politic in its due place and
adam, though his rational faculties be supposed, at the very first, entirely perfect, could not have inferred from the fluidity and transparency of water that it would suffocate him, or from the light and warmth of fire that it would consume him.
i might visit in my old clothes a king and queen who lived simply in such a house as i have described, if i were going their way; but backing out of a modern palace will be all that i shall desire to learn, if ever i am caught in one.
all the philosophers, with a pedantic and ridiculous seriousness, demanded of themselves something very much higher, more pretentious, and ceremonious, when they concerned themselves with morality as a science: they wanted to give a basic to morality--and
if the debt be to one of the assembly, the body onely is obliged
proof.--we endeavour, as far as possible, to conceive that which we imagine to conduce to pleasure (three. xii.); in other words (two. xvii.) we shall endeavour to conceive it as far as possible as present or actually existing.
in your self-seeking, ye creating ones, there is the foresight and foreseeing of the pregnant! what no one's eye hath yet seen, namely, the fruit-this, sheltereth and saveth and nourisheth your entire love.
there is not one of my readers who has yet lived a whole human life. these may be but the spring months in the life of the race. if we have had the seven-years' itch, we have not seen the seventeen-year locust yet in concord.
in the first place, we have to consider the relation of quantities, according to which, ceteris paribus , the person who has ten times the property of another man ought to pay ten times as much to the state.
hole that selfishness has left open, yea into selfishness and sin itself; so that no evil is pure, nor hell itself without its extreme satisfactions.
wherefore seeing 'tis not demonstrated that we have an idea of god , and the christian religion commands us to believe that god is inconceivable , that is, as i suppose, that we cannot have an idea of him, it follows, that the existence of god is not
no virtue assists itself with falsehood; truth is never matter of error.
for any amount of wrong to ourselves. and while, in the morality of the best pagan nations, duty to the state holds even a disproportionate place, infringing on the just liberty of the individual; in purely christian ethics, that grand department of duty
but if the soul is quick and strong it bursts over that boundary on all sides and expands another orbit on the great deep, which also runs up into a high wave, with attempt again to stop and to bind.
may seem surprising to forestall experience, in that which concerns the matter of experience, and which we can only derive from itself. yet such really is the case here.
methods of consolation which philosophy prescribes: that what we complain of is no evil, according to cleanthes; that it is a light evil, according to the peripatetics; that to bemoan one's self is an action neither commendable nor just, according to
in fact, the more we reflect, the more we find the difference between free and monarchical states to be this: in the former, everything is used for the public advantage; in the latter, the public forces and those of individuals are affected by each other,
whereas, in several animals there is nothing that we do not love, and that does not please our senses; so that from their very excrements we do not only extract wherewith to heighten our sauces, but also our richest ornaments and perfumes.
it is enough to point at it; that no nation which doth not directly profess arms, may look to have greatness fall into their mouths.
at last, however, after much trembling, and convulsion, and curling-himself-up, he began to lament thus:
my manners are natural, i have not called in the assistance of any discipline to erect them; but, weak as they are, when it came into my head to lay them open to the world's view, and that to expose them to the light in a little more decent garb i went to
it is true, the alterations of scenes, so it be quietly and without noise, are things of great beauty and pleasure; for they feed and relieve the eye, before it be full of the same object.
and in a word, such a person, without more experience, could never employ his conjecture or reasoning concerning any matter of fact, or be assured of anything beyond what was immediately present to his memory and senses.
they are made debauched by being punished before they are so. do but come in when they are about their lesson, and you shall hear nothing but the outcries of boys under execution, with the thundering noise of their pedagogues drunk with fury.
body upon which they can fix no impression; the ordinary and middle condition of men are lodged betwixt these two extremities, consisting of such as perceive evils, feel them, and are not able to support them.
alas, to all free spirits who are not on their guard against such magicians! it is all over with their freedom: thou teachest and temptest back into prisons,-
but the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled
one another's uses, as the inferior ranks of creatures are for our's.
having thus briefly spoken of the naturall kingdome of god, and his naturall lawes, i will adde onely to this chapter a short declaration of his naturall punishments.
knowledge of places) offered to their gods human blood, but only such as was drawn from the tongue and ears, to expiate for the sin of lying, as well heard as pronounced. that good fellow of greece-- plutarch, life of lysander, c. four.
"jove, the almighty, author of all things, the father, mother, of both gods and kings."
will, sternness, and capacity for prolonged resolution, must specially be included in the conception of "greatness", with as good a right as the opposite doctrine, with its ideal of a silly, renouncing, humble, selfless humanity, was suited to an opposite
current among the practitioners of metaphysical juggling), but as a critique of understanding and reason in regard to their hyperphysical use.
here we mount from the effect to the cause; and descending again from the cause, infer alterations in the effect; but this is not a continuation of the same simple chain of reasoning.
ye tell me, "life is hard to bear." but for what purpose should ye have your pride in the morning and your resignation in the evening?
companions, leaves that to follow another that calls to a morris or the bears; who would not wish, and find it more delightful and more excellent, to return all dust and sweat victorious from a battle, than from tennis or from a ball, with the prize of
we eat in the same condition it was swallowed education ought to be carried on with a severe sweetness eloquence prejudices the subject it would advance fear was not that i should do ill, but that i should do nothing glory and curiosity are the scourges
from other subjects. for whatsoever law is not written, or some way published by him that makes it law, can be known no way, but by the reason of him that is to obey it; and is therefore also a law not only civill, but naturall.
"who is pleased with what he is and desires nothing further." --martial, x. ii, eighteen.
at this place in the litany, however, zarathustra could no longer control himself; he himself cried out ye-a, louder even than the ass, and sprang into the midst of his maddened guests. "whatever are you about, ye grown-up children?"
'tis certain that ignorance is only a defect , and that there is no occasion of any positive faculty to make us ignorant .
as for fowling, during the last years that i carried a gun my excuse was that i was studying ornithology, and sought only new or rare birds. but i confess that i am now inclined to think that there is a finer way of studying ornithology than this.
proof.--if this be denied, conceive, if possible, that it constitutes the essence of some particular thing; for instance, the essence of b. then (two. def. ii.) it cannot without b either exist or be conceived; but this is against our hypothesis.
but the same may as well happen, where the soveraigne power is in an assembly: for their power is the same; and they are as subject to evill counsell, and to be seduced by orators, as a monarch by flatterers; and becoming one an others flatterers, serve
in fact, the people was then not only sovereign, but also magistrate and judge; the senate was only a subordinate tribunal, to temper and concentrate the government, and the consuls themselves, though they were patricians, first magistrates, and absolute
a wise old proverb says, "god comes to see us without bell;" that is, as there is no screen or ceiling between our heads and the infinite heavens, so is there no bar or wall in the soul where man, the effect, ceases, and god, the cause, begins.
the greater part of mankind are naturally apt to be affirmative and dogmatical in their opinions; and while they see objects only on one side, and have no idea of any counterpoising argument, they throw themselves precipitately into the principles, to
conqueror meeting the dead body of his enemy, was very much afflicted at his death, we must not presently cry out:
atlanticus, it mought encourage one to turn it to a prediction.
is the nature of things so reversed that a creature divine by right of reason can in no other way be splendid in his own eyes save by the possession of lifeless chattels?
and yet it is not that i am so perfect in my perigordin: for i can no more speak it than high dutch, nor do i much care.
the discommodities of usury are, first, that it makes fewer merchants. for were it not for this lazy trade of usury, money would not be still, but would in great part be employed upon merchandizing; which is the vena porta of wealth in a state.
and merit (besides that which is by covenant, where the performance on one part, meriteth the performance of the other part, and falls under justice commutative, not distributive,) is not due by justice; but is rewarded of grace onely.
example, in the proposition, "the world must have a beginning," and such like. thus metaphysics, according to the proper aim of the science, consists merely of synthetical propositions a priori.
monarchical power, whilst they remained in it.
i have no other officer to put my writings in rank and file, but only fortune. as things come into my head, i heap them one upon another; sometimes they advance in whole bodies, sometimes in single file.
it is true that, by the same treaty, every one binds himself, at least tacitly, to be assessed toward the public wants: but as this undertaking cannot prejudice the fundamental law, and presupposes that the need is clearly recognised by all who contribute
for, in order that certain sensations may relate to something without me (that is, to something which occupies a different part of space from that in which i am); in like manner, in order that i may represent them not merely as without, of, and near to
features. but he restrained himself. "well!" said he, "thither leadeth the way, there lieth the cave of zarathustra; and this day is to have a long evening! at present, however, a cry of distress calleth me hastily away from you.
and further, i continued to exercise myself in the method i had prescribed; for, besides taking care in general to conduct all my thoughts according to its rules, i reserved some hours from time to time which i expressly devoted to the employment of the
note i.--as i have thus shown, more clearly than the sun at noonday, that there is nothing to justify us in calling things contingent, i wish to explain briefly what meaning we shall attach to the word contingent; but i will first explain the words
but since i designed to employ my whole life in the search after so necessary a science, and since i had fallen in with a path which seems to me such, that if any one follow it he must inevitably reach the end desired, unless he be hindered either by the
special privilege: whoever, i say, will seriously consider these particulars, will confess that, all these things put together, i had reason to prefer him before caesar himself, who alone could make me doubtful in my choice: and it cannot be denied that
he found some remedy, however, for this fancy in another fancy, by himself frankly confessing and declaring beforehand to the party with whom he was to have to do, this subjection of his, by which means, the agitation of his soul was, in some sort,
what puts the soul beside itself, and more usually throws it into madness, but her own promptness, vigour, and agility, and, finally, her own proper force? of what is the most subtle folly made, but of the most subtle wisdom?
in the mind of man that astronomy has. it is an antique style older than greek or egyptian. many of the phenomena of winter are suggestive of an inexpressible tenderness and fragile delicacy.
homer last death will kill but a half or a quarter of a man law: breeder of altercation and division laws (of plato on travel), which forbids it after threescore laws cannot subsist without mixture of injustice laws do what they can, when they cannot do
in the midst of a gentle rain while these thoughts prevailed, i was suddenly sensible of such sweet and beneficent society in nature, in the very pattering of the drops, and in every sound and sight around my house, an infinite and unaccountable
which having said, and roused up her husband's courage, she resolved that they should throw themselves headlong into the sea out of a window that overlooked it, and that she might maintain to the last the loyal and vehement affection wherewith she had
farther in the woods than any of these, where the road approaches nearest to the pond, wyman the potter squatted, and furnished his townsmen with earthen ware, and left descendants to succeed him.
these sentences are so extremely antipodal to my ears and habits of thought, that in my first impulse of rage on finding them, i wrote on the margin, "la niaiserie religieuse par excellence!"--until in my later rage i even took a fancy to them, these
discoursing with my self, and prying more rightly into my own nature, will endeavour to make my self by degrees more known and familiar to my self.
apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility; and, finally, that
in like manner, it is not any energy in the will that produces local motion in our members: it is god himself, who is pleased to second our will, in itself impotent, and to command that motion which we erroneously attribute to our own power and efficacy.
our existence, as well as that of all animals, is not one that lasts, it is only temporary, merely an existentia fluxa , which may be compared to a water-mill in that it is constantly changing.
brundusium to rome; from rome went into the very heart of spain, where he surmounted extreme difficulties in the war against afranius and petreius, and in the long siege of marseilles; thence he returned into macedonia, beat the roman army at pharsalia,
but suppose that a christian king should from this foundation, jesus is the christ, draw some false consequences, that is to say, make some superstructions of hay, or stubble, and command the teaching of the same; yet seeing st.
reaching us: if the lists are kept open, we may hope that if there be a better truth, it will be found when the human mind is capable of receiving it; and in the meantime we may rely on having attained such approach to truth, as is possible in our own
an argument fit for great and mighty princes to have in their hand; to the end that neither by over-measuring their forces, they leese themselves in vain enterprises; nor on the other side, by undervaluing them, they descend to fearful and pusillanimous
experience, quicknesse of memory, and inclinations to severall ends; but specially according to good or evill fortune, and the errors of one another.
hidden truths, which may contribute to the instruction of posterity.
our well-being is nothing but the not being ill. which is the reason why that sect of philosophers, which sets the greatest value upon pleasure, has yet fixed it chiefly in unconsciousness of pain.
ninety five. to be ashamed of one's immorality is a step on the ladder at the end of which one is ashamed also of one's morality.
in common speech, is either a subtile, fluid, and invisible body, or a ghost, or other idol or phantasme of the imagination.
moreover inclined to mutiny, and were even ready to rescue the prisoner out of the hangman's hands, he caused the torturing to cease, and afterwards privately caused him to be thrown into the sea.-- diod. sic., xiv. twenty nine.
the motion is successively propagated, ere it reach the member itself whose motion is the immediate object of volition.
when armies fight, there is on one side, or both, a running away; yet when they do it not out of trechery, but fear, they are not esteemed to do it unjustly, but dishonourably. for the same reason, to avoyd battell, is not injustice, but cowardise.
then the strawberry-leaves dying, which yield a most excellent cordial smell. then the flower of vines; it is a little dust, like the dust of a bent, which grows upon the cluster in the first coming forth. then sweet-briar.
seventeen. here, therefore, is a proposition, which not only seems, in itself, simple and intelligible; but, if a proper use were made of it, might render every dispute equally intelligible, and banish all that jargon, which has so long taken possession
had so soon the name of pontifex; but rather, that the succeeding bishops took it of themselves, to countenance the power they exercised over the bishops of the roman provinces. for it is not any priviledge of st.
grounds conscientiously to stamp the misrepresentation as morally culpable; and still less could law presume to interfere with this kind of controversial misconduct.
consider, i pray you, the result: among the many helps of nature they were bound to find some hindrances, such as storms, earthquakes, diseases, c.: so they declared that such things happen, because the gods are angry at some wrong done to them by men, or
fifteen, sixteen, seventeen.) "if thy brother (saith he) shall trespasse against thee, go and tell him his fault between thee, and him alone; if he shall hear thee, thou hast gained thy brother.
diversely modified, whence its parts are distinguished, not really, but modally.
this constrained them to come unto laws wherein all men might see their duty before hand, and know the penalties of transgressing them. hooker's eccl. pol. l. i. sect. ten.)
they have all something in common: they keep their ears closed in presence of the delirious folly and noisy spouting of the democratic bourgeois.
even those who had been enriched by their own industry, could hardly base their proprietorship on better claims. it was in vain to repeat, "i built this well; i gained this spot by my industry."
i fail to see what they have left to preserve.
"we depart from nature and give ourselves to the people, who understand nothing."--seneca, ep., ninety nine.
think of others; and although men, as a rule, are a prey to many emotions--and very few are found who are always assailed by one and the same--yet there are cases, where one and the same emotion remains obstinately fixed.
"both aspects of love were known to him," --tiresias. ovid. metam., iii. three hundred twenty three.
judgment than commend his knowledge attribute facility of belief to simplicity and ignorance away with this violence! away with this compulsion!
notwithstanding the government both in policy and religion, were joined, first in the high priests, and afterwards in the kings, so far forth as concerned the right; yet it appeareth by the same holy history, that the people understood it not; but there
afterwards in gesture and habit of a mad-man, and in verse, propounded it to the people that flocked about him, they had had an enemy perpetually in readinesse, even at the gates of their citie; such dammage, or shifts, are all common-wealths forced to,
there is only one contract in the state, and that is the act of association, which in itself excludes the existence of a second. it is impossible to conceive of any public contract that would not be a violation of the first.
but a friend that is wholly acquainted with a man's estate, will beware, by furthering any present business, how he dasheth upon other inconvenience.
understanding ought to preceed the determination of the will .
"tis a greater presumption," says plutarch, "in them who are but men to attempt to speak and discourse of the gods and demi-gods than it is in a man utterly ignorant of music to give an opinion of singing; or in a man who never saw a camp to dispute about
if my wickedness be a laughing wickedness, at home among rose-banks and hedges of lilies:
neptunus muros, magnoque emota tridenti fundamenta quatit, totamque a sedibus urbem emit: hie juno scas svissima portas prima tenet.
and cicero has seen them fight in parties, with fists, feet, and teeth, till they have fainted and sunk down, rather than confess themselves overcome:
coroll.) is more and more disturbed by blame, fame becomes the most powerful of incitements to action, and life under disgrace is almost unendurable.
"sour things are to be sweetened with those that are pleasant." --sidonius apollin., ep., i. nine.
he that is to govern a whole nation, must read in himselfe, not this, or that particular man; but man-kind; which though it be hard to do, harder than to learn any language, or science; yet, when i shall have set down my own reading orderly, and
nevertheless, to deprecate thy determination to be thought wretched, i ask thee, hast thou forgotten the extent and bounds of thy felicity?
i wish that this excessive licence of mine may draw men to freedom, above these timorous and mincing virtues sprung from our imperfections, and that at the expense of my immoderation i may reduce them to reason.
cheat us as would be contradictious to his nature . and here again we have a wrong inference in this objection .
observe these people; by reason that they die in the same month, children, young people, and old, they are no longer astonished at it; they no longer lament.
chapter one. of the transcendental clue to the discovery of all pure conceptions of the understanding
war amongst them. they, who remove, or change the legislative, take away this decisive power, which no body can have, but by the appointment and consent of the people; and so destroying the authority which the people did, and no body else can set up, and
for whatsoever power ecclesiastiques take upon themselves (in any place where they are subject to the state) in their own right, though they call it gods right, is but usurpation.
for a man, indeed, to be wavering and irresolute, to keep his affection unmoved and without inclination in the troubles of his country and public divisions, i neither think it handsome nor honest:
afterward necessary for them to withdraw into the shade.
"alter ab undecimo tum me vix ceperat annus,"
"omnia fanda, nefanda, malo permista furore, justificam nobis mentem avertere deorum."
common-wealth from which they went was called their metropolis, or mother, and requires no more of them, then fathers require of the children, whom they emancipate, and make free from their domestique government, which is honour, and friendship; or else
god's woe is deeper, thou strange world! grasp at god's woe, not at me! what am i! a drunken sweet lyre,-
but labor of the hands, even when pursued to the verge of drudgery, is perhaps never the worst form of idleness. it has a constant and imperishable moral, and to the scholar it yields a classic result.
for sense, memory, understanding, reason, and opinion are not in our power to change; but alwaies, and necessarily such, as the things we see, hear, and consider suggest unto us; and therefore are not effects of our will, but our will of them.
praises me, therefore he acknowledges me to be right"--this asinine method of inference spoils half of the life of us recluses, for it brings the asses into our neighbourhood and friendship.
v.) can neither be, nor be conceived without substance; wherefore they can only be in the divine nature, and can only through it be conceived. but substances and modes form the sum total of existence (by ax.
"curentur dubii medicis majoribus aegri."
order to reserve their praises for dejection, and to glory therein, though all the time with a dejected air.
in like manner we see literature best from the midst of wild nature, or from the din of affairs, or from a high religion. the field cannot be well seen from within the field.
it was perhaps under these circumstances that montaigne addressed to him the present letter. --the king's councillor in his court and parliament of paris.
their prophets fused into one the expressions "rich," "godless," "wicked," "violent," "sensual," and for the first time coined the word "world" as a term of reproach.
in mockery) invoked, in defence of similar conduct towards those who dissent from them , or from their received interpretation.
the muskrat will gnaw his third leg off to be free. no wonder man has lost his elasticity. how often he is at a dead set! "sir, if i may be so bold, what do you mean by a dead set?"
one mean on earth, are still in the state of nature, each being, where there is no other, judge for himself, and executioner; which is, as i have before shewed it, the perfect state of nature.
omniscient or understanding all things, here i desire to know, by what idea , des-cartes understands gods understanding ? almighty , i desire also to know by what idea gods power is understood ?
after which he is bound to go, and suffer himself to be governed by appearances, provided there be no express and manifest contrariety in them. he has a body, he has a soul; the senses push them, the mind spurs them on.
the destroying of one another, and diminution of their strength against a common enemy; it is necessary that there be lawes of honour, and a publique rate of the worth of such men as have deserved, or are able to deserve well of the common-wealth; and
tell me, my brother, what do we think bad, and worst of all? is it not degeneration?-and we always suspect degeneration when the bestowing soul is lacking.
two. where there is a complication of causes to produce any effect, one mind may be much larger than another, and better able to comprehend the whole system of objects, and to infer justly their consequences.
in view of this side of the institution of monogamy, thomasius's profoundly learned treatise, de concubinatu , is well worth reading, for it shows that, among all nations, and in all ages, down to the lutheran reformation, concubinage was allowed, nay,
commerce of good will. even those to whom old age denies the practice of their desire, still tremble, neigh, and twitter for love; we see them, before the act, full of hope and ardour, and when the body has played its game, yet please themselves with the
i have often heard it said that cowardice is the mother of cruelty; and i have found by experience that malicious and inhuman animosity and fierceness are usually accompanied with feminine weakness.
all too small, even the greatest man!-that was my disgust at man! and the eternal return also of the smallest man!-that was my disgust at all existence!
where all the land is possessed, and none lies waste.
steal away the sentiment of the body mixing itself with that of the soul, and the means of repenting being offered, whether, i say, constancy and obstinacy in so dangerous an intention would have been found.
for the man allows himself to be overcome, first, by evil desires; secondly, by pain.
it would rather only make matters worse to him:--
no one can deny, that pain consists in the transition to a less perfection, and not in the less perfection itself: for a man cannot be pained, in so far as he partakes of perfection of any degree.
naturally inferred that their manner of thinking and acting was altogether in conformity with his own.
"the vices of sloth are to be shaken off by business." --seneca, ep. fifty six.
true it is, monseigneur, as my memory is not only in itself very short, but in this case affected by the trouble which i have undergone, through so heavy and important a loss, that i have forgotten a number of things which one should wish to have had
and such men are more often in our language stiled by the names of righteous, and unrighteous; then just, and unjust; though the meaning be the same.
shall, i say, (as lately i objected) that perhaps i am asleep , and that what i now think of is no more true , then the dreams of people asleep ?
calm is the bottom of my sea: who would guess that it hideth droll monsters!
now, however, is he himself dead, the most pious of men, the saint in the forest, who praised his god constantly with singing and mumbling.
we give way in so great an affair; a dog, a horse, a book, a glass, and what not, were considered in my loss; to others their ambitious hopes, their money, their knowledge, not less foolish considerations in my opinion than mine.
this affair is out of the part of society; 'tis the act of one single person.
at such time will the down-goer bless himself, that he should be an over-goer; and the sun of his knowledge will be at noontide.
--"so as if you were one day to hate him; and hate him so as you were one day to love him."
but whoever considers the fundamental impulses of man with a view to determining how far they may have here acted as inspiring genii (or as demons and cobolds), will find that they have all practiced philosophy at one time or another, and that each one of
discretion of him that has the executive power: for the legislators not being able to foresee, and provide by laws, for all that may be useful to the community, the executor of the laws having the power in his hands, has by the common law of nature a
as much might be said by a crane, and with greater confidence, upon the account of the liberty of his flight, and the possession of that high and beautiful region. tam blanda conciliatrix, et tam sui est lena ipsa natura.
foolish people ask you, when you have spoken what they do not wish to hear, 'how do you know it is truth, and not an error of your own?' we know truth when we see it, from opinion, as we know when we are awake that we are awake.
but god soon after made the prognostic false.
they had not in commission to make laws; but to obey, and teach obedience to laws made; and consequently they could not make their writings obligatory canons, without the help of the soveraign civill power.
for their nobles; to keep them at a distance, it is not amiss; but to depress them, may make a king more absolute, but less safe; and less able to perform, any thing that he desires.
in order to become informed on these points, we shall first give an exposition of the conception of space.
no one can be a great thinker who does not recognise, that as a thinker it is his first duty to follow his intellect to whatever conclusions it may lead.
this other story that follows is also of the same category.
we should hold such facts to be idle tales, if they had happened in ancient times.
for in the former case, it would be something real, yet without presenting to any power of perception any real object.
stop this at once! called out zarathustra, long have thy speech and thy species disgusted me!
things often appear greater to us at distance than near at hand to study philosophy is nothing but to prepare one's self to die utility of living consists not in the length of days valour has its bounds as well as other virtues valuing the interest of
slew ye not my youth's visions and dearest marvels! my playmates took ye from me, the blessed spirits! to their memory do i deposit this wreath and this curse.
our saviour, immediately after the holy ghost descended upon him in the form of a dove, is said by st. matthew (chapt. four. one.) to have been "led up by the spirit into the wildernesse;" and the same is recited (luke four.
the earthquake discloseth new fountains. in the earthquake of old peoples new fountains burst forth.
body that lies prostrate at its feet, having no sense of any other valour:
there is a just liberty allowed in the schools, of supposing similitudes, when they have none at hand. i do not, however, make any use of that privilege, and as to that matter, in superstitious religion, surpass all historical authority.
but the judgements which these pure intuitions enable us to make, never reach farther than to objects of the senses, and are valid only for objects of possible experience.
all prophecy but of the soveraign prophet is to be examined by every subject
three. of the division of general logic into analytic and dialectic.
"how like to man, in visage and in shape, is, of all beasts the most uncouth, the ape?"
it is the generation of the mind, the marriage of thought with nature. to genius must always go two gifts, the thought and the publication.
absurdities, proceeds to deny that circles have any center, from which all lines drawn to the circumference are equal. for, taking extended substance, which can only be conceived as infinite, one, and indivisible (props.
fatti espresso, se non quando ebbe i testimonii appresso."
like to exercise power and creative arbitrariness over mankind, many another, perhaps, kant especially, gives us to understand by his morals that "what is estimable in me, is that i know how to obey--and with you it shall not be otherwise than with me!"
two.) whether he should fight against the philistines at keilah; and (verse ten.) david commandeth the priest to bring him the ephod, to enquire whether he should stay in keilah, or not. and king solomon (one kings two.
ignorance of the civill law excuseth sometimes
headlong down, sore-hungry, for lambkins longing, fierce 'gainst all lamb-spirits, furious-fierce 'gainst all that look sheeplike, or lambeyed, or crisp-woolly, -grey, with lambsheep kindliness!
"the thinking of pleasure doubles trouble."
when winslow, afterward governor of the plymouth colony, went with a companion on a visit of ceremony to massasoit on foot through the woods, and arrived tired and hungry at his lodge, they were well received by the king, but nothing was said about eating
fire, too, was awakened thus early to put the vital heat in him and get him off. if the enterprise were as innocent as it is early!
and even after it is suggested, the conjunction of it with the cause must appear equally arbitrary; since there are always many other effects, which, to reason, must seem fully as consistent and natural.
certainly, who hath a state to repair, may not despise small things; and commonly it is less dishonorable, to abridge petty charges, than to stoop to petty gettings.
my walking is quick and firm; and i know not which of the two, my mind or my body, i have most to do to keep in the same state.
and yet i do not think it a fault, if, as others do by other much less profitable sciences, i communicate what i have learned in this, though i am not very well pleased with my own progress.
there are, first of all, two kinds of authors: those who write for the subject's sake, and those who write for writing's sake.
"sic ubi, desuetae silvis, in carcere clausae mansuevere ferx, et vultus posuere minaces, atque hominem didicere pati, si torrida parvus venit in ora cruor, redeunt rabiesque fororque, admonitaeque tument gustato sanguine fauces fervet, et a trepido vix
give to barrows trays and pans grace and glimmer of romance, bring the moonlight into noon hid in gleaming piles of stone; on the city's paved street plant gardens lined with lilac sweet, let spouting fountains cool the air, singing in the sun-baked
but, since every man by the laws of his nature desires that which he deems good, and endeavours to remove that which he deems bad (four. xix.); and further, since that which we, in accordance with reason, deem good or bad, necessarily is good or bad (two.
rights of friendship, could give an adequate idea of the relations which subsisted between this personage and myself.
and on the other side, that ill nature, passion and revenge will carry them too far in punishing others; and hence nothing but confusion and disorder will follow, and that therefore god hath certainly appointed government to restrain the partiality and
we therefore distinguish the science of the laws of sensibility, that is, sthetic, from the science of the laws of the understanding, that is, logic.
whatever we adopt as the fundamental principle of morality, we require subordinate principles to apply it by: the impossibility of doing without them, being common to all systems, can afford no argument against any one in particular: but gravely to argue
again, if we conceive that something, which we believed to be the cause of pain, that is (three. xiii. note), which we hate, is destroyed, we shall rejoice (three. xx.).
he in whom the love of truth predominates will keep himself aloof from all moorings, and afloat. he will abstain from dogmatism, and recognize all the opposite negations between which, as walls, his being is swung.
i shall therefore at once proceed to examine the difference between these two modes of knowledge.
distance, have been able to determine between them? the contrariety is equally strong between the miracles related by herodotus or plutarch, and those delivered by mariana, bede, or any monkish historian.
on this view, we at once see that it can no longer be asked whose business it is to make laws, since they are acts of the general will: nor whether the prince is above the law, since he is a member of the state; nor whether the law can be unjust, since no
i cast my vote, perchance, as i think right; but i am not vitally concerned that that right should prevail. i am willing to leave it to the majority. its obligation, therefore, never exceeds that of expediency.
and, i hope, no one will assert, that the french are more fit to receive those metaphysical notions delivered herein than the english nation.
prop. two. we are only passive, in so far as we are apart of nature, which cannot be conceived by itself without other parts.
two hundred eighty five. the greatest events and thoughts--the greatest thoughts, however, are the greatest events--are longest in being comprehended: the generations which are contemporary with them do not experience such events--they live past them.
trading from one place to another, and partly by selling the manifactures, whereof the materials were brought in from other places.
are constantly conjoined with each other.
and thirdly, by the holy ghost, or comforter, speaking, and working in the apostles: which holy ghost, was a comforter that came not of himselfe; but was sent, and proceeded from them both.
i was born betwixt eleven and twelve o'clock in the forenoon the last day of february one thousand five hundred thirty three, according to our computation, beginning the year the st of january,-- this was in virtue of an ordinance of charles nine.
contrary, have pursued them. such as commonly say, in opposition to what i profess, that what i call freedom, simplicity, and plainness in my manners, is art and subtlety, and rather prudence than goodness, industry than nature, good sense than good luck,
wounded am i by my happiness: all sufferers shall be physicians unto me!
certainly in any concern of mine have trusted my interest much more willingly with him, than with myself.
i say therefore, that there is no place in the world, where this can be an interpretation of a law of nature, or be made a law by the sentences of precedent judges, that had done the same.
they can arrive: just as, methinks, it is superfluous in a private gentleman to go finely dressed at home; his house, his attendants, and his kitchen sufficiently answer for him.
the talents and taste, displayed in the particular work before us; these we may safely conclude the workman to be possessed of.
desires are either natural and necessary, as to eat and drink; or natural and not necessary, as the coupling with females; or neither natural nor necessary; of which last sort are almost all the desires of men; they are all superfluous and artificial.
eighty four. woman learns how to hate in proportion as she--forgets how to charm.
childhood and youth see all the world in them. but the larger experience of man discovers the identical nature appearing through them all. persons themselves acquaint us with the impersonal.
as great friendships spring from great enmities, and vigorous health from mortal diseases, so from the rare and vivid agitations of our souls proceed the most wonderful and most distracted frenzies; 'tis but half a turn of the toe from the one to the
to say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which
non jam se moriens dissolvi conqurreretur; sed magis ire foras, stemque relinquere ut angais, gauderet, prealonga senex aut cornua cervus.
insensibility as its mark. the appetite that carries us headlong to women's embraces has no other end but only to cure the torment of our ardent and furious desires, and only requires to be glutted and laid at rest, and delivered from the fever.
like the sail trembling with the violence of the spirit, doth my wisdom cross the sea-my wild wisdom!
would that there came preachers of speedy death! those would be the appropriate storms and agitators of the trees of life! but i hear only slow death preached, and patience with all that is "earthly."
thirdly, children should be obedient to their father, at first of necessity, and afterwards from gratitude: after having had their wants satisfied by him during one half of their lives, they ought to consecrate the other half to providing for his.
wherein i pretend not to advance any position of my own, but onely to shew what are the consequences that seem to me deducible from the principles of christian politiques, (which are the holy scriptures,) in confirmation of the power of civill soveraigns,
verses) exhorting to "be subject to the higher powers," he saith, "that all power is ordained of god;" and "that we ought to be subject to them, not onely for" fear of incurring their "wrath, but also for conscience sake." and st. peter, (one epist. chap.
meditation one. of things doubtful. pag. one.
ah, the poverty of soul in the twain! ah, the filth of soul in the twain! ah, the pitiable self-complacency in the twain!
philosophy wipes away the tears that have clouded his eyesight.--ch. three. boethius recognises his mistress philosophy.
how could they endure my happiness, if i did not put around it accidents, and winter-privations, and bear-skin caps, and enmantling snowflakes!
'tis an exercise that i do not disapprove in young people of condition; and i have since seen our princes, after the example of some of the ancients, in person handsomely and commendably perform these exercises; it was even allowed to persons of quality
yet, at the interview betwixt pope clement and king francis at marseilles, it happened, quite contrary, that monsieur poyet, a man bred up all his life at the bar, and in the highest repute for eloquence, having the charge of making the harangue to the
and the nature of one desire must necessarily differ from the nature of another desire, as widely as the emotions differ, wherefrom each desire arose.
any manner of defect or alteration; and that there is not so universal a deprivation that some parts do not remain vigorous and entire:--
it almost wholly in myself, and do not let much run out.
but the excess of this disease proceeds so far that many covet to have a name, be it what it will. trogus pompeius says of herostratus, and titus livius of manlius capitolinus, that they were more ambitious of a great reputation than of a good one.
things are coexistent, when in empirical intuition the perception of the one can follow upon the perception of the other, and vice versa-which cannot occur in the succession of phenomena, as we have shown in the explanation of the second principle.
if ever i have laughed with the laughter of the creative lightning, to which the long thunder of the deed followeth, grumblingly, but obediently:
it at a distance, and finding it too deep for my stature, i keep me on the shore; and this knowledge that a man can proceed no further, is one effect of its virtue, yes, one of those of which it is most proud.
passions are as easy for me to evade, as they are hard for me to moderate:
some are so close and reserved, as they will not show their wares, but by a dark light; and seem always to keep back somewhat; and when they know within themselves, they speak of that they do not well know, would nevertheless seem to others, to know of
it is impossible but we must feel a sting in such imaginations as these, at first; but with often turning and returning them in one's mind, they, at last, become so familiar as to be no trouble at all: otherwise, one, for my part, should be in a perpetual
congregation. and in this signification it is, that the poets of the heathen, that composed hymnes and other sorts of poems in the honor of their gods, were called vates (prophets) as is well enough known by all that are versed in the books of the
but now doth your emasculated ogling profess to be "contemplation!" and that which can be examined with cowardly eyes is to be christened "beautiful!" oh, ye violators of noble names!
it is compared also to leaven; to sowing of seed, and to the multiplication of a grain of mustard-seed; by all which compulsion is excluded; and consequently there can in that time be no actual reigning.
the difficulty is increased because rousseau himself sometimes halts in the sense which he assigns to it, and even seems to suggest by it two different ideas. of its broad meaning, however, there can be no doubt.
then, is power not to be reckoned in the category of good? why, can that which is plainly more efficacious than anything else be esteemed a thing feeble and void of strength? or is renown to be thought of no account?
sombre is human life, and as yet without meaning: a buffoon may be fateful to it.
the works of the great poets have never yet been read by mankind, for only great poets can read them. they have only been read as the multitude read the stars, at most astrologically, not astronomically.
great republic; but if a man consider the truth of the thing, and the men in themselves, which is plutarch's chiefest aim, and will rather balance their manners, their natures, and parts, than their fortunes, i think, contrary to bodin, that cicero and
barbarous peoples: in such places all polity is impossible.
ancient poetry and mythology suggest, at least, that husbandry was once a sacred art; but it is pursued with irreverent haste and heedlessness by us, our object being to have large farms and large crops merely.
"medio de fonte leporum, surgit amari aliquid, quod in ipsis fioribus angat."
one hundred three. it seems then, say i, that you leave politics entirely out of the question, and never suppose, that a wise magistrate can justly be jealous of certain tenets of philosophy, such as those of epicurus, which, denying a divine existence,
"those things belong to the gods to determine than to them; let the gods, therefore, take care that their sacred mysteries were not profaned."--livy, x. six.
but the opinion that such spirits were incorporeall, or immateriall, could never enter into the mind of any man by nature; because, though men may put together words of contradictory signification, as spirit, and incorporeall; yet they can never have the
'tis a kind of mockery and offence to extol a man for qualities misbecoming his condition, though otherwise commendable in themselves, but such as ought not, however, to be his chief talent; as if a man should commend a king for being a good painter, a
"he did not sacrifice his health even to rumours." ennius, apud cicero, de offic., i. twenty four
but i can hardly be without plutarch; he is so universal and so full, that upon all occasions, and what extravagant subject soever you take in hand, he will still be at your elbow, and hold out to you a liberal and not to be exhausted hand of riches and
two hundred eighty one.--"will people believe it of me?
in our bodies, a bold projecting brow falls off to and indicates a corresponding depth of thought.
there is so much hazard, and so many steps to arrive at safety, that there is no end on't before they have unmuffled you of a kerchief, and then of a cap, before they allow you to walk abroad and take the air, to drink wine, to lie with your wife, to eat
it, to all who are under it; wherever that is not bona fide done, war is made upon the sufferers, who having no appeal on earth to right them, they are left to the only remedy in such cases, an appeal to heaven.
i have no after-game to play: on which side soever the inundation breaks my banks, i lie open, and am drowned without remedy.
vii.); but the essence of the mind obviously only affirms that which the mind is and can do; not that which it neither is nor can do; therefore the mind endeavours to conceive only such things as assert or affirm its power of activity. q.e.five hundred.
independent of all relation to form of an experience in general and its synthetical unity, in which alone objects can be empirically cognized.
for this purpose, we must prove, that our internal and, to descartes, indubitable experience is itself possible only under the previous assumption of external experience.
terramque et solem, lunam, mare, estera quo rant, non esse unica, sed numero magis innumerali.
but by the law of nature (which is a better principle of right and wrong, than the word of any doctor that is but a man) the civill soveraign in every common-wealth, is the head, the source, the root, and the sun, from which all jurisdiction is derived.
on the other hand, intelligent people really speak to us in their writings, and this is why they are able to both move and entertain us.
i never broke with them, whilst i had any hold at all, and what occasion soever they have given me, never broke with them to hatred or contempt; for such privacies, though obtained upon never so scandalous terms, do yet oblige to some good will: i have
servants; and handicraftsmen of strong and manly arts, as smiths, masons, carpenters, etc.; not reckoning professed soldiers.
like a bitterly angry croaking ran the sound through the long corridors when the leaves of the gate opened: ungraciously did this bird cry, unwillingly was it awakened.
nevertheless, let fortune remove and shift us five hundred times from place to place, let her do nothing but incessantly empty and fill into our belief, as into a vessel, other and other opinions; yet still the present and the last is the certain and
and whoever will inquire into his own being and power, both within and without, without this divine privilege; whoever shall consider man impartially, and without flattery, will see in him no efficacy or faculty that relishes of any thing but death and
compare with such a one the common rabble of mankind, stupid and mean-spirited, servile, instable, and continually floating with the tempest of various passions, that tosses and tumbles them to and fro, and all depending upon others, and you will find a
then only, when the voice of duty takes the place of physical impulses and right of appetite, does man , who so far had considered only himself, find that he is forced to act on different principles, and to consult his reason before listening to his
from which saying of his, so directly opposite to the thing propounded and the business he came about, which was immediately to incite him to war, the king of england first derived the argument (which he afterward found to be true), that this ambassador,
another is, that when you have anything to obtain, of present despatch, you entertain and amuse the party, with whom you deal, with some other discourse; that he be not too much awake to make objections.
xxvii.), nor of external bodies (two. xxv.), but only a fragmentary and confused knowledge thereof (two. xxviii. and note). q.e.five hundred.
self-sufficing culture to avow a new desire, a dissatisfaction with its own condition, or an admiration of what is strange: all this determines and disposes them unfavourably even towards the best things of the world which are not their property or could
but whilst we are thus enjoying it, the stomach is filled and the body is otherwise disposed.
it seems also evident, that, when men follow this blind and powerful instinct of nature, they always suppose the very images, presented by the senses, to be the external objects, and never entertain any suspicion, that the one are nothing but
reasons, then and there adopt his proposition.
be so dear to a superior as a downright and sincere obedience. to obey more upon the account of understanding than of subjection, is to corrupt the office of command -- taken from aulus gellius, i. thirteen. --; insomuch that p.
and the lord was with hezekiah, and he prospered; wherefore he went forth, and he rebelled against the king of assyria, and served him not, two kings xviii. seven.
a unique and particular friendship dissolves all other obligations whatsoever: the secret i have sworn not to reveal to any other, i may without perjury communicate to him who is not another, but myself.
nature, give rise to the belief in a wise and great author of the universe.
"stay, adder, stay, that by thy pattern my sister may draw the fashion and work of a rich ribbon, that i may present to my beloved, by which means thy beauty and the excellent order of thy scales shall for ever be preferred before all other serpents."
they must know but little of mankind who imagine that, after they have been once seduced by luxury, they can ever renounce it: they would a hundred times sooner renounce common necessaries, and had much rather die of hunger than of shame.
corollary.--hence it follows that all particular things are contingent and perishable. for we can have no adequate idea of their duration (by the last prop.), and this is what we must understand by the contingency and perishableness of things. (i.
as when, for example, i imagine a triangle , tho perhaps such a figure exists no where out of my thoughts , nor ever will exist , yet the nature thereof is determinate , and its essence or form is immutable and eternal , which is neither made by me, nor
we fluctuate betwixt various inclinations; we will nothing freely, nothing absolutely, nothing constantly.
nothing was so sacred among them as the life of a citizen; and no less than an assembly of the whole people was needed to condemn one.
it is a hard matter to know who expecteth benefit from publique troubles; but the signes that guide to a just suspicion, is the soothing of the people in their unreasonable, or irremediable grievances, by men whose estates are not sufficient to discharge
his manners were truly regal. i should have done better had i called on him.
to external things. but our proof shows that external experience is properly immediate, thirty five that only by virtue of it-not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal
but, where more hands are needed to get the same product, the superfluity must necessarily be less.
but aversion wee have for things, not onely which we know have hurt us; but also that we do not know whether they will hurt us, or not.
the german himself does not exist, he is becoming, he is "developing himself".
they make such a description of our maladies as a town crier does of a lost horse or dog--such a color, such a height, such an ear--but bring it to him and he knows it not, for all that.
to this very hour, all these miracles and strange events have concealed themselves from me: i have never seen greater monster or miracle in the world than myself: one grows familiar with all strange things by time and custom, but the more i frequent and
but i have decided to pass over the subject here, partly because i have set it aside for another treatise, partly because i am afraid of wearying the reader by too great prolixity.
now only a dent in the earth marks the site of these dwellings, with buried cellar stones, and strawberries, raspberries, thimble-berries, hazel-bushes, and sumachs growing in the sunny sward there; some pitch-pine or gnarled oak occupies what was the
"if a pure hand has touched the altar, the pious offering of a small cake and a few grains of salt will appease the offended gods more effectually than costly sacrifices." --horace, od., iii. twenty three, seventeen.
and thus the consequence found in one particular, comes to be registred and remembred, as a universall rule; and discharges our mentall reckoning, of time and place; and delivers us from all labour of the mind, saving the first; and makes that which was
be rather the mungo park, the lewis and clarke and frobisher, of your own streams and oceans; explore your own higher latitudes,-with shiploads of preserved meats to support you, if they be necessary; and pile the empty cans sky-high for a sign.
the lord the judge (says he) be judge this day between the children of israel and the children of ammon, judg. xi. twenty seven.
dyrrachium, where pompey lay. i do not at present remember that i have met with any other example where the besieged ever gave the besieger a total defeat and won the field, nor that a sortie ever achieved the result of a pure and entire victory.
we shall begin with examining the doctrine of necessity.
in a world like this, where there is no kind of stability, no possibility of anything lasting, but where everything is thrown into a restless whirlpool of change, where everything hurries on, flies, and is maintained in the balance by a continual
his service and convenience? can any thing be imagined so ridiculous, that this miserable and wretched creature, who is not so much as master of himself, but subject to the injuries of all things, should call himself master and emperor of the world, of
"amen! so shall it be!" said zarathustra, with great astonishment; "up thither leadeth the way, there lieth the cave of zarathustra.
i think that having learned our letters we should read the best that is in literature, and not be forever repeating our a b abs, and words of one syllable, in the fourth or fifth classes, sitting on the lowest and foremost form all our lives.
by its littleness it escapes the gripe and shock of fortune), let us allow ourselves a little more; let us call every one of our habits and conditions nature; let us rate and treat ourselves by this measure; let us stretch our appurtenances and accounts
in the time of our third or second troubles (i do not well remember which), going one day abroad to take the air, about a league from my own house, which is seated in the very centre of all the bustle and mischief of the late civil wars in france;
remains in my house some footsteps of our ancient kindred; and here with us at home, i have known a thing that was capital to become lawful; and we that hold of others are likewise, according to the chance of war, in a possibility of being one day found
he who stays to see the author die, whose writings he intends to question, what does he say but that he is weak in his aggressiveness?
if the informer does not at the same time apply a remedy and bring relief, 'tis an injurious information, and that better deserves a stab than the lie. we no less laugh at him who takes pains to prevent it, than at him who is a cuckold and knows it not.
but we are not, as we nowadays do, to call peevishness and inward discontent, that spring from private interest and passion, duty, nor a treacherous and malicious conduct, courage; they call their proneness to mischief and violence zeal; 'tis not the
they go and come with such regularity and precision, and their whistle can be heard so far, that the farmers set their clocks by them, and thus one well conducted institution regulates a whole country.
now, to speak the truth, i had but ten cents in the world, and it surpassed my arithmetic to tell, if i was that man who had ten cents, or who had a farm, or ten dollars, or all together.
he was," seems almost to fit all the world; and, especially, i have seen another of his make, to whom i think this conclusion might more properly be applied; no moderate settledness, still running headlong from one extreme to another, upon occasions not
i saw that the state was half-witted, that it was timid as a lone woman with her silver spoons, and that it did not know its friends from its foes, and i lost all my remaining respect for it, and pitied it.
i have already defined civil liberty; by equality, we should understand, not that the degrees of power and riches are to be absolutely identical for everybody; but that power shall never be great enough for violence, and shall always be exercised by
miscellaneous works: five vols., one thousand seven hundred sixty seven.
the same science finds support and significance in number; this in its turn finds it in the fingers, or in counters, or in lines and points.
"we argue rashly and adventurously," says timaeus in plato, "by reason that, as well as ourselves, our discourses have great participation in the temerity of chance."
and another worse, according to its insatiable, vagabond, and versatile essence:
i am grown older by seven or eight years since i began; nor has it been without same new acquisition: i have, in that time, by the liberality of years, been acquainted with the stone: their commerce and long converse do not well pass away without some
"when she beheld me advancing, and saw, with stupefaction, the trojan arms around me, terrified with so great a prodigy, she fainted away at the very sight: vital warmth forsook her limbs: she sinks down, and, after a long interval, with difficulty
but vertue military. afterwards, not onely kings, but popular common-wealths, gave divers manners of scutchions, to such as went forth to the war, or returned from it, for encouragement, or recompence to their service.
even amongst men, though the promise of good, bind the promiser; yet threats, that is to say, promises, of evill, bind them not; much lesse shall they bind god, who is infinitely more mercifull then men.
three. pain is the transition of a man from a greater to a less perfection.
instance!--which seeks to seduce to good opinions of itself; it is the slave, too, who immediately afterwards falls prostrate himself before these opinions, as though he had not called them forth.--and to repeat it again: vanity is an atavism.
even if he existed through several generations, like the wandering jew, he would still occupy the same position; in short, he would be, as ariosto has put it, lo fece natura, e poi ruppe lo stampo .
the roman infantry always carried not only a morion, a sword, and a shield (for as to arms, says cicero, they were so accustomed to have them always on, that they were no more trouble to them than their own limbs):
places of the new testament for purgatory answered
furnishing himself with things not at all necessary; for he had till then done without them, and there is no reason why he should not have been able to put up in manhood with the same kind of life as had been his in infancy.
the price of his corn, money is always leaving and never returning. thus the richer the city the poorer the country.
"while the mind is in doubt, in a short time it is impelled this way and that."--terence, andr., i. six, thirty two.
i would always have a man to be doing, and, as much as in him lies, to extend and spin out the offices of life; and then let death take me planting my cabbages, indifferent to him, and still less of my gardens not being finished.
now experience depends upon the synthetical unity of phenomena, that is, upon a synthesis according to conceptions of the object of phenomena in general, a synthesis without which experience never could become knowledge, but would be merely a rhapsody of
quid juvat hoc, templis nostros inducere mores? o curv in terris anim et colestium inanes!
if such a consent as that was necessary, man had starved, notwithstanding the plenty god had given him.
but this we also find recorded, that some persons have commanded a thing, who afterward have severely avenged the execution of it upon him they had employed, rejecting the reputation of so unbridled an authority, and disowning so abandoned and base a
in the latter case, as an order or determination inherent in things themselves, it could not be antecedent to things, as their condition, nor discerned or intuited by means of synthetical propositions a priori.
pure conception of external intuition can exist; for example, "be tween two points only one straight line is possible," "two straight lines cannot enclose a space," etc. these are the axioms which properly relate only to quantities (quanta) as such.
wonderful, truly! here do i sit now, the desert nigh, and yet i am so far still from the desert, even in naught yet deserted: that is, i'm swallowed down by this the smallest oasis-: -it opened up just yawning, its loveliest mouth agape, most
lastly as touching my having my being from my parents .
and verily, what i saw, the like had i never seen. a young shepherd did i see, writhing, choking, quivering, with distorted countenance, and with a heavy black serpent hanging out of his mouth.
now men can have no principles if not revealed to them by the divinity; of all the rest the beginning, the middle, and the end, is nothing but dream and vapour.
and who hath taught it reconciliation with time, and something higher than all reconciliation?
she was "vivid," "iridescent," "pale and passionate and sad-looking, a living-romance heroine of the royalist volition and questionable destiny."
let us not be ashamed to speak what we are not ashamed to think love is the appetite of generation by the mediation of beauty love shamefully and dishonestly cured by marriage love them the less for our own faults love, full, lively, and sharp; a pleasure
this day is a victory: he already yieldeth, he fleeth, the spirit of gravity, mine old arch-enemy! how well this day is about to end, which began so badly and gloomily!
very well said. let them deliver to us history, more as they receive it than as they believe it.
philanthropy is not love for one's fellow-man in the broadest sense.
"to whom the coverings of the heads were the bark of the cork-tree."--aeneid, vii. seven hundred forty two.
"et quo quemque modo fugiatque feratque laborem."
forms immediately an idea of the other. we may consider the relation of cause and effect in either of these two lights; but beyond these, we have no idea of it. sixteen
corollary two.--it follows: two. that god is the sole free cause. for god alone exists by the sole necessity of his nature (by prop. xi. and prop. xiv., coroll. i.), and acts by the sole necessity of his own nature, wherefore god is (by def.
but when the several nations of europe had acquired distinct though rude written languages of their own, sufficient for the purposes of their rising literatures, then first learning revived, and scholars were enabled to discern from that remoteness the
i lean opposite to the side it inclines to; as i find it going to plunge and make itself drunk with its own wine; i evade nourishing its pleasure so far, that i cannot recover it without infinite loss.
-oh, that cursed, nimble, supple serpent and lurking-witch! where art thou gone? but in my face do i feel through thy hand, two spots and red blotches itch!
the last of these two gentlemen is yet living himself to tell the story; the first was killed not long ago.
as to astrology, they teach it men, for they stay in the place where they are surprised by the brumal solstice, and never stir thence till the next equinox; for which reason aristotle himself attributes to them this science.
rare favours. but the two following examples are, peradventure, worth particular relation. a certain person planned to surprise my house and me in it; his scheme was to come to my gates alone, and to be importunate to be let in.
first, where the levites fell upon the people, that had made and worshipped the golden calfe, and slew three thousand of them; it was by the commandement of moses, from the mouth of god; as is manifest, exod. thirty two.twenty seven.
the great poet makes us feel our own wealth, and then we think less of his compositions. his best communication to our mind is to teach us to despise all he has done.
the desire of company is allayed by giving it a little liberty. we are pretty much in the same case they are extreme in constraint, we in licence.
again, that madnesse is nothing else, but too much appearing passion, may be gathered out of the effects of wine, which are the same with those of the evill disposition of the organs.
-because ye at last did again as children do-namely, prayed, folded your hands and said 'good god'!
if i am so, and a degree beyond all modern example, 'tis no great wonder, so many parts of my manners contributing to it: a little natural pride, an impatience at being refused, the moderation of my desires and designs, my incapacity for business, and my
how, pray, did he get these in mid-winter? o, he got worms out of rotten logs since the ground froze, and so he caught them. his life itself passes deeper in nature than the studies of the naturalist penetrate; himself a subject for the naturalist.
than every good odour and serenity of air promises health, nor all fog and stink infection in a time of pestilence.
to the word epiousios: and as this signifieth ordinary, quotidian, or (as in the lords prayer) of daily use; so the other signifieth that which is overplus, and stored up, and enjoyed in a speciall manner; which the latines call peculium; and this meaning
if, then, it is asserted that there is a comprehensive formula, including all things which are in themselves good, and that whatever else is good, is not so as an end, but as a mean, the formula may be accepted or rejected, but is not a subject of what is
the value of a man is not in his skin, that we should touch him.
they differ too much in extent to be regulated in the same manner; and there will always be a great difference between domestic government, in which a father can see everything for himself, and civil government, where the chief sees hardly anything save
that of children to parents is rather respect: friendship is nourished by communication, which cannot by reason of the great disparity, be betwixt these, but would rather perhaps offend the duties of nature; for neither are all the secret thoughts of
because god hath commanded to obey them.
national divisions thus led to polytheism, and this in turn gave rise to theological and civil intolerance, which, as we shall see hereafter, are by nature the same.
one hundred forty six. he who fights with monsters should be careful lest he thereby become a monster. and if thou gaze long into an abyss, the abyss will also gaze into thee.
are there any marks of a distributive justice in the world? if you answer in the affirmative, i conclude, that, since justice here exerts itself, it is satisfied.
"from on high," drippeth the star, and the gracious spittle; for the high, longeth every starless bosom.
above doubt, i did not presume to anticipate that my success would be greater in it than that of others; and further, when i considered the number of conflicting opinions touching a single matter that may be upheld by learned men, while there can be but
corollary.--hence it follows that the mind shrinks from conceiving those things, which diminish or constrain the power of itself and of the body.
said, with very good reason, in my opinion, that victories obtained without the master were never complete.
as should only instruct them in valour, prudence, and justice; an example that plato has followed in his laws.
bending, they lent themselves to the motion.
sometimes otherwise. as to the rest, i am so far from being arrived at the first and most perfect degree of excellence, where virtue is turned into habit, that even of the second i have made no great proofs.
ruins--the taste for the old testament is a touchstone with respect to "great" and "small": perhaps he will find that the new testament, the book of grace, still appeals more to his heart (there is much of the odour of the genuine, tender, stupid beadsman
if this be admitted (as seems reasonable) it follows that all the ideas of quantity, upon which mathematicians reason, are nothing but particular, and such as are suggested by the senses and imagination, and consequently, cannot be infinitely divisible.
now, without some such licence of supposition, it is impossible for us to argue from the cause, or infer any alteration in the effect, beyond what has immediately fallen under our observation.
men to the church; but it was, because the end of their miracles, was to adde to the church (not all men, but) such as should be saved; that is to say, such as god had elected.
the land was divided amongst the other tribes (levi excepted,) which by the subdivision of the tribe of joseph, into ephraim and manasses, were still twelve.
it is therefore against the duty of the soveraign, to whom the publique safety is committed, to reward those that aspire to greatnesse by disturbing the peace of their country, and not rather to oppose the beginnings of such men, with a little danger,
let man then learn the revelation of all nature and all thought to his heart; this, namely; that the highest dwells with him; that the sources of nature are in his own mind, if the sentiment of duty is there.
no doubt the machinery will be imperfect; but we can only try to get as near the general will as possible, without hoping to realise it fully.
desert and a new distrust--it is possible that the older psychologists had a merrier and more comfortable time of it; eventually, however, he finds that precisely thereby he is also condemned to invent--and, who knows? perhaps to discover the new.
if we anatomize all the other reasonings of this nature, we shall find that they are founded on the relation of cause and effect, and that this relation is either near or remote, direct or collateral.
--was one, that the sons never presented themselves before their fathers, nor durst ever appear in their company in public, till they began to bear arms; as if they would intimate by this, that it was also time for their fathers to receive them into their
add the desire to find actual justification for a theory in facts, and, especially in an age possessed only of the haziest historical sense, this doctrine of consent will inevitably be given a historical setting.
affects, partial; and therefore that strifes and troubles would be endless, except they gave their common consent, all to be ordered by some, whom they should agree upon, without which consent there would be no reason that one man should take upon him to
"huic versatile ingenium sic pariter ad omnia fuit, ut natum ad id unum diceres, quodcumque ageret."
"i had rather seem mad and a sluggard, so that my defects are agreeable to myself, or that i am not painfully conscious of them, than be wise, and chaptious."--hor., ep., ii. two, one hundred twenty six.
senses, and a certain form for the arrangement of this matter, arising out of the inner fountain of pure intuition and thought; and these, on occasion given by sensuous impressions, are called into exercise and produce conceptions.
now, since we will attempt to live alone, and to waive all manner of conversation amongst them, let us so order it that our content may depend wholly upon ourselves; let us dissolve all obligations that ally us to others; let us obtain this from
we can see, for instance, that each magistrate is more active in the body to which he belongs than each citizen in that to which he belongs, and that consequently the particular will has much more influence on the acts of the government than on those of
nothing tempts my tears but tears, and not only those that are real and true, but whatever they are, feigned or painted. i do not much lament the dead, and should envy them rather; but i very much lament the dying.
power that was in moses the prophet, in the high priests that succeeded moses, and in the kings that succeeded the priests. and st. john saies expressely (chap. five. ver.
the next are duces belli, great leaders in war; such as are princes' lieutenants, and do them notable services in the wars. the third are gratiosi, favorites; such as exceed not this scantling, to be solace to the sovereign, and harmless to the people.
having spoken of the generation, forme, and power of a common-wealth, i am in order to speak next of the parts thereof. and first of systemes, which resemble the similar parts, or muscles of a body naturall.
no one, indeed, can doubt of this, unless he thinks that an idea is something lifeless, like a picture on a panel, and not a mode of thinking--namely, the very act of understanding.
but there are other causes, which have been found more irregular and uncertain; nor has rhubarb always proved a purge, or opium a soporific to every one, who has taken these medicines.
it is easy to understand that such intercourse would not require a language much more refined than that of rooks or monkeys, who associate together for much the same, purpose.
seven for, otherwise, we should require to affirm the existence of an appearance, without something that appears-which would be absurd.
when any natural object or event is presented, it is impossible for us, by any sagacity or penetration, to discover, or even conjecture, without experience, what event will result from it, or to carry our foresight beyond that object which is immediately
executive power, that is exempt from subordination, but the supreme executive power vested in one, who having a share in the legislative, has no distinct superior legislative to be subordinate and accountable to, farther than he himself shall join and
the phrase "the rearing of the superman," has very often been misunderstood.
in clear weather, in summer, they appear blue at a little distance, especially if agitated, and at a great distance all appear alike. in stormy weather they are sometimes of a dark slate color.
inference. we learn the events of former ages from history; but then we must peruse the volumes in which this instruction is contained, and thence carry up our inferences from one testimony to another, till we arrive at the eyewitnesses and spectators of
this will make his subjects begin to hate him and he will be little esteemed being poor, so that having by this liberality injured many and benefited but few, he will feel the first little disturbance and be endangered by every accident.
such principles mathematical science possesses, but their application to experience, consequently their objective validity, nay the possibility of such a priori synthetical cognitions (the deduction thereof) rests entirely upon the pure understanding.
in every situation or incident, there are many particular and seemingly minute circumstances, which the man of greatest talent is, at first, apt to overlook, though on them the justness of his conclusions, and consequently the prudence of his conduct,
above all, the essayist uncased himself, and made his intellectual and physical organism public property. he took the world into his confidence on all subjects.
i had the previous winter made a small quantity of lime by burning the shells of the unio fluviatilis , which our river affords, for the sake of the experiment; so that i knew where my materials came from.
for example, when i say, "all bodies are extended," this is an analytical judgement.
'to true felicity,' said she, 'which even now thy spirit sees in dreams, but cannot behold in very truth, while thine eyes are engrossed with semblances.'
nature. if one oak was called a, another was called b; for the primitive idea of two things is that they are not the same, and it often takes a long time for what they have in common to be seen: so that, the narrower the limits of their knowledge of
again, the desires arising from the emotions whereby we are assailed are stronger, in proportion as the said emotions are more vehement; wherefore their force and increase must be defined solely by the power of external causes, which, when compared with
to small virtues would they fain lure and laud me; to the ticktack of small happiness would they fain persuade my foot.
knowledge is to be sought only in the sciences properly so called, that is, in the objective sciences.
speaking to them, he called them by the name of fellow-soldiers, which we yet use; which his successor, augustus, reformed, supposing he had only done it upon necessity, and to cajole those who merely followed him as volunteers:
would ere long take the sunset sky for the livery of his train; when i hear the iron horse make the hills echo with his snort like thunder, shaking the earth with his feet, and breathing fire and smoke from his nostrils, (what kind of winged horse or
the new testament, were held by the christians of that time (except a few, in respect of whose paucity the rest were called the catholique church, and others haeretiques) for the dictates of the holy ghost; and consequently for the canon, or rule of
and as false doctrine, so also often-times the example of different government in a neighbouring nation, disposeth men to alteration of the forme already setled.
transvalued in a comparatively short time.
'thou hast, then, set before thine eyes something like a scheme of human happiness--wealth, rank, power, glory, pleasure.
it seemed to me a fantastic imagination in those who, these late years past, were wont to reproach every man they knew to be of any extraordinary parts, and made profession of the catholic religion, that it was but outwardly; maintaining, moreover, to do
for the continuall change of mans body, destroyes in time the parts which in sense were moved: so that the distance of time, and of place, hath one and the same effect in us.
the latin adage meeteth with it a little: magna civitas, magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods.
let us leave that other sect, that sets up an express profession of scornful superiority-- the stoics. --: but when even in that sect, reputed the most quiet and gentle, we hear these rhodomontades of metrodorus:
if you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. first, as was said, he must have some entrance into the language before he goeth.
the contrary, with too violent asseverations. there are many other particulars of the same kind, which may diminish or destroy the force of any argument, derived from human testimony.
govern it that there will not be some cadence or sound that will escape their architecture, as enormous as it is, and botched with a thousand false and fantastic patches.
continue to exist, although all existing things were annihilated-we cannot blame the good berkeley for degrading bodies to mere illusory appearances.
but seeing the matter preached and the preacher are different things, i would as willingly see brutus in plutarch, as in a book of his own.
the second way was this. instead of causing the centuries to vote throughout in order, which would have meant beginning always with the first, the romans always chose one by lot which proceeded alone to the election; after this all the centuries were
form his judgment, and to make us sensible that he has thence become more skillful in his art. as in a concert of instruments, we do not hear a lute, a harpsichord, or a flute alone, but one entire harmony, the result of all together.
the same is to be observed in all birds, (except some domestic ones, where plenty of food excuses the cock from feeding, and taking care of the young brood) whose young needing food in the nest, the cock and hen continue mates, till the young are able to
no significance in relation to such a faculty of cognition.
when jealousy seizes these poor souls, weak and incapable of resistance, 'tis pity to see how miserably it torments and tyrannises over them; it insinuates itself into them under the title of friendship, but after it has once possessed them, the same
but this "how many times" is based upon successive repetition, consequently upon time and the synthesis of the homogeneous therein.
how things may be in themselves, without regard to the representations through which they affect us, is utterly beyond the sphere of our cognition.
two i had intended to do this in the sequel to this work, when in dealing with external relations i came to the subject of confederations. the subject is quite new, and its principles have still to be laid down.
quantity is cogitated; that is to say, all phenomena are quantities, and extensive quantities, because as intuitions in space or time they must be represented by means of the same synthesis through which space and time themselves are determined.
good managers that looks a nice well-made shoe to you there can be no pleasure to me without communication think myself no longer worth my own care tis for youth to subject itself to common opinions tis more laudable to obey the bad than the good titles
then he tells us rightly, that we cannot conceive any act without its subject , as thought without a thinking thing , for what thinks cannot be nothing ; but then he subjoyns without any reason, and against the usual manner of speaking, and contrary to
-joyous in fight and feast, no sulker, no john o' dreams, ready for the hardest task as for the feast, healthy and hale.
further, seeing it is not enough to the sustentation of a common-wealth, that every man have a propriety in a portion of land, or in some few commodities, or a naturall property in some usefull art, and there is no art in the world, but is necessary
plato that was the best philosopher of the greeks, forbad entrance into his schoole, to all that were not already in some measure geometricians.
when laelius,-- cicero, de amicit., c. two.
"nothing is to be so little understood as the minds of the multitude."--livy, xxxi. thirty four.
him out of his course, and put him, upon the instant, to pump for new and extempore answers and defences.
so were we: but as those who by artificial light put out that of day, so we by borrowed forms and fashions have destroyed our own.
the voice of the herd will still echo in thee. and when thou sayest, "i have no longer a conscience in common with you," then will it be a plaint and a pain.
and because we know little, therefore are we pleased from the heart with the poor in spirit, especially when they are young women!
pleasure and satisfaction: whereupon the senate thought fit to recall him home to his wife and family, and confine him to his own house, to accommodate their punishment to his feeling and apprehension.
there is in this town, with a very few exceptions, no taste for the best or for very good books even in english literature, whose words all can read and spell.
that which is really a cause it considers as an effect, and vice versa: it makes that which is by nature first to be last, and that which is highest and most perfect to be most imperfect.
why then do you refuse to admit the same method of reasoning with regard to the order of nature?
that the relish for good and evil depends in great measure upon the opinion we have of them
at last comes the era of reflection, when we not only observe, but take pains to observe; when we of set purpose sit down to consider an abstract truth; when we keep the mind's eye open whilst we converse, whilst we read, whilst we act, intent to learn
by means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions.
contradictions, we must not rest satisfied with the mere natural disposition of the mind to metaphysics, that is, with the existence of the faculty of pure reason, whence, indeed, some sort of metaphysical system always arises; but it must be possible to
for that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned , which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions.
what can they not do, what do they fear to do, for never so little hope of an addition to their beauty?
our holy and heavenly king, of whom every circumstance is most carefully and with the greatest religion and reverence to be observed, has not himself rejected bodily recommendation,
they say, moreover, that linus died in euba, having been shot with an arrow by apollo, and that this epitaph was set over him:-
"thou shalt," lieth in its path, sparkling with gold-a scale-covered beast; and on every scale glittereth golden, "thou shalt!"
the things that i know to be evil, as to injure one's neighbour and to disobey one's superior, whether it be god or man, i carefully avoid; such as i do not know whether they be good or evil, i cannot fear them.
that of a man, as their's. this is that which puts the authority into the parents hands to govern the minority of their children.
every man alone is sincere. at the entrance of a second person, hypocrisy begins. we parry and fend the approach of our fellow-man by compliments, by gossip, by amusements, by affairs. we cover up our thought from him under a hundred folds.
it is also in itself still more difficult to conceive, since such a common agreement must have had motives, and speech seems to have been highly necessary to establish the use of it.
contrariwise, if we conceive that it affects an object of our love painfully, we shall be affected with hatred towards it.
god is favourable to those whom he makes to die by degrees; 'tis the only benefit of old age; the last death will be so much the less painful; it will kill but a half or a quarter of a man.
the true composition of a counsellor, is rather to be skilful in their master's business, than in his nature; for then he is like to advise him, and not feed his humor.
but some will answer that we there speak nothing but accusation against ourselves; why then, we say all; for our very virtue itself is faulty and penetrable.
in this, sir, you will only reciprocate the high opinion which he had of your virtue, and realise what he infinitely desired in his lifetime; for there was no one in the world in whose acquaintance and friendship he would have been so happy to see himself
"malam mortem non facit, nisi quod sequitur mortem."
the action may not be vicious in itself, its mode is vicious.
bashfully from the light to create; but 'tis glory and the fountain of many virtues to know how to destroy what we have made: the one is injury, the other favour: for aristotle says that to do any one a kindness, in a certain phrase of his country, is to
peters sentence definitive in matter of faith, there is no more to be attributed to it out of this text, than that peter should continue in the beleef of this point, namely, that christ should come again, and possesse the kingdome at the day of judgement;
preach. (one cor. one.seventeen.) whereby it is manifest, that the greater charge, (such as is the government of the church,) is a dispensation for the lesse.
finally, let us only understand profoundly enough napoleon's astonishment when he saw goethe it reveals what had been regarded for centuries as the "german spirit" "voila un homme!"--that was as much as to say "but this is a man!
if you would learn to speak all tongues and conform to the customs of all nations, if you would travel farther than all travellers, be naturalized in all climes, and cause the sphinx to dash her head against a stone, even obey the precept of the old
barbarians are no more a wonder to us, than we are to them; nor with any more reason, as every one would confess, if after having travelled over those remote examples, men could settle themselves to reflect upon, and rightly to confer them, with their
a man whose whole meditation is continually working upon nothing but impurity which he knows to be so odious to almighty god, what can he say when he comes to speak to him? he draws back, but immediately falls into a relapse.
we are afraid to drink our wines, when toward the bottom of the cask; in portugal those fumes are reputed delicious, and it is the beverage of princes.
breast to breast, and as if a lesser child sought to throw its arms about the neck of one something bigger.
my past burst its tomb, many pains buried alive woke up-: fully slept had they merely, concealed in corpse-clothes.
to one another, without any consideration of nearness of blood.
in the same sense the doctrine of devils, signifieth not the words of any devill, but the doctrine of heathen men concerning daemons, and those phantasms which they worshipped as gods. (one tim. four.one.)
though your views are in straight antagonism to theirs, assume an identity of sentiment, assume that you are saying precisely that which all think, and in the flow of wit and love roll out your paradoxes in solid column, with not the infirmity of a doubt.
which seems contradictious to what he said before; and here also we may note, that freedom of will is assumed without any proof contrary to the opinion of the calvinists.
sixteen.twenty seven.) "the son of man shall come in the glory of his father, with his angels, and then he shall reward every man according to his works." the same we may read, marke thirteen..twenty six. and fourteen.twenty six.
one is under, by virtue of such enjoyment, to submit to the government, begins and ends with the enjoyment; so that whenever the owner, who has given nothing but such a tacit consent to the government, will, by donation, sale, or otherwise, quit the said
and what adds mightily to the force of the evidence, and may double our surprise on this occasion, is, that the cardinal himself, who relates the story, seems not to give any credit to it, and consequently cannot be suspected of any concurrence in the
"debilem facito manu, debilem pede, coxa, lubricos quate dentes; vita dum superest, bene est."
i moreover affirm that our wisdom itself and consultation, for the most part commit themselves to the conduct of chance; my will and my reason are sometimes moved by one breath, and sometimes by another; and many of these movements there are that govern
but this extreme authority was modified in two ways. first, the tribunes as a rule, and always a great number of plebeians, belonged to the class of the rich, and so counterbalanced the influence of the patricians in the first class.
other men, it is true, were not then to him what they now are to us, and he had no greater intercourse with them than with other animals; yet they were not neglected in his observations.
therefore, whoever assaults the turk must be prepared to meet his united forces, and must rely more on his own strength than on the disorders of others; but having once conquered him, and beaten him in battle so that he can no longer raise armies, nothing
a band of foot-soldiers. i was taken, withdrawn into the thick of a neighbouring forest, dismounted, robbed, my trunks rifled, my money-box taken, and my horses and equipage divided amongst new masters.
so likewise where god sayes (joel two.twenty eight.) "i will powre out my spirit upon all flesh, and your sons and your daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions," wee are not to understand it in the
how divinely do vault and arch here contrast in the struggle: how with light and shade they strive against each other, the divinely striving ones.-
standard-and consequently an example-of all apodeictic (philosophical) certitude.
everything of to-day-it falleth, it decayeth; who would preserve it! but i-i wish also to push it!
life is a series of surprises. we do not guess to-day the mood, the pleasure, the power of to-morrow, when we are building up our being.
-i come again eternally to this identical and selfsame life, in its greatest and its smallest, to teach again the eternal return of all things,-
note.--from what has been said we may clearly understand the nature of love and hate. love is nothing else but pleasure accompanied by the idea of an external cause: hate is nothing else but pain accompanied by the idea of an external cause.
these bodies made for the government of men, or of traffique, be either perpetuall, or for a time prescribed by writing. but there be bodies also whose times are limited, and that only by the nature of their businesse.
verifyed, i say, not authorised: for the verification, is but the testimony and record; not the authority of the law; which consisteth in the command of the soveraign only.
or if there be any difficulty in these decisions, it proceeds entirely from the undeterminate meaning of words, which is corrected by juster definitions.
did perhaps their hearts despond, because lonesomeness had swallowed me like a whale? did their ear perhaps hearken yearningly-long for me in vain, and for my trumpet-notes and herald-calls?
youth, to which they allow all the insolent and passionate efforts that an immoderate ardour can produce, was simply founded upon external beauty, the false image of corporal generation; for it could not ground this love upon the soul, the sight of which
wherefore the image of a thing, regarded in itself alone, is identical, whether it be referred to time past, time future, or time present; that is (two. xvi.
sometimes deceived, it can never be corrupted.
fame is a thing of little account when compared with the immensity of the universe and the endlessness of time.--ch. eight. one service only can fortune do, when she reveals her own nature and distinguishes true friends from false.
the sages give us caution enough to beware the treachery of our desires, and to distinguish true and entire pleasures from such as are mixed and complicated with greater pain.
and of private systemes, some are lawfull; some unlawfull: lawfull, are those which are allowed by the common-wealth: all other are unlawfull.
all the qualities, which in the other case are only with difficulty brought together by the law, are found naturally united.
some attribute the sobriety of the persians to the fact that their country is less cultivated; but it is my belief that their country abounds less in commodities because the inhabitants need less.
why shall we not say that it is also natural for us to arm ourselves with wood and iron?
i pumped my fellow-prisoner as dry as i could, for fear i should never see him again; but at length he showed me which was my bed, and left me to blow out the lamp.
it is a strange thing to behold, what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as st.
and in whatsoever he doth, whether led by reason, mistake or passion, must be submitted to?
wholly particular and his own. they brought him a child to which he was god-father, which, having taken into his arms, "good god," said he, "what a fine child! how beautiful to look upon! what a pretty face it has!"
cases no longer a general will in the strict sense; it was acting no longer as sovereign, but as magistrate. this will seem contrary to current views; but i must be given time to expound my own.
the stoics, the fathers of human prudence, think that the soul of a man, crushed under a ruin, long labours and strives to get out, like a mouse caught in a trap, before it can disengage itself from the burden.
can a vicious passion, such as inconstancy and astonishment, cause any regular product in our souls?
whenever it is determined in anywise from within, it regards things clearly and distinctly, as i will show below.
i have never made much account of what has proceeded from my own mind; and so long as i gathered no other advantage from the method i employ beyond satisfying myself on some difficulties belonging to the speculative sciences, or endeavoring to regulate my
many heavy things are there for the spirit, the strong load-bearing spirit in which reverence dwelleth: for the heavy and the heaviest longeth its strength.
they try and weigh their affection, and adding up costly advantages, friends, opportunities, properties, exult in discovering that willingly, joyfully, they would give all as a ransom for the beautiful, the beloved head, not one hair of which shall be
but if the debt be to one of the assembly, the assembly onely is obliged to the payment, out of their common stock (if they have any:) for having liberty of vote, if he vote the mony, shall be borrowed, he votes it shall be payd; if he vote it shall not
our culture is the predominance of an idea which draws after it this train of cities and institutions. let us rise into another idea: they will disappear.
it is not all books that are as dull as their readers.
according to our common rule of civility, it would be a notable affront to an equal, and much more to a superior, to fail being at home when he has given you notice he will come to visit you.
harbor in the woods, having made all tight without and withdrawn under hatches with a merry crew of thoughts, leaving only my outer man at the helm, or even tying up the helm when it was plain sailing.
to have no more love affairs, and would never marry again.
this repeated relevance of various beings to himself, and one to another, would naturally give rise in the human mind to the perceptions of certain relations between them.
been spoken to you, but seeing you put it from you, and judge your selves unworthy of everlasting life, loe, we turn to the gentiles."
present moment and the mere trifle having become porous to thought and bibulous of the sea of light.
go about to subject public and established customs and institutions, to the weakness and instability of a private and particular fancy (for private reason has but a private jurisdiction), and to attempt that upon the divine, which no government will
having incurred the capital penalties that saturninus had established against the dissentient, entertained those who, in this extremity, led him to execution with words to this effect: that it was a thing too easy and too base to do ill; and that to do
and the first thing i find representing it self is, that i have face , hands , arms , and this whole frame of parts which is seen in my body , and which i call my body .
eats; chambers of the great are jails, and head-winds right for royal sails.
from the consideration of the beginning of things
it is for no particular item in the tax-bill that i refuse to pay it. i simply wish to refuse allegiance to the state, to withdraw and stand aloof from it effectually.
but when the figure was nearest to them (it flew past quickly, however, like a shadow, in the direction of the volcano), then did they recognise with the greatest surprise that it was zarathustra; for they had all seen him before except the captain
itself; all the happy successes that happen to the patient, must be thence derived; the accidents that have cured me, and a thousand others, who do not employ physicians, physicians usurp to themselves: and as to ill accidents, they either absolutely
if there had not first been an opinion received of the greatest part of england, that these powers were divided between the king, and the lords, and the house of commons, the people had never been divided, and fallen into this civill warre; first between
them, of which i perceive some seeds in myself, as i also do of the extreme meanness of some other minds, which i neither am astonished at nor yet misbelieve.
or any part thereof, something involving more or less reality than before.
rome perished in the same way: the excessive power of the tribunes, which they had usurped by degrees, finally served, with the help of laws made to secure liberty, as a safeguard for the emperors who destroyed it.
euxodus, who therein established the sovereign good, and his companions, who set so high a value upon it, tasted it in its most charming sweetness, by the means of temperance, which in them was singular and exemplary.
song there is to be observed an invention that nothing relishes of the barbarian. those that paint these people dying after this manner, represent the prisoner spitting in the faces of his executioners and making wry mouths at them.
again, from the time of the magi, the first of whom was zoroaster the persian, to that of the fall of troy, hermodorus the platonic philosopher, in his treatise on mathematics, calculates that fifteen thousand years elapsed.
"orabunt causas alii, coelique meatus describent radio, et fulgentia sidera dicent; hic regere imperio populos sciat."
what society they will join themselves to, what commonwealth they will put themselves under.
i say that males and females are cast in the same mould, and that, education and usage excepted, the difference is not great.
nothing is law where the legislator cannot be known
those who say otherwise, speak as if the prince had a distinct and separate interest from the good of the community, and was not made for it; the root and source from which spring almost all those evils and disorders which happen in kingly governments.
hereafter, seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease while the earth remaineth.
and either increases as the other grows weak; finally, instead of governing subjects to make them happy, despotism makes them wretched in order to govern them.
posthumous works: emile et sophie, one thousand seven hundred eighty; les consolations des miseres de ma vie, one thousand seven hundred eighty one; considerations sur le gouvernement de pologne, one thousand seven hundred eighty two; les confessions, and
and when, one after the other, the epicurean herd, the stoic, and the rest, each of them as far as in them lay, went about to seize the heritage he left, and were dragging me off protesting and resisting, as their booty, they tore in pieces the garment
"converso pollice vulgi, quemlibet occidunt populariter."
subtilises them, even to exinanition. 'tis a thing of almost indifferent quality; a very useful accession to a well-born soul, but hurtful and pernicious to others; or rather a thing of very precious use, that will not suffer itself to be purchased at an
they would have been not less pleasing in themselves, though never included among thy possessions.
or tacitly, by not controlling the custome in that case received: and then such inconvenience (if it happen) is to be attributed, not to the monarchy, but to the ambition, and injustice of the subjects; which in all kinds of government, where the people
as with events, so is it with thoughts. when i watch that flowing river, which, out of regions i see not, pours for a season its streams into me, i see that i am a pensioner; not a cause, but a surprised spectator of this ethereal water; that i desire and
do, who say they only play for pins, they would not do it if it were for money?
should they require of you contrary offices, how could you serve them both? should one commit a thing to your silence that it were of importance to the other to know, how would you disengage yourself?
or when i have preached, shall not i answer their doubts, and expound the scriptures to them; that is shall i not teach?
presumption that it is possible to make any progress with a pure cognition, derived from (philosophical) conceptions, according to the principles which reason has long been in the habit of employing-without first inquiring in what way and by what right
them, or derive it to his posterity; but is an aggressor, if he attempts upon their properties, and thereby puts himself in a state of war against them, and has no better a right of principality, he, nor any of his successors, than hingar, or hubba, the
the imagination that is raysed in man (or any other creature indued with the faculty of imagining) by words, or other voluntary signes, is that we generally call understanding; and is common to man and beast.
throwing this prince out of all correspondence and negotiation, by this example of infidelity.
consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. this is therefore the condition of the possibility of things themselves as objects of experience.
in the presence of the person represented, representatives no longer exist. most of the tumults that arose in the comitia at rome were due to ignorance or neglect of this rule.
and others are there who go along heavily and creakingly, like carts taking stones downhill: they talk much of dignity and virtue-their drag they call virtue!
thereto. for they that see any strange, and unusuall ability, or defect in a mans mind; unlesse they see withall, from what cause it may probably proceed, can hardly think it naturall; and if not naturall, they must needs thinke it supernaturall; and then
and heavenly beatitude, that she begged of her husband, with the extremest importunity, to do as much for her; and god, at their joint request, shortly after calling her to him, it was a death embraced with singular and mutual content.
for he found that it was not sufficient to meditate on the figure, as it lay before his eyes, or the conception of it, as it existed in his mind, and thus endeavour to get at the knowledge of its properties, but that it was necessary to produce these
d'ambi i lati, notai, procuratori, ed avvocati.
concerning the materials of seditions. it is a thing well to be considered; for the surest way to prevent seditions (if the times do bear it) is to take away the matter of them.
commanded by fools." -- diogenes laertius, vi. ninety two.
as they acquiesce and permit; for i hear them find fault and complain as well as we; but they resolve at last, "what should i do then?" as if impatience were of itself a better remedy than patience.
fifty one. the mightiest men have hitherto always bowed reverently before the saint, as the enigma of self-subjugation and utter voluntary privation--why did they thus bow?
their duty is the mark, their honour but the outward rind.
fact, knows that he knows it, and at the same time knows that he knows that he knows it, and so on to infinity. but i will treat of this hereafter.
those whom god has endowed with a larger measure of genius will entertain, perhaps, designs still more exalted; but for the many i am much afraid lest even the present undertaking be more than they can safely venture to imitate.
solitude is not measured by the miles of space that intervene between a man and his fellows. the really diligent student in one of the crowded hives of cambridge college is as solitary as a dervish in the desert.
i have often noted before, that that very thing which is evidenc'd by reason , as also whatever else is perceived by any other means, is called by me an idea .
there is indeed this difference, that 'tis better to oblige one's appetite to things that are most easy to be had; but 'tis always vice to oblige one's self.
"when the power of wine has penetrated us, a heaviness of the limbs follows, the legs of the tottering person are impeded; the tongue grows torpid, the mind is dimmed, the eyes swim; noise, hiccup, and quarrels arise.--"lucretius, i.
current pay: and who, if i durst confess so much, should not think avarice much less excusable than ambition: nor pain less to be avoided than shame; nor health less to be coveted than learning, or riches than nobility.
"no enmities are bitter, save that of love." (or:) "no hate is implacable except the hatred of love" --propertius, ii. eight, three.
about three half-pints; for the little glasses are my favourites, and i like to drink them off, which other people avoid as an unbecoming thing.
for his speech is addressed to those, who by his preaching had already received jesus for the christ, that is to say, for king of the jews.
sovereignty, on the other hand, is in his view absolute, inalienable, indivisible, and indestructible. it cannot be limited, abandoned, shared or destroyed.
but the passion that is said to be produced by idleness in the hearts of young men, though it proceed leisurely, and with a measured progress, does evidently manifest, to those who have tried to oppose its power, the violence our judgment suffers in this
and that this is so, does not our noble practice of these days, equally to prosecute to death both him that has offended us and him we have offended, make it out?
employments. and how many have i seen in my time totally brutified by an immoderate thirst after knowledge? carneades was so besotted with it, that he would not find time so much as to comb his head or to pare his nails.
dumb, and thus not less, but rather more than the brutes, destitute of the organs which others use in speaking, are in the habit of spontaneously inventing certain signs by which they discover their thoughts to those who, being usually in their company,
it misbecomes any other to give his own character, but him who has qualities worthy of imitation, and whose life and opinions may serve for example: caesar and xenophon had a just and solid foundation whereon to found their narrations, the greatness of
so the care of posterity is most in them, that have no posterity.
envy, or any offence against the public laws, or of innovation or disturbance, or failure of my word; and though the licence of the time permits and teaches every one so to do, yet have i not plundered any frenchman's goods, or taken his money, and have
now know i well what people sought formerly above all else when they sought teachers of virtue. good sleep they sought for themselves, and poppy-head virtues to promote it!
be maintained only for the benefit of robbers and oppressors. who would not think it an admirable peace betwix the mighty and the mean, when the lamb, without resistance, yielded his throat to be torn by the imperious wolf?
fifty seven. the distance, and as it were the space around man, grows with the strength of his intellectual vision and insight: his world becomes profounder; new stars, new enigmas, and notions are ever coming into view.
insipid foot-pace: lobby foreseen: guarded against froward: stubborn futile: babbling globe: complete body glorious: showy, boastful humorous: capricious hundred poll: hundredth head impertinent: irrelevant implicit: entangled in a mean: in moderation in
here he seems to have ample matter of triumph; while he justly insists, that all our evidence for any matter of fact, which lies beyond the testimony of sense or memory, is derived entirely from the relation of cause and effect; that we have no other idea
say, with dr. johnson, that the persecutors of christianity were in the right; that persecution is an ordeal through which truth ought to pass, and always passes successfully, legal penalties being, in the end, powerless against truth, though sometimes
and not as men lower himself to the meanness of defending his innocence made all medicinal conclusions largely give way to my pleasure making their advantage of our folly, for most men do the same malice must be employed to correct this arrogant ignorance
but not the idea of a non--existent thing, for then (two. viii. coroll.) the idea itself cannot be said to exist; it must therefore be the idea of something actually existing. but not of an infinite thing. for an infinite thing (i.
could ye create a god?-then, i pray you, be silent about all gods! but ye could well create the superman.
they are fortified in such a manner that every one thinks that to reduce them would be tedious and difficult, for they all have the necessary moats and bastions, sufficient artillery, and always keep in the public storehouses food and drink and fuel for
when there is mention of the word of god, or of man, it doth not signifie a part of speech, such as grammarians call a nown, or a verb, or any simple voice, without a contexture with other words to make it significative; but a perfect speech or discourse,
the simplest utterances are worthiest to be written, yet are they so cheap and so things of course, that in the infinite riches of the soul it is like gathering a few pebbles off the ground, or bottling a little air in a phial, when the whole earth and
rulers may indeed hope to keep the peoples in stricter dependence, by thus giving them with one hand what they take from them with the other; and this was in fact the policy of joseph towards the egyptians: but this political sophistry is the more fatal
or they listen to an old roving howl- and growl-piper, who hath learnt from the sad winds the sadness of sounds; now pipeth he as the wind, and preacheth sadness in sad strains.
now that there is and can be no longer an exclusive national religion, tolerance should be given to all religions that tolerate others, so long as their dogmas contain nothing contrary to the duties of citizenship.
when i throw a piece of dry wood into a fire, my mind is immediately carried to conceive, that it augments, not extinguishes the flame. this transition of thought from the cause to the effect proceeds not from reason.
thou canst not adorn thyself fine enough for thy friend; for thou shalt be unto him an arrow and a longing for the superman.
verily, a prodigy is this power of praising and blaming. tell me, ye brethren, who will master it for me? who will put a fetter upon the thousand necks of this animal?
as the latter is an inquiry into the cause of a given effect, and has thus in it some semblance of an hypothesis (although, as i shall show on another occasion, this is really not the fact), it would seem that, in the present instance, i had allowed
what the populace once learned to believe without reasons, who could- refute it to them by means of reasons?
for if this should be denied, it is possible, by the continual gradation of shades, to run a colour insensibly into what is most remote from it; and if you will not allow any of the means to be different, you cannot, without absurdity, deny the extremes
i am seldom called to it, and as seldom offer myself uncalled; liberty and laziness, the qualities most predominant in me, are qualities diametrically contrary to that trade.
that himself which his colleague can do as well as he; so were some surgeons of greece wont to perform their operations upon scaffolds in the sight of the people, to draw more practice and profit.
doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. i lay down the book and go to my well for water, and lo!
but though this gradual narrowing of the bounds of diversity of opinion is necessary in both senses of the term, being at once inevitable and indispensable, we are not therefore obliged to conclude that all its consequences must be beneficial.
false principles of right and wrong causes of crime
and yet some amongst us are fallen into the like error, promising to themselves after the resurrection a terrestrial and temporal life, accompanied with all sorts of worldly conveniences and pleasures.
understanding, the principle of causality has reference only to things in the first sense.
for it is the solecism of power, to think to command the end, and yet not to endure the mean.
over; though in a merely critical essay we must be contented with the simple mention of the fact.
rousseau belongs essentially to this philosophical school.
now it is an unquestionable fact that those who are equally acquainted with, and equally capable of appreciating and enjoying, both, do give a most marked preference to the manner of existence which employs their higher faculties.
by which 'tis evident that god is no deceiver ; for 'tis manifest by the light of nature , that all fraud and deceit depends on some defect .
only morals such as those of the ancient romans can bear censors, and such a tribunal among us would throw everything into confusion.
i know not whether it be without reason that i am disgusted with the world i frequent; but i know very well that it would be without reason, should i complain of its being disgusted with me, seeing i am so with it.
the labour of his body, and the work of his hands, we may say, are properly his.
but as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time.
corollary one.--envy, derision, contempt, anger, revenge, and other emotions attributable to hatred, or arising therefrom, are bad; this is evident from three. xxxix. and four. xxxvii.
for (as i have shewed before) no man can transferre, or lay down his right to save himselfe from death, wounds, and imprisonment, (the avoyding whereof is the onely end of laying down any right,) and therefore the promise of not resisting force, in no
thirty two whatever disputes there may be about mathematical points, we must allow that there are physical points; that is, parts of extension, which cannot be divided or lessened, either by the eye or imagination.
how could his courage suffer so infamous a confession? what can men say to the divine justice upon this subject?
the only ones to which they have access, or the only ones which they are any longer capable of enjoying.
so every defect of the mind, may have a special receipt.
they should only be interested in such things that make errors impossible, such as mathematics, in things which are not very dangerous, such as languages, natural science, history, and so forth; in general, the branches of knowledge which are to be taken
and lastly, that the novelty, though it be not rejected, yet be held for a suspect; and, as the scripture saith, that we make a stand upon the ancient way, and then look about us, and discover what is the straight and right way, and so to walk in it.
and living part, according to the surgeon's rule in amputations; and that nature made him pay very strict usury who did not in due time pay the principal.
at first, her government, under the administration of the dogmatists , was an absolute despotism .
for my part, one think it cruelty and injustice not to receive them into the share and society of our goods, and not to make them partakers in the intelligence of our domestic affairs when they are capable, and not to lessen and contract our own expenses
for it is certain that the words least in use, most seldom written, and best kept in, are the best and most generally known: no age, no manners, are ignorant of them, no more than the word bread they imprint themselves in every one without being,
of gods people into the promised land), but prevented by death, could not finish.
we take cunning for a sinister or crooked wisdom. and certainly there is a great difference, between a cunning man, and a wise man; not only in point of honesty, but in point of ability.
consequently, neither in the one case nor in the other, are we ever conscious of any power. we learn the influence of our will from experience alone.
but the caution and prevention they use in gnawing their grains of wheat surpass all imagination of human prudence; for by reason that the wheat does not always continue sound and dry, but grows soft, thaws and dissolves as if it were steeped in milk,
power the third and last; so that the condition of rich and poor was authorised by the first period; that of powerful and weak by the second; and only by the third that of master and slave, which is the last degree of inequality, and the term at which all
counsels, and attribute to them words proper for the occasion; such have title to assume the authority of regulating our belief to what they themselves believe; but certainly, this privilege belongs to very few.
-- he who first instituted the order of the band or scarf in spain, amongst other rules of the order, gave them this, that they should never ride mule or mulet, upon penalty of a mark of silver; this i had lately out of guevara's letters.
the old testament, derives the succession of the line of david, to the captivity, out of which line was to spring the restorer of the kingdome of god, even our blessed saviour god the son, whose coming was foretold in the bookes of the prophets, after
when i am looked upon by my visitors to be in the greatest torment, and that they therefore forbear to trouble me, i often essay my own strength, and myself set some discourse on foot, the most remote i can contrive from my present condition.
yet, however widely human sovereignty be extended, there must still be more peoples left, over whom each several king holds no sway.
punishment itself is terrible!"--with these questions gregarious morality, the morality of fear, draws its ultimate conclusion.
hand; and that is it, men call science. and whereas sense and memory are but knowledge of fact, which is a thing past, and irrevocable; science is the knowledge of consequences, and dependance of one fact upon another: by which, out of that we can
the passion, whose violence, or continuance maketh madnesse, is either great vaine-glory; which is commonly called pride, and selfe-conceipt; or great dejection of mind.
they know no other way of protecting themselves from their bad conscience than by playing the role of executors of older and higher orders (of predecessors, of the constitution, of justice, of the law, or of god himself), or they even justify themselves
all philosophy is divided into these three kinds; her design is to seek out truth, knowledge, and certainty. the peripatetics, epicureans, stoics, and others, have thought they have found it.
such as know me, both above and below me in station, are able to say whether they have ever known a man less importuning, soliciting, entreating, and pressing upon others than i.
ay, the deep walden pond and cool brister's spring,-privilege to drink long and healthy draughts at these, all unimproved by these men but to dilute their glass. they were universally a thirsty race.
a child, by the ordinary rule of nature, hears, sees, and talks otherwise than a man of thirty years old; and he than one of threescore. the senses are, in some, more obscure and dusky, and more open and quick in others.
if the mind be not engaged by argument to make this step, it must be induced by some other principle of equal weight and authority; and that principle will preserve its influence as long as human nature remains the same.
above all things, order, and distribution, and singling out of parts, is the life of dispatch; so as the distribution be not too subtle: for he that doth not divide, will never enter well into business; and he that divideth too much, will never come out
the desire of power in excess, caused the angels to fall; the desire of knowledge in excess, caused man to fall: but in charity there is no excess; neither can angel, nor man, come in danger by it.
and countenance, from so remote a part of the world, and where they had never heard there was any habitation, mounted upon great unknown monsters, against those who had not only never seen a horse, but had never seen any other beast trained up to carry a
men have a foolish manner (both parents and schoolmasters and servants) in creating and breeding an emulation between brothers, during childhood, which many times sorteth to discord when they are men, and disturbeth families.
"look upon zion, the city of our solemnities, thine eyes shall see jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.
it is written that timotheus the athenian, after he had, in the account he gave to the state of his government, often interlaced this speech, and in this, fortune had no part, never prospered in anything, he undertook afterwards.
"those are only to be reputed friendships that are fortified and confirmed by judgement and the length of time." --cicero, de amicit., c. twenty.
produce the right effect. a man who makes use of such artifices as have been alluded to betrays his poverty of ideas, mind, and knowledge.
i was once wounded with a vehement displeasure, and withal, more just than vehement; i might peradventure have lost myself in it, if i had merely trusted to my own strength.
"a return to goodness produced each day in the tranquil and beneficent breath of the morning, causes that in respect to the love of virtue and the hatred of vice, one approaches a little the primitive nature of man, as the sprouts of the forest which has
take arms for that side which is most offensive to us, and to give sickness, want, and contempt a bitter and nauseous taste, if it be in our power to give them a pleasant relish, and if, fortune simply providing the matter, 'tis for us to give it the
so many humours, so many sects, so many judgments, opinions, laws, and customs, teach us to judge aright of our own, and inform our understanding to discover its imperfection and natural infirmity, which is no trivial speculation.
but when he quits this representation, this public will, and acts by his own private will, he degrades himself, and is but a single private person without power, and without will, that has any right to obedience; the members owing no obedience but to the
wrong opinions and practices gradually yield to fact and argument: but facts and arguments, to produce any effect on the mind, must be brought before it. very few facts are able to tell their own story, without comments to bring out their meaning.
concerned. but timoleon's comportment in this expedition soon made his cause more clear, so worthily and virtuously he demeaned himself upon all occasions; and the good fortune that accompanied him in the difficulties he had to overcome in this noble
what the duties of a prince are with regard to the militia
but it may, peradventure, be objected against me: your rule is true enough as to what concerns death; but what will you say of indigence?
understanding, that make no account either of grammar or poetry, and only busy themselves in studying the genealogies and successions of their kings, the foundations, rises, and declensions of states, and such tales of a tub!"
enemies, filling fraternal hearts with parricidal hatreds, calling devils and furies to his aid, he can assist the most holy sweetness and justice of the divine law.
we should have expected that the urban tribes would soon monopolise power and honours, and lose no time in bringing the rural tribes into disrepute; but what happened was exactly the reverse. the taste of the early romans for country life is well known.
"the populace, with inverted thumbs, kill all that come before them."--juvenal, iii. thirty six
it is true that similar confusion and uncertainty, and in some cases similar discordance, exist respecting the first principles of all the sciences, not excepting that which is deemed the most certain of them, mathematics; without much impairing,
but at last his heart changed,-and rising one morning with the rosy dawn, he went before the sun, and spake thus unto it:
whether he be put to death for his testimony, or not.
thus spake the old magician, looked cunningly about him, and then seized his harp.
"the common light that equal shines on all, diffused around the whole terrestrial ball; and, if the almighty ruler of the skies has eyes, the sunbeams are his radiant eyes, that life and safety give to young and old, and all men's actions upon earth
to make covenant with god, is impossible, but by mediation of such as god speaketh to, either by revelation supernaturall, or by his lieutenants that govern under him, and in his name; for otherwise we know not whether our covenants be accepted, or not.
"for who shoots all day at butts that does not sometimes hit the white?"--cicero, de divin., ii. fifty nine.
well assured that their speech is intelligible and the most natural thing in the world, they add thesis to thesis, without a moment's heed of the universal astonishment of the human race below, who do not comprehend their plainest argument; nor do they
were they consistently pitiful, then would they make their neighbours sick of life. to be wicked-that would be their true goodness.
men, not sufficiently noble to see the radically different grades of rank and intervals of rank that separate man from man:--such men, with their "equality before god," have hitherto swayed the destiny of europe; until at last a dwarfed, almost ludicrous
after the emperour had lost his power in rome; though it were the pope himself that took his power from him.
i am disposed to believe that it is to be found complete in each individual; and on this point to adopt the common opinion of philosophers, who say that the difference of greater and less holds only among the accidents, and not among the forms or natures
character is always the happier for its nobleness, there can be no doubt that it makes other people happier, and that the world in general is immensely a gainer by it.
is there, for all that, any progress or advancement towards peace, or do we stand in need of any fewer advocates and judges than when this great mass of law was yet in its first infancy?
for all things are baptized at the font of eternity, and beyond good and evil; good and evil themselves, however, are but fugitive shadows and damp afflictions and passing clouds.
one time, at another of presumption. this is because our head is full of ideas which we are now trying to make use of, but almost always apply wrongly.
hostile country, where before, behind, and on every side war would be made upon him; no means to refresh himself or to enlarge his quarters, should diseases infest them, or to lodge his wounded men in safety; no money, no victuals, but at the point of the
liber creaturarum, magistri raimondi de sebonde.
the magistrate has some authority so far, and to such ends, and the private man has none at all: for it is not the commission, but the authority, that gives the right of acting; and against the laws there can be no authority.
thus sighed the soothsayer; with his last sigh, however, zarathustra again became serene and assured, like one who hath come out of a deep chasm into the light. "nay! nay! three times nay!"
to be questioned because it is so certain , that is, because they are certain that it is certain.
one had her form under my house all winter, separated from me only by the flooring, and she startled me each morning by her hasty departure when i began to stir,-thump, thump, thump, striking her head against the floor timbers in her hurry.
forces, and keep a slender human word among the storms, distances and accidents that drive us hither and thither, and, by persistency, make the paltry force of one man reappear to redeem its pledge after months and years in the most distant climates.
it is but a light thing, to be vouched in so serious a matter, but yet it expresseth well the deformity. there is a master of scoffing, that in his catalogue of books of a feigned library, sets down this title of a book, the morris-dance of heretics.
the witnesses were neverthelesse to be heard before they proceeded to execution, unlesse the fact were committed in the presence of the congregation it self, or in sight of the lawfull judges; for then there needed no other witnesses but the judges
preceptress, you cannot fail to be properly instructed.
-of drunken midnight-death happiness, which singeth: the world is deep, and deeper than the day could read!
surely this is to bring down the holy ghost, instead of the likeness of a dove, in the shape of a vulture or raven; and set, out of the bark of a christian church, a flag of a bark of pirates, and assassins.
against the second meditation: of the nature of mans mind.
must abate very much of its original vigour; many vicious actions are introduced, not only by their permission, but by their advice:
lighter and brighter plumes than it had done theretofore."
conversation with men, seeing they produce nothing that is received as true: whoever is disloyal to truth is the same to falsehood also.
look upon her as "possessed." a third, however, has not even here got to the limit of his distrust and his desire for possession: he asks himself whether the woman, when she gives up everything for him, does not perhaps do so for a phantom of him; he
they have chosen, and authorized to make laws for them.
and in this hope i return to my interrupted speculation of bodies naturall; wherein, (if god give me health to finish it,) i hope the novelty will as much please, as in the doctrine of this artificiall body it useth to offend.
with his repudiation of skepticism, it seems to them as if they heard some evil-threatening sound in the distance, as if a new kind of explosive were being tried somewhere, a dynamite of the spirit, perhaps a newly discovered russian nihiline, a pessimism
of this part, that desire is appetite, with consciousness thereof; further, that appetite is the essence of man, in so far as it is determined to act in a way tending to promote its own persistence.
everyone shapes his actions according to his emotion, those who are assailed by conflicting emotions know not what they wish; those who are not attacked by any emotion are readily swayed this way or that.
it therefore has subjective reality, in reference to our internal experience, that is, i have really the representation of time and of my determinations therein.
at the worst, talk of it to yourself, like a councillor of my acquaintance, who, having disgorged a whole cartful of law jargon with great heat and as great folly, coming out of the council chamber to make water, was heard very complacently to mutter
the romans transmitted the marks of their families: but they were the images, not the devises of their ancestors. amongst the people of asia, afrique, and america, there is not, nor was ever, any such thing.
thus, the first time he looked into himself, he felt the first emotion of pride; and, at a time when he scarce knew how to distinguish the different orders of beings, by looking upon his species as of the highest order, he prepared the way for assuming
is it not a great boldness in philosophy to believe that men perform the greatest actions, and nearest approaching the divinity, when they are furious, mad, and beside themselves? we better ourselves by the privation of our reason, and drilling it.
had he but remained in the wilderness, and far from the good and just! then, perhaps, would he have learned to live, and love the earth-and laughter also!
one has ceased to live" -- plutarch, life of cicero, c. twenty two: --for, provided there was any mention of life in the case, though past, it carried yet some sound of consolation.
nor in the new testament is there any place, out of which it can be proved, that angels (except when they are put for such men, as god hath made the messengers, and ministers of his word, or works) are things permanent, and withall incorporeall.
could not a rejuvenated graeco-roman system of valuing (once it had been refined and made more profound by the schooling which two thousand years of christianity had provided) effect another such revolution within a calculable period of time, until that
uncertainty and variableness of human affairs could not bear a steady fixed rule: for it not being possible, that the first framers of the government should, by any foresight, be so much masters of future events, as to be able to prefix so just periods of
in a body politique, if the representative be one man, whatsoever he does in the person of the body, which is not warranted in his letters, nor by the lawes, is his own act, and not the act of the body, nor of any other member thereof besides himselfe:
-imploring that it might find home and heart with me, and saying flatteringly: "see, o zarathustra, how friend only cometh unto friend!"-
am i an other? strange am i to me? yet from me sprung? a wrestler, by himself too oft self-wrung? hindering too oft my own self's potency, wounded and hampered by self-victory?
in his logic , for instance, he represents an advance on the theories of hume, and yet does not see how profoundly the victories of science modify the conclusions of the earlier thinker.
it is also a characteristic of such writers to avoid, if it is possible, expressing themselves definitely , so that they may be always able in case of need to get out of a difficulty; this is why they always choose the more abstract expressions: while
sect. twenty one. to avoid this state of war (wherein there is no appeal but to heaven, and wherein every the least difference is apt to end, where there is no authority to decide between the contenders) is one great reason of men's putting themselves
"what's present pleases, and appears the best;"
a certain man assailed one who had put on the name of philosopher as a cloak to pride and vain-glory, not for the practice of real virtue, and added: "now shall i know if thou art a philosopher if thou bearest reproaches calmly and patiently."
are really more happy; i do not envy their wisdom, but their good fortune.
it makes no difference whether the appeal is to numbers or to one. the faith that stands on authority is not faith. the reliance on authority measures the decline of religion, the withdrawal of the soul.
contradict one another. the facility that good wits have of rendering every thing likely they would recommend, and that nothing is so strange to which they do not undertake to give colour enough to deceive such simplicity as mine, this evidently shows the
one of the subtlest means of deceiving, at least as long as possible, and of successfully representing oneself to be stupider than one really is--which in everyday life is often as desirable as an umbrella,--is called enthusiasm, including what belongs to
there is neither word, example, nor step they are not more perfect in than our books; 'tis a discipline that springs with their blood,
examples have demonstrated to us that in military affairs, and all others of the like active nature, the study of sciences more softens and untempers the courages of men than it in any way fortifies and excites them.
thus truth, frankness, courage, love, humility and all the virtues range themselves on the side of prudence, or the art of securing a present well-being.
privileges as he subsequently acquired have been obtained in virtue of his growing importance as a member of a growing organisation. but if this is even approximately true, it seriously restricts that liberty of the individual for which mill pleads.
attributing of absolute propriety to the subjects
a man have made this dog understand that it was his office to look to his master's safely only, and to despise his own conveniency to serve him? and how had he the knowledge that a way was wide enough for him that was not so for a blind man?
"right and wrong, all shuffled together in this wicked fury, have deprived us of the gods' protection." --catullus, de nuptiis pelei et thetidos, five. four hundred five.
i knew him by name, and had fair reason to repose confidence in him, as being my neighbour and something related to me. i caused the gates to be opened to him, as i do to every one.
"there is no tranquillity but that which reason has conferred." --seneca, ep., fifty six.
sect. fifty three. had but this one thing been well considered, without looking any deeper into the matter, it might perhaps have kept men from running into those gross mistakes, they have made, about this power of parents; which, however it might,
they wonder why i came not to revile venery and vice; and verily, i came not to warn against pickpockets either!
it is this celestial voice which dictates to each citizen the precepts of public reason, and teaches him to act according to the rules of his own judgment, and not to behave inconsistently with himself.
members hath quitted this natural power, resigned it up into the hands of the community in all cases that exclude him not from appealing for protection to the law established by it.
of things, but only as changes in the subject, changes which may be different in different men.
have leisure to learn their language. and this proves not only that the brutes have less reason than man, but that they have none at all: for we see that very little is required to enable a person to speak; and since a certain inequality of capacity is
but when i consider again, that the science of naturall justice, is the onely science necessary for soveraigns, and their principall ministers; and that they need not be charged with the sciences mathematicall, (as by plato they are,) further, than by
such are the minor works of the first and the epistles of the latter, which are the best and most profiting of all their writings.
firstly, by destroying all who were of the blood of those ruling families which he had despoiled, in order to deprive the pope of any opportunity.
but observe how they haggle and stammer upon the point of parturition, you will soon conclude, that their labour is not to delivery, but about conception, and that they are but licking their formless embryo.
"and in those things the difference is so great that what's one's poison is another's meat; for serpents often have been seen, 'tis said, when touch'd with human spittle, to go mad, and bite themselves to death:"
but the question here, is not what any christian made a law, or canon to himself, (which he might again reject, by the same right he received it;) but what was so made a canon to them, as without injustice they could not doe any thing contrary thereunto.
"we are under no king; let each vindicate himself." --seneca, ep.,thirty three
creation widens to our view." we are often reminded that if there were bestowed on us the wealth of crsus, our aims must still be the same, and our means essentially the same.
instead of saying by his vote 'it is to the advantage of the state,' he says, 'it is to the advantage of this or that man or party that this or that view should prevail.'
"he deigned not to throw down orodes as he fled, or with the darted spear to give him a wound unseen; but overtaking him, he confronted him face to face, and encountered man to man: superior, not in stratagem, but in valiant arms."--aeneid, x.
i fear only that i may lose them receding into the sky in which now they are only a patch of brighter light. then, though i prize my friends, i cannot afford to talk with them and study their visions, lest i lose my own.
'we are gaining a little ground,' said she, 'if there is something in thy lot wherewith thou art not yet altogether discontented.
seventeen the prevalence of the doctrine of liberty may be accounted for, from another cause, viz. a false sensation or seeming experience which we have, or may have, of liberty or indifference, in many of our actions.
so it is, that the expedient my father found out for this was, that in my infancy, and before i began to speak, he committed me to the care of a german, who since died a famous physician in france, totally ignorant of our language, and very fluent and a
the world is filled with the proverbs and acts and winkings of a base prudence, which is a devotion to matter, as if we possessed no other faculties than the palate, the nose, the touch, the eye and ear; a prudence which adores the rule of three, which
seven. but is this a sufficient reason, why philosophers should desist from such researches, and leave superstition still in possession of her retreat?
these they have to bring into play by means of a single motive power, and cause to act in concert.
book one. theory of angles, triangles, parallel lines, and parallelograms. definitions.
i have not written the above with the object of drawing the conclusion, that ignorance is more excellent than knowledge, or that a wise man is on a par with a fool in controlling his emotions, but because it is necessary to know the power and the
wherefore an emotion towards a thing, which we regard as contingent, will be far fainter, than if we conceived the thing to be present with us. q.e.five hundred.
for the romans did in this case what all wise princes should do, who look not only at present dangers but also at future ones and diligently guard against them; for being foreseen they can easily be remedied, but if one waits till they are at hand, the
and nerves, where they now excite such acute torments.
was forced to goe out of the city; and that there were above an hundred men found dead upon that occasion in the church it self.
conduct, and his social relations. the title of gentleman in ordinary to the king, which he assumes, in a preface, and which henry two.
and though in the revolution of states, there can be no very good constellation for truths of this nature to be born under, (as having an angry aspect from the dissolvers of an old government, and seeing but the backs of them that erect a new;) yet i
against everything rare, strange, and privileged, against the higher man, the higher soul, the higher duty, the higher responsibility, the creative plenipotence and lordliness--at present it belongs to the conception of "greatness" to be noble, to wish to
and so of all living creatures, whilest they are imprisoned, or restrained, with walls, or chayns; and of the water whilest it is kept in by banks, or vessels, that otherwise would spread it selfe into a larger space, we use to say, they are not at
and afterwards the warres between the senate and the people, under marius and sylla; and again under pompey and caesar, to the extinction of their democraty, and the setting up of monarchy.
for if any fault of a man, be sufficient to discharge our covenant made; the same ought in reason to have been sufficient to have hindred the making of it.
trouble in acquiring his position he had little in maintaining it.
but i have already said that a real democracy is only an ideal.
"queis arte benigna et meliore luto finxit praecordia titan."
definite order the one after the other--to wit, the innate methodology and relationship of their ideas.
and some of them, because some traces of my vesture were seen upon them, were destroyed through the mistake of the lewd multitude, who falsely deemed them to be my disciples.
the smaller red champion had fastened himself like a vice to his adversary's front, and through all the tumblings on that field never for an instant ceased to gnaw at one of his feelers near the root, having already caused the other to go by the board;
the most irregular and unexpected resolutions of men may frequently be accounted for by those who know every particular circumstance of their character and situation.
that he must of necessity cruelly constrain himself to moderate it.
let us put into the counterpoise the advice of two philosophers, of two very different sects, writing, the one to idomeneus, the other to lucilius, their friends, to retire into solitude from worldly honours and affairs.
to his wondering inquiries she explains her presence, and recalls to his mind the persecutions to which philosophy has oftentimes from of old been subjected by an ignorant world. ch. four. philosophy bids boethius declare his griefs.
cutting peat in a bog. so they came and went every day, with a peculiar shriek from the locomotive, from and to some point of the polar regions, as it seemed to me, like a flock of arctic snow-birds.
westminster , with faithfull references to the most authentick law books, by sir humphry winch , kt. sometimes one of the justices of the court of common pleas, fol.
with suppressed truths, with fool's hand and befooled heart, and rich in petty lies of pity:-thus have i ever lived among men.
and what did the epicureans think of, out of what simplicity did they first imagine that their atoms that they said were bodies having some weight, and a natural motion downwards, had made the world; till they were put in mind, by their adversaries, that,
and hazards, as they ought to be. they will not endure to see them return all dust and sweat from their exercise, to drink cold drink when they are hot, nor see them mount an unruly horse, nor take a foil in hand against a rude fencer, or so much as to
and in the case of the unique natures of noble origin, if by virtue of superior spirituality they should incline to a more retired and contemplative life, reserving to themselves only the more refined forms of government (over chosen disciples or members
but to have received benefits from one, whom we acknowledge our superiour, enclines to love; because the obligation is no new depession: and cheerfull acceptation, (which men call gratitude,) is such an honour done to the obliger, as is taken generally
antiquity has judged that in thoroughly sifting all the other great captains, there is found in every one some peculiar quality that illustrates his name: in this man only there is a full and equal virtue throughout, that leaves nothing to be wished for
but it may have been my shadow. ye have surely heard something of the wanderer and his shadow?
of the legislative, executive, and federative power of the common-wealth.
we apply the term sensibility to the receptivity of the mind for impressions, in so far as it is in some way affected; and, on the other hand, we call the faculty of spontaneously producing representations, or the spontaneity of cognition, understanding.
these, indeed, are but rags and remnants of persecution, and may be thought to be not so much an indication of the wish to persecute, as an example of that very frequent infirmity of english minds, which makes them take a preposterous pleasure in the
need him in some other thing; or else that he be counted the honester man. all practice is to discover, or to work.
doctrine of necessity, and that they have hitherto disputed, merely for not understanding each other.
oriental slave who thus took revenge on rome and its noble, light-minded toleration, on the roman "catholicism" of non-faith, and it was always not the faith, but the freedom from the faith, the half-stoical and smiling indifference to the seriousness of
five. when the fluid part of the human body is determined by an external body to impinge often on another soft part, it changes the surface of the latter, and, as it were, leaves the impression thereupon of the external body which impels it.
in many of these alleys, likewise, you are to set fruit-trees of all sorts; as well upon the walls, as in ranges.
after all, 'tis setting a man's conjectures at a very high price upon them to cause a man to be roasted alive.
at other times, from the floor of this place, they made spouts of perfumed water dart their streams upward, and so high as to sprinkle all that infinite multitude.
one hundred twelve. the infinite difference of the subjects, replied he, is a sufficient foundation for this difference in my conclusions.
i should not forget that during my last winter at the pond there was another welcome visitor, who at one time came through the village, through snow and rain and darkness, till he saw my lamp through the trees, and shared with me some long winter
and also in discerning do i feel only my will's procreating and evolving delight; and if there be innocence in my knowledge, it is because there is will to procreation in it.
and in truth, i am quite willing it should be known that the little i have hitherto learned is almost nothing in comparison with that of which i am ignorant, and to the knowledge of which i do not despair of being able to attain; for it is much the same
if every right is alienated in the social contract, what sense can there be in talking of "natural rights" afterwards? this, however, is to misrepresent rousseau's position.
and to ask once more the question: is greatness possible--nowadays?
we shall then find what are the proper subjects of science and enquiry.
wrong, is perpetually disputed, both by the pen and the sword: whereas the doctrine of lines, and figures, is not so; because men care not, in that subject what be truth, as a thing that crosses no mans ambition, profit, or lust.
or is it this: to be sick and dismiss comforters, and make friends of the deaf, who never hear thy requests?
those of the present day more cleverly call themselves kings of france, spain, england, etc.: thus holding the land, they are quite confident of holding the inhabitants.
my brother, when thou hast a virtue, and it is thine own virtue, thou hast it in common with no one.
indisposed faculties. such as know their members to be naturally obedient, need take no other care but only to counterplot their fantasies.
and some want to be edified and raised up, and call it virtue: and others want to be cast down,-and likewise call it virtue.
i must get off him first, that he may pursue his contemplations too. see what gross inconsistency is tolerated.
the only exceptional cases are those where a man wishes to express something that is in some respect of an illicit nature.
naturally every man has right to everything
place, possession must be taken, not by an empty ceremony, but by labour and cultivation, the only sign of proprietorship that should be respected by others, in default of a legal title.
'tis a testimony of grandeur of courage to return to life for the consideration of another, as many excellent persons have done: and 'tis a mark of singular good nature to preserve old age (of which the greatest convenience is the indifference as to its
i still continued, however, to hold in esteem the studies of the schools.
meanwhile, however, there grew up in his son that new kind of harder and more dangerous skepticism--who knows to what extent it was encouraged just by his father's hatred and the icy melancholy of a will condemned to solitude?--the skepticism of daring
we are to use these accidental and extraneous commodities, so far as they are pleasant to us, but by no means to lay our principal foundation there; 'tis no true one; neither nature nor reason allows it so to be.
alcmon gave divinity to the sun, moon, and stars, and to the soul.
that, he who has suffered the damage has a right to demand in his own name, and he alone can remit: the damnified person has this power of appropriating to himself the goods or service of the offender, by right of self-preservation, as every man has a
"swarm to my bed like bees into their hives. declare for love, or war, she said; and frown'd: no love one'll grant: to arms bid trumpets sound."
in so infinite a science, depending upon the authority of so many opinions, and so arbitrary a subject, it cannot be but that of necessity an extreme confusion of judgments must arise; there is hardly any suit so clear wherein opinions do not very much
would not have performed his part first. and for that cause, in buying, and selling, and other acts of contract, a promise is equivalent to a covenant; and therefore obligatory.
no doubt but greek and latin are very great ornaments, and of very great use, but we buy them too dear.
or he must not hold that any bishop holds his so, besides the pope himselfe.
to think of one thing rather than another.
my house was on the side of a hill, immediately on the edge of the larger wood, in the midst of a young forest of pitch pines and hickories, and half a dozen rods from the pond, to which a narrow footpath led down the hill.
by how much profitable thoughts are more full and solid, by so much are they also more cumbersome and heavy: vice, death, poverty, diseases, are grave and grievous subjects.
his time), i do not think it becomes us to suffer ourselves to be instructed by a heathen, how great an impiety it is not to expect from god any relief simply his own and without our co-operation.
and as for the apostles, it was the character of the apostleship, in the twelve first and great apostles, to bear witnesse of his resurrection; as appeareth expressely (acts one. ver.
sometimes expressed by fire, and a fiery lake: as in the apocalypse ch.twenty one.eight.
we shall understand the section only by realising that the legislator is, in fact, in rousseau's system, the spirit of institutions personified; his place, in a developed society, is taken by the whole complex of social custom, organisation and tradition
"virtue is much strengthened by combats." or: "virtue attacked adds to its own force." --seneca, ep., thirteen.
a man many do well or ill everywhere; but if what bias says be true, that the greatest part is the worse part, or what the preacher says: there is not one good of a thousand:
or if, perhaps, you are rewarded, not to frustrate the public necessity for that extreme and desperate remedy, he who does it cannot for all that, if he be not such himself, but look upon you as an accursed and execrable fellow, and conclude you a greater
ye crowd around your neighbour, and have fine words for it. but i say unto you: your neighbour-love is your bad love of yourselves.
there are plenty of them; if i do not apply them well, let some other do it for me.
with these preachers of equality will i not be mixed up and confounded. for thus speaketh justice unto me: "men are not equal."
to his good fortune. we ordinarily see, in the actions of the world, that fortune, to shew us her power in all things, and who takes a pride in abating our presumption, seeing she could not make fools wise, has made them fortunate in emulation of virtue;
were we there in season with our "tub," and a full frog-pond by, we could turn that threatened last and universal one into another flood. we finally retreated without doing any mischief,-returned to sleep and gondibert.
explanation--the causes of these emotions we have set forth in three. li. note, and in three. liii., liv., lv. and note. concerning the free decision of the mind see two. xxxv. note.
i will permit you to have the honour of serving me, on condition that you bestow on me the little you have left, in return for the pains i shall take to command you."
let them not permit that a gentleman shall appear in place of respect without his sword, unbuttoned and untrussed, as though he came from the house of office; and that, contrary to the custom of our forefathers and the particular privilege of the nobles
others which have to fructify and become the cause of new modes of life--like the jews, the romans, and, in all modesty be it asked: like the germans?--nations tortured and enraptured by unknown fevers and irresistibly forced out of themselves, amorous
six "and abraham passed through the land to the place of sichem, unto the plain of moreh, and the canaanite was then in the land;" which must needs bee the words of one that wrote when the canaanite was not in the land; and consequently, not of moses, who
and, to say truth, in nature it is much a like matter; insomuch that we see a nephew sometimes resembleth an uncle, or a kinsman, more than his own parent; as the blood happens.
substance thinking and substance extended are one and the same substance, comprehended now through one attribute, now through the other. so, also, a mode of extension and the idea of that mode are one and the same thing, though expressed in two ways.
eighty three. first , it seems evident, that animals as well as men learn many things from experience, and infer, that the same events will always follow from the same causes.
sight: yet these are not matters which can attract the attention of the gods, but are mere pastime and diversions of human frivolity.
but in order that the exception may not extend itself beyond the need, and may have the least possible effect in weakening reliance on veracity, it ought to be recognized, and, if possible, its limits defined; and if the principle of utility is good for
"nempe et fugacem persequitur virum, nec parcit imbellis juventae poplitibus timidoque tergo."
one black chicken which the administrator could not catch, black as night and as silent, not even croaking, awaiting reynard, still went to roost in the next apartment.
beauty is a thing of great recommendation in the correspondence amongst men; 'tis the first means of acquiring the favour and good liking of one another, and no man is so barbarous and morose as not to perceive himself in some sort struck with its
-from the powerful soul, to which the high body appertaineth, the handsome, triumphing, refreshing body, around which everything becometh a mirror:
and are (as it is written, deut. twenty nine.one.) "the words of a covenant which the lord commanded moses to make with the children of israel, besides the covenant which he made with them in horeb."
absolutely speaking, the more money, the less virtue; for money comes between a man and his objects, and obtains them for him; it was certainly no great virtue to obtain it.
his will was that mankind should excel all things on earth. ye thrust down your worth beneath the lowest of things.
whatever it be, whether art or nature, that imprints in us the condition of living by reference to others, it does us much more harm than good; we deprive ourselves of our own utilities, to accommodate appearances to the common opinion: we care not so
most subject to it but after having resisted and disdained the power of groans and tears, to yield to the sole reverence of the sacred image of valour, this can be no other than the effect of a strong and inflexible soul enamoured of and honouring
"then fear drove out all intelligence from my mind."--ennius, ap. cicero, tusc., iv. eight.
imaginary than real. therefore it is nothing wonderful, if the desire arising from such knowledge of good and evil, in so far as it looks on into the future, be more readily checked than the desire of things which are agreeable at the present time. (cf.
to converse with whom was a new england night's entertainment. ah!
"and here a poet builded, in the completed years, for behold a trivial cabin that to destruction steers."
and the violences, oppressions, and injuries they do, are not extenuated, but aggravated by the greatnesse of their persons; because they have least need to commit them. the consequences of this partiality towards the great, proceed in this manner.
neverthelesse, it will not be impertinent, to make manifest in what manner each of them contributes thereunto; and in what sense it is said, that we are to be justified by the one, and by the other.
inconsiderate excuses are a kind of self-accusation inconveniences that moderation brings (in civil war) indiscreet desire of a present cure, that so blind us indocile liberty of this member inquisitive after everything insensible of the stroke when our
eminently . and seeing god has given me no faculty to discern whether these ideas proceed from corporeal or incorporeal beings , but rather a strong inclination to believe that they are sent from corporeal beings , there is no reason why god should not be
various relations is the true knowledge of public morals and manners. the influence of all these tacit or formal associations causes, by the influence of their will, as many different modifications of the public will.
xiii.), they agree with the nature of the mind; wherefore the knowledge of these ideas necessarily involves knowledge of the mind; but (by the last prop.) the knowledge of these ideas is in the human mind itself; wherefore the human mind thus far only has
seeing, then, that these remunerations of honour have no other value and estimation but only this, that few people enjoy them, 'tis but to be liberal of them to bring them down to nothing.
and hereby it comes to passe, that intemperance, is naturally punished with diseases; rashnesse, with mischances; injustice, with the violence of enemies; pride, with ruine; cowardise, with oppression; negligent government of princes, with rebellion; and
for the purpose to breake the law, is some degree of contempt of him, to whom it belongeth to see it executed.
for to require of him honours and commands, is to require 'that he may throw you into a battle, set you upon a cast at dice, or something of the like nature, whereof the issue is to you unknown, and the fruit doubtful.
the whole would give a canon specially devised for intellectual education, which naturally would require revision every ten years.
are best acquainted with their own wants, and ought therefore, when they demand nothing in derogation of the essentiall rights of soveraignty, to be diligently taken notice of.
he had ever been in the field. it was a pretty invention, and received into most governments of the world, to institute certain vain and in themselves valueless distinctions to honour and recompense virtue, such as the crowns of laurel, oak, and myrtle,
note); therefore pleasure and pain are identical with desire or appetite, in so far as by external causes they are increased or diminished, helped or hindered, in other words, they are every man's nature; wherefore the pleasure and pain felt by one man
the resurrection, as they did before: for there is no place of scripture to the contrary. for st. paul, speaking of the resurrection (one cor. fifteen.) understandeth it onely of the resurrection to life eternall; and not the resurrection to punishment.
but now i am certain that i am awake and look upon this paper, neither is this head which i shake asleep, i knowingly and willingly stretch out this hand, and am sensible that things so distinct could not happen to one that sleeps.
"love ignores rules." (or:) "love knows no rule." --st. jerome, letter to chyomatius.
"that this has happened so well, but i do not repent that i counselled the other."
i could never satisfy myself with the definition which logicians give of a judgement. it is, according to them, the representation of a relation between two conceptions.
that, that is thine own blessedness! of a panther and eagle-blessedness! of a poet and fool-the blessedness!-
of human actions; in short, when any one speaks "badly"--and not even "ill"--of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation.
but i, who no more disbelieve a man's mouth than his pen, and who know that men write as indiscreetly as they speak, and who look upon this age as one that is past, as soon quote a friend as aulus gelliusor macrobius; and what i have seen, as what they
for the most common acceptation of the word spirit, is in the signification of a mans intention, mind, or disposition.
example we give them, play their parts of the farce as we do ours, and give themselves up to the sport, without passion, care, or love;
when lawfully summoned, these were called comitia : they were usually held in the public square at rome or in the campus martius, and were distinguished as comitia curiata, comitia centuriata , and comitia tributa , according to the form under which they
in saying "hallowed be thy name," we do but pray to god for grace to keep the first commandement, of "having no other gods but him." mankind is gods nation in propriety: but the jews only were a holy nation.
but behold another aggravation of the evil which befell me in the tail of the rest: both without doors and within i was assailed with a most violent plague, violent in comparison of all others; for as sound bodies are subject to more grievous maladies,
that the first deacons were chosen, not by the apostles, but by a congregation of the disciples; that is, of christian men of all sorts, is manifest out of acts six.
in such a case the preservation of the state is inconsistent with his own, and one or the other must perish; in putting the guilty to death, we slay not so much the citizen as an enemy.
"things sealed, up invite a thief: the housebreaker passes by open doors."--seneca, epist., sixty eight.
i ordinarily answer such as ask me the reason of my travels, "that i know very well what i fly from, but not what i seek."
they may have another reward; but the reward of difficulty i fancy they can never have; nor, in uneasiness, that there can be anything more or better done than the keeping oneself upright amid the waves of the world, truly and exactly performing all parts
and never was time or place wherein princes might propose to themselves more assured or greater rewards for virtue and justice.
this is why they are in their right element in society. this it is which makes them inclined to be extravagant , especially since they possess little reasoning power. accordingly, an ancient writer says, .
for in one's heart one loveth only one's child and one's work; and where there is great love to oneself, then is it the sign of pregnancy: so have i found it.
killed by their subjects who conspired against them.
some things they wrote for the benefit of public society, as their religions; and for that consideration it was but reasonable that they should not examine public opinions to the quick, that they might not disturb the common obedience to the laws and
the cyrenaic philosophers will have it that as corporal pains, so corporal pleasures are more powerful, both as double and as more just.
companions, the creator seeketh, and such as know how to whet their sickles. destroyers, will they be called, and despisers of good and evil. but they are the reapers and rejoicers.
"hath he then children? no one can prove it unless he himself prove it! i have long wished that he would for once prove it thoroughly."
furthermore, 'tis here with us, and not elsewhere, that the force and effects of the soul ought to be considered; all the rest of her perfections are vain and useless to her; 'tis by her present condition that all her immortality is to be rewarded and
ten. the eagerness and subtlety, i should even say craftiness, with which the problem of "the real and the apparent world" is dealt with at present throughout europe, furnishes food for thought and attention; and he who hears only a "will to truth" in the
they who write the life of augustus caesar,-- suetonius, life of augustus, c. twenty five.
so also do the greek words for the same, which are orme and aphorme. for nature it selfe does often presse upon men those truths, which afterwards, when they look for somewhat beyond nature, they stumble at.
years, and kept his wife alive to an extreme old age, not without physic, but without a physician: for everything that we find to be healthful to life may be called physic.
thirteen. fear is an inconstant pain arising from the idea of something past or future, whereof we to a certain extent doubt the issue (cf. three. xviii. note).
at length the wind rose, the mist increased, and the waves began to run, and the perch leaped much higher than before, half out of water, a hundred black points, three inches long, at once above the surface.
every spirit that confesseth that jesus christ is come in the flesh, is of god;" that is, is approved and allowed as a prophet of god: not that he is a godly man, or one of the elect, for this, that he confesseth, professeth, or preacheth jesus to be the
crayon? i will not, therefore, omit this blemish though very unfit to be published, which is irresolution; a very great effect and very incommodious in the negotiations of the affairs of the world; in doubtful enterprises, i know not which to choose:
why not? she has a new and unattempted problem to solve, perchance that of the happiest nature that ever bloomed.
and seeing every man is presumed to do all things in order to his own benefit, no man is a fit arbitrator in his own cause: and if he were never so fit; yet equity allowing to each party equall benefit, if one be admitted to be judge, the other is to be
the scripture was written to shew unto men the kingdome of god; and to prepare their mindes to become his obedient subjects; leaving the world, and the philosophy thereof, to the disputation of men, for the exercising of their naturall reason.
not that food which entereth into the mouth defileth a man, but the appetite with which it is eaten.
moreover, assemblies are more easily held, affairs better discussed and carried out with more order and diligence, and the credit of the state is better sustained abroad by venerable senators than by a multitude that is unknown or despised.
and i will give thee the keyes of heaven; whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven."
legislator; and supreme judge of controversies; and of the times, and occasions of warre, and peace: to him it belongeth to choose magistrates, counsellours, commanders, and all other officers, and ministers; and to determine of rewards, and punishments,
'tis honourably recorded of agesilaus, that he used in his journeys always to take up his lodgings in temples, to the end that the people and the gods themselves might pry into his most private actions.
"quos ultra citraque nequit consistere rectum,"
one hundred thirty two. all other enquiries of men regard only matter of fact and existence; and these are evidently incapable of demonstration. whatever is may not be . no negation of a fact can involve a contradiction.
this is thy most unpardonable obstinacy: thou hast the power, and thou wilt not rule."-
for want of presence; i have ever loved to repose myself, whether sitting or lying, with my heels as high or higher than my seat.
a family for many generations famous and exemplary for brotherly concord:
they remain united to their metropolis, as were the colonies of the people of rome; and then they are no common-wealths themselves, but provinces, and parts of the common-wealth that sent them.
but this the executive power, or wise princes, never need come in the danger of: and it is the thing, of all others, they have most need to avoid, as of all others the most perilous.
pleasures with a conjugal complacency, bringing to it, if it be the wiser, moderation, lest by indiscretion they should get confounded with displeasure. intemperance is the pest of pleasure; and temperance is not its scourge, but rather its seasoning.
i believe it so thoroughly that i question whether he would have been content to have been deprived of the occasion of so brave an exploit; and if the goodness that made him embrace the public concern more than his own, withheld me not, i should easily
he that is baptized, is dipped or washed, as a sign of becomming a new man, and a loyall subject to that god, whose person was represented in old time by moses, and the high priests, when he reigned over the jews; and to jesus christ, his sonne, god, and
therefore do i tear at your web, that your rage may lure you out of your den of lies, and that your revenge may leap forth from behind your word "justice."
three. that our affections carry themselves beyond us.
"ut externus alieno pene non sit hominis vice."
"from where the sun rises over the palus maeotis, to where it sets, there is no one whose acts can compare with mine"--idem, ibid.
that question then cannot mean, who shall judge, whether another hath put himself in a state of war with me, and whether i may, as jephtha did, appeal to heaven in it?
lastly, freedmen always entered the urban, and never the rural, tribes: nor is there a single example, throughout the republic, of a freedman, though he had become a citizen, reaching any magistracy.
valuable type, beyond, before, and above which he himself has developed--he, the little arrogant dwarf and mob-man, the sedulously alert, head-and-hand drudge of "ideas," of "modern ideas"!
through valuation only is there value; and without valuation the nut of existence would be hollow. hear it, ye creating ones!
they represent themselves, they invent themselves; in their neighbourhood i like to look upon life-it cureth of melancholy.
of these durable things as he pleased; the exceeding of the bounds of his just property not lying in the largeness of his possession, but the perishing of any thing uselesly in it.
embrace: all, engage in all, are hot upon everything, which offer, present, and give themselves up to every occasion.
heaviest. monarchy therefore suits only wealthy nations; aristocracy, states of middling size and wealth; and democracy, states that are small and poor.
hinc usura vorax, rapidumque in tempore foenus, hinc concussa fides, et multis utile bellum.
what hath happened unto me? how have i freed myself from loathing? who hath rejuvenated mine eye? how have i flown to the height where no rabble any longer sit at the wells?
in them to lay any hand upon their adversary to stop him, nor to set a leg before him to throw him down.
men of that profession, and most worthy to be beloved. i do not attack them; 'tis their art i inveigh against, and do not much blame them for making their advantage of our folly, for most men do the same.
in the like sense we read (deut. thirty four.nine.) that "joshua was full of the spirit of wisdome," because moses had laid his hands upon him: that is, because he was ordained by moses, to prosecute the work hee had himselfe begun, (namely, the bringing
but the chief ground of my satisfaction with thus method, was the assurance i had of thereby exercising my reason in all matters, if not with absolute perfection, at least with the greatest attainable by me: besides, i was conscious that by its use my
so that the question of the authority of the scriptures is reduced to this, "whether christian kings, and the soveraigne assemblies in christian common-wealths, be absolute in their own territories, immediately under god; or subject to one vicar of
the romans used to pay the watermen their fare at their first stepping into the boat, which we never do till after landing:
"the failing of one life is the passage to a thousand other lives."
it is the nature of men to be as much bound by the benefits that they confer as by those they receive.
for, not having sufficient force of reason to choose and embrace that which is most worthy, they the more willingly suffer themselves to be carried away, where the impressions of nature are most alone; like animals that know their young no longer than
morsel and become tranquil and glorified seers. and who has not seen the tragedy of imprudent genius struggling for years with paltry pecuniary difficulties, at last sinking, chilled, exhausted and fruitless, like a giant slaughtered by pins?
for intellect and will, which should constitute the essence of god, would perforce be as far apart as the poles from the human intellect and will, in fact, would have nothing in common with them but the name; there would be about as much correspondence
at last, i saw that it was safest for me to trust to myself in my necessity; and if it should so fall out, that i should be but upon cold terms in fortune's favour, i should so much the more pressingly recommend me to my own, and attach myself and look to
all this has helped me to a complexion delicate and incapable of solicitude, even to that degree that i love to have my losses and the disorders wherein i am concerned, concealed from me.
the reason of which is, because study and contemplation do in some sort withdraw from us our soul, and employ it separately from the body, which is a kind of apprenticeship and a resemblance of death; or, else, because all the wisdom and reasoning in the
made by the consent of the people; there can be little room for doubt, either where the right is, or what has been the opinion, or practice of mankind, about the first erecting of governments.
to which discourses giovanni and others having replied, he all at once rose, saying that these matters should be spoken of in a more secret place, and withdrew into a room where giovanni and the other citizens followed him.
ye world-weary ones, however! ye earth-idlers! you, shall one beat with stripes! with stripes shall one again make you sprightly limbs.
her, he is not conversant with the two principal functions of man.
for they derive not their preciousness from being counted in thy riches, but rather thou hast chosen to count them in thy riches because they seemed to thee precious.
yet death passes by the wretched, shuts his ear and slumbers deep; will not heed the cry of anguish, will not close the eyes that weep.
but the name of idoll is extended yet further in scripture, to signifie also the sunne, or a starre, or any other creature, visible or invisible, when they are worshipped for gods.
divested of more cumbrous clothing, maintain a kind of summer in the midst of winter, and by means of windows even admit the light, and with a lamp lengthen out the day.
arms himself for fear of death accusing all others of ignorance and imposition acquiesce and submit to truth acquire by his writings an immortal life addict thyself to the study of letters addresses his voyage to no certain, port admiration is the
chastity is, in truth, a great and shining virtue, and of which the utility is sufficiently known; but to treat of it, and to set it off in its true value, according to nature, is as hard as 'tis easy to do so according to custom, laws, and precepts.
one may perceive in almost every psychologist a tell-tale inclination for delightful intercourse with commonplace and well-ordered men; the fact is thereby disclosed that he always requires healing, that he needs a sort of flight and forgetfulness, away
when a monkey goes from one nut to another, are we to conceive that he entertains any general idea of that kind of fruit, and compares its archetype with the two individual nuts?
disguiseth the face, as a mask or visard: and from the stage, hath been translated to any representer of speech and action, as well in tribunalls, as theaters.
this synthesis of the manifold of sensuous intuition, which is possible and necessary a priori, may be called figurative (synthesis speciosa), in contradistinction to that which is cogitated in the mere category in regard to the manifold of an intuition
condemnable. there is no ethical creed which does not temper the rigidity of its laws, by giving a certain latitude, under the moral responsibility of the agent, for accommodation to peculiarities of circumstances; and under every creed, at the opening
middle empire where europe as it were flows back to asia--namely, in russia there the power to will has been long stored up and accumulated, there the will--uncertain whether to be negative or affirmative--waits threateningly to be discharged (to borrow
"a man must search into the nature of things, and fully examine what she requires."--cicero, de fin., five. sixteen.
proper sense, as if his spirit were like water, subject to effusion, or infusion; but as if god had promised to give them propheticall dreams, and visions.
every winter the liquid and trembling surface of the pond, which was so sensitive to every breath, and reflected every light and shadow, becomes solid to the depth of a foot or a foot and a half, so that it will support the heaviest teams, and perchance
adding this new injunction, i had never seen it either commanded or practised, till this passage of seneca fell into my hands; who advising lucilius, a man of great power and authority about the emperor, to alter his voluptuous and magnificent way of
and dream-habits fail to find "happiness" differently coloured and defined, even in his waking hours! how could he fail--to long differently for happiness?
and first, i know 'tis impossible that this god should deceive me; for in all cheating and deceipt there is something of imperfection ; and tho to be able to deceive may seem to be an argument of ingenuity and power , yet without doubt to have the will of
living together in peace, and unity. to which end we are to consider, that the felicity of this life, consisteth not in the repose of a mind satisfied.
if, peradventure, some one may take offence at this, i can't help it; it is much better to offend him once than myself every day, for it would be a perpetual slavery.
as there is some obscurity of expression in the demonstration as it stands in the text, i propose to alter the passage in question as follows: "but this permanent cannot be an intuition in me.
here is enough to verify that man is no better instructed in the knowledge of himself, in his corporal than in his spiritual part we have proposed himself to himself, and his reason to his reason, to see what she could say.
i live from hand to mouth, and content myself in having sufficient for my present and ordinary expense; for as to extraordinary occasions, all the laying up in the world would never suffice.
arria, the wife of caecina paetus, a consular person, was the mother of another arria, the wife of thrasea paetus, he whose virtue was so renowned in the time of nero, and by this son-in-law, the grandmother of fannia: for the resemblance of the names of
here also belong an occasional propensity of the spirit to let itself be deceived (perhaps with a waggish suspicion that it is not so and so, but is only allowed to pass as such), a delight in uncertainty and ambiguity, an exulting enjoyment of arbitrary,
but the form of this intuition, which lies in the original constitution of the mind, determines, in the representation of time, the manner in which the manifold representations are to combine themselves in the mind; since the subject intuites itself, not
after their children are arrived to four years of age, to burn and cauterise the veins of their head and temples, by which means they cut off all defluxions of rheum for their whole lives.
authority of his approbation: "that souls, at their departure out of us, did nothing but shift from one body to another, from a lion to a horse, from a horse to a king, continually travelling at this rate from habitation to habitation;" and he himself
and learn them. hence they combine whole phrases more than words-- phrases banales .
in this way the person exercising volition adds the feelings of delight of his successful executive instruments, the useful "underwills" or under-souls--indeed, our body is but a social structure composed of many souls--to his feelings of delight as
by omitting the letters enclosed in parentheses we have the general enunciation, and by reading them, the particular. the annotations will be printed in smaller type. the following symbols will be used in them:-
and as for cabinet counsels, it may be their motto, plenus rimarum sum: one futile person, that maketh it his glory to tell, will do more hurt than many, that know it their duty to conceal.
i see a great many other occasions of sorrow, that should they happen to me i should hardly feel; and have despised some, when they have befallen me, to which the world has given so terrible a figure that i should blush to boast of my constancy:
the last were not england's best men and women; only, perhaps, her best philanthropists.
"omnes eodem cogimur; omnium versatur urna serius ocius sors exitura, et nos in aeternum exilium impositura cymbae."
in them;--the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a
by this variety and instability of opinions, they tacitly lead us, as it were by the hand, to this resolution of their irresolution.
"non levior cippus nunc imprimit ossa? laudat posteritas! nunc non e manibus illis, nunc non a tumulo fortunataque favilla, nascentur violae?"
bartolommeo d'alviano, the venetian general, happening to die in the service of the republic in brescia, and his corpse being to be carried through the territory of verona, an enemy's country, most of the army were inclined to demand safe-conduct from the
needs, whether city, man, or beast, is very fortunate. the first is to be taken medicinally and upon necessity, and more scantily; the other for thirst, but not to, drunkenness.
we talk sometimes of a great talent for conversation, as if it were a permanent property in some individuals. conversation is an evanescent relation,-no more.
but ye men endow us always with your own virtues-alas, ye virtuous ones!"
peter, and all other pastors, are bidden to esteem those christians that disobey the church, that is, (that disobey the christian soveraigne) as heathen men, and as publicans.
by which i understand that error (as it is error ) is not any real being dependant on god , but it is only a defect ; and that therefore to make me err there is not requisite a faculty of erring given me by god , but only it so happens that i err meerly
masters, established by the common consent of the school, whereof he is a professor and a member? if it be a child that judges, he knows not what it is; if a wise man, he is prepossessed.
what shall it say then to the sugar-plums and cats'-cradles, to the toilet, compliments, quarrels, cards and custard, which rack the wit of all society? what joys has kind nature provided for us dear creatures!
"you against the time of death have marble cut for use, and, forgetful of the tomb, build houses."--horace, od., ii. eighteen, seventeen.
examination, and inquisition of what they hold, notwithstanding the conformity of their speech and actions: by which, men are either punished for answering the truth of their thoughts, or constrained to answer an untruth for fear of punishment.
this place ought not to be passed over without a remark upon the vanity of so great a man; for besides that these considerations are infinitely light in themselves, the last is only a proof to the greeks that they have their souls lodged in that part.
--and moreover, this continual suspicion, that makes a prince jealous of all the world, must of necessity be a strange torment to him.
"but unless the mind is purified, what internal combats and dangers must we incur in spite of all our efforts! how many bitter anxieties, how many terrors, follow upon unregulated passion! what destruction befalls us from pride, lust, petulant anger!
vain-glorious men, such as estimate their sufficiency by the flattery of other men, or the fortune of some precedent action, without assured ground of hope from the true knowledge of themselves, are enclined to rash engaging; and in the approach of
it, indicative of some life prowling about its extremity, of dull uncertain blundering purpose there, and slow to make up its mind. at length you slowly raise, pulling hand over hand, some horned pout squeaking and squirming to the upper air.
"a well-governed stomach is a great part of liberty." --seneca,ep., one hundred twenty three.
a principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce.
helm, and to commit the ministeriall offices to others under him. in the like manner our saviour (who surely had power to baptize) baptized none himselfe, but sent his apostles and disciples to baptize. (john four.two.) so also s.
given, then, the length and breadth of the cove, and the character of the surrounding shore, and you have almost elements enough to make out a formula for all cases.
after ill savour, honey's taste is to the mouth more sweet; after the storm, the twinkling stars the eyes more cheerly greet.
prop. seventy one. only free men are thoroughly grateful one to another.
deign, most honourable, magnificent and sovereign lords, to receive, and with equal goodness, this respectful testimony of the interest i take in your common prosperity.
my arguments are either too sharp and dry, or pressed too roughly, or not home enough.
there is nothing of greater horror to be imagined than for a man to eat his father; and yet the people, whose ancient custom it was so to do, looked upon it as a testimony of piety and affection, seeking thereby to give their progenitors the most worthy
humours, have, also, wherewith to give a being to things that have a relation to their own condition, and accommodate them to themselves, as well as when they are disordered;--that health is as capable of giving them an aspect as sickness?
gilpin, in his account of the forest borderers of england, says that "the encroachments of trespassers, and the houses and fences thus raised on the borders of the forest," were "considered as great nuisances by the old forest law, and were severely
and this may therefore bee a type of the washing in baptisme; wherein such men as are cleansed of the leprousie of sin by faith, are received into the church with the solemnity of baptisme.
"everything that happens is hypothetically necessary," is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist.
there is, indeed, above us towards the mountains a sort of gascon spoken, that i am mightily taken with: blunt, brief, significant, and in truth a more manly and military language than any other i am acquainted with, as sinewy, powerful, and pertinent as
in the former case they are dangerous, disturbing, unsettling books, in the latter case they are herald-calls which summon the bravest to their bravery. books for the general reader are always ill-smelling books, the odour of paltry people clings to them.
as the citizens, by the social contract, are all equal, all can prescribe what all should do, but no one has a right to demand that another shall do what he does not do himself.
are distinct persons still in reference to one another, and as such as governed by the laws of the society; yet in reference to the rest of mankind, they make one body, which is, as every member of it before was, still in the state of nature with the rest
find himself twice in the same condition. i give to my soul sometimes one face and sometimes another, according to the side i turn her to.
yet in respect of this person, the effeminacy of his preparations makes it more likely that he would have thought better on't, had he been put to the test.
and therefore i think it of very little advantage to a man, whose affairs are well enough, to seek a wife who encumbers his estate with a very great fortune; there is no sort of foreign debt that brings more ruin to families than this: my predecessors
when you see the minister think more of himself than of you, and in all his actions seek his own profit, such a man will never be a good minister, and you can never rely on him; for whoever has in hand the state of another must never think of himself but
fault with the publike government; and thereby, when they have engaged themselves beyond hope of justification, fall also upon the supreme authority, for feare of punishment, or shame of receiving pardon.
paths without any guide or direction. they may even prove useful, by exciting curiosity, and destroying that implicit faith and security, which is the bane of all reasoning and free enquiry.
the situation of my house, and my friendliness with my neighbours, presented me with one face; my life and my actions with another.
montaigne gives it as his reason and justification for enlarging to this extent here, that he had omitted, to his regret, to do so in his visits to other baths, which might have saved him the trouble of writing at such great length now; but it is perhaps
indifferently posted to and fro by every one and to every one, that when they would profess a greater and more respectful inclination upon more just occasions, they have not wherewithal to express it.
tormenting and unprofitable knowledge feminine polity has a mysterious procedure few men have made a wife of a mistress, who have not repented it first thing to be considered in love matters: a fitting time friend, the hook will not stick in such soft
but because those laws which are constantly to be executed, and whose force is always to continue, may be made in a little time; therefore there is no need, that the legislative should be always in being, not having always business to do.
that young men travel under some tutor, or grave servant, i allow well; so that he be such a one that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen, in the country where they
so, whoever shall presuppose a packthread equally strong throughout, it is utterly impossible it should break; for, where will you have the breaking to begin? and that it should break altogether is not in nature.
he also made love to. eunoe, queen of mauritania, and at rome, to posthumia, the wife of servius sulpitius; to lollia, the wife of gabinius to tertulla, the wife of crassus, and even to mutia, wife to the great pompey: which was the reason, the roman
hence it follows that an a priori intuition (which is not empirical) lies at the root of all our conceptions of space.
small probability he should be the author, seeing he is the subject of it. but the book of amos is his prophecy.
christs authority in the kingdome of god subordinate to his father
noblemen of the country, as being a virgin virtuously brought up, fair, rich, and in the flower of her age; whereupon he wrote to her (as appears upon record), that she should remove her affection from all the pleasures and advantages proposed to her; for
"father, 'tis no virtue to fear life, but to withstand great misfortunes, nor turn back from them."--seneca, theb., i. one hundred ninety.
that it putteth out the light of nature, and causeth so great a darknesse in mens understanding, that they see not who it is to whom they have engaged their obedience.
liberty, or freedome, signifieth (properly) the absence of opposition; (by opposition, i mean externall impediments of motion;) and may be applyed no lesse to irrational, and inanimate creatures, than to rationall.
if the magistracy is hereditary, a community of men is often governed by a child. if it be elective, innumerable inconveniences arise from such election; while in both cases all the advantages of paternity are lost.
and the mischief on't is that, according to the rules of art, in every danger that a man comes near, he must undergo a quarantine in fear of the evil, your imagination all the while tormenting you at pleasure, and turning even your health itself into a
twice in public matters he has risked his life for the sake of justice-once at the trial of the generals; and again in resistance to the tyrannical commands of the thirty.
gentlemen,--i have taken my fair share of the satisfaction which you announce to me as feeling at the good despatch of your business, as reported to you by your deputies, and i regard it as a favourable sign that you have made such an auspicious
thirty five.) for the death of abner. this fasting of david, he saith, was for the obtaining of something for them at gods hands, after their death; because after he had fasted to procure the recovery of his owne child, assoone as he know it was dead, he
this may be to judge my neighbors harshly; for i believe that most of them are not aware that they have such an institution as the jail in their village.
that which is never to be found in the object itself, but always in the relation of the object to the subject, and which moreover is inseparable from our representation of the object, we denominate phenomenon.
for the use of lawes, (which are but rules authorised) is not to bind the people from all voluntary actions; but to direct and keep them in such a motion, as not to hurt themselves by their own impetuous desires, rashnesse, or indiscretion, as hedges are
as for example, a man that hath not been called to make such an expresse promise, (because he is one whose power perhaps is not considerable;) yet if he live under their protection openly, hee is understood to submit himselfe to the government: but if he
therefore between counsell and command, one great difference is, that command is directed to a mans own benefit; and counsell to the benefit of another man.
truly, he had very good reason to prefer it before that which the great orator lysias had penned for him: admirably couched, indeed, in the judiciary style, but unworthy of so noble a criminal.
and from hence it seems to follow, that a thinking thing is a corporeal thing ; for the subjects of all acts are understood only in a corporeal way , or after the manner of matter , as he himself shews hereafter by the example of a piece of wax, which
here the youth was silent. and zarathustra contemplated the tree beside which they stood, and spake thus:
protestation against the decrees of bodies politique
differences of fit and unfit counsellours
furthermore, we assigned to the second and third kinds of knowledge those ideas which are adequate; therefore these kinds are necessarily true (two. xxxiv.). q.e.five hundred.
but if, nevertheless, it angers them to give place to us in anything whatever, and will, out of curiosity, have their share in books, poetry is a diversion proper for them; 'tis a wanton, subtle, dissembling, and prating art, all pleasure and all show,
called seneca one while very wise, and again a mortal enemy to nero's vices, makes him elsewhere avaricious, an usurer, ambitious, effeminate, voluptuous, and a false pretender to philosophy, his virtue appears so vivid and vigorous in his writings, and
but this is certain, and an opinion commonly received among theologians, that the action by which he now sustains it is the same with that by which he originally created it; so that even although he had from the beginning given it no other form than that
senate propounds the result of their deliberations to the people, as a councell; but when they appoint judges, or heare causes, or give audience to ambassadors, it is in the quality of a minister of the people: and in an aristocracy the councell of state
"my guests, ye higher men, i will speak plain language and plainly with you. it is not for you that i have waited here in these mountains."
standing on the smooth sandy beach at the east end of the pond, in a calm september afternoon, when a slight haze makes the opposite shore line indistinct, i have seen whence came the expression, "the glassy surface of a lake."
for as there ware in the church of the jews, many false prophets, that sought reputation with the people, by feigned dreams, and visions; so there have been in all times in the church of christ, false teachers, that seek reputation with the people, by
the spaniards, through their bodily agility and aided by their bucklers, had entered between and under their pikes and were in a position to attack them safely without the germans being able to defend themselves; and if the cavalry had not charged them
ye have made your way from the worm to man, and much within you is still worm. once were ye apes, and even yet man is more of an ape than any of the apes.
single individual, they all tended to a single end.
and left us to herd one with another, not out of fear, but from contempt of our society: concluding us as incapable of doing good as evil.
entertain ourselves with ourselves never represent things to you simply as they are no effect of virtue, to have stronger arms and legs not in a condition to lend must forbid himself to borrow nothing is so firmly believed, as what we least know o my
putting all these considerations carefully together, we shall find that, in order to levy taxes in a truly equitable and proportionate manner, the imposition ought not to be in simple ratio to the property of the contributors, but in compound ratio to the
"ayme l'estat, tel que to le veois estre s'il est royal ayme la royaute; s'il est de peu, ou biers communaute, ayme l'aussi; car dieu t'y a faict naistre."
for all experience and for the possibility of experience, understanding is indispensable, and the first step which it takes in this sphere is not to render the representation of objects clear, but to render the representation of an object in general,
ye look aloft when ye long for exaltation; and i look downward because i am exalted.
and because words (and consequently the attributes of god) have their signification by agreement, and constitution of men; those attributes are to be held significative of honour, that men intend shall so be; and whatsoever may be done by the wills of
but this, that is to say, the objective form of experience, contains all the kinds of synthesis which are requisite for the cognition of objects.
but the harme done to innocents in war, not so
"and we suffer the ills of a long peace; luxury is more pernicious than war."--juvenal, vi. two hundred ninety one.
when timoleon laments the murder he had committed upon so mature and generous deliberation, he does not lament the liberty restored to his country, he does not lament the tyrant; but he laments his brother: one part of his duty is performed; let us give
one mode of the divine teaching is the incarnation of the spirit in a form,-in forms, like my own. i live in society, with persons who answer to thoughts in my own mind, or express a certain obedience to the great instincts to which i live.
i doubt not, but there are many persons in our nations, who tho wanting latin, are notwithstanding very capable of the most abstracted speculations; the late disturbances of our kingdomes occasion'd many youths, who were then in a fair way of instruction,
'tis he who brought again from heaven, where she lost her time, human wisdom, to restore her to man with whom her most just and greatest business lies.
any experience of these sentiments. belief is the true and proper name of this feeling; and no one is ever at a loss to know the meaning of that term; because every man is every moment conscious of the sentiment represented by it.
that the divine being has called all mankind to be partakers in the happiness and perfection of celestial intelligences, all these will endeavour to merit the eternal prize they are to expect from the practice of those virtues, which they make themselves
"my nose is quicker to scent a fetid sore or a rank armpit, than a dog to smell out the hidden sow."--horace, epod., xii. four.
the first to bring reputation for this kind of militia was alberigo da como, a native of romagna. the discipline of this man produced, among others, braccio and sforza, who were in their day the arbiters of italy.
this wavering of the imagination will be the same, if the imagination be concerned with things which we thus contemplate, standing in relation to time past or time present: consequently, we may imagine things as contingent, whether they be referred to
for gardens (speaking of those which are indeed princelike, as we have done of buildings), the contents ought not well to be under thirty acres of ground; and to be divided into three parts; a green in the entrance; a heath or desert in the going forth;
for my own part, one should doubtless have belonged to the latter class, had i received instruction from but one master, or had i never known the diversities of opinion that from time immemorial have prevailed among men of the greatest learning.
the saint laughed at zarathustra, and spake thus: "then see to it that they accept thy treasures! they are distrustful of anchorites, and do not believe that we come with gifts.
thus totality is nothing else but plurality contemplated as unity; limitation is merely reality conjoined with negation; community is the causality of a substance, reciprocally determining, and determined by other substances; and finally, necessity is
improve it for the benefit of life, and therein lay out something upon it that was his own, his labour.
and, in this sense, this good advice of solon may reasonably be taken; but he, being a philosopher (with which sort of men the favours and disgraces of fortune stand for nothing, either to the making a man happy or unhappy, and with whom grandeurs and
to which it would ever aspire and pretend; so great an enemy to consistency is our human condition. man enjoins himself to be necessarily in fault: he is not very discreet to cut out his own duty by the measure of another being than his own.
on the other hand, we call humble the man who too often blushes, who confesses his faults, who sets forth other men's virtues, and who, lastly, walks with bent head and is negligent of his attire.
the points to note concerning shame may easily be inferred from what was said on the subject of mercy and repentance.
life; but in this occasion of trussing up my baggage, i am particularly pleased that in dying i shall neither do them good nor harm.
thou hast mounted, however, on horseback? thou now ridest briskly up to thy goal? well, my friend! but thy lame foot is also with thee on horseback!
incredible are the folly and perversity of a public that will leave unread writings of the noblest and rarest of minds, of all times and all countries, for the sake of reading the writings of commonplace persons which appear daily, and breed every year in
five. in all theoretical sciences of reason, synthetical judgements "a priori" are contained as principles.
inclination, and push the mind, with more determined resolution, towards that side which already draws too much, by the bias and propensity of the natural temper.
and when god was to be consulted, they put on the holy vestments, and enquired of the lord, as the king commanded them, and were deprived of their office, when the king thought fit. for king saul (one sam. thirteen.
he always argues by strong and solid reasons, after a pointed and subtle manner, according to the affected style of that age, which was so in love with an inflated manner, that where point and subtlety were wanting in things it supplied these with lofty
for these seeds have received culture from two sorts of men. one sort have been they, that have nourished, and ordered them, according to their own invention.
large and prominent place in every human being's sentient existence.
quite different from deduced or compound conceptions; (four) that our table of these elementary conceptions be complete, and fill up the whole sphere of the pure understanding.
of the schools of philosophy amongst the athenians
i almost equally hate a stupid and slothful laziness, as i do a toilsome and painful employment; this pinches, the other lays me asleep. i like wounds as well as bruises, and cuts as well as dry blows.
in any one who had prescribed and established determinate laws and rules in his head for his own conduct, we should perceive an equality of manners, an order and an infallible relation of one thing or action to another, shine through his whole life;
the greek histories make mention of the argippians, neighbours to scythia, who live without either rod or stick for offence; where not only no one attempts to attack them, but whoever can fly thither is safe, by reason of their virtue and sanctity of
than ever knowledge furnished any one withal, that was not bom and bred to hardship. what is the cause that we make incisions, and cut the tender limbs of an infant, and those of a horse, more easily than our own--but ignorance only?
i have seen no one from the king of navarre; they say that one thousand. de biron has seen him.
a man that hath practised to speak by drawing in of his breath, (which kind of men in antient time were called ventriloqui,) and so make the weaknesse of his voice seem to proceed, not from the weak impulsion of the organs of speech, but from distance of
of its ordinary pace; i would have a power of introducing something of my own.
and whilst he thus spake he kissed with o'erflowing eyes the hands of him with whom he spake, and behaved altogether like one to whom a precious gift and jewel hath fallen unawares from heaven. the kine, however, gazed at it all and wondered.
to mark, in the progress of things, the moment at which right took the place of violence and nature became subject to law, and to explain by what sequence of miracles the strong came to submit to serve the weak, and the people to purchase imaginary repose
i loathe also this great city, and not only this fool. here and there- there is nothing to better, nothing to worsen.
such propositions, then, cannot be termed axioms (for in that case we should have an infinity of these), but numerical formulae.
in fact, the first edition of the essays (bordeaux, one thousand five hundred eighty) has very few quotations.
his wife, and a lord over his slave. all which distinct powers happening sometimes together in the same man, if he be considered under these different relations, it may help us to distinguish these powers one from wealth, a father of a family, and a
the waves generously rise and dash angrily, taking sides with all water-fowl, and our sportsmen must beat a retreat to town and shop and unfinished jobs. but they were too often successful.
one which, already bound by some unity of origin, interest, or convention, has never yet felt the real yoke of law; one that has neither customs nor superstitions deeply ingrained, one which stands in no fear of being overwhelmed by sudden invasion; one
even the most contemplative and prudent man, when i imagine him in this posture, i hold him an impudent fellow to pretend to be prudent and contemplative; they are the peacocks' feet that abate his pride:
modesty and reserve, and diminish their fond opinion of themselves, and their prejudice against antagonists.
he returned word that he was obliged, but, being indisposed, he would thank me to do him the pleasure of spending an hour with him before he started for medoc. shortly after my dinner i went to him.
often wish to conceal from themselves and other people that in reality they have nothing to say. like fichte, schelling, and hegel, they wish to appear to know what they do not know, to think what they do not think, and to say what they do not say.
if a man perform that, which hath not been attempted before; or attempted and given over; or hath been achieved, but not with so good circumstance; he shall purchase more honor, than by effecting a matter of greater difficulty or virtue, wherein he is but
how, then, can our harvest fail? shall i not rejoice also at the abundance of the weeds whose seeds are the granary of the birds? it matters little comparatively whether the fields fill the farmer's barns.
the baron de caupene in chalosse and i have betwixt us the advowson of a benefice of great extent, at the foot of our mountains, called lahontan.
do but peep behind the curtain, and you will see no thing more than an ordinary man, and peradventure more contemptible than the meanest of his subjects:
the frequent breaks into chapters that i made my method in the beginning of my book, having since seemed to me to dissolve the attention before it was raised, as making it disdain to settle itself to so little, i, upon that account, have made them longer,
counsell of medea, cut him in pieces, and boyle him, together with strange herbs, but made not of him a new man.
who knows not how, in his school they proceed contrary to all order; study, exercise, and usage are their ways for insufficiency there novices rule:
our war may put on what forms it will, multiply and diversify itself into new parties; for my part, one stir not.
no sooner was marcus settled upon the throne than wars broke out on all sides. in the east, vologeses three. of parthia began a long-meditated revolt by destroying a whole roman legion and invading syria (one hundred sixty two).
it converses with truths that have always been spoken in the world, and becomes conscious of a closer sympathy with zeno and arrian than with persons in the house.
aside and did not dig any deeper--there is also something suspicious in it." every philosophy also conceals a philosophy; every opinion is also a lurking-place, every word is also a mask.
discourses and judgments of the greatest minds the world ever had, i am yet to seek.
to be sure, i love in him the shoulders of the ox: but now do i want to see also the eye of the angel.
little men, says aristotle, are pretty, but not handsome; and greatness of soul is discovered in a great body, as beauty is in a conspicuous stature: the ethiopians and indians, says he, in choosing their kings and magistrates, had regard to the beauty
in dealing with cunning persons, we must ever consider their ends, to interpret their speeches; and it is good to say little to them, and that which they least look for.
inconsiderate and relentless enforcement of the claims of power--an interpreter who should so place the unexceptionalness and unconditionalness of all "will to power" before your eyes, that almost every word, and the word "tyranny" itself, would
we should see taxes made necessary by such means, and the disheartened husbandman deserting his fields even in the midst of peace, and leaving the plough to gird on the sword.
improvements, from a copy delivered by him to mr. peter coste, communicated to the editor, and now lodged in christ college, cambridge.
praise is always pleasing, let it come from whom, or upon what account it will; yet ought a man to understand why he is commended, that he may know how to keep up the same reputation still: imperfections themselves may get commendation.
seven hundred eighty nine, one thousand eight hundred fourteen; j. morley, rousseau, one thousand eight hundred seventy three, one thousand eight hundred eighty six; h. g.
me stories of old time and of new eternity; and between us we manage to pass a cheerful evening with social mirth and pleasant views of things, even without apples or cider,-a most wise and humorous friend, whom i love much, who keeps himself more secret
"armati terram exercent, semperque recentes convectare juvat praedas; et vivere rapto."
leopard's paws or birds' feet, of brains or lungs or bowels, and excrements of all kinds.
the unequal distribution of inhabitants over the territory, when men are crowded together in one place, while other places are depopulated; the encouragement of the arts that minister to luxury and of purely industrial arts at the expense of useful and
at the most it can only be said that there is a greater chance of its being general than of the will of any selected class of persons not being led away by corporate interests.
ignorance and malice, favouritism, intrigue, and violence govern, if any selection happens to be made on the ground of merit and regularity, we may doubtless thank fortune, which, in its capricious movements, has for once taken the path of reason.
all zarathustra's views, as also his personality, were early conceptions of my brother's mind.
my heels reared aloft, my toes they hearkened,-thee they would know: hath not the dancer his ear-in his toe!
they are also not pure enough for me: they all muddle their water that it may seem deep.
behind you. it was a paradoxical command anciently given us by that god of delphos: "look into yourself; discover yourself; keep close to yourself; call back your mind and will, that elsewhere consume themselves into yourself; you run out, you spill
the ham, with an equal appetite to drink and eat, there would doubtless be no remedy, but we must die of thirst and hunger.
the instance of the election of the doge of venice confirms, instead of destroying, this distinction; the mixed form suits a mixed government. for it is an error to take the government of venice for a real aristocracy.
a bodie politique for counsel to be give to the soveraign
but let princes beware, that the unsecreting of their affairs, comes not from themselves.
after which, some one asked their opinion, and would know of them, what of all the things they had seen, they found most to be admired?
simultaneously with the heart which immediately thereafter begins to contract, as do also the arteries, because the blood that has entered them has cooled, and the six small valves close, and the five of the hollow vein and of the venous artery open anew
as life renders itself by simplicity more pleasant, so more innocent and better, also it renders it as i was saying before: "the simple and ignorant," says st.
lost are my friends; the hour hath come for me to seek my lost ones!-
the body being brought off, and the count, with the common curiosity coming to view it, the armour was no sooner taken off but he immediately knew him to be his own son, a thing that added a second blow to the compassion of all the beholders; only he,
but that in which our sensations are merely arranged, and by which they are susceptible of assuming a certain form, cannot be itself sensation.
sect. one hundred sixteen. this has been the practice of the world from its first beginning to this day; nor is it now any more hindrance to the freedom of mankind, that they are born under constituted and ancient polities, that have established laws, and
a little reason, to be sure, a germ of wisdom scattered from star to star-this leaven is mixed in all things: for the sake of folly, wisdom is mixed in all things!
he who has anything of value in him, let him make it appear in his conduct, in his ordinary discourses, in his courtships, and his quarrels: in play, in bed, at table, in the management of his affairs, in his economics.
read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.
"though she nothing say, her looks betray her anger." --ovid, amor., i. seven, twenty one.
the amount of this excess is not the same in all countries. in some it is considerable, in others middling, in yet others nil, in some even negative.
each citizen would then be perfectly independent of all the rest, and at the same time very dependent on the city; which is brought about always by the same means, as the strength of the state can alone secure the liberty of its members.
our saviour here speaketh of the scriptures onely of the old testament; for the jews at that time could not search the scriptures of the new testament, which were not written.
peter, their whole hierarchy, or kingdome of darknesse, may be compared not unfitly to the kingdome of fairies; that is, to the old wives fables in england, concerning ghosts and spirits, and the feats they play in the night.
secondly, it is against his duty, to let the people be ignorant, or mis-in-formed of the grounds, and reasons of those his essentiall rights; because thereby men are easie to be seduced, and drawn to resist him, when the common-wealth shall require their
and therefore, when men are ingenious in picking out circumstances of contempt, they do kindle their anger much. lastly, opinion of the touch of a man's reputation, doth multiply and sharpen anger.
i love to weigh, to settle, to gravitate toward that which most strongly and rightfully attracts me;-not hang by the beam of the scale and try to weigh less,-not suppose a case, but take the case that is; to travel the only path i can, and that on which
countless numbers like flies; merely because these writings have been printed to-day and are still wet from the press. it would be better if they were thrown on one side and rejected the day they appeared, as they must be after the lapse of a few years.
twenty five.) that law, is distinguished from counsell, in this, that the reason of a law, is taken from the designe, and benefit of him that prescribeth it; but the reason of a counsell, from the designe, and benefit of him, to whom the counsell is
competitors should appear to be entirely equal, they should have respect to birth: this was justly to give it its rank.
the contrary, all decent and honest ways and means of securing ourselves from harms, are not only permitted, but, moreover, commendable, and the business of constancy chiefly is, bravely to stand to, and stoutly to suffer those inconveniences which are
lastly, concerning how these invisible powers declare to men the things which shall hereafter come to passe, especially concerning their good or evill fortune in generall, or good or ill successe in any particular undertaking, men are naturally at a
one hundred twenty. to have recourse to the veracity of the supreme being, in order to prove the veracity of our senses, is surely making a very unexpected circuit.
i have scarcely heard of a truer sacrament, that is, as the dictionary defines it, "outward and visible sign of an inward and spiritual grace," than this, and i have no doubt that they were originally inspired directly from heaven to do thus, though they
two days ago i saw a child that two men and a nurse, who said they were the father, the uncle, and the aunt of it, carried about to get money by showing it, by reason it was so strange a creature.
it was natural for them to put themselves under a frame of government which might best serve to that end, and chuse the wisest and bravest man to conduct them in their wars, and lead them out against their enemies, and in this chiefly be their ruler.
it is worth the while of a judicious reader to follow in some detail the working of public and private affairs in a council consisting of two hundred thousand men.
for nature has not given them a sight that can extend to so many people, to discern which excels the rest, nor to penetrate into our bosoms, where the knowledge of our wills and best value lies they must choose us by conjecture and by groping; by the
meanwhile, it ought to be sufficiently clear, from the little we have already said on this subject, that the formation of a complete vocabulary of pure conceptions, accompanied by all the requisite explanations, is not only a possible, but an easy
but, as the terms love and hatred are used in reference to external objects, we will employ other names for the emotions now under discussion: pleasure accompanied by the idea of an external cause seven we will style honour, and the emotion contrary
one the nomination was made secretly by night, as if there were something shameful in setting a man above the laws.
certainly there be, whose fortunes are like homer's verses, that have a slide and easiness more than the verses of other poets; as plutarch saith of timoleon's fortune, in respect of that of agesilaus or epaminondas.
again, facts done against the law, by the authority of another, are by that authority excused against the author; because no man ought to accuse his own fact in another, that is but his instrument: but it is not excused against a third person thereby
and to justify this pretended philosophical system, by a chain of clear and convincing argument, or even any appearance of argument, exceeds the power of all human capacity.
parsimony is one of the best, and yet is not innocent; for it withholdeth men from works of liberality and charity. the improvement of the ground, is the most natural obtaining of riches; for it is our great mother's blessing, the earth's; but it is slow.
but our modern governments, which imagine they have done everything when they have raised money, conceive that it is unnecessary and even impossible to go a step further.
sometimes the images that rise in the fancy in dreams, and visions; which are not reall substances, but accidents of the brain; yet when god raiseth them supernaturally, to signifie his will, they are not unproperly termed gods messengers, that is to say,
for as to the strength of body, the weakest has strength enough to kill the strongest, either by secret machination, or by confederacy with others, that are in the same danger with himselfe.
to conceal or to disguise the truth for fear he should take it otherwise than he ought to do, and lest it should prompt him to some extravagant resolution, and, in the meantime, to leave him ignorant of his affairs, should seem, methinks, rather to belong
if i say that he would, i shall seem to have in my thoughts an ass or the statue of a man rather than an actual man.
were not judged by the intention only. one gallant action, therefore, ought not to conclude a man valiant; if a man were brave indeed, he would be always so, and upon all occasions.
the employment of ambassadors is never so confined, many things in their management of affairs being wholly referred to the absolute sovereignty of their own conduct; they do not simply execute, but also, to their own discretion and wisdom, form and model
in the end, growing weary of this bustle to no purpose, they began, some one way and some another, to steal out of the assembly: every one carrying back this resolution in his mind, that the oldest and best known evil was ever more supportable than one
already am i less alone; unconscious companions and brethren rove around me; their warm breath toucheth my soul."
that she shall not be very chaste. i leave you to judge whether a man qualified with such knowledge may not pass with reputation and esteem in all companies.
rather to have been desired, considering the miseries i endure in those cruel fits. oh, that good emperor, who caused criminals to be tied that they might die for want of urination, was a great master in the hangman's' science!
taken: but having profited nothing by these, their courage being greater than their torments, they arrived at last to such a degree of fury, as, contrary to their faith and the law of nations, to condemn the king himself, and one of the principal noblemen
if the whole is to be set in order, and the commonwealth put into the best possible shape, there are various relations to be considered.
do mischief, and spend victuals, and be quickly weary, and then certify over to their country, to the discredit of the plantation.
of which, excepting scattered specimens, i know but one small grove of sizable trees left in the township, supposed by some to have been planted by the pigeons that were once baited with beech nuts near by; it is worth the while to see the silver grain
speak of, they are very often forced to forge weak and ridiculous conjectures; not that they themselves looked upon them as any foundation, or establishing any certain truth, but merely for exercise.
for as for large discourses, they are flat things, and not so much noted.
xxix.) to exist and act in a particular manner. for will, like the rest, stands in need of a cause, by which it is conditioned to exist and act in a particular manner.
sufficient for practical purposes to have merely a general knowledge of them.
and these other two: croesus, having caused a gentleman, the favourite of his brother pantaleon, to be seized, carried him into a fuller's shop, where he caused him to be scratched and carded with the cards and combs belonging to that trade, till he died.
the abuse of aristocracy led to the civil wars and the triumvirate. sulla, julius csar and augustus became in fact real monarchs; and finally, under the despotism of tiberius, the state was dissolved.
it sufficed when the danger arose for him to make sure of a few, which would not have been enough if the populace had been hostile to him.
to the pine do i compare him, o zarathustra, which groweth up like thee-tall, silent, hardy, solitary, of the best, supplest wood, stately,-
but whatsoever is the object of any mans appetite or desire; that is it, which he for his part calleth good: and the object of his hate, and aversion, evill; and of his contempt, vile, and inconsiderable.
the many instances of forged miracles, and prophecies, and supernatural events, which, in all ages, have either been detected by contrary evidence, or which detect themselves by their absurdity, prove sufficiently the strong propensity of mankind to the
now all experience contains, besides the intuition of the senses through which an object is given, a conception also of an object that is given in intuition.
but should this miracle be ascribed to any new system of religion; men, in all ages, have been so much imposed on by ridiculous stories of that kind, that this very circumstance would be a full proof of a cheat, and sufficient, with all men of sense, not
i mortally hate all air of flattery, which is the cause that i naturally fall into a shy, rough, and crude way of speaking, that, to such as do not know me, may seem a little to relish of disdain.
him with greater security, neglect his interest.
burnt and roasted for opinions taken upon trust from others commit themselves to the common fortune crafty humility that springs from presumption did not approve all sorts of means to obtain a victory disease had arrived at its period or an effect of
but i wish some one would attempt a tragical history of literature , showing how the greatest writers and artists have been treated during their lives by the various nations which have produced them and whose proudest possessions they are.
seest thou not the souls hanging like limp dirty rags?-and they make newspapers also out of these rags!
the emperor augustus,-- this story is taken from seneca, de clementia, i. nine. --being in gaul, had certain information of a conspiracy fifty.
is now no confidence in an enemy excusable till the treaty is finally sealed; and even then the conqueror has enough to do to keep his word: so hazardous a thing it is to entrust the observation of the faith a man has engaged to a town that surrenders
whence it follows, that the present existence of the mind and its power of imagining are removed, as soon as the mind ceases to affirm the present existence of the body.
to give great gifts to a man, is to honour him; because 'tis buying of protection, and acknowledging of power. to give little gifts, is to dishonour; because it is but almes, and signifies an opinion of the need of small helps.
the degrees of consanguinity affinity described and delineated, by robert dixon , five hundred.five hundred. in octavo .
it is merely at the bidding of the mind, that the body is set in motion or at rest, or performs a variety of actions depending solely on the mind's will or the exercise of thought.
men are less blamed for such actions as they perform hastily and unpremeditately than for such as proceed from deliberation. for what reason?
i hope, therefore, to make it appear that all men have ever agreed in the doctrine both of necessity and of liberty, according to any reasonable sense, which can be put on these terms; and that the whole controversy has hitherto turned merely upon words.
this means they charge the god of familiarity and good will, and the protecting goddesses of humanity and justice, with the vice of ingratitude and unthankfulness.
it is therefore a violation, first, of that law of nature, which forbiddeth all men, in their revenges, to look at any thing but some future good: for there can arrive no good to the common-wealth, by punishing the innocent.
the one, that the tooth of usury be grinded, that it bite not too much; the other, that there be left open a means, to invite moneyed men to lend to the merchants, for the continuing and quickening of trade.
but assuredly with a brisk and full health.
neither did the other prophets of the old testament pretend enthusiasme; or, that god spake in them; but to them by voyce, vision, or dream; and the burthen of the lord was not possession, but command.
however, this is not the place to deduce these misconceptions from the nature of the human mind: it will be sufficient here, if i assume as a starting point, what ought to be universally admitted, namely, that all men are born ignorant of the causes of
happening to the new occupier, he will be able to regain it.
orators always repaired. and in truth, we shall find few persons in those republics who have pushed their fortunes to any great degree of eminence without the assistance of eloquence.
quapropter si rex non in singulares tantum personas aliquot privatum odium exerceat, sed corpus etiam reipublicae, cujus ipse caput est, i.e.
uncommon is the highest virtue, and unprofiting, beaming is it, and soft of lustre: a bestowing virtue is the highest virtue.
--the woman, to whose conduct she is committed, stopped her short a little roughly, and made her skip over that dangerous step.
and consequently they that have already instituted a common-wealth, being thereby bound by covenant, to own the actions, and judgements of one, cannot lawfully make a new covenant, amongst themselves, to be obedient to any other, in any thing whatsoever,
bina lucemarum fiorentia lumina flammis... et duplices hominum facies, et corpora bina.
"my heart does not tell me either yes or no."--petrarch.
the question is about words, and is answered accordingly. a stone is a body; but if a man should further urge: "and what is a body?"--"substance"; "and what is substance?" and so on, he would drive the respondent to the end of his calepin.
and first, if it be a law that obliges all the subjects without exception, and is not written, nor otherwise published in such places as they may take notice thereof, it is a law of nature.
i am quite otherwise; i have a tender head and easily discomposed; when 'tis bent upon anything, the least buzzing of a fly murders it.
a true widow, a comedy written by t. shadwel . quarto.
for whensoever any affirmation is false, the two names of which it is composed, put together and made one, signifie nothing at all.
two hundred sixty three. there is an instinct for rank, which more than anything else is already the sign of a high rank; there is a delight in the nuances of reverence which leads one to infer noble origin and habits.
the reach of human genius. now, in conclusion, the method which teaches adherence to the true order, and an exact enumeration of all the conditions of the thing sought includes all that gives certitude to the rules of arithmetic.
ye constrain all things to flow towards you and into you, so that they shall flow back again out of your fountain as the gifts of your love.
and such as, out of respect to some private obligation, unjustly espouse and vindicate the memory of a faulty prince, do private right at the expense of public justice. livy does very truly say,-- xxxv. forty eight.
he who would enhance this testimony, might say that it is now a virtue in them; men form and fashion themselves to it as to an exercise of honour; for dissimulation is one of the most notable qualities of this age.
subjects extol public tranquillity, citizens individual liberty; the one class prefers security of possessions, the other that of person; the one regards as the best government that which is most severe, the other maintains that the mildest is the best;
drive a nail home and clinch it so faithfully that you can wake up in the night and think of your work with satisfaction,-a work at which you would not be ashamed to invoke the muse. so will help you god, and so only.
"a mind happy, cheerful in the present state, will take good care not to think of what is beyond it."--ibid., ii. twenty five
eleven.three.) "the worlds were framed by the word of god;" and many other places to the same sense: as also amongst the latines, the name of fate, which signifieth properly the word spoken, is taken in the same sense.
and that of one thess. four.two. "you know what commandements we gave you:" where the greek word is paraggelias edokamen, equivalent to paredokamen, what wee delivered to you, as in the place next before alledged, which does not prove the traditions of
it would be as unreasonable to suppose that men at first threw themselves irretrievably and unconditionally into the arms of an absolute master, and that the first expedient which proud and unsubdued men hit upon for their common security was to run
in the estimate of this work i have reckoned the difficulty which is especially considerable in that place; they did not build with any stones less than ten feet square, and had no other conveniency of carriage but by drawing their load themselves by
impudence-- the contempt of good reputation is called impudence.
my head, and threaten to transport me very far, should i follow them.
"belli fera moenera mavors armipotens regit, ingremium qui saepe tuum se rejictt, aeterno devinctus vulnere amoris pascit amore avidos inhians in te, dea, visus, eque tuo pendet resupini spiritus ore hunc tu, diva, tuo recubantem corpore sancto circumfusa
to monsieur, monsieur de fifty'hospital, chancellor of france
their helmets. and his ornament both of the armes, and crest, descended by inheritance to their children; to the eldest pure, and to the rest with some note of diversity, such as the old master, that is to say in dutch, the here-alt thought fit.
none the wiser turks have alms and hospitals for beasts turn up my eyes to heaven to return thanks, than to crave tutor to the ignorance and folly of the first we meet twas a happy marriage betwixt a blind wife and a deaf husband twenty people prating
is an 'ego,' and finally, that it is already determined what is to be designated by thinking--that i know what thinking is.
have put animals to their best use, for they are all beasts of burden, in a sense, made to carry some portion of our thoughts.
and the same in the benediction of the salt to be mingled with it; "that thou become conjured salt, that all phantasmes, and knavery of the devills fraud may fly and depart from the place wherein thou art sprinkled; and every unclean spirit bee conjured
this is the house that i built; this is the man that lives in the house that i built;
that means these avoid what they repute a perpetual ignominy, those certain death.
"mors! utinam pavidos vitae subducere nolles. sed virtus to sola daret!"
he is sometimes thirsty, but he lets it pass over, and he holds that it is an appetite which easily goes off of itself; and he drinks more out of caprice than either for need or pleasure.
my nature tells me that i am not in my body , as a mariner is in his ship , but that i am most nighly conjoyn'd thereto, and as it were blended therewith ; so that i with it make up one thing; for otherwise, when the body were hurt, i , who am only a
if, then, we regard quantity as it is represented in our imagination, which we often and more easily do, we shall find that it is finite, divisible, and compounded of parts; but if we regard it as it is represented in our intellect, and conceive it as
what i see that is fine in others i very readily commend and esteem: nay, i often say more in their commendation than i think they really deserve, and give myself so far leave to lie, for i cannot invent a false subject: my testimony is never wanting to
"olim jam nec perit quicquam mihi, nec acquiritur.... plus superest viatici quam viae."
the physician declares, that it was impossible she could have been so ill as was proved by witnesses; because it was impossible she could, in so short a time, have recovered so perfectly as he found her.
there are several animals, and even men, in whom one may perceive the muscles to stir and tremble after they are dead. every one experimentally knows that there are some members which grow stiff and flag without his leave.
"i would not buy rich tagus sands so dear, nor all the gold that lies in the sea."--juvenal, sat., iii. fifty four.
of these two, though the former be the greater power, yet the feare of the later is commonly the greater feare. the feare of the former is in every man, his own religion: which hath place in the nature of man before civill society.
as to ambition, which is neighbour, or rather daughter, to presumption, fortune, to advance me, must have come and taken me by the hand; for to trouble myself for an uncertain hope, and to have submitted myself to all the difficulties that accompany those
"thou sayest it," answered the old man sorrowfully. "and i served that old god until his last hour.
"giving birth is troublesome,"-say others-"why still give birth? one beareth only the unfortunate!" and they also are preachers of death.
were there even a few hearts and intellects like hers, this earth would already become the hoped-for heaven."
most of their answers, and the negotiations we have had with them, witness that they were nothing behind us in pertinency and clearness of natural understanding.
till the shrimp sees some little fish, proper for their prey, within the hollow of the shell, where she enters too, and pinches the naker so to the quick that she is forced to close her shell, where they two together devour the prey they have trapped in
at thebes there was a race that carried from their mother's womb the form of the head of a lance, and he who was not born so was looked upon as illegitimate.
the more the beauty of this still wins upon my affection. i love her for herself, and more in her own native being, than in all the pomp of foreign and acquired embellishments. i love her tenderly, even to her warts and blemishes.
two. the science of natural philosophy (physics) contains in itself synthetical judgements a priori, as principles. i shall adduce two propositions.
the citizens from the country had time, between the two elections, to inform themselves of the merits of the candidate who had been provisionally nominated, and did not have to vote without knowledge of the case.
of this i have daily experience; if i am under the shelter of a warm room, in a stormy and tempestuous night, i wonder how people can live abroad, and am afflicted for those who are out in the fields: if i am there myself, i do not wish to be anywhere
other kind of common-wealth there can be none: for either one, or more, or all must have the soveraign power (which i have shewn to be indivisible) entire.
future to be. but then, in return, we are to look upon her with a respectful eye; we are to receive this pardon with all gratitude and submission, and for that instant at least, wherein we address ourselves to her, to have the soul sensible of the ills we
of the thirteen. and end of the eighteen.
-what? hath not the world just now become perfect? round and ripe? oh, for the golden round ring-whither doth it fly? let me run after it! quick!
"for, whatever from its own confines passes changed, this is at once the death of that which before it was."--lucretius, ii. seven hundred fifty two.
on the contrary, if we but observe, we shall find, that he makes mouths at us in falling, and is so far from penitency, that he does not so much as repine at us; and we do him the kindest office of life, which is to make him die insensibly, and soon: we
your heart is wounded with compassion to hear the mourning of friends, and, perhaps with anger, to hear the counterfeit condolings of pretenders. who ever has been delicate and sensitive, when well, is much more so when ill.
my other faculties are all sufficiently ordinary and mean; but in this i think myself very rare and singular, and deserving to be thought famous.
greater will be the desire or appetite in endeavouring to remove it. again, since pleasure (three. xi.
dogmas which give the sanction of divine right to sovereign authority.
hospitality, but the most proper and considerate course. the waste and decay of physical life, which so often needs repair, seemed miraculously retarded in such a case, and the vital vigor stood its ground.
a thermometer thrust into the middle of walden on the th of march, one thousand eight hundred forty seven, stood at thirty two, or freezing point; near the shore at thirty three; in the middle of flint's pond, the same day, at three thousand two hundred
and stretched upon his litter, as if he were in a fight; it is almost certain that he conceives in his soul the beat of a drum without noise, and an army without arms and without body:--
the custome, (for custome is it, that give words their force,) as well as the words is, or bee, or are, and the like.
each of these propositions embraces a part of the sphere of our possible cognition as to the existence of a world; all of them taken together, the whole sphere.
so are there some vain persons, that whatsoever goeth alone, or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it.
for if they be of the time to come, as, to morrow i will give, they are a signe i have not given yet, and consequently that my right is not transferred, but remaineth till i transferre it by some other act.
"certainly they do not imagine god, whom they cannot imagine; but they imagine themselves in his stead; they do not compare him, but themselves, not to him, but to themselves." in natural things the effects do but half relate to their causes.
( to take away all such mutual grievances, injuries and wrongs, i.e.
immediate. they consider not that, by this theory, they diminish, instead of magnifying, the grandeur of those attributes, which they affect so much to celebrate.
to france; and although there may be some slight differences of language, the customs of the people are nevertheless similar, and they can get along well together, and whoever obtains possession of them and wishes to retain them must bear in mind two
the divine and human wisdom have no other distinction, but that the first is eternal; but duration is no accession to wisdom, therefore we are companions.
the lawes of nature are immutable and eternall, for injustice, ingratitude, arrogance, pride, iniquity, acception of persons, and the rest, can never be made lawfull. for it can never be that warre shall preserve life, and peace destroy it.
either we are happened in the country where it is in practice, or we reverence the antiquity of it, or the authority of the men who have maintained it, or fear the menaces it fulminates against misbelievers, or are allured by its promises.
-at the culprits of riches, with cold eyes and rank thoughts, who pick up profit out of all kinds of rubbish-at this rabble that stinketh to heaven,
and even the german who reads books! how lazily, how reluctantly, how badly he reads! how many germans know, and consider it obligatory to know, that there is art in every good sentence--art which must be divined, if the sentence is to be understood!
when i have seen fine statues and afterwards enter a public assembly, i understand well what he meant who said, "when i have been reading homer, all men look like giants."
and hindrances in each other, and give to each all help and comfort in curing the same.
"aeque pauperibus prodest, locupletibus aeque; et, neglecta, aeque pueris senibusque nocebit."
when this is apparent in any particular case, it modifies their estimation, not certainly of the act, but of the agent.
prop. fifty eight. honour (gloria) is not repugnant to reason, but may arise therefrom.
section two transcendental deduction of the pure conceptions of the understanding
to subordinate prophets of perpetuall calling, i find not any place that proveth god spake to them supernaturally; but onely in such manner, as naturally he inclineth men to piety, to beleef, to righteousnesse, and to other vertues all other christian
now do i bid you lose me and find yourselves; and only when ye have all denied me, will i return unto you.
yet i see no reason why he should call it so.
had he not borrowed from his enemies the custom of sacrificing to the muses when he went to war, that they might by their sweetness and gaiety soften his martial and rigorous fury?
of every event in our life it is only for a moment that we can say that it is ; after that we must say for ever that it was . every evening makes us poorer by a day.
it can be of no importance to me of what religion my physician or my lawyer is; this consideration has nothing in common with the offices of friendship which they owe me; and i am of the same indifference in the domestic acquaintance my servants must
caesar did himself infinite hurt in that speech, sylla nescivit literas, non potuit dictare; for it did utterly cut off that hope, which men had entertained, that he would at one time or other give over his dictatorship.
thou stirrest, stretchest thyself, wheezest? up! up! not wheeze, shalt thou,-but speak unto me! zarathustra calleth thee, zarathustra the godless!
his sphere of activity is bounded by the common interest.
rather to have done ill, than to have done well according to their notions.
whilst they torment us with this complication and confusion of words, it fares with them, methinks, as with jugglers; their dexterity imposes upon our senses, but does not at all work upon our belief this legerdemain excepted, they perform nothing that is
i insult over it in gross, but in detail it domineers over me: the tears of a footman, the disposing of my clothes, the touch of a friendly hand, a common consolation, discourages and softens me.
for the thoughts, are to the desires, as scouts, and spies, to range abroad, and find the way to the things desired: all stedinesse of the minds motion, and all quicknesse of the same, proceeding from thence.
but as for you, ye know not how to act aright, unless it be to court the popular breeze, and win the empty applause of the multitude--nay, ye abandon the superlative worth of conscience and virtue, and ask a recompense from the poor words of others.
chapter forty four. of spirituall darknesse from misinterpretation of
i have seen those who have run from the smell of a mellow apple with greater precipitation than from a harquebuss-shot; others afraid of a mouse; others vomit at the sight of cream; others ready to swoon at the making of a feather bed; germanicus could
thirdly, because the ability of counselling proceedeth from experience, and long study; and no man is presumed to have experience in all those things that to the administration of a great common-wealth are necessary to be known, no man is presumed to be a
and there will i not reside and abide where every one spitteth and speweth: that is now my taste,-rather would i live amongst thieves and perjurers. nobody carrieth gold in his mouth.
augustin, if, on the one hand, it had been proposed to him to bury his writings, from which religion has received so great fruit, or on the other to bury his children, had he had them, had he not rather chosen to bury his children.
as to the rest, some have looked upon plato as a dogmatist, others as a doubter, others in some things the one, and in other things the other.
for though it be not determined in scripture, what laws every christian king shall constitute in his own dominions; yet it is determined what laws he shall not constitute.
the same number of volumes and the same size. in the earliest impression the errors of the press are corrected merely as far as page two hundred forty of the first volume, and all the editions follow one another.
man cannot find his good in worldly possessions. riches bring anxiety and trouble.--ch. six. high place without virtue is an evil, not a good. power is an empty name.--ch. seven.
he made answer: "all things."--"how! all things!" said laelius. "and what if he had commanded you to fire our temples?"--"he would never have commanded me that," replied blosius.--"but what if he had?"
the attaining to this soveraigne power, is by two wayes.
others adore all of their own side; for my part, one do not so much as excuse most things in those of mine: a good work has never the worst grace with me for being made against me.
sect. one hundred fifty four. if the legislative, or any part of it, be made up of representatives chosen for that time by the people, which afterwards return into the ordinary state of subjects, and have no share in the legislature but upon a new choice,
consequences of words; adding together two names, to make an affirmation; and two affirmations, to make a syllogisme; and many syllogismes to make a demonstration; and from the summe, or conclusion of a syllogisme, they substract one proposition, to finde
"she who would long retain her power must use her lover ill." --ovid, amor., ii. nineteen, thirty three
the internal principles and motives may operate in a uniform manner, notwithstanding these seeming irregularities; in the same manner as the winds, rain, clouds, and other variations of the weather are supposed to be governed by steady principles; though
if, however, thou hast a suffering friend, then be a resting-place for his suffering; like a hard bed, however, a camp-bed: thus wilt thou serve him best.
and the latter is really the malignant reproach that epicurus cast upon plato: he was annoyed by the grandiose manner, the mise en scene style of which plato and his scholars were masters--of which epicurus was not a master!
coroll. two.--it follows, secondly, that will and intellect stand in the same relation to the nature of god as do motion, and rest, and absolutely all natural phenomena, which must be conditioned by god (prop.
for courage is the best slayer,-courage which attacketh: for in every attack there is sound of triumph.
alone enables me to connect them, as my representation with the identical self, and so to unite them synthetically in one apperception, by means of the general expression, "i think."
ask my foot if their lauding and luring strains please it! verily, to such measure and ticktack, it liketh neither to dance nor to stand still.
and if ye cannot be saints of knowledge, then, i pray you, be at least its warriors. they are the companions and forerunners of such saintship.
an elderly dame, too, dwells in my neighborhood, invisible to most persons, in whose odorous herb garden i love to stroll sometimes, gathering simples and listening to her fables; for she has a genius of unequalled fertility, and her memory runs back
thought. but such a purpose might just as well be called the greatest folly , for that which in the next moment exists no more, and vanishes as completely as a dream, can never be worth a serious effort.
and such as is best fitted to please the imagination, and engage the affections.
the mutual dependence of men is so great in all societies that scarce any human action is entirely complete in itself, or is performed without some reference to the actions of others, which are requisite to make it answer fully the intention of the agent.
his essays were a sort of literary anatomy, where we get a diagnosis of the writer's mind, made by himself at different levels and under a large variety of operating influences.
in so far as they are considered as sensuous phenomena. the sphere of phenomena is the only sphere of their validity, and if we venture out of this, no further objective use can be made of them.
which is not to be had from the law of nature:
miracle, there was erected upon the place where this young man's house stood, first a chapel dedicated to our lady and afterwards the church that we now see standing there.
if they be made law by god himselfe, they are of the nature of written law, which are laws to them only to whom god hath so sufficiently published them, as no man can excuse himself, by saying, he know not they were his.
peter) to judge the twelve tribes of israel. seeing then god the father sent not our saviour to make laws in this present world, wee may conclude from the text, that neither did our saviour send s.
also facts of hostility against the present state of the common-wealth, are greater crimes, than the same acts done to private men; for the dammage extends it selfe to all: such are the betraying of the strengths, or revealing of the secrets of the
i see the reason of this advice, and see it perfectly well; but he might sooner have done, and more pertinently, in bidding me in one word be wise; that resolution is beyond wisdom; 'tis her precise work and product.
believing, according to the persuasion of lysias in plato, that they may with more utility and convenience surrender themselves up to us the less we love them; where it will fall out, as in comedies, that the people will have as much pleasure or more than
i know not whether or no one shall bring it about.
there is more sagacity in thy body than in thy best wisdom. and who then knoweth why thy body requireth just thy best wisdom?
extreme coldness and extreme heat boil and roast. aristotle says, that sows of lead will melt and run with cold and the rigour of winter just as with a vehement heat. desire and satiety fill all the gradations above and below pleasure with pain.
having got the worst of it near dyrrachium, his soldiers came and offered themselves to be chastised and punished, so that there was more need to comfort than reprove them.
devours therein some hidden poyson. but in this very instance it cannot be said, that the man is impelled by nature to desire the poyson , for of that he is wholly ignorant; but he is said to desire the meat only as being of a grateful taste; and from
life in eighteen years as they are in sixteen hundred: whose memory, nevertheless, friendship and society, i do not cease to embrace and utilise with a perfect and lively union.
and this is commonly of more danger in a popular government, than in a monarchy; as it may easily be made believe, they are the people.
saying is a different thing from doing; we are to consider the sermon apart and the preacher apart.
"i am less offended with a more professed strumpet." --idem, vi. seven,six.
causes them to descend: but if you ask what they mean by heavinesse, they will define it to bee an endeavour to goe to the center of the earth: so that the cause why things sink downward, is an endeavour to be below: which is as much as to say, that
the chief foundations of all states, whether new, old, or mixed, are good laws and good arms.
i abhor to imagine mine, a body without affection: and this madness is, methinks, cousin-german to that of the boy who would needs pollute the beautiful statue of venus made by praxiteles; or that of the furious egyptian, who violated the dead carcase of
all which attributes are of such an high nature , that the more attentively i consider them, the less i conceive my self possible to be the author of these notions.
an old greyhound will trust the more fatiguing part of the chace to the younger, and will place himself so as to meet the hare in her doubles; nor are the conjectures, which he forms on this occasion, founded in any thing but his observation and
labour bestowed upon it. it may certainly be answered that no rash curiosity is more prejudicial to the enlargement of our knowledge than that which must know beforehand the utility of this or that piece of information which we seek, before we have
of such things, they see that those which quickly come to pass--that is, quickly come into existence--quickly also disappear; whereas they regard as more difficult of accomplishment--that is, not so easily brought into existence--those things which they
martini " it describes fully and amusingly the torture to which one is put by the many kinds of noises of a small italian town. it is written in tragicomic style. this epistle is to be found in opere burlesche del berni, aretino ed altri, vol. ii. p.
it is still open for me, as well as you, to regulate my behaviour, by my experience of past events.
and i think i may say without vanity, that if there is any one who can carry them out that length, it must be myself rather than another: not that there may not be in the world many minds incomparably superior to mine, but because one cannot so well seize
himself and those great endowments nature had so liberally conferred upon him, as if a man were responsible to himself for the faults of others, and purposely slashed and disfigured, with many wounds and scars, the perfect symmetry and proportion that
in a chamber high above the piazza just mentioned, from which one obtained a general view of rome and could hear the fountains plashing far below, the loneliest of all songs was composed-'the night-song'.
but if the command be such, as cannot be obeyed, without being damned to eternall death, then it were madnesse to obey it, and the counsell of our saviour takes place, (mat. ten.
branded, and of a strumpet my father married in the lowest of his fortune; both of them were whipped for offences they had committed.
himself, and is obliged to sprout potatoes in a cellar sundays, in order to keep awake and keep the sabbath, or as the consequence of my attempt to read chalmers' collection of english poetry without skipping. it fairly overcame my nervii.
spirituall,) to abandon their lawfull soveraigns; which is in effect an universall monarchy over all christendome.
this story shall go by itself; for i will leave it to physicians to discourse of.
can there be worse husbandry than to set up so many certain and knowing vices against errors that are only contested and disputable?
it appears, at first view, that men in a state of nature, having no moral relations or determinate obligations one with another, could not be either good nor bad, virtuous or vicious; unless we take these terms in a physical sense, and call, in an
soldiers, which was such a difficulty that it was the cause of the ruin of many, it being difficult to satisfy both the soldiers and the people.
he is rendered despicable by being thought changeable, frivolous, effeminate, timid, and irresolute; which a prince must guard against as a rock of danger, and manage so that his actions show grandeur, high courage, seriousness, and strength; and as to
utilitarians are quite aware that there are other desirable possessions and qualities besides virtue, and are perfectly willing to allow to all of them their full worth.
and there they were slain in heaps upon one another, leaving to the conqueror a very bloody and entire victory.
established by reason, but accidentally created by such circumstances, and therefore it is no wonder if by contrary circumstances it appear quite another thing.
it may be objected, that many who are capable of the higher pleasures, occasionally, under the influence of temptation, postpone them to the lower. but this is quite compatible with a full appreciation of the intrinsic superiority of the higher.
i am betimes sensible of the little breezes that begin to sing and whistle within, forerunners of the storm:
twenty four.thirty five.) "heaven and earth shal pass away, but my words shall not pass away;" that is, there is nothing that i have promised or foretold, that shall not come to passe. and in this sense it is, that st.
be willing , and to be free . but 'tis no place to enquire what the opinion of others may be in this matter.
this presupposes, indeed, that all the qualities of the general will still reside in the majority: when they cease to do so, whatever side a man may take, liberty is no longer possible.
on the origin and foundation of the inequality of mankind
mercenary captains are either very capable men or not; if they are, you cannot rely upon them, for they will always aspire to their own greatness, either by oppressing you, their master, or by oppressing others against your intentions; but if the captain
such precepts, though given by a teacher to his disciple, or a counsellor to his friend, without power to compell him to observe them, are neverthelesse canons; because they are rules: but when they are given by one, whom he that receiveth them is bound
"primitae juvenum miserae, bellique futuri dura rudimenta."
still lies locked in a mighty unity, which afterwards branches off and develops itself in organic processes (naturally also, refines and debilitates)--as a kind of instinctive life in which all organic functions, including self-regulation, assimilation,
i hate our people, who can worse endure an ill-contrived robe than an ill-contrived mind, and take their measure by the leg a man makes, by his behaviour, and so much as the very fashion of his boots, what kind of man he is.
as he that selleth land, is understood to transferre the herbage, and whatsoever growes upon it; nor can he that sells a mill turn away the stream that drives it.
note.--if he believes that he has given just cause for the love, he will take pride therein (three. xxx. and note); this is what most often happens (three.
and to favour and entertain them in the sight of all: she would make him know and see how she used him.
over other examples, though i fancy death, poverty, contempt, and sickness treading on my heels, i easily resolve not to be affrighted, forasmuch as a less than i takes them with so much patience; and am not willing to believe that a less understanding
has not the royal majesty been more than once there entertained with all its train? are there not more below your family in good ease than there are above it in eminence? is there any local, extraordinary, indigestible thought that afflicts you?"
"little learning is needed to form a sound mind." --seneca, ep., one hundred six.
eleven. every one will readily allow, that there is a considerable difference between the perceptions of the mind, when a man feels the pain of excessive heat, or the pleasure of moderate warmth, and when he afterwards recalls to his memory this
what is a course of history, or philosophy, or poetry, no matter how well selected, or the best society, or the most admirable routine of life, compared with the discipline of looking always at what is to be seen?
i have already said that there can be no general will directed to a particular object. such an object must be either within or outside the state.
and why should not zarathustra also learn from the people, when the people learn from zarathustra?
if its end five hundred. were drawn, the end a. would be moved no otherwise, than if one of the intermediate parts b. or one hundred. were drawn, and the end five hundred. rest quiet.
as its holiest, it once loved "thou shalt": now is it forced to find illusion and arbitrariness even in the holiest things, that it may capture freedom from its love: the lion is needed for this capture.
sixteen.ten.) "thou wilt not leave my soule in hell, nor suffer thine holy one to see corruption," saith, they were spoken (not of david, but) of christ; and to prove it, addeth this reason, "for david is not ascended into heaven."
do we desire to be beloved of our children? will we remove from them all occasion of wishing our death though no occasion of so horrid a wish can either be just or excusable?
he would at the price of his life purchase a knowledge, of which the use and possession should at the same time be taken from him; and for this sudden and vanishing knowledge lose all the other knowledge he had in present, or might afterwards have
our village life would stagnate if it were not for the unexplored forests and meadows which surround it.
observe, if it be not by our own hands that we guide and train it, and draw it like wax into so many contrary figures, from a rule in itself so direct and firm. when and where was this more manifest than in france in our days?
"hunc saltem everso juvenem succurrere seclo, ne prohibete."
and each in his turn repeats the same down to the least distended, leakiest, and flabbiest paunched, that there be no mistake; and then the bowl goes round again and again, until the sun disperses the morning mist, and only the patriarch is not under the
soever, in offending people, joineth and knitteth them in a common cause.
the tenant of the air, it seemed related to the earth but by an egg hatched some time in the crevice of a crag;-or was its native nest made in the angle of a cloud, woven of the rainbow's trimmings and the sunset sky, and lined with some soft midsummer
good manners! everything is false and foul with us. no one knoweth any longer how to reverence: it is that precisely that we run away from. they are fulsome obtrusive dogs; they gild palm-leaves.
and though there be on earth fens and dense afflictions, he who hath light feet runneth even across the mud, and danceth, as upon well-swept ice.
yet we esteem ourselves wise, and have an established order on the surface. truly, we are deep thinkers, we are ambitious spirits!
vii.); this idea will therefore be in god, in so far as he is regarded as affected by the ideas of very many particular things.
and not the ground which god had given him in common with others to labour on, and whereof there was as good left, as that already possessed, and more than he knew what to do with, or his industry could reach to.
done, they two, in the presence of all the assembly, despatch him with their swords. after that, they roast him, eat him amongst them, and send some chops to their absent friends.
censure i had observed in it nothing which i could imagine to be prejudicial either to religion or to the state, and nothing therefore which would have prevented me from giving expression to it in writing, if reason had persuaded me of its truth; and this
moreover it would be hardly honest in me not to balance these fine lyric words of love and friendship with words of coarser sound, and whilst my debt to my senses is real and constant, not to own it in passing.
all beings hitherto have created something beyond themselves: and ye want to be the ebb of that great tide, and would rather go back to the beast than surpass man?
eight. to him also belongeth the right of all judicature and decision of controversies:
consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to shew what they think they have read in men, by uncharitable censures of one another behind their backs.
whoever now considers these two states will see that it would be difficult to acquire the state of the turk; but having conquered it, it would be very easy to hold it.
open up, and throw unto me thy fish and shining crabs! with my best bait shall i allure to myself to-day the strangest human fish!
judging rightly enough of my own strength, that it was not capable of any great matters; and calling to mind the saying of the late chancellor olivier, that the french were like monkeys that swarm up a tree from branch to branch, and never stop till they
for the common complaints i hear men make (as the license of their opinions one while lifts them up above the clouds, and then again depresses them to the antipodes), that we are the only animal abandoned naked upon the bare earth, tied and bound, not
(see the transcendental sthetic.) consequently, they are not pure conceptions, by means of which the same consciousness is found in a great number of representations; but, on the contrary, they are many representations contained in one, the consciousness
have knowledge without their having in themselves such clear reasons for their being so as to be able to convince others" ( discourses on livy , bk. v, ch. xi). (rousseau quotes the italian.)
one would have his outward fashion and mien, and the disposition of his limbs, formed at the same time with his mind. 'tis not a soul, 'tis not a body that we are training up, but a man, and we ought not to divide him.
the torments of hell, are expressed sometimes, by "weeping, and gnashing of teeth," as mat. eight.twelve. sometimes, by "the worm of conscience;" as isa.sixty six.twenty four.
at paris than i do at montaigne. whoever i steadfastly look upon easily leaves some impression of his upon me; whatever i consider i usurp, whether a foolish countenance, a disagreeable look, or a ridiculous way of speaking; and vices most of all, because
certainly, if a man would give it a hard phrase, those that want friends, to open themselves unto, are cannibals of their own hearts.
and therefore when there is nothing to be seen, there is nothing to accuse, either of their good, or evill fortune, but some power, or agent invisible: in which sense perhaps it was, that some of the old poets said, that the gods were at first created by
i never travel without books, either in peace or war; and yet sometimes i pass over several days, and sometimes months, without looking on them.
he, however, who is obtrusive with his eyes as a discerner, how can he ever see more of anything than its foreground!
three those who know calvin only as a theologian much underestimate the extent of his genius. the codification of our wise edicts, in which he played a large part, does him no less honour than his institute .
then they may appeal, as jephtha did, to heaven, and repeat their appeal till they have recovered the native right of their ancestors, which was, to have such a legislative over them, as the majority should approve, and freely acquiesce in.
this may be allowed in our neighbours' affairs; and thus gelo, the tyrant of syracuse, suspended his inclination in the war betwixt the greeks and barbarians, keeping a resident ambassador with presents at delphos, to watch and see which way fortune would
consider what the difference is between an acre of land planted with tobacco or sugar, sown with wheat or barley, and an acre of the same land lying in common, without any husbandry upon it, and he will find, that the improvement of labour makes the far
therefore it is necessary for a prince, who wishes to maintain himself, to learn how not to be good, and to use it and not use it according to the necessity of the case.
monseigneur, i pray god to grant you a very long and happy life. from paris, this th of june one thousand five hundred sixty eight. your most humble and most obedient son,
wherefore, if any love the applause of fame, it shall not profit him to publish his name among many peoples.
that office. and after philip the deacon had converted certain persons in samaria, peter and john went down (act. eight.seventeen.)" and laid their hands on them, and they received the holy ghost."
god might grant us riches, honours, life, and even health, to our own hurt; for every thing that is pleasing to us is not always good for us.
this possibility is converted into certainty by farther observation, when they remark that, upon an exact scrutiny, a contrariety of effects always betrays a contrariety of causes, and proceeds from their mutual opposition.
who thinks his death achieved to ill purpose if he do not fall on some signal occasion, instead of illustrating his death, wilfully obscures his life, suffering in the meantime many very just occasions of hazarding himself to slip out of his hands; and
consider the world and the present life only as an imperfect building, from which you can infer a superior intelligence; and arguing from that superior intelligence, which can leave nothing imperfect; why may you not infer a more finished scheme or plan,
one grant that they are, notwithstanding, of opinion, that in the long run the best proof of a good character is good actions; and resolutely refuse to consider any mental disposition as good, of which the predominant tendency is to produce bad conduct.
one afternoon, near the end of the first summer, when i went to the village to get a shoe from the cobbler's, i was seized and put into jail, because, as i have elsewhere related, i did not pay a tax to, or recognize the authority of, the state which buys
many a one have i found who stretched and inflated himself, and the people cried: 'behold; a great man!' but what good do all bellows do! the wind cometh out at last.
truth of this content of cognition; and that, accordingly, a sufficient, and at the same time universal, test of truth cannot possibly be found.
truly he had reason, as he afterwards did, to send the senate word by his ambassadors, that he had received their order with the same respect as if it had come from the immortal gods.
for when christian men, take not their christian soveraign, for gods prophet; they must either take their owne dreams, for the prophecy they mean to bee governed by, and the tumour of their own hearts for the spirit of god; or they must suffer themselves
as to the rest, they think we give them very fair play in putting them into the liberty of combatting our religion with weapons merely human, whom, in her majesty, full of authority and command, they durst not attack.
things of which his own conscience must necessarily accuse him. i should willingly take seneca's word on the experience he made upon the like occasion, provided he would deal sincerely with me.
when in former years he discoursed on serious and important matters, he handled them in such a manner that it was difficult to reproduce exactly what he said, yet his ideas and his words at the last seemed to rival each other in serving him.
pre' luca, a follower of maximilian, the present emperor, speaking of his majesty said that he never took counsel with anybody, and yet that he never did anything as he wished; this arose from his following the contrary method to the aforesaid.
an oar in water; the various aspects of objects, according to their different distances; the double images which arise from the pressing one eye; with many other appearances of a like nature.
if i can say a priori, "all outward phenomena are in space, and determined a priori according to the relations of space," i can also, from the principle of the internal sense, affirm universally, "all phenomena in general, that is, all objects of the
he looks back with admiration to the city-states of ancient greece and, in his own day, reserves his admiration for the swiss free cities, berne and, above all, geneva, his native place.
another businesse of the soveraign, is to choose good counsellours; i mean such, whose advice he is to take in the government of the common-wealth.
in their deportments, and lay down their rules; instead of painting virtue, they paint pure vice and injustice, and so represent it false in the education of princes); or if he does know it, boasts unjustly and let him say what he will, does a thousand
they are similar to those found in rivers; but as there are no suckers nor lampreys here, one know not by what fish they could be made. perhaps they are the nests of the chivin. these lend a pleasing mystery to the bottom.
he has given our free will, and knows that we do amiss because we would do so."
accordingly, i do not believe that an "impulse to knowledge" is the father of philosophy; but that another impulse, here as elsewhere, has only made use of knowledge (and mistaken knowledge!) as an instrument.
believe not much, them that seem to despise riches; for they despise them, that despair of them; and none worse, when they come to them.
intimated in the sixth, seventh, eighth, and ninth commandements.
for, as we said in two. xxxv. note, we do not imagine the sun to be so near us, because we are ignorant of its true distance, but because the mind conceives the magnitude of the sun to the extent that the body is affected thereby.
supposed to lie in total confusion. what never was seen, or heard of, may yet be conceived; nor is any thing beyond the power of thought, except what implies an absolute contradiction.
"he lives, and does not know that he is alive." --ovid, trist., i. three, twelve.
when the transferring of right, is not mutuall; but one of the parties transferreth, in hope to gain thereby friendship, or service from another, or from his friends; or in hope to gain the reputation of charity, or magnanimity; or to deliver his mind
peter, is neither monarchy, nor hath any thing of archicall, nor craticall, but onely of didacticall; for god accepteth not a forced, but a willing obedience.
the hunter still kept his place and listened to the hounds. still on they came, and now the near woods resounded through all their aisles with their demoniac cry.
tacitly admitted and recognised, until, on the violation of the social compact, each regains his original rights and resumes his natural liberty, while losing the conventional liberty in favour of which he renounced it.
pleasure chews and grinds us; according to the old greek verse, which says that the gods sell us all the goods they give us; that is to say, that they give us nothing pure and perfect, and that we do not purchase but at the price of some evil.
say what you have to say, not what you ought. any truth is better than make-believe. tom hyde, the tinker, standing on the gallows, was asked if he had anything to say.
of our dreams. for if it happened that an individual, even when asleep, had some very distinct idea, as, for example, if a geometer should discover some new demonstration, the circumstance of his being asleep would not militate against its truth; and as
man is also an active being; and from that disposition, as well as from the various necessities of human life, must submit to business and occupation: but the mind requires some relaxation, and cannot always support its bent to care and industry.
a man who wishes to make a profession of goodness in everything must necessarily come to grief among so many who are not good.
"all bodies are heavy." when, on the contrary, strict universality characterizes a judgement, it necessarily indicates another peculiar source of knowledge, namely, a faculty of cognition a priori.
we must tuck up this ridiculous rag that hides our manners: they send their consciences to the stews, and keep a starched countenance: even traitors and assassins espouse the laws of ceremony, and there fix their duty.
the mutuall transferring of right, is that which men call contract.
this expression i do not here use in the sense which some more recent philosophers, contrary to its meaning with mathematicians, to whom the word properly belongs, attach to it-that of a proposition, namely, immediately certain, requiring neither
that, replies socrates, is the old confusion about anaxagoras; the athenian people are not so ignorant as to attribute to the influence of socrates notions which have found their way into the drama, and may be learned at the theatre.
"leave this town, o zarathustra," said he, "there are too many here who hate thee. the good and just hate thee, and call thee their enemy and despiser; the believers in the orthodox belief hate thee, and call thee a danger to the multitude.
julius caesar took pompey unprovided, and laid asleep his industry and preparations, by a fame that he cunningly gave out: caesar's own soldiers loved him not, and being wearied with the wars, and laden with the spoils of gaul, would forsake him, as soon
and amongst those arts, there is none better than that which plinius secundus speaketh of, which is to be liberal of praise and commendation to others, in that, wherein a man's self hath any perfection.
the greater part of operating causes in nature are simultaneous with their effects, and the succession in time of the latter is produced only because the cause cannot achieve the total of its effect in one moment.
how hath that happened unto him? is it not because he hath had to be ashamed too oft?
'tis one of the reasons why epaminondas, who was yet of a third sect, -- the pythagorean.
corporal and spiritual faculties in rule and reason. the fantastic, imaginary, and false privileges that man had usurped of lording it, ordaining, and establishing, he has utterly quitted and renounced.
and this constancy forms the very essence of necessity, nor have we any other idea of it.
those who were with me, after having used all the means they could to bring me to myself, concluding me dead, took me up in their arms, and carried me with very much difficulty home to my house, which was about half a french league from thence.
"provehimur portu, terraeque urbesque recedunt:"
first the censors, after having for a long time claimed the right of transferring citizens arbitrarily from one tribe to another, allowed most persons to enrol themselves in whatever tribe they pleased.
now the safe ground of experience being thus abandoned, it seems nevertheless natural that we should hesitate to erect a building with the cognitions we possess, without knowing whence they come, and on the strength of principles, the origin of which is
next to selfishness, the principal cause which makes life unsatisfactory, is want of mental cultivation.
and this particular obligation i have to this treatise of his, that it was the occasion of my first coming acquainted with him; for it was showed to me long before i had the good fortune to know him; and the first knowledge of his name, proving the first
keep your eye clear of their for and against! there is there much right, much wrong: he who looketh on becometh wroth.
nature will always maintain her rights, and prevail in the end over any abstract reasoning whatsoever.
and at the commencement of their land conquests they had not much to fear from their captains, their land possessions not being very large, and their reputation being great, but as their possessions increased, as they did under carmagnola, they had an
however, i have just pointed out that the objectors cannot fix the limits of the body's power, or say what can be concluded from a consideration of its sole nature, whereas they have experience of many things being accomplished solely by the laws of
howard was no doubt an exceedingly kind and worthy man in his way, and has his reward; but, comparatively speaking, what are a hundred howards to us , if their philanthropy do not help us in our best estate, when we are most worthy to be helped?
against their common sense and consciences, which makes it very steep marching indeed, and produces a palpitation of the heart. they have no doubt that it is a damnable business in which they are concerned; they are all peaceably inclined.
look at cimon, for example, and themistocles, and a thousand others, who very much deceived the expectation men had of them.
by this way the reputation of divining fables is acquired.
-that i may one day be ready and ripe in the great noontide: ready and ripe like the glowing ore, the lightning-bearing cloud, and the swelling milk-udder:-
again in the next verse, "every spirit that confesseth not that jesus christ is come in the flesh, is not of christ. and this is the spirit of antichrist."
for instance, what declamation on the emptiness of human existence could be more impressive than job's: homo, natus de muliere, brevi vivit tempore, repletus multis miseriis, qui, tanquam flos, egreditur et conteritur, et fugit velut umbra .
only one word, and they express the variety of meaning by pointing backward for yesterday, forward for to-morrow, and overhead for the passing day."
but granting that god, at the prayers of the faithfull, may convert unto him some of those that have not heard christ preached, and consequently cannot have rejected christ, and that the charity of men in that point, cannot be blamed; yet this concludeth
punishments declared before the fact, excuse from greater punishments after it
for by spirits, they mean alwayes things, that being incorporeall, are neverthelesse moveable from one place to another.
and as the lesser surrendereth himself to the greater that he may have delight and power over the least of all, so doth even the greatest surrender himself, and staketh-life, for the sake of power.
the person who was to execute the business (who was a gentleman of anjou or of maine, and who to this effect ordinarily frequented this prince's house), discovered not a syllable of this intelligence to any one whatever; but going the next day to the st.
yet did not this thought wrinkle my forehead any more than any other.
the second point rousseau proves by showing that the omnipotence of the sovereign is essential to the preservation of society, which in turn is necessary for the individual.
of his talent, corroborates and fortifies this received belief with the utmost power of his reason, which is a supple utensil, pliable, and to be accommodated to any figure; and thus the world comes to be filled with lies and fopperies.
this public envy, seemeth to beat chiefly upon principal officers or ministers, rather than upon kings, and estates themselves.
and the jews had that quality which st. paul noteth, "to look for a sign," not onely before they would submit themselves to the government of moses, but also after they had obliged themselves by their submission.
"add the companions of the muses, whose sceptre homer has solely obtained."--lucretius, iii. one thousand fifty.
it contradicts sense, though both the scripture and tradition, on which it is supposed to be built, carry not such evidence with them as sense; when they are considered merely as external evidences, and are not brought home to every one's breast, by the
my actions is hardly less influential than is my own reason over my thoughts, had condemned a certain doctrine in physics, published a short time previously by another individual to which i will not say that i adhered, but only that, previously to their
another disadvantage of personal taxes is that they may be too much felt or raised with too great severity. this, however, does not prevent them from being frequently evaded; for it is much easier for persons to escape a tax than for their possessions.
if it be grandeur of courage, and the effect of a rare and singular virtue, to contemn friendship, private obligations, a man's word and relationship, for the common good and obedience to the magistrate, 'tis certainly sufficient to excuse us, that 'tis a
setting aside his learning, of which i make less account, in which of these excellences do any of us excel him?
men, this prudence and policy is not perhaps directed against the nature of the sentiment itself, but only against its dangerous excess, and especially against the distasteful and infamous expression of this excess of sentiment;--on this point we must not
"speak not of me, thou strange one; thou amiable one!" said zarathustra, and restrained his affection, "speak to me firstly of thyself! art thou not the voluntary beggar who once cast away great riches,-
for if it can, suppose a thing, which follows from the necessity of the nature of some attribute, to exist in some attribute of god, for instance, the idea of god expressed in the attribute thought, and let it be supposed at some time not to have existed,
"to whom it was a custom, leading along two horses, often in the hottest fight, to leap armed from a tired horse to a fresh one; so active were the men, and the horses so docile."--livy, xxiii. twenty nine.
it boots not. infinitely alluring and attractive was he to you yesterday, a great hope, a sea to swim in; now, you have found his shores, found it a pond, and you care not if you never see it again.
"exsilia, torments, bells, morbos, naufragia meditare . . . ut nullo sis malo tiro."
these forces may be good in themselves, but they are always dangerous for those who borrow them, for if they lose you are defeated, and if they conquer you remain their prisoner.
works to mankind, we cannot help being amazed at the vast disproportion there is between these things, and deploring the infatuation of man, which, to gratify his silly pride and vain self-admiration, induces him eagerly to pursue all the miseries he is
if a man be interrogated by the soveraign, or his authority, concerning a crime done by himselfe, he is not bound (without assurance of pardon) to confesse it; because no man (as one have shewn in the same chapter) can be obliged by covenant to accuse
in music or singing, for which i have a very unfit voice, or to play on any sort of instrument, they could never teach me anything.
divination is a gift of god, and therefore to abuse it, ought to be a punishable imposture.
a robust poor man, one sunny day here in concord, praised a fellow-townsman to me, because, as he said, he was kind to the poor; meaning himself. the kind uncles and aunts of the race are more esteemed than its true spiritual fathers and mothers.
and by that means inconstancy, peradventure, is in some sort more pardonable in them than in us: they may plead, as well as we, the inclination to variety and novelty common to us both; and secondly, without us, that they buy a cat in a sack: joanna,
i write my book for few men and for few years. had it been matter of duration, i should have put it into firmer language.
but wee are to observe that this phrase, i beleeve in; as also the latine, credo in; and the greek, pisteno eis, are never used but in the writings of divines.
let us add one more example, the most striking of all, if the impressiveness of an error is measured by the wisdom and virtue of him who falls into it.
let it therefore wander, and once more let me give it the free reins, that hereafter being conveniently curbed, it may suffer it self to be more easily govern'd.
all; and what pleases me now would be a trouble to me at another time.
they are wonderfully well acquainted with galen, but not at all with the disease of the patient; they have already deafened you with a long ribble-row of laws, but understand nothing of the case in hand; they have the theory of all things, let who will
in general; he only compares the pieces and circumstances one after another, and gives of every one a particular and separate judgment.
common use: for that is the meaning of the word holy; which implies no new quality in the place, or image; but onely a new relation by appropriation to god; and therefore is not idolatry; no more than it was idolatry to worship god before the brazen
but the use of the conception in this science extends only to the external world of sense, the pure form of the intuition of which is space; and in this world, therefore, all geometrical cognition, because it is founded upon a priori intuition, possesses
is, therefore, become a general rule amongst the martial men of these latter times, that a governor of a place never ought, in a time of siege, to go out to parley.
sect. forty. nor is it so strange, as perhaps before consideration it may appear, that the property of labour should be able to over-balance the community of land: for it is labour indeed that puts the difference of value on every thing; and let any one
first, an act of public immorality would be merely an unanimous instance of selfishness, different in no particular, from similar acts less unanimous, and therefore forming no part of a general will.
the law of resolution and constancy does not imply that we ought not, as much as in us lies, to decline and secure ourselves from the mischiefs and inconveniences that threaten us; nor, consequently, that we shall not fear lest they should surprise us: on
they made friends with the achi and the toli, the kingdom of macedonia was cast down, and antiochus driven out, nor did they allow the merits of the achi or the toli to gain them any increase of territory, nor did the persuasions of philip induce them to
of opinion and knowledge that we think we have of things; whence spring fear, avarice, envy, immoderate desires, ambition, pride, superstition, love of novelty, rebellion, disobedience, obstinacy, and the greatest part of bodily ills; nay, and by that
as to secrecy; princes are not bound to communicate all matters, with all counsellors; but may extract and select. neither is it necessary, that he that consulteth what he should do, should declare what he will do.
for the rest, i have neglected the outward modifications of the body observable in emotions, such, for instance, as trembling, pallor, sobbing, laughter, c., for these are attributable to the body only, without any reference to the mind.
the action was much more noble in itself, and of a braver sense than the poet expressed it: for she was so far from being deterred by the thought of her husband's wound and death and her own, that she had been their promotress and adviser: but having
do not trouble yourself much to get new things, whether clothes or friends. turn the old; return to them. things do not change; we change. sell your clothes and keep your thoughts. god will see that you do not want society.
one hundred ten. the advocates of a criminal are seldom artists enough to turn the beautiful terribleness of the deed to the advantage of the doer.
authority of their severall common-wealths; that is to say, of their lawfull soveraigns.
when anaxarchus, by command of nicocreon the tyrant of cyprus, was put into a stone mortar, and laid upon with mauls of iron, ceases not to say, "strike, batter, break; 'tis not anaxarchus, 'tis but his sheath that you pound and bray so"; when we hear our
all which conceits come now into my head, by the remembrance of a story was told me by a domestic apothecary of my father's, a blunt swiss, a nation not much addicted to vanity and lying, of a merchant he had long known at toulouse, who being a
but one see that if i were to live in a wilderness i should again be tempted to become a fisher and hunter in earnest.
to suffocate with his memories?--to him who has the desires of a lofty and dainty soul, and only seldom finds his table laid and his food prepared, the danger will always be great--nowadays, however, it is extraordinarily so.
sect. two hundred twenty nine. the end of government is the good of mankind; and which is best for mankind, that the people should be always exposed to the boundless will of tyranny, or that the rulers should be sometimes liable to be opposed, when they
those who are united into one body, and have a common established law and judicature to appeal to, with authority to decide controversies between them, and punish offenders, are in civil society one with another: but those who have no such common appeal,
actions as are but rarely spoken of among men; and tradition relates that he was murdered by women; seven but there is an inscription at dium in macedonia, saying that he was killed by lightning, and it runs thus:-
also in the will and affections i need not fear any falshood , for tho i should wish for evil things , or things that are not, it is not therefore not true that i wish for them.
unlearn, i pray you, this "for," ye creating ones: your very virtue wisheth you to have naught to do with "for" and "on account of" and "because." against these false little words shall ye stop your ears.
the mislayer of a mere-stone is to blame. but it is the unjust judge, that is the capital remover of landmarks, when he defineth amiss, of lands and property. one foul sentence doth more hurt, than many foul examples.
lxv.) we may seek a greater good in the future in preference to a lesser good in the present, c. q.e.five hundred.
moreover, she is intellectually short-sighted, for although her intuitive understanding quickly perceives what is near to her, on the other hand her circle of vision is limited and does not embrace anything that is remote; hence everything that is absent
received, if they manifest to have him in hatred and disdain of whom they hold them, and in this associate themselves to the common judgment and opinion.
who but must conclude that these are wild sallies pushed on by a courage that has broken loose from its place?
not be made, but by emperours, kings, or other civill soveraignes.
heretical opinions, on the other hand, are generally some of these suppressed and neglected truths, bursting the bonds which kept them down, and either seeking reconciliation with the truth contained in the common opinion, or fronting it as enemies, and
present, and whose business it was to watch over the public good.
pantheists make bold to say that life is, as they call it, "an end-in itself." if our existence in this world were an end-in-itself, it would be the most absurd end that was ever determined; even we ourselves or any one else might have imagined it.
those of our time who have considered in the establishment of the duty of a prince the good of his affairs only, and have preferred that to the care of his faith and conscience, might have something to say to a prince whose affairs fortune had put into
that which, in spite of fear, excites one's sympathy for the dangerous and beautiful cat, "woman," is that she seems more afflicted, more vulnerable, more necessitous of love, and more condemned to disillusionment than any other creature.
by becoming domesticated, they lose half these advantages; and it seems as if all our care to feed and treat them well serves only to deprave them.
it is manifest therefore that the right which the common-wealth (that is, he, or they that represent it) hath to punish, is not grounded on any concession, or gift of the subjects.
i seek, in the reading of books, only to please myself by an honest diversion; or, if i study, 'tis for no other science than what treats of the knowledge of myself, and instructs me how to die and how to live well.
and a stupid public reads the worthless trash written by these fellows for no other reason than that it has been printed to-day, while it leaves the works of great thinkers undisturbed on the bookshelves.
"let the end shut out all disputes . . . . i use what is permitted; i pluck out the hairs of the horse's tail one by one; while i thus outwit my opponent."--horace, ep., ii, i, thirty eight, forty five
i did not see why the lyceum should not present its tax-bill, and have the state to back its demand, as well as the church.
passion for power: the wicked gadfly which is mounted on the vainest peoples; the scorner of all uncertain virtue; which rideth on every horse and on every pride.
government agreed on, and in not intending the end of government itself, which is the public good and preservation of property.
conjugium petimus, partumque uxoris; at illis notum, qui pueri, qualisque futura sit uxor:
cato believing that it was something the conspirators gave him notice of, required him to deliver into his hand, which caesar was constrained to do to avoid further suspicion.
even after the era of luther, wherever persecution was persisted in, it was successful.
we cannot cogitate a geometrical line without drawing it in thought, nor a circle without describing it, nor represent the three dimensions of space without drawing three lines from the same point perpendicular to one another.
the devotees of that superstition usually plead in excuse for the mummeries, with which they are upbraided, that they feel the good effect of those external motions, and postures, and actions, in enlivening their devotion and quickening their fervour,
for the same reason, none can abrogate a law made, but the soveraign; because a law is not abrogated, but by another law, that forbiddeth it to be put in execution.
the holy spirit, which at that time did accompany all true beleevers; which what they were may be understood by that which s. marke saith (chap.
under such a constitution above all, the citizen should arm himself with strength and constancy, and say, every day of his life, what a virtuous count palatine one said in the diet of poland: malo periculosam libertatem quam quietum servitium.
not being able to govern events, i govern myself, and apply myself to them, if they will not apply themselves to me. i have no great art to evade, escape from or force fortune, and by prudence to guide and incline things to my own bias.
amongst that part of mankind that have consented to the use of money.
it seems, in truth, that nature, for the consolation of our miserable and wretched state, has only given us presumption for our inheritance.
and verily, where such trees stand beside one another, there are happy isles!
self-respect is a natural feeling which leads every animal to look to its own preservation, and which, guided in man by reason and modified by compassion, creates humanity and virtue.
that which he has, and also a different will.
concerning the sepulcher of moses, "that no man knoweth of his sepulcher to this day," that is, to the day wherein those words were written. it is therefore manifest, that those words were written after his interrement.
in the secret consciousness that this is the condition of things, every mediocre writer tries to mask his own natural style.
the power of commanding ends with nonage; and though, after that, honour and respect, support and defence, and whatsoever gratitude can oblige a man to, for the highest benefits he is naturally capable of, be always due from a son to his parents; yet all
so that before the time of civill society, or in the interruption thereof by warre, there is nothing can strengthen a covenant of peace agreed on, against the temptations of avarice, ambition, lust, or other strong desire, but the feare of that invisible
the parliament of bordeaux chose me mayor of their city at a time when i was at a distance from france,-- at bagno della villa, near lucca, september one thousand five hundred eighty one --and still more remote from any such thought.
sect. two hundred eighteen. why, in such a constitution as this, the dissolution of the government in these cases is to be imputed to the prince, is evident; because he, having the force, treasure and offices of the state to employ, and often persuading
apart from this primitive contract, the vote of the majority always binds all the rest. this follows from the contract itself. but it is asked how a man can be both free and forced to conform to wills that are not his own.
the blind canst thou heal, and make the lame run; and from him who hath too much behind, couldst thou well, also, take away a little;-that, i think, would be the right method to make the cripples believe in zarathustra!"
people do not much blame them for making their advantage of our folly do not to pray that all things may go as we would have them do not, nevertheless, always believe myself do thine own work, and know thyself doctors: more felicity and duration in their
and this is publique worship; the property whereof, is to be uniforme: for those actions that are done differently, by different men, cannot be said to be a publique worship.
"neither subject and abject, nor obtrusive." --cicero, de offic., i. thirty four
directly one has been taken up, even if it is only for half-an-hour, one feels as quickly refreshed, relieved, purified, elevated, and strengthened as if one had refreshed oneself at a mountain stream.
injured; because in the violation of the law, bothe the author, and actor are criminalls.
and if he also bartered away plums, that would have rotted in a week, for nuts that would last good for his eating a whole year, he did no injury; he wasted not the common stock; destroyed no part of the portion of goods that belonged to others, so long
for publicans (which signifieth farmers, and receivers of the revenue of the common-wealth) were so hated, and detested by the jews that were to pay for it, as that publican and sinner were taken amongst them for the same thing: insomuch, as when our
"such impious use was of religion made, so many demon acts it could persuade."
america, that here you could get tea, and coffee, and meat every day.
servius the grammarian, being tormented with the gout, could think of no better remedy than to apply poison to his legs, to deprive them of their sense; let them be gouty at their will, so they were insensible of pain.
"so swelling surges, with a thundering roar, driv'n on each others' backs, insult the shore, bound o'er the rocks, encroach upon the land, and far upon the beach heave up the sand; then backward rapidly they take their way, repulsed from upper ground, and
within the same sentiment is the germ of intellectual growth, which obeys the same law.
and yet more generous was the answer of that great alexander to polypercon who was persuading him to take the advantage of the night's obscurity to fall upon darius.
i warn thee also against myself. thou hast read my best, my worst riddle, myself, and what i have done. i know the axe that felleth thee.
deprived of their natural rights in so far as the others have been given more than nature accords.
the germans onely had that custome; from whom it has been derived into england, france, spain, and italy, when in great numbers they either ayded the romans, or made their own conquests in these westerne parts of the world.
concerning it landor inquires "whether it is not to be referred to some purer state of sensation and existence."
the faction or party of antonius and octavianus caesar, against brutus and cassius, held out likewise for a time; but when brutus and cassius were overthrown, then soon after, antonius and octavianus brake and subdivided.
morrow's entertainment. i speak according as i do myself; quite appreciating, nevertheless, good husbandry in general, and how pleasant quiet and prosperous household management, carried regularly on, is to some natures; and not wishing to fasten my own
or how is it to announce them in the hour of need? how can a blind multitude, which often does not know what it wills, because it rarely knows what is good for it, carry out for itself so great and difficult an enterprise as a system of legislation?
recurs less frequently to the mind. if we allow, that belief is nothing but a firmer and stronger conception of an object than what attends the mere fictions of the imagination, this operation may, perhaps, in some measure, be accounted for.
a type with few, but very marked features, a species of severe, warlike, wisely silent, reserved, and reticent men (and as such, with the most delicate sensibility for the charm and nuances of society) is thus established, unaffected by the vicissitudes
even progress, which ought to superadd, for the most part only substitutes one partial and incomplete truth for another; improvement consisting chiefly in this, that the new fragment of truth is more wanted, more adapted to the needs of the time, than
having been appointed to this position, and having decided to become prince, and to hold with violence and without the support of others that which had been granted him; and having imparted his design to hamilcar the carthaginian, who with his armies was
the one deceives, the other teaches; the one enchains the minds of those who enjoy her favour by the semblance of delusive good, the other delivers them by the knowledge of the frail nature of happiness.
is not this full power, both temporall and spirituall, as they call it, that would divide it?
there is no greater assumption of infallibility in forbidding the propagation of error, than in any other thing which is done by public authority on its own judgment and responsibility. judgment is given to men that they may use it.
phantasmes, conceits, as being representations of those externall bodies, which cause them, and have nothing in them of reality, no more than there is in the things that seem to stand before us in a dream: and this is the reason why st.
three. transcendental exposition of the conception of space.
it. of which truth i can make no doubt, unless it seems, that from hence it will follow, that therefore i can never err ; for if whatever i have, i have from god , and if he gave me no faculty of erring , one may seem not to be able to err .
and stature of their persons. they had reason; for it creates respect in those who follow them, and is a terror to the enemy, to see a leader of a brave and goodly stature march at the head of a battalion:
amongst other things, how often have i, as i have passed along our streets, had a good mind to get up a farce, to revenge the poor boys whom i have seen hided, knocked down, and miserably beaten by some father or mother, when in their fury and mad with
that they may not quarrel with one another, the good females! and about thee, thou unhappy one!
"multi fallere do cuerunt, dum timent falli; et aliis jus peccandi suspicando fecerunt."
sharp; a pleasure inflamed by difficulty; there must be in it sting and smart: 'tis no longer love, if without darts and fire.
"the power of custom is very great: huntsmen will lie out all night in the snow, or suffer themselves to be burned up by the sun on the mountains; boxers, hurt by the caestus, never utter a groan."--cicero, tusc., ii. seventeen
but what is to be done in reference to foreigners, depending much upon their actions, and the variation of designs and interests, must be left in great part to the prudence of those, who have this power committed to them, to be managed by the best of
and although such things do in the end take on them more beauty from their maker's care and their own brilliancy, still they in no wise merit your admiration since their excellence is set at a lower grade than your own.
these arguments might be displayed at greater length, if any durable good or benefit to society could ever be expected to result from them.
for when wee say, one power is subject to another power, the meaning either is, that he which hath the one, is subject to him that hath the other; or that the one power is to the other, as the means to the end.
to set forth the general cause of the above differences, we must here distinguish between government and its principle, as we did before between the state and the sovereign.
remember that the walls of towns are built of the ruins of the houses of the countryside. for every palace i see raised in the capital, my mind's eye sees a whole country made desolate.
at least our frail and defective condition ought to make us behave ourselves with more reservedness and moderation in our innovations and changes; we ought to remember that, whatever we receive into the understanding, we often receive things that are
commerce with the rest of the world, wherein there were but an hundred families, but there were sheep, horses and cows, with other useful animals, wholsome fruits, and land enough for corn for a hundred thousand times as many, but nothing in the island,
thou hast divined, i know it well, how the man feeleth who killed him,-the murderer of god. stay! sit down here beside me; it is not to no purpose.
i have thoroughly tried school-keeping, and found that my expenses were in proportion, or rather out of proportion, to my income, for i was obliged to dress and train, not to say think and believe, accordingly, and i lost my time into the bargain.
which it is dedicated; and proceed onely from the fear of death, or other grievous punishment; and is neverthelesse a sin in them that so worship, in case they be men whose actions are looked at by others, as lights to guide them by; because following
i have had the agreeable duty of confirming the selection, and i did so the more willingly, seeing that it was made during your distant absence; wherefore it is my desire, and i require and command you expressly that you proceed without delay to enter on
thus julius by his impetuous move achieved what no other pontiff with the utmost human prudence would have succeeded in doing, because, if he had waited till all arrangements had been made and everything settled before leaving rome, as any other pontiff
of what use was that piping prompter of gracchus, who softened, raised, and moved his master's voice whilst he declaimed at rome, if the movements and quality of the sound had not the power to move and alter the judgments of the auditory?
he dived again, but i miscalculated the direction he would take, and we were fifty rods apart when he came to the surface this time, for i had helped to widen the interval; and again he laughed long and loud, and with more reason than before.
these questions which we lust to ask about the future are a confession of sin. god has no answer for them. no answer in words can reply to a question of things.
everything and nothing of the whole, 'a la francoise'.
into the cleanest, purest, and most perfect words that can possibly be, how many lies and falsities have we suggested! what heresy has not there found ground and testimony sufficient to make itself embraced and defended!
if, however, we now conceive another individual composed of several individuals of diverse natures, we shall find that the number of ways in which it can be affected, without losing its nature, will be greatly multiplied.
this is perhaps the place to call attention to the fact, that it is nothing wonderful that all those actions, which are commonly called wrong, are followed by pain, and all those, which are called right, are followed by pleasure.
for christians, (or men of what religion soever,) if they tolerate not their king, whatsoever law hee maketh, though it bee concerning religion, doe violate their faith, contrary to the divine law, both naturall and positive: nor is there any judge of
sect. ninety four. but whatever flatterers may talk to amuse people's understandings, it hinders not men from feeling; and when they perceive, that any man, in what station soever, is out of the bounds of the civil society which they are of, and that they
besides the text, he argueth from reason, thus, if the pope could erre in necessaries, then christ hath not sufficiently provided for the churches salvation; because he hath commanded her to follow the popes directions.
i am greedy of making myself known, and i care not to how many, provided it be truly; or to say better, i hunger for nothing; but i mortally hate to be mistaken by those who happen to learn my name.
friends to despatch himself, it was well for him that he yet maintained himself in hope, for fortune diverted the accident beyond all human expectation, so that he saw himself delivered without any manner of inconvenience.
the completely extended application of such an organon would afford us a system of pure reason.
recover my strength and health give the ladies a cruel contempt of our natural furniture give these young wenches the things they long for give us history, more as they receive it than as they believe it giving is an ambitious and authoritative quality
tasso's is no infrequent case in modern biography. a man of genius, of an ardent temperament, reckless of physical laws, self-indulgent, becomes presently unfortunate, querulous, a "discomfortable cousin," a thorn to himself and to others.
but thou wouldst go the way of thine affliction, which is the way unto thyself? then show me thine authority and thy strength to do so!
two, he says, died; the third lived a great while after.
from cromwell to montesquieu and bentham, it was the practically minded man, impatient of unactual hypotheses, who refused to accept the idea of contract.
made by thinking itself. kant really wished to prove that, starting from the subject, the subject could not be proved--nor the object either: the possibility of an apparent existence of the subject, and therefore of "the soul," may not always have been
during these wars, in one hundred sixty nine, verus died.
herself! this is not the place wherein we are to multiply these examples; they are too high and rich to be set off with so poor a foil as i can give them here; let us reserve them for a nobler place; but for examples of ordinary lustre, do we not every
consequently, the manifold in a given intuition is necessarily subject to the categories of the understanding.
"for they throw themselves headlong when once they lose their reason; and infirmity so far indulges itself, and from want of prudence is carried out into deep water, nor finds a place to shelter it."--cicero, tusc. quaes., iv. eighteen.
if, for example, they were early accustomed to regard their individuality only in its relation to the body of the state, and to be aware, so to speak, of their own existence merely as a part of that of the state, they might at length come to identify
the famous racine gives an account of this miracle in his famous history of port-royal, and fortifies it with all the proofs, which a multitude of nuns, priests, physicians, and men of the world, all of them of undoubted credit, could bestow upon it.
i only judge of myself by actual sensation, not by reasoning: to what end, since i am resolved to bring nothing to it but expectation and patience? will you know how much i get by this?
the standards to be roses; juniper; holly; berberries (but here and there, because of the smell of their blossoms); red currants; gooseberries; rosemary; bays; sweetbriar; and such like.
sixty nine. thus it appears, not only that the conjunction between motives and voluntary actions is as regular and uniform as that between the cause and effect in any part of nature; but also that this regular conjunction has been universally acknowledged
these two kinds of geniuses seek each other like man and woman; but they also misunderstand each other--like man and woman.
"the duty to one's country does not supersede all other duties. the country itself requires that its citizens should act piously toward their parents."--cicero, de offic., iii. twenty three.
but for the most part it is as solitary where one live as on the prairies. it is as much asia or africa as new england. i have, as it were, my own sun and moon and stars, and a little world all to myself.
believing the captain of the ship he was in, was carrying him, and the rest of the company, to algiers, when he found him always steering that course, though cross winds, leaks in his ship, and want of men and provisions did often force him to turn his
ctera pars animas, per totum dissita corpus, paret, et ad numen mentis momenque movetur.
gone from me knowledge and truth may be in us without judgment learn the theory from those who best know the practice loved them for our sport, like monkeys, and not as men motive to some vicious occasion or some prospect of profit my books: from me hold
not sooner suggest itself to philosophers. upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics.
proof.--everything, which a man has seen in conjunction with the object of his love, will be to him accidentally a cause of pleasure (three.
to both, of course, to the scholar and to the old maid, one concedes respectability, as if by way of indemnification--in these cases one emphasizes the respectability--and yet, in the compulsion of this concession, one has the same admixture of vexation.
we discover ourselves to be but learners:
i perhaps sometimes hit upon something when i write, that seems quaint and sprightly to me, though it will appear dull and heavy to another.--but let us leave these fine compliments; every one talks thus of himself according to his talent.
how trivial soever, not necessary to nourishment, they are presently impaled or beheaded without mercy.
besides, the right of property being only a convention of human institution, men may dispose of what they possess as they please: but this is not the case with the essential gifts of nature, such as life and liberty, which every man is permitted to enjoy,
the names of such things as affect us, that is, which please, and displease us, because all men be not alike affected with the same thing, nor the same man at all times, are in the common discourses of men, of inconstant signification.
if you reflect on the mental afflictions that prey on us, the violent passions that waste and exhaust us, the excessive labour with which the poor are burdened, the still more dangerous indolence to which the wealthy give themselves up, so that the poor
these pretended transcendental predicates are, in fact, nothing but logical requisites and criteria of all cognition of objects, and they employ, as the basis for this cognition, the categories of quantity, namely, unity, plurality, and totality.
it is most true, i confess and know very well, that a mechanic will scarce lift his eyes from his work to look at an ordinary man, whereas a man will forsake his business and his shop to stare at an eminent person when he comes into a town.
dangerous trades which are daily fatal to many tilers, carpenters, masons and miners: put all these together and we can see, in the establishment and perfection of societies, the reasons for that diminution of our species, which has been noticed by many
themselves, and push the virtue of liberality so far that it becomes a vice. one must know how to conserve oneself--the best test of independence.
and be on thy guard, also, against the assaults of thy love! too readily doth the recluse reach his hand to any one who meeteth him.
one no longer poorly compute my possible achievement by what remains to me of the month or the year; for these moments confer a sort of omnipresence and omnipotence which asks nothing of duration, but sees that the energy of the mind is commensurate with
there are, it is alleged, certain beliefs, so useful, not to say indispensable to well-being, that it is as much the duty of governments to uphold those beliefs, as to protect any other of the interests of society.
actor consecutively all the spectators. so much do our passions hang and depend upon one another.
-and verily, wherever this "holy spirit" led its knights, always in such campaigns did-goats and geese, and wryheads and guyheads run foremost!-
it is therefore in vain to grant soveraignty by way of precedent covenant.
"since i have known the body better"-said zarathustra to one of his disciples-"the spirit hath only been to me symbolically spirit; and all the 'imperishable'-that is also but a simile."
if in this case, at the making of peace, men require for themselves, that which they would not have to be granted to others, they do contrary to the precedent law, that commandeth the acknowledgement of naturall equalitie, and therefore also against the
community between them and us, and thereby evidences their coexistence with us; that we cannot empirically change our position (perceive this change), unless the existence of matter throughout the whole of space rendered possible the perception of the
is not always proper for our stomachs; we must dry, alter, and mix it; they do the same; they sometimes conceal their real opinions and judgments, and falsify them to accommodate themselves to the public use.
in the yellow sands and burnt by the sun, he doubtless peereth thirstily at the isles rich in fountains, where life reposeth under shady trees.
"whether you or i shall rule, or what shall happen, let us determine by valour."--cicero, de offic., i. twelve
reasonings as were unsound. but i had no intention on that account of attempting to master all the particular sciences commonly denominated mathematics: but observing that, however different their objects, they all agree in considering only the various
i approve this method, because it was anciently used. nevertheless, messer niccolo vitelli has been seen in our own time to destroy two fortresses in citta di castello in order to keep that state.
knowledge gained from good books, and, beyond all others, from the essays of one thousand.
determination of the manifold by the transcendental act of the imagination (synthetical influence of the understanding on the internal sense), which i have named figurative synthesis.
one hundred seventy. in praise there is more obtrusiveness than in blame.
he that first brought them into greece, men say was cadmus, the sonne of agenor, king of phaenicia.
i would not that men should refuse, in the employments they take upon them, their attention, pains, eloquence, sweat, and blood if need be:
each other, but also in separate places, the representation of space must already exist as a foundation.
those that we call monsters are not so to god, who sees in the immensity of his work the infinite forms that he has comprehended therein; and it is to be believed that this figure which astonishes us has relation to some other figure of the same kind
"death is everywhere: heaven has well provided for that. any one may deprive us of life; no one can deprive us of death. to death there are a thousand avenues."--seneca, theb:, i, i, one hundred fifty one.
"all graces were never yet given to any one man."--a verse in one of la brebis' sonnets.
this would leave us still in the realm of mere fact, outside both right and philosophy.
to which i answer, that these are indeed great difficulties, but not impossibilities: for by education, and discipline, they may bee, and are sometimes reconciled.
himself in solitude a more voluptuous and delicious life than any other sort of existence.
perceiving you to be ready and prepared on one part, one propose to you the other, with all the diligence and care i can, to clear your judgment, not to compel it. god has your hearts in his hands, and will furnish you with the means of choice.
answered, yes,-remembering that it was one of the best parts of my education,- make them hunters, though sportsmen only at first, if possible, mighty hunters at last, so that they shall not find game large enough for them in this or any vegetable
varro is of opinion, that when it was ordained we should be bare in the presence of the gods and before the magistrate, it was so ordered rather upon the score of health, and to inure us to the injuries of weather, than upon the account of reverence; and
now, logic in its turn may be considered as twofold-namely, as logic of the general, or of the particular use of the understanding.
the athenians, and romanes, were free; that is, free common-wealths: not that any particular men had the libertie to resist their own representative; but that their representative had the libertie to resist, or invade other people.
the sentence that i pass upon myself is more severe than that of a judge, who only considers the common obligation; but my conscience looks upon it with a more severe and penetrating eye.
nation they conquered, not onely the privileges, but also the name of romans; and took many of them into the senate, and offices of charge, even in the roman city.
past, the lingering distress of my spring! past, the wickedness of my snowflakes in june! summer have i become entirely, and summer-noontide!
'tis for not having frequented this supreme, this beautiful, triumphant, and amiable, this equally delicious and courageous virtue, this so professed and implacable enemy to anxiety, sorrow, fear, and constraint, who, having nature for her guide, has
this has something a better grace, for he feels himself in pain, and would be disengaged from it; but his heart, notwithstanding, is not conquered nor subdued by it. the other stands more obstinately to his point, but, i fear, rather verbally than really.
my friends, there hath arisen a satire on your friend: "behold zarathustra! walketh he not amongst us as if amongst animals?"
in itself, which he who had the handling of the springs discerned more clearly and in its perfection than we are able to do.
but the worst on't is, their scholars and pupils are no better nourished by this kind of inspiration; and it makes no deeper impression upon them, but passes from hand to hand, only to make a show to be tolerable company, and to tell pretty stories, like
they say it is observed in the low countries (i know not in what part) that every five and thirty years, the same kind and suit of years and weathers come about again; as great frosts, great wet, great droughts, warm winters, summers with little heat, and
thou knowest it well: the faint-hearted devil in thee, which would fain fold its arms, and place its hands in its bosom, and take it easier:-this faint-hearted devil persuadeth thee that "there is a god!"
not only many sects, but many peoples, curse their birth, and bless their death; and there is a place where the sun is abominated and darkness adored.
his nose; as we say, that a blister will rise upon one's tongue, that tells a lie. certainly moderate praise, used with opportunity, and not vulgar, is that which doth the good.
i would compare her to an impetuous river that, when turbulent, inundates the plains, ruins trees and buildings, removes earth from this side and places it on the other; every one flies before it, and everything yields to its fury without being able to
i envy the happiness of those who can please and hug themselves in what they do; for 'tis an easy thing to be so pleased, because a man extracts that pleasure from himself, especially if he be constant in his self-conceit.
we ought to grant free passage to diseases; i find they stay less with me, who let them alone; and i have lost some, reputed the most tenacious and obstinate, by their own decay, without help and without art, and contrary to its rules.
verily, not the rope-makers will i resemble: they lengthen out their cord, and thereby go ever backward.
"study softly beguiling severe labour." --horace, sat., ii. two, twelve.
they lie with their lovers learnedly what need have they of anything but to live beloved and honoured wisdom is folly that does not accommodate itself to the common you must let yourself down to those with whom you converse
magistrate. for to say that chiefs were chosen before the confederacy was formed, and that the administrators of the laws were there before the laws themselves, is too absurd a supposition to consider seriously.
nay, i have always taxed those with impertinence who condemn these entertainments, and with injustice those who refuse to admit such comedians as are worth seeing into our good towns, and grudge the people that public diversion.
it can spend money enough on such things as farmers and traders value, but it is thought utopian to propose spending money for things which more intelligent men know to be of far more worth.
histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral grave; logic and rhetoric able to contend. abeunt studia in mores.
on the contrary, it seems impossible, that what has hitherto escaped so many wise and profound philosophers can be very obvious and easy.
artabanus coming by surprise once upon his nephew xerxes, chid him for the sudden alteration of his countenance.
i see him still, living by the work of his hands, and feeding his soul on the sublimest truths. i see the works of tacitus, plutarch and grotius, lying before him in the midst of the tools of his trade.
-- and aufidius with a jostle against the door as he entered the council-chamber.
before that heaven which our presentiments foreshow us, we cannot easily praise any form of life we have seen or read of.
adde to them military reputation, and it disposeth men to adhaere, and subject themselves to those men that have them. the two former, having given them caution against danger from him; the later gives them caution against danger from others.
to the incurable shall one not seek to be a physician: thus teacheth zarathustra:-so shall ye pass away!
proof.--will is only a particular mode of thinking, like intellect; therefore (by prop.
we should be taught by the one, and led by the other; and this alone is enough to determine which to prefer: for no people has ever been made into a nation of philosophers, but it is not impossible to make a people happy.
nor let any one think, this lays a perpetual foundation for disorder; for this operates not, till the inconveniency is so great, that the majority feel it, and are weary of it, and find a necessity to have it amended.
first, it is not, nor can possibly be absolutely arbitrary over the lives and fortunes of the people: for it being but the joint power of every member of the society given up to that person, or assembly, which is legislator; it can be no more than those
contrariwise, he will be the more pained in proportion as he thinks himself inferior to others; hence none are so prone to envy as the dejected, they are specially keen in observing men's actions, with a view to fault--finding rather than correction, in
into provence, king francis was put to choose either to go meet him in italy or to await him in his own dominions; wherein, though he very well considered of how great advantage it was to preserve his own territory entire and clear from the troubles of
reverence in considering the gloomy vastness of our churches, the variety of ornaments, and order of our ceremonies; and in hearing the solemn music of our organs, and the grace and devout harmony of our voices.
more frequent use than we yet have; and if i were worthy to advise, at the sitting down to and rising from our tables, at our rising from and going to bed, and in every particular action wherein prayer is used, i would that christians always make use of
plato places corporal or human goods in this order: health, beauty, strength, riches; and riches, says he, are not blind, but very clear-sighted, when illuminated by prudence.
examples: in chastity (of which the whole of his life gave manifest proof) we read the same of him that was said of alexander and scipio, that being in the flower of his age, for he was slain by the parthians at one-and-thirty, of a great many very
times, who it is whom he hath appointed. for in both these cases, there is required a more exact ratiocination, than every man is accustomed to use.
truth of his belief. we do not satisfy ourselves with serving god with our souls and understandings only, we moreover owe and render him a corporal reverence, and apply our limbs and motions, and external things to do him honour; we must here do the same,
i have naturally a humorous and familiar style; but it is a style of my own, not proper for public business, but, like the language i speak, too compact, irregular, abrupt, and singular; and as to letters of ceremony that have no other substance than a
what difference, then, thinkest thou, is there, whether thou leavest her by dying, or she leave thee by fleeing away?'
but there lay a man! and there! the dog leaping, bristling, whining-now did it see me coming-then did it howl again, then did it cry:-had i ever heard a dog cry so for help?
the emperor otho, having put on a resolution to kill himself that night, after having settled his domestic affairs, divided his money amongst his servants, and set a good edge upon a sword he had made choice of for the purpose, and now staying only to be
hesiod corrects the saying of plato, that punishment closely follows sin, it being, as he says, born at the same time with it. whoever expects punishment already suffers it, and whoever has deserved it expects it.
and in this sense the high priest was a prophet, for he only went into the sanctum sanctorum, to enquire of god; and was to declare his answer to the people. and therefore when caiphas said, it was expedient that one man should die for the people, st.
a vindication of the sincerity of the protestant religion in the point of obedience to sovereigns, opposed to the doctrine of rebellion authorised and practised by the pope and the jesuites, by peter du moulin . quarto.
by divers ways and wendings did i arrive at my truth; not by one ladder did i mount to the height where mine eye roveth into my remoteness.
ah! would our hearts might still return to following in those ancient ways. alas! the greed of getting glows more fierce than etna's fiery blaze.
xxix. coroll., two. xxxviii. coroll.). whatsoever therefore follows from the nature of mind, and has mind for its proximate cause, through which it must be understood, must necessarily follow either from an adequate or from an inadequate idea.
it is not enough to fortify his soul; you are also to make his sinews strong; for the soul will be oppressed if not assisted by the members, and would have too hard a task to discharge two offices alone.
longer to stand sponsor for what he never wrote; and reluctant, on the other hand, to suppress the intruding matter entirely, where it appeared to possess a value of its own.
wound, transported with shame and anger to perish by so imperceptible a destroyer, they fall to the ground."---livy, xxxviii. twenty one.
it is true that, with a bent for indulgence, he seems to pardon the writer the good for the sake of the bad; but all men are not so forgiving.
"cato, whom nature had given incredible dignity, which he had fortified by perpetual constancy, ever remaining of his predetermined opinion, preferred to die rather than to look on the countenance of a tyrant."--cicero, de ofc., i. thirty one.
two omnes enim et habentur et dicuntur tyranni, qui potestate utuntur perpetua in ea civitate qu libertate usa est (cornelius nepos, life of miltiades ).
"nothing is so useful as that which is cursorily so." --seneca, ep., two.
thus, under the name of order and civil government, we are all made at last to pay homage to and support our own meanness.
physicians of his frenzy, was hardly prevented from endeavouring by suit to compel them to restore him again to his pleasing imagination:--
"her pure and eloquent blood spoke in her cheeks, and so distinctly wrought, that one might almost say her body thought."
give civilised man time to gather all his machines about him, and he will no doubt easily beat the savage; but if you would see a still more unequal contest, set them together naked and unarmed, and you will soon see the advantage of having all our forces
suavitatis," that is, "for a sweet savour unto the lord;" wherein neither the ceremony of spittle, for the uncleannesse; nor the application of that scripture for the levity, can by any authority of man be justified.
and as he walked alone one evening over the hills surrounding the town called "the pied cow," behold, there found he the youth sitting leaning against a tree, and gazing with wearied look into the valley.
the network also that was set before the people to defend them from the violence of these turned-out beasts was woven of gold:
of thy parish occupy and bind thee: those of god and the world concern thee not. run but a little over the examples of this kind; thy life is full of them.
the holy water have they poisoned with their lustfulness; and when they called their filthy dreams delight, then poisoned they also the words.
to play the philosopher on its own account.
against it, except that it comes too late and not at the right time; for, as it has been disclosed to me, you are loth nowadays to believe in god and gods.
this is why they attempt, when they are taking leave of life, to hand it over to some one else who will take their place.
lead, like me, the flown-away virtue back to the earth-yea, back to body and life: that it may give to the earth its meaning, a human meaning!
three. the decrees of the common people (excluding the senate,) when they were put to the question by the tribune of the people. for such of them as were not abrogated by the emperours, remained lawes by the authority imperiall.
could say for himself, had learned a studied speech, of which, hesitating and stammering, he pronounced some words.
and really 'tis also an effect worth consideration, that they who are masters in the trade prescribe, as a remedy for amorous passions, the full and free view of the body a man desires; for that to cool the ardour there needs no more but freely and fully
taken, as the other do a lie revenged: by the law of arms, he shall be degraded from all nobility and honour who puts up with an affront; and by the civil law, he who vindicates his reputation by revenge incurs a capital punishment: he who applies himself
of rome was called concio, as he that spake was called ecclesiastes, and concionator. and when they were called forth by lawfull authority, (acts nineteen.thirty nine.) it was ecclesia legitima, a lawfull church, ennomos ecclesia.
our whole life is startlingly moral. there is never an instant's truce between virtue and vice. goodness is the only investment that never fails. in the music of the harp which trembles round the world it is the insisting on this which thrills us.
but, moreover, such as are reduced to spin out a long languishing life, ought not, perhaps, to wish to trouble a great family with their continual miseries; therefore the indians, in a certain province, thought it just to knock a man on the head when
from aristotles civill philosophy, they have learned, to call all manner of common-wealths but the popular, (such as was at that time the state of athens,) tyranny.
fear that so seized, contracted, and froze up the heart of a gentleman, that he sank down, stone-dead, in the breach, without any manner of wound or hurt at all.
"no stranger to me is this wanderer: many years ago passed he by. zarathustra he was called; but he hath altered.
eleven mr. locke, in his chapter of power, says that, finding from experience, that there are several new productions in nature, and concluding that there must somewhere be a power capable of producing them, we arrive at last by this reasoning at the idea
three. solution. yet if it were repugnant to his goodness to create me so that i should be always deceived , it seems also unagreeable to his goodness to permit me to be deceived at any time ; which last no one will affirme: some there are truely who had
this idea (i say) of a being infinitely perfect is most true , for tho it may be supposed that such a being does not exist , yet it cannot be supposed that the idea of such a being exhibites to me nothing real , as before i have said of the idea of cold .
there is no odor so bad as that which arises from goodness tainted. it is human, it is divine, carrion.
and there withal, one while appeasing the sorrow he saw in them with gentle words, and presently raising his voice to reprove them: "what," said he, "are become of all our brave philosophical precepts?
an author should guard against using all unnecessary rhetorical adornment, all useless amplification, and in general, just as in architecture he should guard against an excess of decoration, all superfluity of expression--in other words, he must aim at
as to military enterprises, every one sees how great a hand fortune has in them.
escape their authority physicians were the only men who might lie at pleasure physicians: earth covers their failures plato said of the egyptians, that they were all physicians pure cowardice that makes our belief so pliable recommendation of strangeness,
our ancient gauls were but slenderly clad, any more than the irish, our neighbours, though in so cold a climate; but we may better judge of this by ourselves: for all those parts that we are pleased to expose to the air are found very able to endure it:
"god is king, let the earth rejoice," saith the psalmist. (psal. ninety six. one). and again, "god is king though the nations be angry; and he that sitteth on the cherubins, though the earth be moved." (psal. ninety eight. one).
in peru they rode post upon men, who took them upon their shoulders in a certain kind of litters made for that purpose, and ran with such agility that, in their full speed, the first couriers transferred their load to the second without making any stop.
france and germany , as particularly at the siege of rochel , of gava near genoa , of breda , at the battle of prague , c. so that we may conclude that he had a genius fitted (according to the motto of the noble sir w.
upon the ground story, a fair gallery, open, upon pillars; and upon the third story likewise, an open gallery, upon pillars, to take the prospect and freshness of the garden.
the german soul has passages and galleries in it, there are caves, hiding-places, and dungeons therein, its disorder has much of the charm of the mysterious, the german is well acquainted with the bypaths to chaos.
and nay!--they seem to him opposed to morality; he loves, on the contrary, to make a festival to his virtue by a noble aloofness, while perhaps he says with montaigne: "what do i know?" or with socrates: "i know that i know nothing."
was mucius unhappy, because he grasped the enemy's fire with his right hand, and of his own accord paid the penalty of his mistake? because he overcame the king with his hand when it was burned, though he could eight not when it held a sword?
thus, what may be gained on one side is lost on the other, and the art of the legislator is to know how to fix the point at which the force and the will of the government, which are always in inverse proportion, meet in the relation that is most to the
the latter, and above all, do as some eminent men have done in the past, who have imitated some one, who has been much praised and glorified, and have always kept their deeds and actions before them, as they say alexander the great imitated achilles, csar
by the most express causes that we have of most assured damnation; that by overthrowing government, the magistracy, and the laws, in whose protection god has placed him, by dismembering his good mother, and giving her limbs to be mangled by her old
cast up your daily amusements; you will find that you are most absent from your friend when he is present with you; his presence relaxes your attention, and gives you liberty to absent yourself at every turn and upon every occasion.
two points, by a short wheel, meet and terminate in ourselves.
-- see bonnefon, montaigne, one thousand eight hundred ninety three, p. two hundred fifty four. the book had been licensed for the press on the th may previous.
but i stop at this point, and ask my judges to suspend their reading a while, to consider, after the invention of physical substantives, which is the easiest part of language to invent, that there is still a great way to go, before the thoughts of men
he has believed and said; and from girls a little suspected they have been afterward advanced to the first rank amongst the ladies of honour. somebody told plato that all the world spoke ill of him.
she has so ordered it, by a cunning compensation, that they who may pretend to any considerable advantage by my death will, at the same time, sustain a material inconvenience.
for if god had ordained any decrees concerning nature and her order, different from those which he has ordained--in other words, if he had willed and conceived something different concerning nature--he would perforce have had a different intellect from
another, when men make a name of two names, whose significations are contradictory and inconsistent; as this name, an incorporeall body, or (which is all one) an incorporeall substance, and a great number more.
they mean to discharge the truth committed to them.
the use to which it was designed; but crassus, though he gave ear to his reasons with great patience, would not, however, take them, how sound or convincing soever, for current pay, but caused him to be well whipped for his pains, valuing the interest of
by which it is evident, that this article, is the measure, and rule, by which to estimate, and examine all other articles; and is therefore onely fundamentall. a fourth is, matt. sixteen.eighteen. where after st.
for after, according to your fine understanding, you have established the limits of truth and error, and that, afterwards, there appears a necessity upon you of believing stranger things than those you have contradicted, you are already obliged to quit
-what would i not surrender that i might have one thing: these children, this living plantation, these life-trees of my will and of my highest hope!"
"one mad in love may cross the raging main, to level lofty ilium with the plain; another's fate inclines him more by far to study laws and statutes for the bar. sons kill their father, fathers kill their sons, and one arm'd brother 'gainst another runs..
no animal can put external bodies in motion without the sentiment of a nisus or endeavour; and every animal has a sentiment or feeling from the stroke or blow of an external object, that is in motion.
i pass over--for i care not to speak of blessings in which others also have shared--the distinctions often denied to age which thou enjoyedst in thy youth. i choose rather to come to the unparalleled culmination of thy good fortune.
the knot of the controversy excepted, i have always kept myself in equanimity and pure indifference:
if we consider what persons have stimulated and profited us, we shall perceive the superiority of the spontaneous or intuitive principle over the arithmetical or logical. the first contains the second, but virtual and latent.
for though it be true that every one is bound to promote to the extent of his ability the good of others, and that to be useful to no one is really to be worthless, yet it is likewise true that our cares ought to extend beyond the present, and it is good
the habit of living together soon gave rise to the finest feelings known to humanity, conjugal love and paternal affection. every family became a little society, the more united because liberty--and reciprocal attachment were the only bonds of its union.
'gladly will i, for thy sake,' said she.
and in this last sense only it is that the church can be taken for one person; that is to say, that it can be said to have power to will, to pronounce, to command, to be obeyed, to make laws, or to doe any other action whatsoever; for without authority
them (in judgements) are absent, to wit, the formal conditions of the subsumption of an object under these conceptions.
prop. forty two. mirth cannot be excessive, but is always good; contrariwise, melancholy is always bad.
i find that even so long ago as one thousand seven hundred ninety two, in a "topographical description of the town of concord," by one of its citizens, in the collections of the massachusetts historical society, the author, after speaking of walden and
if a dispute arises about a meal, he rarely comes to blows, without having first compared the difficulty of conquering his antagonist with the trouble of finding subsistence elsewhere: and, as pride does not come in, it all ends in a few blows; the victor
who were the originall writers of the severall books of holy scripture, has not been made evident by any sufficient testimony of other history, (which is the only proof of matter of fact); nor can be by any arguments of naturall reason; for reason serves
proof.--there is nothing positive in ideas, which causes them to be called false (two.
as vicious souls are often incited by some foreign impulse to do well, so are virtuous souls to do ill; they are therefore to be judged by their settled state, when they are at home, whenever that may be; and, at all events, when they are nearer repose,
understanding my kingdome as of another world, confirm the same faith in thy brethren: to which s. peter answered (as one that no more expected any authority in this world) "lord i am ready to goe with thee, not onely to prison, but to death."
side of it, every opinion which embodies any fraction of the truth, not only finds advocates, but is so advocated as to be listened to.
every incident connected with the breaking up of the rivers and ponds and the settling of the weather is particularly interesting to us who live in a climate of so great extremes.
froth, and what i have reserved for such uses, delaying and deferring my motion till that be ready.
really as refreshing in its way as the rustle of leaves and the peeping of frogs. as i walked in the woods to see the birds and squirrels, so i walked in the village to see the men and boys; instead of the wind among the pines i heard the carts rattle.
most peoples, like most men, are docile only in youth; as they grow old they become incorrigible.
divided of itself, and after having disgorged from the hold four or five hundred beasts for fight, closed again, and vanished without help.
whatever it is that falls into our knowledge and possession, we find that it satisfies not, and we still pant after things to come and unknown, inasmuch as those present do not suffice for us; not that, in my judgment, they have not in them wherewith to
there is not more retrogradation, trepidation, accession, recession, and astonishment, in the stars and celestial bodies, than they have found out in this poor little human body.
why is it, then, that there is on the whole a preponderance among mankind of rational opinions and rational conduct?
the good-they have always been the beginning of the end.-
into more distant futures, into more southern souths than ever artist dreamed of: thither, where gods are ashamed of all clothes!
i am as far as any one from pretending that these defects are necessarily inherent in the christian ethics, in every manner in which it can be conceived, or that the many requisites of a complete moral doctrine which it does not contain, do not admit of
he who does good principally for his own satisfaction will not be much troubled to see men judge of his actions contrary to his merit. a quarter of an ounce of patience will provide sufficiently against such inconveniences.
in earnest, they would draw a quite contrary conclusion from me, for give me the whole provision and necessaries of a kitchen, i should starve.
common rule and measure god hath given to mankind, hath, by the unjust violence and slaughter he hath committed upon one, declared war against all mankind, and therefore may be destroyed as a lion or a tyger, one of those wild savage beasts, with whom men
the book of job hath no mark in it of the time wherein it was written: and though it appear sufficiently (exekiel fourteen.fourteen, and james five.eleven.) that he was no fained person; yet the book it self seemeth not to be a history, but a treatise
socrates , where he may, as evidently as in any other place whatever, satisfy himself that the mysteries of philosophy have many strange things in common with those of poetry; human understanding losing itself in attempting to sound and search all things
reasoning. the passions, again, originate in our wants, and their progress depends on that of our knowledge; for we cannot desire or fear anything, except from the idea we have of it, or from the simple impulse of nature.
of action and reaction, etc.-to be soon convinced that they form a science of pure physics (physica pura, or rationalis), which well deserves to be separately exposed as a special science, in its whole extent, whether that be great or confined.
he that thou seest scrambling up the ruins of that wall, furious and transported, against whom so many harquebuss-shots are levelled; and that other all over scars, pale, and fainting with hunger, and yet resolved rather to die than to open the gates to
the former may be called explicative, the latter augmentative judgements; because the former add in the predicate nothing to the conception of the subject, but only analyse it into its constituent conceptions, which were thought already in the subject,
"non est, ut putas, virtus, pater, timere vitam; sed malis ingentibus obstare, nec se vertere, ac retro dare."
reckoned accomplished talkers, and here and there a fervent mystic, prophesying half insane under the infinitude of his thought,-is that one class speak from within , or from experience, as parties and possessors of the fact; and the other class from
man is a reasonable being; and as such, receives from science his proper food and nourishment: but so narrow are the bounds of human understanding, that little satisfaction can be hoped for in this particular, either from the extent of security or his
no member therefore is obliged to pay the debt so borrowed, but the representative himselfe: because he that lendeth it, being a stranger to the letters, and to the qualification of the body, understandeth those onely for his debtors, that are engaged;
-the hour of my descent, of my down-going: for once more will i go unto men.
and yet it is not so much as doubted; for the opinions of men are received according to the ancient belief, by authority and upon trust, as if it were religion and law.
when he plays the legislator he borrows a magisterial and positive style, and boldly there foists in his most fantastic inventions, as fit to persuade the vulgar, as impossible to be believed by himself; knowing very well how fit we are to receive all
"there were in the church that was at antioch, certaine prophets, and teachers; as barnabas, and simeon that was called niger, and lucius of cyrene, and manaen; which had been brought up with herod the tetrarch, and saul.
they therefore that believe there is a god that governeth the world, and hath given praecepts, and propounded rewards, and punishments to mankind, are gods subjects; all the rest, are to be understood as enemies.
ignorance of the signification of words; which is, want of understanding, disposeth men to take on trust, not onely the truth they know not; but also the errors; and which is more, the non-sense of them they trust: for neither error, nor non-sense, can
to thee" replied the other i would as willingly be lucky as wise i would be rich of myself, and not by borrowing i write my book for few men and for few years idleness is to me a very painful labour idleness, the mother of corruption if a passion once
religion, he would never have himself admitted, or enjoined us to believe things incredible in themselves; and that these words, "as 'tis said," are not put in this place to that effect, is easy to be seen, because he elsewhere relates to us, upon this
we see our silk-worms, as it were, die and wither; and from this withered body a butterfly is produced; and from that another worm; how ridiculous would it be to imagine that this was still the first! that which once has ceased to be is no more:--
the children of a common-wealth colonies
by pleasure therefore in the following propositions i shall signify a passive state wherein the mind passes to a greater perfection. by pain i shall signify a passive state wherein the mind passes to a lesser perfection.
there was not a more suspicious man, nor a more stout. and in such a composition they do small hurt. for commonly they are not admitted, but with examination, whether they be likely or no. but in fearful natures they gain ground too fast.
in all abstract reasonings there is one point of view which, if we can happily hit, we shall go farther towards illustrating the subject than by all the eloquence and copious expression in the world.
this state, so full of verdure, jollity, and vigour, made the consideration of sickness so formidable to me, that when i came to experience it, i found the attacks faint and easy in comparison with what i had apprehended.
"let him go out, he said, if he has any sense of shame, and rise from the equestrian cushion, whose estate does not satisfy the law." --juvenal, iii. one hundred fifty three.
religion, considered in relation to society, which is either general or particular, may also be divided into two kinds: the religion of man, and that of the citizen.
one hundred eight. where, then, is the odiousness of that doctrine, which i teach in my school, or rather, which i examine in my gardens?
we see the liberty of invective they practised upon one another, i mean the greatest chiefs of war of both nations, where words are only revenged with words, and do not proceed any farther.
in fact, he lives in my heart so vividly and so wholly, that i am loath to believe him committed to the dull ground, or altogether cast off from communication with us.
which went before. he that finds himself weak ought to answer, according to practice, that he will speak with his counsel, or refer himself to the wiser, from whom he received his instruction. how long is it that physic has been practised in the world?
after all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule, is not because they are most likely to be in the right, nor because this seems fairest to the
in our experiences it is easy to observe that it is only the continuous influences in all parts of space that can conduct our senses from one object to another; that the light which plays between our eyes and the heavenly bodies produces a mediating
the excellence of his knowledge and capacity; the duration and grandeur of his glory, pure, clean, without spot or envy, and that long after his death it was a religious belief that his very medals brought good fortune to all who carried them about them;
ordinary stupidity of his own judgment: but men receive the precepts and admonitions of truth, as directed to the common sort, and never to themselves; and instead of applying them to their own manners, do only very ignorantly and unprofitably commit them
he himself found i no longer when one found his cot-but two wolves found i therein, which howled on account of his death,-for all animals loved him. then did i haste away.
the learned often stumble at this stone; they will always be parading their pedantic science, and strew their books everywhere; they have, in these days, so filled the cabinets and ears of the ladies with them, that if they have lost the substance, they
it is truly a whimsical supposition, that if mankind were agreed in considering utility to be the test of morality, they would remain without any agreement as to what is useful, and would take no measures for having their notions on the subject taught to
triumphant emperor is the breakfast of a little contemptible worm!
man; and the power of making lawes, (which is the rationall faculty,) on the accidentall consent, not onely of those two, but also of a third; this endangereth the common-wealth, somtimes for want of consent to good lawes; but most often for want of such
we are so far from being good men, according to the laws of god, that we cannot be so according to our own human wisdom never yet arrived at the duties it had itself prescribed; and could it arrive there, it would still prescribe to itself others beyond,
there have been many stories told about the bottom, or rather no bottom, of this pond, which certainly had no foundation for themselves. it is remarkable how long men will believe in the bottomlessness of a pond without taking the trouble to sound it.
so that this kind of absurdity, may rightly be numbred amongst the many sorts of madnesse; and all the time that guided by clear thoughts of their worldly lust, they forbear disputing, or writing thus, but lucide intervals.
here i take nature more strictly , then for the complication of all those things which are given me by god ; for in this complication there are many things contain'd which relate to the mind alone , as, that i perceive what is done cannot be not done ,
that all men may know that these things, which i have deemed cato worthy to undergo, are not real evils."
as much to me. on that day, as he appeared in tolerably good spirits, i took occasion to say to him that, in consideration of the singular love i bore him, it would become me to take care that his affairs, which he had conducted with such rare prudence in
certainly there are people, nay, very many, who will smile at this, because they are not sensitive to noise; it is precisely these people, however, who are not sensitive to argument, thought, poetry or art, in short, to any kind of intellectual
poverty desire of travel enough to do to comfort myself, without having to console others friend, it is not now time to play with your nails gain to change an ill condition for one that is uncertain giving is an ambitious and authoritative quality good
aaron being dead, and after him also moses, the kingdome, as being a sacerdotall kingdome, descended by vertue of the covenant, to aarons son, eleazar the high priest: and god declared him (next under himself) for soveraign, at the same time that he
"for from the same imperfection arises the expansion of the mind in pleasure and its contraction in sorrow." --cicero, tusc. quaes., iv. thirty one.
and therefore may consist, not onely in the commission of a fact, or in the speaking of words by the lawes forbidden, or in the omission of what the law commandeth, but also in the intention, or purpose to transgresse.
a queen of our time said with spirit, "that to refuse these courtesies is a testimony of weakness in women and a self-accusation of facility, and that a lady could not boast of her chastity who was never tempted."
as far as they differ not from the laws of nature, there is no doubt, but they are the law of god, and carry their authority with them, legible to all men that have the use of naturall reason: but this is no other authority, then that of all other morall
after this, and a great deal more that he said to him (for he was two long hours in speaking), "now go, cinna, go thy way: i give thee that life as traitor and parricide, which i before gave thee in the quality of an enemy.
xliii.); therefore to this extent we could not be determined by it to any action, which we could not perform under the guidance of reason.
evade those oppositions, that god has once been a creator without a creature; that he has had nothing to do, that he got rid of that idleness by putting his hand to this work; and that consequently he is subject to change.
all health and success does me good, however far off and withdrawn it may appear; all disease and failure helps to make me sad and does me evil, however much sympathy it may have with me or i with it.
wine is hurtful to sick people, and 'tis the first thing that my mouth then finds distasteful, and with an invincible dislike. whatever i take against my liking does me harm; and nothing hurts me that i eat with appetite and delight.
and consequently, if we grant, respecting this latter, that by means of them we know objects only in so far as we are affected externally, we must also confess, with regard to the internal sense, that by means of it we intuite ourselves only as we are
this tyrannical and compulsive appointment baffles them; they shrink up either through fear or spite, and fall into a trance.
"muta ferarum cogit vincla pati; truculentos ingerit ursis, praedonesque lupis; fallaces vulpibus addit: atque ubi per varios annos, per mille figuras
buried in drifts, even without food; or like that early settler's family in the town of sutton, in this state, whose cottage was completely covered by the great snow of one thousand seven hundred seventeen when he was absent, and an indian found it only
it seems almost impossible, therefore, to engage either in science or action of any kind without acknowledging the doctrine of necessity, and this inference from motive to voluntary actions, from characters to conduct.
power. item, that the two arms of a common-wealth, are force, and justice; the first whereof is in the king; the other deposited in the hands of the parlament.
to return to his clemency: we have many striking examples in the time of his government, when, all things being reduced to his power, he had no more written against him which he had as sharply answered: yet he did not soon after forbear to use his
the whole neighbourhood immediately join them together. the pleasure of telling a piece of news so interesting, of propagating it, and of being the first reporters of it, spreads the intelligence.
voluptuousness: to the rabble, the slow fire at which it is burnt; to all wormy wood, to all stinking rags, the prepared heat and stew furnace.
as the wasp stings and hurts another, but most of all itself, for it there loses its sting and its use for ever,
cytheris, the roman courtezan.--plutarch's life of antony, c. three. this, was the same person who is introduced by gallus under the name of lycoris. gallus doubtless knew her personally.
the very names by which they call diseases sweeten and mollify the sharpness of them: the phthisic is with them no more than a cough, dysentery but a looseness, the pleurisy but a stitch; and, as they gently name them, so they patiently endure them; they
thus, under the name of a transcendental synthesis of imagination, the understanding exercises an activity upon the passive subject, whose faculty it is; and so we are right in saying that the internal sense is affected thereby.
children, and servants together: wherein the father of master is the soveraign. but yet a family is not properly a common-wealth; unlesse it be of that power by its own number, or by other opportunities, as not to be subdued without the hazard of war.
the italians have an ungracious proverb, tanto buon che val niente: so good, that he is good for nothing.
and since plato, all theologians and philosophers have followed the same path--which means that in matters of morality, instinct (or as christians call it, "faith," or as i call it, "the herd") has hitherto triumphed.
events might as well follow from that cause? may not both these balls remain at absolute rest? may not the first ball return in a straight line, or leap off from the second in any line or direction? all these suppositions are consistent and conceivable.
now there is absolutely no reason in the nature of things why an amount of mental culture sufficient to give an intelligent interest in these objects of contemplation, should not be the inheritance of every one born in a civilized country.
one hundred twenty five. the absurdity of these bold determinations of the abstract sciences seems to become, if possible, still more palpable with regard to time than extension.
for the external sense the pure image of all quantities (quantorum) is space; the pure image of all objects of sense in general, is time.
how personal does a long fear make one, a long watching of enemies, of possible enemies!
naught. as for the chopping of bargains, when a man buys not to hold but to sell over again, that commonly grindeth double, both upon the seller, and upon the buyer. sharings do greatly enrich, if the hands be well chosen, that are trusted.
thus did they deafen the sound of my tread: and least have i hitherto been heard by the most learned.
whereby it is cleerly, (though allegorically,) signified, that the commands of them that have the right to command, are not by their subjects to be censured, nor disputed.
and hence the differences between men in natural endowment are insignificant in comparison with their common wealth. do you think the porter and the cook have no anecdotes, no experiences, no wonders for you? every body knows as much as the savant.
no longer willing, and no longer valuing, and no longer creating! ah, that that great debility may ever be far from me!
the common people then suffered very much, and not present damage only:
moderate sovereignty, the resolutions of peace and war being ordinarily either in the people, or in a council. tho' the war itself, which admits not of plurality of governors, naturally devolves the command into the king's sole authority.
no-one could help understanding the central problem of the social contract immediately, were it not that its doctrines often seem to be strangely formulated.
to be puffed up with every action that is innocent or of use, is only for those with whom such things are extraordinary and rare: they will value it as it costs them.
besides the idolatrous worship of images, there is also a scandalous worship of them; which is also a sin; but not idolatry.
advantage they hoped in this sort of fight.
brittany for example; take notice of the train, the vassals, the officers, the employments, service, ceremony, and state of a lord who lives retired from court in his own house, amongst his own tenants and servants; and observe withal the flight of his
thus did zarathustra hear a soothsayer speak; and the foreboding touched his heart and transformed him. sorrowfully did he go about and wearily; and he became like unto those of whom the soothsayer had spoken.-
its universal recognition. where this advantage can no longer be had, one confess one should like to see the teachers of mankind endeavouring to provide a substitute for it; some contrivance for making the difficulties of the question as present to the
neverthelesse, because the care of the summe of the businesse of the common-wealth taketh up his whole time, it were not convenient for him to apply himself in person to that particular.
for the manifestation whereof, we are to consider; first, that when a man doth a thing, which notwithstanding any thing can be foreseen, and reckoned on, tendeth to his own destruction, howsoever some accident which he could not expect, arriving may turne
love it is that holds the chains, love o'er sea and earth that reigns; love--whom else but sovereign love?-- love, high lord in heaven above!
ferreus est, si quis, quod sinit alter, amat."
formed by applying the side qp to the side bc, so that the vertex q shall fall on the vertex b, and the side qr on the opposite side of bc from ba.
it is extremely advantageous to be able to bring a number of investigations under the formula of a single problem.
-that thou mightest have cause for much vengeance! for vengeance, thou vain fool, is all thy foaming; i have divined thee well!
began to imitate their emotions (three. xxvii.), and to lose his freedom; this freedom was afterwards recovered by the patriarchs, led by the spirit of christ; that is, by the idea of god, whereon alone it depends, that man may be free, and desire for
even this man hath loved himself, as he hath despised himself,-a great lover methinketh he is, and a great despiser.
qualities are personall. now if the whole number of christians be not contained in one common-wealth, they are not one person; nor is there an universall church that hath any authority over them; and therefore the scriptures are not made laws, by the
of knowledge; and are to give their advice in long discourses, which may, and do commonly excite men to action, but not governe them in it.
it is not to be forgotten, what comineus observeth of his first master, duke charles the hardy, namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most.
words, he will regard himself with pleasure. and so mutatis mutandis in the case of pain. q.e.five hundred.
what i write, whilst i write it, seems the most natural thing in the world; but yesterday i saw a dreary vacuity in this direction in which now i see so much; and a month hence, i doubt not, i shall wonder who he was that wrote so many continuous pages.
at the same time we can certainly have but one idea of the sun, whether it be look'd at by our eyes, or collected by ratiocination to be much bigger than it seems; for this last is not an idea of the sun, but a proof by arguments, that the idea of the sun
sect. two hundred thirty. nor let any one say, that mischief can arise from hence, as often as it shall please a busy head, or turbulent spirit, to desire the alteration of the government.
receiving them. to have a known right to soveraign power, is so popular a quality, as he that has it needs no more, for his own part, to turn the hearts of his subjects to him, but that they see him able absolutely to govern his own family: nor, on the
in travelling, the necessity of the way will often put a stop to discourse; besides which i, for the most part, travel without company fit for regular discourses, by which means i have all the leisure i would to entertain myself.
such is the value of these matters that a man who knows other things can never know too much of these. let him have accurate perceptions.
all the animals hath man already robbed of their virtues: that is why of all animals it hath been hardest for man.
do but observe the difference betwixt the way of living of my labourers and my own; the scythians and indians have nothing more remote both from my capacity and my form.
two solution. but all this while there is rooted in my mind a certain old opinion of the being of an omnipotent god , by whom i am created in the state i am in; and how know i but he caused that there should be no earth, no heaven, no body, no figure, no
nineteen) he biddeth them to teach it their children, by discoursing of it both at home, and upon the way; at going to bed, and at rising from bed; and to write it upon the posts, and dores of their houses; and (deut. thirty one.
the positive value of the critical principles of pure reason in relation to the conception of god and of the simple nature of the soul , admits of a similar exemplification; but on this point i shall not dwell.
i only signifie that all those modes or manners of thinking reside in me, neither do i herein perceive what occasion of doubt or obscurity can be imagined.
it is impossible to set up government in any other manner legitimately and in accordance with the principles so far laid down.
and that god scarce in six months sends a season wherein your bailiff can do his business as he should; but that if it serves the vines, it spoils the meadows:
but it is nothing for great princes, that for the most part taking advice with workmen, with no less cost set their things together; and sometimes add statuas and such things for state and magnificence, but nothing to the true pleasure of a garden.
for though wee usually have one name of wisedome for them both; yet the latines did always distinguish between prudentia and sapientia, ascribing the former to experience, the later to science.
for though all crimes doe equally deserve the name of injustice, as all deviation from a strait line is equally crookednesse, which the stoicks rightly observed; yet it does not follow that all crimes are equally unjust, no more than that all crooked
"let your nose be as keen as it will, be all nose, and even a nose so great that atlas will refuse to bear it: if asked, could you even excel latinus in scoffing; against my trifles you could say no more than one myself have said: then to what end contend
hope-- for appetite with an opinion of attaining, is called hope.
to bee lead by some strange prince; or by some of their fellow subjects, that can bewitch them, by slander of the government, into rebellion, without other miracle to confirm their calling, then sometimes an extraordinary successe, and impunity; and by
i am happy in having it in my power to make so singular an exception in our favour, and to be able to rank, among its best citizens, those zealous depositaries of the sacred articles of faith established by the laws, those venerable shepherds of souls
the same is to be understood (gen.thirty one.eleven.) where jacob saith thus, "the angel of the lord appeared to mee in my sleep."
it depends upon your will, and not upon the number of days, to have a sufficient length of life. is it possible you can imagine never to arrive at the place towards which you are continually going? and yet there is no journey but hath its end.
though my conception of a thing is in itself complete, i am still entitled to ask whether the object of it is merely possible, or whether it is also real, or, if the latter, whether it is also necessary.
common-wealth under esdras. but from that time forward they were accounted the law of the jews, and for such translated into greek by seventy elders of judaea, and put into the library of ptolemy at alexandria, and approved for the word of god.
twelve.seven.) god is said to have appeared to him. so there is one way, whereby god made his presence manifest; that is, by an apparition, or vision. and again, (gen.
but if those things which were made immediately by god were made to enable him to attain his end, then the things which come after, for the sake of which the first were made, are necessarily the most excellent of all.
their accustomed expences, and may easily be observed by any one whom it concerns to know it. but to know, who has most knowledge of the publique affaires, is yet harder; and they that know them, need them a great deale the lesse.
moreover, the customs and institutions of different races agree not together, so that what is deemed praise worthy in one country is thought punishable in another.
--and it is now but just fifteen days since i was complete nine-and-thirty years old; i make account to live, at least, as many more. in the meantime, to trouble a man's self with the thought of a thing so far off were folly. but what?
three for of everything there is necessarily an idea in god, of which god is the cause, in the same way as there is an idea of the human body; thus whatever we have asserted of the idea of the human body must necessarily also be asserted of the idea of
in the kingdom of narsingah to this day the wives of their priests are buried alive with the bodies of their husbands; all other wives are burnt at their husbands' funerals, which they not only firmly but cheerfully undergo.
it exercised not only the rights of sovereignty, but also a part of those of government. it dealt with certain matters, and judged certain cases, and this whole people was found in the public meeting-place hardly less often as magistrates than as citizens.
"thou ill announcer," said zarathustra at last, "that is a cry of distress, and the cry of a man; it may come perhaps out of a black sea. but what doth human distress matter to me!
i have here, not at all dissenting from our customs, made choice of three women, who have also expressed the utmost of their goodness and affection about their husbands' deaths; yet are they examples of another kind than are now m use, and so austere that
therefore the ministers of christ in this world, have no power by that title, to punish any man for not beleeving, or for contradicting what they say; they have i say no power by that title of christs ministers, to punish such: but if they have soveraign
to what vanity does the good opinion we have of ourselves push us? the most regular and most perfect soul in the world has but too much to do to keep itself upright, and from being overthrown by its own weakness.
if you have but a single ruler, you lie at the discretion of a master who has no reason to love you: and if you have several, you must bear at once their tyranny and their divisions.
replied the king. "and what after that is done?" said cyneas. "i will pass over into gaul and spain," said the other.
they start from their subject, 'tis out of incivility, and so 'tis with us; but their tumult and impatience never put them out of their theme; their argument still continues its course; if they interrupt, and do not stay for one another, they at least
i understand both these sides to be not only returns, but parts of the front; and to be uniform without, though severally partitioned within; and to be on both sides of a great and stately tower, in the midst of the front, that, as it were, joineth them
but if we looke upon the impostures wrought by confederacy, there is nothing how impossible soever to be done, that is impossible to bee beleeved.
for if there were, they would have been found out in some place, or other; whereas we see, there has not hitherto been any common-wealth, where those rights have been acknowledged, or challenged.
thirdly, we bring into account, the properties of our own bodies, whereby we make such distinction: as when any thing is seen by us, we reckon not the thing it selfe; but the sight, the colour, the idea of it in the fancy: and when any thing is heard, wee
--"the interest of example," he will say, "and of the common obedience to my prince: i pretend to no profit by it; and for glory, i know how small a part can affect a private man such as i: i have here neither passion nor quarrel."
chrysippus and diogenes were the earliest and firmest advocates of the contempt of glory; and maintained that, amongst all pleasures, there was none more dangerous nor more to be avoided than that which proceeds from the approbation of others.
contentment, which is in the lover, on account of the presence of the beloved object, whereby the pleasure of the lover is strengthened, or at least maintained.
much has been achieved when the sentiment has been at last instilled into the masses (the shallow-pates and the boobies of every kind) that they are not allowed to touch everything, that there are holy experiences before which they must take off their
once turned into a "saint," a good man. the hitherto existing psychology was wrecked at this point, is it not possible it may have happened principally because psychology had placed itself under the dominion of morals, because it believed in oppositions
are,--but that there is not enough honest dealing with them, whereas they all raise a loud and virtuous outcry when the problem of truthfulness is even hinted at in the remotest manner.
for us, it is important only to regard it in its most general aspect, before studying the special use made of it by rousseau. obviously, in one form or another, it is a theory very easily arrived at.
"strange humours hath my hunger. often it cometh to me only after a repast, and all day it hath failed to come: where hath it been?"
xiii.) may be differently affected by one and the same object.
objects of the senses, that is, of experience (not merely of intuition or sensation).
creeps upon the ground, and with a gentle and ordinary pace, treats of the most useful matters, and bears himself, both at his death and in the rudest difficulties that could present themselves, in the ordinary way of human life.
thaw with his gentle persuasion is more powerful than thor with his hammer. the one melts, the other but breaks in pieces.
system of the principles of the pure understanding
corollary.--a lover will, therefore, feel pain if one of the aforesaid attendant circumstances be missing.
but to what purpose (may some man say) is such subtilty in a work of this nature, where i pretend to nothing but what is necessary to the doctrine of government and obedience?
governing a private family than a kingdom love we bear to our wives is very lawful man (must) know that he is his own marriage men should furnish themselves with such things as would float methinks i am no more than half of myself must for the most part
however, in order that the foregoing proposition may be fully explained, i will draw attention to a few additional points, and i will furthermore answer the objections which may be advanced against our doctrine.
"tum vero in curas animum diducimus omnes;"
for a very little profit, we every day tear their own children out of the mothers' arms, and make them take ours in their room: we make them abandon their own to some pitiful nurse, to whom we disdain to commit ours, or to some she-goat, forbidding them,
this, being, according to the utilitarian opinion, the end of human action, is necessarily also the standard of morality; which may accordingly be defined, the rules and precepts for human conduct, by the observance of which an existence such as has been
i have suffered myself, for the relief of my colds, to keep my head warmer, and my belly upon the account of my colic: my diseases in a few days habituate themselves thereto, and disdained my ordinary provisions: we soon get from a coif to a kerchief over
in the old law (as we may read, leviticus the sixteen.) the lord required, that there should every year once, bee made an atonement for the sins of all israel, both priests, and others; for the doing whereof, aaron alone was to sacrifice for himself and
the italian says, sospetto licentia fede; as if suspicion, did give a passport to faith; but it ought, rather, to kindle it to discharge itself.
five "in the republic," says the marquis d'argenson, "each man is perfectly free in what does not harm others." this is the invariable limitation, which it is impossible to define more exactly.
the charge of the feast i honour those most to whom i show the least honour in war not to drive an enemy to despair my words does but injure the love i have conceived within.
then did a roaring wind tear the folds apart: whistling, whizzing, and piercing, it threw unto me a black coffin.
seventy nine. a soul which knows that it is loved, but does not itself love, betrays its sediment: its dregs come up.
and as the power, so also the honour of the soveraign, ought to be greater, than that of any, or all the subjects. for in the soveraignty is the fountain of honour. the dignities of lord, earle, duke, and prince are his creatures.
insulated and floated even by this small sheet of interverting water, and i was reminded that this on which i dwelt was but dry land .
of pains and penalties for non-compliance, is no longer admissible as a means to their own good, and justifiable only for the security of others.
account it inevitable; and many a one, by ducking, stepping aside, and such other motions of fear, has been, at all events, sufficiently laughed at by his companions. and yet, in the expedition that the emperor charles five.
been put upon the proof of action, have been seen to fly to so high a pitch, as made it very well appear, their souls were marvellously elevated, and enriched by the knowledge of things.
(two.) from symbols, e.g., from the fact of having read or heard certain words we remember things and form certain ideas concerning them, similar to those through which we imagine things (two. xviii. note).
every virtue inclines to stupidity, every stupidity to virtue; "stupid to the point of sanctity," they say in russia,--let us be careful lest out of pure honesty we eventually become saints and bores!
their right dependeth, and not on the possession.
as a wanderer who dreameth of remote things on a lonesome highway, runneth unawares against a sleeping dog, a dog which lieth in the sun:
far off as i lived, i was not exempted from the annual visitation which occurs, methinks, about the first of april, when every body is on the move; and i had my share of good luck, though there were some curious specimens among my visitors.
its operations. for if there be in reality any arguments of this nature, they surely lie too abstruse for the observation of such imperfect understandings; since it may well employ the utmost care and attention of a philosophic genius to discover and
as regards clearness , the reader has a right to demand, in the first place, discursive or logical clearness, that is, on the basis of conceptions, and, secondly, intuitive or sthetic clearness, by means of intuitions, that is, by examples or other modes
the sun, an hour or two before it sets, which he carefully avoids, and despises that of the night, he almost impressed upon me, not so much his reasoning as his experiences. what, shall mere doubt and inquiry strike our imagination, so as to change us?
for as arithmeticians teach to adde and substract in numbers; so the geometricians teach the same in lines, figures (solid and superficiall,) angles, proportions, times, degrees of swiftnesse, force, power, and the like; the logicians teach the same in
thus to a doubling of the woe?... that which serves the higher class of men for nourishment or refreshment, must be almost poison to an entirely different and lower order of human beings.
admired, infinitely more worthy of being preserved.
having become so near a neighbour to death, and hearing the sobs of mademoiselle de la boetie, he called her, and said to her thus: "my own likeness, you grieve yourself beforehand; will you not have pity on me? take courage.
and thus, without in appearance living otherwise than those who, with no other occupation than that of spending their lives agreeably and innocently, study to sever pleasure from vice, and who, that they may enjoy their leisure without ennui, have
scipio aemilianus, after two triumphs and two consulships, went an embassy with no more than seven servants in his train. 'tis said that homer had never more than one, plato three, and zeno, founder of the sect of stoics, none at all.
statesmen and legislators, standing so completely within the institution, never distinctly and nakedly behold it. they speak of moving society, but have no resting-place without it.
since ambition can teach man valour, temperance, and liberality, and even justice too; seeing that avarice can inspire the courage of a shop-boy, bred and nursed up in obscurity and ease, with the assurance to expose himself so far from the fireside to
yet it is as evident in itself as any amount of argument can make it, that ages are no more infallible than individuals; every age having held many opinions which subsequent ages have deemed not only false but absurd; and it is as certain that many
with those who gradually discover truth in the sciences, as with those who when growing rich find less difficulty in making great acquisitions, than they formerly experienced when poor in making acquisitions of much smaller amount.
to which i know not what they can answer, unlesse they will say, they walke definitive, not circumscriptive, or spiritually, not temporally: for such egregious distinctions are equally applicable to any difficulty whatsoever.
the lord's prayer, if not alone, yet at least always.
vii.), the power of a passion cannot be defined by the power, whereby we ourselves endeavour to persist in existing, but (as is shown in two. xvi.) must necessarily be defined by the power of an external cause compared with our own. q.e.five hundred.
this body of mine avoids disorder and dreads it; 'tis now my body's turn to guide my mind towards reformation; it governs, in turn, and more rudely and imperiously than the other; it lets me not an hour alone, sleeping or waking, but is always preaching
'tis the custom of pedagogues to be eternally thundering in their pupil's ears, as they were pouring into a funnel, whilst the business of the pupil is only to repeat what the others have said: now i would have a tutor to correct this error, and, that at
the civill soveraigne if a christian, is head of the church in his own dominions
it would indeed give me a certain household joy to quit this lofty seeking, this spiritual astronomy or search of stars, and come down to warm sympathies with you; but then i know well i shall mourn always the vanishing of my mighty gods.
your lies doth he even believe when you lie favourably about him: for in its depths sigheth his heart: "what am i ?"
the use of words, is to register to our selves, and make manifest to others the thoughts and conceptions of our minds.
to have need of others, those who cannot take the field against their enemies, but are obliged to take refuge within their walls and stand on the defensive. we have already discussed the former case and will speak in future of it as occasion arises.
the row of return on the banquet side, let it be all stately galleries: in which galleries let there be three, or five, fine cupolas in the length of it, placed at equal distance; and fine colored windows of several works.
to my charity have ye ever sent the most impudent beggars; around my sympathy have ye ever crowded the incurably shameless. thus have ye wounded the faith of my virtue.
and of moderate station; forasmuch as, on the one hand, he would not be afraid to touch his master's heart to the quick, for fear by that means of losing his preferment: and, on the other hand, being of no high quality, he would have more easy
xv.), can neither be, nor be conceived; therefore, in proportion as the mind's essence involves a greater knowledge of god, so also will be greater the desire of the follower of virtue, that other men should possess that which he seeks as good for
conformable to this doctrine is the sentence of our saviour, concerning the man that was born blind, in these words, "neither hath this man sinned, nor his fathers; but that the works of god might be made manifest in him."
"why before the theban war and the destruction of troy, have not other poets sung other events?"--lucretius, v. three hundred twenty seven.
as to the future, he feared that a new successor to the church might not be friendly to him and might seek to deprive him of what alexander had given him, and he sought to provide against this in four ways.
plutarch is admirable throughout, but especially where he judges of human actions. what fine things does he say in the comparison of lycurgus and numa upon the subject of our great folly in abandoning children to the care and government of their fathers?
valuing is creating: hear it, ye creating ones! valuation itself is the treasure and jewel of the valued things.
"come! if of himself he is not mad enough, urge him on." --terence, and., iv. two, nine.
"can there be deliverance when there is eternal justice? alas, unrollable is the stone, 'it was': eternal must also be all penalties!" thus did madness preach.
that if she had a husband she should think herself with child; but the causes of suspicion every day more and more increasing, and at last growing up to a manifest proof, the poor woman was reduced to the necessity of causing it to be proclaimed in her
call me however what thou wilt-i am who i must be. i call myself zarathustra.
literature is a point outside of our hodiernal circle through which a new one may be described. the use of literature is to afford us a platform whence we may command a view of our present life, a purchase by which we may move it.
i know very well that, to take it by the letter, this pleasure of travelling is a testimony of uneasiness and irresolution, and, in sooth, these two are our governing and predominating qualities.
the fatal tendency of mankind to leave off thinking about a thing when it is no longer doubtful, is the cause of half their errors. a contemporary author has well spoken of "the deep slumber of a decided opinion."
positive lawes, which he gave them by the mouths of his holy prophets. of the naturall kingdome of god i intend to speak in this chapter.
their unworthiness. why does it so happen?
any measures set down which may guide and justify their actions: for all the power the government has, being only for the good of the society, as it ought not to be arbitrary and at pleasure, so it ought to be exercised by established and promulgated
to conclude the account of my poor humours, i confess that in my travels i seldom reach my inn but that it comes into my mind to consider whether i could there be sick and dying at my ease.
but if we consider the matter more narrowly, we shall be apt to draw a quite opposite conclusion.
amongst so many garrisoned houses, myself alone amongst those of my rank, so far as i know, in france, have trusted purely to heaven for the protection of mine, and have never removed plate, deeds, or hangings.
metallurgy and agriculture were the two arts which produced this great revolution. the poets tell us it was gold and silver, but, for the philosophers, it was iron and corn, which first civilised men, and ruined humanity.
an unclean spirit; for perversenesse, a froward spirit; for sullennesse, a dumb spirit, and for inclination to godlinesse, and gods service, the spirit of god: sometimes for any eminent ability, or extraordinary passion, or disease of the mind, as when
philosophy does not contend against natural pleasures, provided they be moderate, and only preaches moderation, not a total abstinence; the power of its resistance is employed against those that are adulterate and strange.
let the mind of men be blind to fate in store; let it be permitted to the timid to hope." --lucan, ii. fourteen
the locri having been destroyed by one of scipio's officers were not revenged by him, nor was the insolence of that officer punished, simply by reason of his easy nature; so much so, that some one wishing to excuse him in the senate, said that there were
mens ghosts, and fairies, and other matter of old wives tales. thirdly, by mixing with the scripture divers reliques of the religion, and much of the vain and erroneous philosophy of the greeks, especially of aristotle.
nay, some have been so curious, as to note, that the times when the stroke or percussion of an envious eye doth most hurt, are when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times the spirits of
if thou compare the extent and bounds of thy blessings and misfortunes, thou canst not deny that thou art still fortunate.
the time between the causality of the cause and its immediate effect may entirely vanish, and the cause and effect be thus simultaneous, but the relation of the one to the other remains always determinable according to time.
a young man unknown, coming to antigonus to make suit for his father's command, a valiant man lately dead: "friend," said he, "in such preferments as these, i have not so much regard to the nobility of my soldiers as to their prowess."
what is the heaviest thing, ye heroes? asketh the load-bearing spirit, that i may take it upon me and rejoice in my strength.
for, otherwise, we are compelled to confess that god understands an infinite number of creatable things, which he will never be able to create, for, if he created all that he understands, he would, according to this showing, exhaust his omnipotence, and
prop. eight. the endeavour, whereby a thing endeavours to persist in its own being, involves no finite time, but an indefinite time.
this wantonness and folly did i put in place of that will, when i taught that "in everything there is one thing impossible-rationality!"
in one thousand five hundred forty four --openly maintaining that a soldier could not justly be put to death for want of courage.
truly the subjects of all acts are understood under the notion of substance , or if you please under the notion of matter (that is to say of metaphysical matter ) but not therefore under the notion of bodies .
laws sanctioned, not by reason, which is powerless in restraining emotion, but by threats (four. xvii. note).
i asked in horror. "yes," he said again, "stronger, more evil, and more profound; also more beautiful"--and thereby the tempter-god smiled with his halcyon smile, as though he had just paid some charming compliment.
iv. if equals be added to unequals the sums will be unequal.
it were to do wrong to the divine goodness, did not the universe consent to our belief.
but what is more extraordinary; many of the miracles were immediately proved upon the spot, before judges of unquestioned integrity, attested by witnesses of credit and distinction, in a learned age, and on the most eminent theatre that is now in the
on the other hand, though at first i do not at all include the predicate of weight in my conception of body in general, that conception still indicates an object of experience, a part of the totality of experience, to which i can still add other parts;
to the office of a redeemer, that is, of one that payeth the ransome of sin, (which ransome is death,) it appertaineth, that he was sacrificed, and thereby bare upon his own head, and carryed away from us our iniquities, in such sort as god had required.
every one regardeth dying as a great matter: but as yet death is not a festival. not yet have people learned to inaugurate the finest festivals.
as to the rest, i have enjoined myself to dare to say all that i dare to do; even thoughts that are not to be published, displease me; the worst of my actions and qualities do not appear to me so evil as i find it evil and base not to dare to own them.
he often used to speak of the ecstatic mood in which he wrote "zarathustra"; how in his walks over hill and dale the ideas would crowd into his mind, and how he would note them down hastily in a note-book from which he would transcribe them on his return,
i hear at present, for instance, a person's voice, with whom i am acquainted; and the sound comes as from the next room. this impression of my senses immediately conveys my thought to the person, together with all the surrounding objects.
"we sail out of port, and cities and lands recede." --aeneid, iii. seventy two.
single mind and one single body, and that all should, with one consent, as far as they are able, endeavour to preserve their being, and all with one consent seek what is useful to them all.
thus reason finds appearances for divers effects; 'tis a pot with two ears that a man may take by the right or left:--
note.--someone may ask how it would be, if the highest good of those who follow after virtue were not common to all? would it not then follow, as above (four. xxxiv.), that men living in obedience to reason, that is (four.
but though i feel the weight cicero's authority must carry on such a point, i cannot agree with him; i hold, on the contrary, that, for want of enough such changes, the destruction of the state must be hastened.
i would not have an author make it his business to render me attentive: or that he should cry out fifty times oyez! as the heralds do.
at their gloomy sages did i bid them laugh, and whoever had sat admonishing as a black scarecrow on the tree of life.
the conic sections and other curves that can be described on a plane form special branches, and complete the divisions of this, the most comprehensive of all the sciences.
i believe there are a thousand men would have invited them into their families, with very advantageous conditions, or have relieved them where they were, had they known their wants.
recognized, this mode of valuation is at the back of all their logical procedure; through this "belief" of theirs, they exert themselves for their "knowledge," for something that is in the end solemnly christened "the truth."
with a pavesade like a galliot-- canvas spread along the side of a ship of war, in action to screen the movements of those on board.
arrived at tyre, and delivered from fear, they had leisure to turn their thoughts to the loss of their captain, and to give vent to those tears and lamentations that the other more potent passion had till then suspended.
how much more interesting an event is that man's supper who has just been forth in the snow to hunt, nay, you might say, steal, the fuel to cook it with! his bread and meat are sweet.
besides these magisteriall employments in the church, namely apostles, bishops, elders, pastors, and doctors, whose calling was to proclaim christ to the jews, and infidels, and to direct, and teach those that beleeved we read in the new testament of no
and attribute to them all extraordinary events
emotion, which is called a passivity of the soul, is a confused idea, whereby the mind affirms concerning its body, or any part thereof, a force for existence (existendi vis) greater or less than before, and by the presence of which the mind is determined
here do all great sentiments decay: here may only rattle-boned sensations rattle!
disciple that conversed with him, and saw him before, and after his resurrection; and consequently must be one of his originall disciples: whereas they which were not so, can witnesse no more, but that their antecessors said it, and are therefore but
to this so religious conclusion of a pagan i shall only add this testimony of one of the same condition, for the close of this long and tedious discourse, which would furnish me with endless matter: "what a vile and abject thing," says he, "is man, if he
soliman, of the ottoman race, a race not very solicitous of keeping their words or compacts, when, in my infancy, he made his army land at otranto, being informed that mercurino de' gratinare and the inhabitants of castro were detained prisoners, after
one makes the things incongruent, another the incongruity
in short, i am indebted for all that i have to you, who have been to me as a parent; and therefore i have no right to part with anything, unless it be with your approval."
the means of doing it by the shortness of the time; and if the condemned seemed unwilling to submit to the order, they had people ready at hand to execute it either by cutting the veins of the arms and legs, or by compelling them by force to swallow a
in fact, such as have been acquainted with these faintings, proceeding from weakness, say that they are therein sensible of no manner of pain, but rather feel a kind of delight, as in the passage to sleep and best. these are studied and digested deaths.
innocence, in this man, is a quality peculiar, sovereign, constant, uniform, incorruptible, compared with which, it appears in alexander subject to something else subaltern, uncertain, variable, effeminate, and fortuitous.
and time in general-of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility.
chapter thirteen. of the naturall condition of mankind, as concerning their felicity, and misery
i go not your way, ye despisers of the body! ye are no bridges for me to the superman!-
my father lived three-score and fourteen years, my grandfather sixty-nine, my great-grandfather almost fourscore years, without ever tasting any sort of physic; and, with them, whatever was not ordinary diet, was instead of a drug.
very patrimony their own. talent is buried, virtue unknown and vice unpunished, among such a multitude of men who do not know one another, gathered together in one place at the seat of the central administration.
and out of breath, would be in danger in this heat and hurry to precipitate themselves upon some untoward resolution: notwithstanding all this, so it was that he chose to recall the forces he had beyond the mountains and to suffer the enemy to come to
ordinary expense, and that a man cannot absolutely rely upon revenue he hopes to receive, how clear soever the hope may be. for what, said i, if i should be surprised by such or such an accident?
fifteen. of the punishment of cowardice.
no body can be healthful without exercise, neither natural body nor politic; and certainly to a kingdom or estate, a just and honorable war, is the true exercise.
both your goods and you belong to your families, as well those past as those to come; but, further, both your family and goods much more appertain to the public.
intelligence, consent, and meditation of him by whom it is produced, is an opinion evidently false.
there is another virtue, true, perfect, and philosophical, of which i do not speak, and only make use of the word in our common acceptation, much greater than this and more full, which is a force and assurance of the soul, equally despising all sorts of
i have not at all studied to make a book; but one have in some sort studied because i had made it; if it be studying to scratch and pinch now one author, and then another, either by the head or foot, not with any design to form opinions from them, but to
what people, then, is a fit subject for legislation?
"since nothing's single in this mighty place, that can alone beget, alone increase;"
the archer ought first to know at what he is to aim, and then accommodate his arm, bow, string, shaft, and motion to it; our counsels deviate and wander, because not levelled to any determinate end.
and void, because the command to assemble should itself proceed from the law.
let us but listen to it; we apply to ourselves all whereof we have principal need; whoever shall call to memory how many and many times he has been mistaken in his own judgment, is he not a great fool if he does not ever after suspect it?
before god!-now however this god hath died! ye higher men, this god was your greatest danger.
abundance, confronting the wanderer. then he felt inclined to quench a little thirst, and to break off for himself a cluster of grapes.
such a one may have a sight clear enough who looks asquint, and consequently sees what is good, but does not follow it, and sees knowledge, but makes no use of it.
--tied together like dogs; and a wife ought not to be so greedily enamoured of her husband's foreparts, that she cannot endure to see him turn his back, if occasion be.
in both, the pure or a priori element must be treated first, and must be carefully distinguished from that which is supplied from other sources. any other method can only lead to irremediable confusion.
"god's various works perplex the thoughts of men."
plato says also, that prudence is no other thing than the execution of this ordinance; and socrates minutely verifies it in xenophon.
and whereas in the planting of christian religion, the oracles ceased in all parts of the roman empire, and the number of christians encreased wonderfully every day, and in every place, by the preaching of the apostles, and evangelists; a great part of
and aristotle says that in a certain nation, where the women were in common, they assigned the children to their fathers by their resemblance.
a sympathetic action, for instance, is neither called good nor bad, moral nor immoral, in the best period of the romans; and should it be praised, a sort of resentful disdain is compatible with this praise, even at the best, directly the sympathetic
philanthropy is almost the only virtue which is sufficiently appreciated by mankind. nay, it is greatly overrated; and it is our selfishness which overrates it.
upon the breaking and shivering of a great state and empire, you may be sure to have wars.
use of pure reason. hence, too, metaphysics has this singular advantage-an advantage which falls to the lot of no other science which has to do with objects -that, if once it is conducted into the sure path of science, by means of this criticism, it can
subsided. the superior worth of simplicity of life, the enervating and demoralising effect of the trammels and hypocrisies of artificial society, are ideas which have never been entirely absent from cultivated minds since rousseau wrote; and they will in
in truth, the statement that substance is permanent, is tautological.
eleven. it seems to me that there is everywhere an attempt at present to divert attention from the actual influence which kant exercised on german philosophy, and especially to ignore prudently the value which he set upon himself.
upwards:-in spite of the spirit that drew it downwards, towards the abyss, the spirit of gravity, my devil and arch-enemy.
experience , in which alone as given objects they are cognized, conform to my conceptions-and then i am at no loss how to proceed. for experience itself is a mode of cognition which requires understanding.
-or else should there perhaps something strengthening, heart-strengthening, here most proper be? some inspiring text? some solemn exhortation?- ha! up now! honour! moral honour! european honour! blow again, continue, bellows-box of virtue! ha!
prop. nineteen. he who conceives that the object of his love is destroyed will feel pain; if he conceives that it is preserved he will feel pleasure.
"somnia, terrores magicos, miracula, sagas, nocturnos lemures, portentaque thessala,"
but in effect then onely when there is security the lawes of nature oblige in foro interno; that is to say, they bind to a desire they should take place: but in foro externo; that is, to the putting them in act, not alwayes.
the church may lengthen and diversify prayers, according to the necessity of our instruction, for i know very well that it is always the same in substance and the same thing: but yet such a privilege ought to be given to that prayer, that the people
as we call the piling up of the first laws that fall into our hands justice, and their practice and dispensation very often foolish and very unjust; and as those who scoff at and accuse it, do not, nevertheless, blame that noble virtue itself, but only
but places always presuppose intuitions which are to limit or determine them; and we cannot conceive either space or time composed of constituent parts which are given before space or time.
even, however, among those who have recognised its meaning, there are some who deny its value as a conception of political philosophy.
signifies i, we let the lower jaw fall towards the stomach."
had i been accused of a design to fire the temples, to slaughter the priests with impious sword, of plotting the massacre of all honest men, i should yet have been produced in court, and only punished on due confession or conviction.
he was, at the time of my being there, very full of beard, old, and not married.
that are otherwise governed than they,) to desire change.
is now the only morality which has still a significance, which still obtains a hearing.--but it is difficult to preach this morality of mediocrity! it can never avow what it is and what it desires!
if he say, he ought rather to suffer death, then he authorizeth all private men, to disobey their princes, in maintenance of their religion, true, or false; if he say, he ought to bee obedient, then he alloweth to himself, that which hee denyeth to
extended ; and on the other side because i have a distinct idea of my body , as it is onely an extended thing, not thinking , 'tis from hence certain , that i am really distinct from my body , and that i can exist without it.
ay, every leaf and twig and stone and cobweb sparkles now at mid-afternoon as when covered with dew in a spring morning. every motion of an oar or an insect produces a flash of light; and if an oar falls, how sweet the echo!
but because there are punishments consequent, not onely to the transgression of his law, but also to the observing of it, he is in part a cause of the transgression, and therefore cannot reasonably impute the whole crime to the delinquent.
no such matter; he will there end his days, but he will teach posterity the measure of plautus' verses and the true orthography of a latin word.
"extrema per illos justitia excedens terris vestigia fecit."
art thou pure air and solitude and bread and medicine to thy friend? many a one cannot loosen his own fetters, but is nevertheless his friend's emancipator.
there is also some mark of the time of this speciall antichrist, as (mat. twenty four.fifteen.) when that abominable destroyer, spoken of by daniel, (dan. nine.
and the blindness of the blind one, and his seeking and groping, shall yet testify to the power of the sun into which he hath gazed,-did ye know that before?
but a point is neither a solid, nor a surface, nor a line; hence it has no dimensions-that is, it has neither length, breadth, nor thickness.
those within (marriage) despair of getting out tis all swine's flesh, varied by sauces to what friend dare you intrust your griefs twas a happy marriage betwixt a blind wife and a deaf husband unjust judges of their actions, as they are of ours very idea
--but the public and universal testimonies that were given of him after his death (and so will be to all posterity, both of him and all other wicked princes like him), of his tyrannies and abominable deportment, who, of a sound judgment, can reprove them?
prop. thirty. a thing cannot be bad for us through the quality which it has in common with our nature, but it is bad for us in so far as it is contrary to our nature.
perhaps on that spring morning when adam and eve were driven out of eden walden pond was already in existence, and even then breaking up in a gentle spring rain accompanied with mist and a southerly wind, and covered with myriads of ducks and geese, which
'national'--what! a statesman who should do all this, which his people would have to do penance for throughout their whole future, if they had a future, such a statesman would be great, would he?"--"undoubtedly!"
the inclination to goodness, is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the turks, a cruel people, who nevertheless are kind to beasts, and give alms, to
as for some other texts, to prove the popes power over civill soveraignes (besides those of bellarmine;) as that the two swords that christ and his apostles had amongst them, were the spirituall and the temporall sword, which they say st.
our masters stick them, full feathered, in our memories, and there establish them like oracles, of which the letters and syllables are of the substance of the thing.
sun's hazy brush,-this the light dust-cloth,-which retains no breath that is breathed on it, but sends its own to float as clouds high above its surface, and be reflected in its bosom still.
the more we reflect on this subject, the greater appears the distance between pure sensation and the most simple knowledge: it is impossible indeed to conceive how a man, by his own powers alone, without the aid of communication and the spur of necessity,
--for pompey and caesar were but the offsets and continuation of the two others: and i have in my time seen the wisest heads in this kingdom assembled with great ceremony, and at the public expense, about treaties and agreements, of which the true
himself, and one judgment so incessantly subverting another, this favourable proposition was but a mockery, which induced us necessarily to conclude the nullity of the compass and the compasser.
yet--atrocious as it is--they even draw credence for this charge from thee ; i am like to be thought implicated in wickedness on this very account, that i am imbued with thy teachings and stablished in thy ways.
in his presence appears to be a prophet sent from god, was yet deceived by another old prophet, that perswaded him as from the mouth of god, to eat and drink with him.
it is also a common rule in all assemblies, that those of less quality are to be first upon the place, by reason that it is more due to the better sort to make others wait and expect them.
asceticism and puritanism are almost indispensable means of educating and ennobling a race which seeks to rise above its hereditary baseness and work itself upwards to future supremacy.
and if any man by the ingenuity of his owne nature, had attained to any degree of perfection therein, hee was commonly thought a magician, and his art diabolicall.
in fact, the philosopher has long been mistaken and confused by the multitude, either with the scientific man and ideal scholar, or with the religiously elevated, desensualized, desecularized visionary and god-intoxicated man; and even yet when one hears
this fellow, having acquired such dignity, began to disdain their ancient customs, and to buzz into the people's ears the pomp of the other parts of the nation; the first prank he played was to advise a friend of his, whom somebody had offended by sawing
this consideration it is which has made us so willingly to enact and give force to that law, which was never yet seen by any one, by which women are excluded the succession to our crown: and there is hardly a government in the world where it is not
but this also maketh onely for the legislative power of civill soveraigns: for the scribes, and pharisees sat in moses chaire, but moses next under god was soveraign of the people of israel: and therefore our saviour commanded them to doe all that they
when i was in venice in one thousand eight hundred eighteen, at which time the genuine venetian chain was still being made, a goldsmith told me that those who made the catena fina turned blind at thirty.
"for wisdom is not only to be acquired, but to be utilised." --cicero, de finib., i. i.
as yet fully know whether there be any god , or not , 'tis but a slight and (as i may say) metaphysical reason of doubt, which depends only on that opinion of which i am not yet perswaded.
"this tree standeth lonely here on the hills; it hath grown up high above man and beast.
three. when we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear-this is by no means equivalent to asserting
itself, amounts to an entire proof; in that case, there is proof against proof, of which the strongest must prevail, but still with a diminution of its force, in proportion to that of its antagonist.
use, education, example, and custom can do all in all to the establishment of that whereof i am speaking, and with great facility render it common, as by the experience of our civil wars is manifest enough; and whoever could at this time unite us all,
is not an able man, he will generally ruin you.
with wine, from which caesar was very abstinent.
of the place is confirmed by the reason god rendereth of it, which followeth immediately, in that he addeth, "for all the earth is mine," as if he should say, "all the nations of the world are mine;" but it is not so that you are mine, but in a speciall
but changeable am i only, and wild, and altogether a woman, and no virtuous one:
"bouha prou bouha, mas a remuda lous dits quem."
so when i feel pain in my foot , the consideration of physicks instructs me, that this is performed by the help of nerves dispersed through the foot, which from thence being continued like ropes to the very brain, whilst they are drawn in the foot, they
and they that go about by disobedience, to doe no more than reforme the common-wealth, shall find they do thereby destroy it; like the foolish daughters of peleus (in the fable;) which desiring to renew the youth of their decrepit father, did by the
with tenderness and affection, and kept them under no severer discipline than what was absolutely best for them, and had been less kindness to have slackened.
it would be of general service to german authors if they discerned that while a man should, if possible, think like a great mind, he should speak the same language as every other person.
part of the civill law, (for the church that can make laws is the common-wealth,) there bee no other laws divine. whosoever therefore obeyeth his christian soveraign, is not thereby hindred, neither from beleeving, nor from obeying god.
equidem etiam curiam nostram, hostiliam dico, non hanc novam, quae mihi minor esse videtur postquam est maior, solebam intuens, scipionem, catonem, laelium, nostrum vero in primis avum cogitare.
they sang at intervals throughout the night, and were again as musical as ever just before and about dawn.
between one thousand five hundred fifty six and one thousand five hundred sixty three an important incident occurred in the life of montaigne, in the commencement of his romantic friendship with etienne de la boetie, whom he had met, as he tells us, by
one hundred thirty six. the one seeks an accoucheur for his thoughts, the other seeks some one whom he can assist: a good conversation thus originates.
it at the first conversion of the gentiles; and afterwards countenanced, and confirmed, and augmented by the bishops of rome.
tozer one thousand eight hundred ninety five, one thousand nine hundred two, one thousand nine hundred five; confessions, two vols., one thousand seven hundred eighty three; one thousand seven hundred ninety six-ninety, one thousand eight hundred sixty
the generative energy, which, when we are loose, dissipates and makes us unclean, when we are continent invigorates and inspires us.
which without god cannot exist or be conceived.
the only goods he recognises in the universe are food, a female, and sleep: the only evils he fears are pain and hunger.
constitutes the genuine strength of the state.
as to touch it. it may be that in the distance a fish describes an arc of three or four feet in the air, and there is one bright flash where it emerges, and another where it strikes the water; sometimes the whole silvery arc is revealed; or here and
and as a multitude of laws often only hampers justice, so that a state is best governed when, with few laws, these are rigidly administered; in like manner, instead of the great number of precepts of which logic is composed, i believed that the four
i was a little affected; yet was about to leave, when madame de la boetie, as if she foresaw something about to happen, implored me with tears to stay the night. when i consented, he seemed to grow more cheerful.
in short, he sees nothing, but by an image prepared and designed beforehand and the most satisfactory they can invent, not to rouse and awaken his ill humour and choler.
the messenger being gone, the philosopher remarked: what a worthy messenger! what a worthy messenger!"
the impossibility in such a case does not rest upon the conception in itself, but upon the construction of it in space, that is to say, upon the conditions of space and its determinations.
pope would succeed who was hostile to the orsinis, which caused the colonnas to spring up again, and he was not in time to suppress them. this caused the temporal power of the pope to be of little esteem in italy.
other motion, in the stone or metal? and as the first imagination or invention of a particular effect, in all natural operations, is arbitrary, where we consult not experience; so must we also esteem the supposed tie or connexion between the cause and
to do things "railroad fashion" is now the by-word; and it is worth the while to be warned so often and so sincerely by any power to get off its track. there is no stopping to read the riot act, no firing over the heads of the mob, in this case.
xxiv.), who strives to act, to live, and to preserve his being on the basis of seeking his own true advantage; wherefore such an one thinks of nothing less than of death, but his wisdom is a meditation of life. q.e.five hundred.
a small revenge is humaner than no revenge at all. and if the punishment be not also a right and an honour to the transgressor, i do not like your punishing.
oven that bakes your bread, and the necessary furniture and utensils are the chief ornaments; where the washing is not put out, nor the fire, nor the mistress, and perhaps you are sometimes requested to move from off the trap-door, when the cook would
reason, prudence, and the offices of friendship are better found amongst men, and therefore it is that they govern the affairs of the world.
"laborum, nulla mihi nova nunc facies inopinave surgit; omnia praecepi, atque animo mecum ante peregi."
in this france of intellect, which is also a france of pessimism, schopenhauer has perhaps become more at home, and more indigenous than he has ever been in germany; not to speak of heinrich heine, who has long ago been re-incarnated in the more refined
in all seriousness, the innocence of thinkers has something touching and respect-inspiring in it, which even nowadays permits them to wait upon consciousness with the request that it will give them honest answers: for example, whether it be "real" or not,
o my brethren, not long will it be until new peoples shall arise and new fountains shall rush down into new depths.
together without order, find of themselves a means to unite and settle, often better than they could have been disposed by art.
by how much the soul is more empty and without counterpoise, with so much greater facility it yields under the weight of the first persuasion.
pyrrho's hog is here in the same predicament with us; he is not afraid of death, 'tis true, but if you beat him he will cry out to some purpose.
ah, i cast indeed my net into their sea, and meant to catch good fish; but always did i draw up the head of some ancient god.
should be prosperous, numerous and formidable; they are well aware that this is untrue. their first personal interest is that the people should be weak, wretched, and unable to resist them.
what has been done to prevent these evils? crowns have been made hereditary in certain families, and an order of succession has been set up, to prevent disputes from arising on the death of kings.
greatness of soul consists not so much in mounting and in pressing forward, as in knowing how to govern and circumscribe itself; it takes everything for great, that is enough, and demonstrates itself in preferring moderate to eminent things.
ourselves, what several rules and canons natural reason hath drawn, for direction of life, no man is ignorant, eccl. pol. lib. one.
but in the other two destructions, by deluge and earthquake, it is further to be noted, that the remnant of people which hap to be reserved, are commonly ignorant and mountainous people, that can give no account of the time past; so that the oblivion is
we see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are the shining parts, is the soul.
that the divinity may possibly be endowed with attributes, which we have never seen exerted; may be governed by principles of action, which we cannot discover to be satisfied: all this will freely be allowed.
you will judge, sir, how much truth there is in this; and since it is thought that hereabout nothing can be produced in our own dialect but what is barbarous and unpolished, it falls to you, who, besides your rank as the first house in guienne, indeed
the third sort, is of those that may be accounted the left hands of courts; persons that are full of nimble and sinister tricks and shifts, whereby they pervert the plain and direct courses of courts, and bring justice into oblique lines and labyrinths.
prop. fifty seven. any emotion of a given individual differs from the emotion of another individual, only in so far as the essence of the one individual differs from the essence of the other.
the offence, both towards god and in the conscience, would be as great to desire as to do it; and, besides, they are actions so private and secret of themselves, as would be easily enough kept from the knowledge of others, wherein the honour consists, if
note i.--i call a thing past or future, according as we either have been or shall be affected thereby.
flying they buy a cat in a sack they err as much who too much forbear venus they must become insensible and invisible to satisfy us they who would fight custom with grammar are triflers those which we fear the least are, peradventure, most to be fear
the jews that asked our saviour the question, whose wife the woman that had married many brothers, should be, in the resurrection, knew not what were the consequences of immortality; that there shal be no generation, and consequently no marriage, no more
estimations, and that he may be able with a variety of eyes and consciences to look from a height to any distance, from a depth up to any height, from a nook into any expanse.
for which antiquity hath left no name, but patterns only, such as hercules, achilles, theseus. back to thy loath'd cell; and when thou seest the new enlightened sphere, study to know but what those worthies were." t. carew
when i was let out the next morning, i proceeded to finish my errand, and, having put on my mended shoe, joined a huckleberry party, who were impatient to put themselves under my conduct; and in half an hour,-for the horse was soon tackled,-was in the
the conditions of weapons, and their improvement, are; first, the fetching afar off; for that outruns the danger; as it is seen in ordnance and muskets.
though they were the ecstasies of archimedes himself, what then?
him, but that it is easier to sail many thousand miles through cold and storm and cannibals, in a government ship, with five hundred men and boys to assist one, than it is to explore the private sea, the atlantic and pacific ocean of one's being alone.-
commanded to bee taught." by which it is manifest, that an opinion publiquely appointed to bee taught, cannot be haeresie; nor the soveraign princes that authorize them, haeretiques.
it is not so much that they will go, as it is that they cannot stand still: like a rolling stone that cannot stop till it can go no further.
should say, but not all that they should do. that is, to obey their laws, but not follow their example.
but if he not onely disobey, but also resist a publique minister in the execution of it, then it is a crime; because he might have been righted, (without any breach of the peace,) upon complaint.
different from it. the greatest orator, save one, of antiquity, has left it on record that he always studied his adversary's case with as great, if not with still greater, intensity than even his own.
is it because such opinions are contrary to true religion? that cannot be, if they be true. let therefore the truth be first examined by competent judges, or confuted by them that pretend to know the contrary.
twenty five. self--approval is pleasure arising from a man's contemplation of himself and his own power of action.
proof.--to act absolutely in obedience to virtue is nothing else but to act according to the laws of one's own nature. but we only act, in so far as we understand (three.
"it is very likely you may not," was his answer; "and be sure that one thing which makes me somewhat anxious to recover, and to delay my journey to that place, whither i am already half-way gone, is the thought of the loss both you and that poor man and
sixty. and what stronger instance can be produced of the surprising ignorance and weakness of the understanding than the present? for surely, if there be any relation among objects which it imports to us to know perfectly, it is that of cause and effect.
plato says that melancholy persons are the most capable of discipline, and the most excellent; and accordingly in none is there so great a propension to madness.
from whence we may inferre, that when wee believe any saying whatsoever it be, to be true, from arguments taken, not from the thing it selfe, or from the principles of naturall reason, but from the authority, and good opinion wee have, of him that hath
prop. fifteen. desire arising from the knowledge of good and bad can be quenched or checked by many of the other desires arising from the emotions whereby we are assailed.
as one who does not desire that men should think me better than i am, i will here say this as to the errors of my youth.
the cause must be proportioned to the effect; and if we exactly and precisely proportion it, we shall never find in it any qualities, that point farther, or afford an inference concerning any other design or performance.
prop. ten. the being of substance does not appertain to the essence of man--in other words, substance does not constitute the actual being two of man.
"semianimesque micant digiti, ferrumque retractant;"
its life and its will. this public person, so formed by the union of all other persons, formerly took the name of city , one and now takes that of republic or body politic ; it is called by its members state when passive, sovereign when active, and power
--having been defeated by antipater, when just upon concluding an agreement: "you may impose as heavy and ruinous taxes upon us as you please, but to command us to do shameful and dishonest things, you will lose your time, for it is to no purpose."
your humble servant and brother, montaigne.
fifty six. whoever, like myself, prompted by some enigmatical desire, has long endeavoured to go to the bottom of the question of pessimism and free it from the half-christian, half-german narrowness and stupidity in which it has finally presented itself
sufferings make him revolt against the noble taste which seems to deny suffering.
fed himself. dearness is a good sauce to meat: do but observe how much the manner of salutation, particular to our nation, has, by its facilities, made kisses, which socrates says are so powerful and dangerous for the stealing of hearts, of no esteem.
for the facts registred are alwaies more ancient than such books as make mention of, and quote the register; as these books doe in divers places, referring the reader to the chronicles of the kings of juda, to the chronicles of the kings of israel, to the
by another question, "why is belief in such judgments necessary?"--in effect, it is high time that we should understand that such judgments must be believed to be true, for the sake of the preservation of creatures like ourselves; though they still might
narration, i swell and puff up my subject by voice, motion, vigour, and force of words, and moreover, by extension and amplification, not without some prejudice to the naked truth; but i do it conditionally withal, that to the first who brings me to
necessity reconciles and brings men together; and this accidental connection afterwards forms itself into laws: for there have been such, as savage as any human opinion could conceive, who, nevertheless, have maintained their body with as much health and
seeing that the daughter of sejanus could not be put to death by the law of rome, because she was a virgin, she was, to make it lawful, first ravished by the hangman and then strangled: not only his hand but his soul is slave to the public convenience.
made me spurn this fond love of money underfoot; by which means i am now fallen into a third way of living (i speak what i think of it), doubtless much more pleasant and regular, which is, that i live at the height of my revenue; sometimes the one,
what i mean by desire i have explained in the note to prop. ix. of this part; beyond these three one recognize no other primary emotion; one will show as i proceed, that all other emotions arise from these three.
the emphasis of facts and persons in my thought has nothing to do with time. and so always the soul's scale is one, the scale of the senses and the understanding is another. before the revelations of the soul, time, space and nature shrink away.
pazatas, until the destruction of the persian empire by alexander.
all languages and literatures are full of general observations on life, both as to what it is, and how to conduct oneself in it; observations which everybody knows, which everybody repeats, or hears with acquiescence, which are received as truisms, yet of
the pond rises and falls, but whether regularly or not, and within what period, nobody knows, though, as usual, many pretend to know. it is commonly higher in the winter and lower in the summer, though not corresponding to the general wet and dryness.
"ut omnium rerum, sic litterarum quoque, intemperantia laboramus."
valour and fortune as to make the others yield.
"at the battery of the walls, performed with a terrible noise, the defenders began to fear and tremble."--idem, ibid., five.
"vitamque sub dio, et trepidis agat in rebus."
consequence, objectively, valid the empirical cognition of the relations of time.
story. secondly, there is truth in respect of the deductions from it. the more true deductions we have from a given conception, the more criteria of its objective reality.
thus did zarathustra relate his dream, and then was silent: for as yet he knew not the interpretation thereof. but the disciple whom he loved most arose quickly, seized zarathustra's hand, and said:
the senate awarded the prize of eloquence to tiberius; he refused it, esteeming that though it had been just, he could derive no advantage from a judgment so partial, and that was so little free to judge.
and of these, some be capitall, some lesse than capitall. capitall, is the infliction of death; and that either simply, or with torment. lesse than capitall, are stripes, wounds, chains, and any other corporall paine, not in its own nature mortall.
themselves but scholars and specialists, that is very evident!
neighbor, and also not keep his side in repair. the only cooperation which is commonly possible is exceedingly partial and superficial; and what little true cooperation there is, is as if it were not, being a harmony inaudible to men.
--to request him of courtesy, to deliver up his prisoner to her, as he accordingly did, the gentlemen of france never denying anything to ladies.
the goods of the father, of which he is really the master, are the ties which keep his children in dependence, and he may bestow on them, if he pleases, no share of his property, unless they merit it by constant deference to his will.
is it a pure a priori, or is it an empirical intuition? if the latter, then neither an universally valid, much less an apodeictic proposition can arise from it, for experience never can give us any such proposition.
the body is a big sagacity, a plurality with one sense, a war and a peace, a flock and a shepherd.
lemma six. if certain bodies composing an individual be compelled to change the motion, which they have in one direction, for motion in another direction, but in such a manner, that they be able to continue their motions and their mutual communication in
he then put the dead man in a hollow tree at his head-for he wanted to protect him from the wolves-and laid himself down on the ground and moss. and immediately he fell asleep, tired in body, but with a tranquil soul.
four wallace, p. one hundred forty five.
wickedness contrives torments against itself:
louis's foreign expedition, seeing the king and whole army upon the point of returning into france, leaving the affairs of religion imperfect, took a resolution rather to go into paradise; wherefore, having taken solemn leave of his friends, he charged
and compounded of bones , nerves , muscles , veins , blood , and skin ; so that, tho there were no mind in it, yet it would perform all those motions which now are in it (those only excepted which proceed from the will , and consequently from the mind ) i
one mean to inquire if, in the civil order, there can be any sure and legitimate rule of administration, men being taken as they are and laws as they might be.
"so that all living things, men and animals, wild or tame, and fish and gaudy fowl, rush to this flame of love." --virgil, georg., iii. two hundred forty four.
alone, in the sight of every one, into the enemy's army, where he was presently cut to pieces.
'tis no great wonder if we understand not them, when we do not understand a basque or a troglodyte. and yet some have boasted that they understood them, as apollonius tyanaus, melampus, tiresias, thales, and others.
first, by presumption of false principles; as when men from having observed how in all places, and in all ages, unjust actions have been authorised, by the force, and victories of those who have committed them; and that potent men, breaking through the
earth, although no longer animated; what changes must take place in the brain to produce waking, sleep, and dreams; how light, sounds, odors, tastes, heat, and all the other qualities of external objects impress it with different ideas by means of the
and it is a vanity of the same stamp to desire to be something else than what we are; the effect of such a desire does not at all touch us, forasmuch as it is contradicted and hindered in itself.
wretchedness. our life is frittered away by detail. an honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. simplicity, simplicity, simplicity!
but be our experience in particulars what it may, no man ever forgot the visitations of that power to his heart and brain, which created all things anew; which was the dawn in him of music, poetry, and art; which made the face of nature radiant with
had we been born with a necessity upon us of wearing petticoats and breeches, there is no doubt but nature would have fortified those parts she intended should be exposed to the fury of the seasons with a thicker skin, as she has done the finger-ends and
so, from whatever aspect we regard the question, the right of slavery is null and void, not only as being illegitimate, but also because it is absurd and meaningless. the words slave and right contradict each other, and are mutually exclusive.
as for acquired wit, (i mean acquired by method and instruction,) there is none but reason; which is grounded on the right use of speech; and produceth the sciences. but of reason and science, i have already spoken in the fifth and sixth chapters.
these faculties is to test the judgements made by the pure understanding, and to guard it from sophistical delusion.
explanation--he who runs away, because he sees others running away, or he who fears, because he sees others in fear; or again, he who, on seeing that another man has burnt his hand, draws towards him his own hand, and moves his body as though his own were
two hundred nineteen. the practice of judging and condemning morally, is the favourite revenge of the intellectually shallow on those who are less so, it is also a kind of indemnity for their being badly endowed by nature, and finally, it is an
political questions. it need, therefore, cause no surprise that a work probably written before the discourse on inequality should contain the germs of the theory given in full in the social contract .
but in old times this contest was between subjects, or some classes of subjects, and the government. by liberty, was meant protection against the tyranny of the political rulers.
"omnino si quidquam est decorum, nihil est profecto magis, quam aequabilitas universae vitae, tum singularum actionum, quam conservare non possis, si, aliorum naturam imitans, omittas tuam."
a gentleman of my country, marvellously tormented with the gout, being importuned by his physicians totally to abstain from all manner of salt meats, was wont pleasantly to reply, that in the extremity of his fits he must needs have something to quarrel
account, tho these general things as eyes, head, hands, c.
the house being gone, he looked at what there was left.
sown the knowledge of a great many vices amongst their neighbours, and who were much greater masters in all sorts of mischief than they) did not exercise this sort of revenge without a meaning, and that it must needs be more painful than theirs, they
their external cause, not from their own. contrariwise, whatsoever perfection is possessed by substance is due to no external cause; wherefore the existence of substance must arise solely from its own nature, which is nothing else but its essence.
a gallery of sculpture teaches more austerely the same lesson. as picture teaches the coloring, so sculpture the anatomy of form.
if finally the prince should come to have a particular will more active than the will of the sovereign, and should employ the public force in his hands in obedience to this particular will, there would be, so to speak, two sovereigns, one rightful and the
yet even in the old testament, if you listen to david's harp, you shall hear as many hearse-like airs as carols; and the pencil of the holy ghost hath labored more in describing the afflictions of job, than the felicities of solomon.
"ardent still, she retired, fatigued, but not satisfied." --juvenal, vi. one hundred twenty eight.
in government reside the intermediate forces whose relations make up that of the whole to the whole, or of the sovereign to the state.
'tis oft-times quite otherwise; and, most commonly, we find ourselves more taken with the running up and down, the games, and puerile simplicities of our children, than we do, afterwards, with their most complete actions; as if we had loved them for our
and this goes so far, that even those who cannot enjoy this pleasure immediately, nor can believe those miraculous events, of which they are informed, yet love to partake of the satisfaction at second-hand or by rebound, and place a pride and delight in
it is not, perhaps, that we have not some real knowledge in us; but 'tis by chance; forasmuch as errors are received into our soul by the same way, after the same manner, and by the same conduct, it has not wherewithal to distinguish them, nor wherewithal
in this trinity on earth the unity is not of the thing; for the spirit, the water, and the bloud, are not the same substance, though they give the same testimony: but in the trinity of heaven, the persons are the persons of one and the same god, though
i will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it?
some, either from having been linked to vice by a natural propension or long practice, cannot see its deformity.
when at a season of grievous scarcity a forced sale, disastrous as it was unjustifiable, was proclaimed, and threatened to overwhelm campania with starvation, i embarked on a struggle with the prtorian prefect in the public interest, i fought the case at
then happened that which made me lighter: for the dwarf sprang from my shoulder, the prying sprite! and it squatted on a stone in front of me. there was however a gateway just where we halted.
man himself is to the discerning one: the animal with red cheeks.
ill-made: "neither is this," said he, turning to the soldiers who guarded him, "according to military discipline." and to niger, who exhorted him to keep his head firm: "do but thou strike as firmly," said he.
xli.); that is, it will always possess the same properties of an adequate idea (two. def.
--should be pressed to death in a crowd as that duke was at the entry of pope clement, my neighbour, into lyons?-- montaigne speaks of him as if he had been a contemporary neighbour, perhaps because he was the archbishop of bordeaux.
is there more noise or confusion in the scolding of herring-wives than in the public disputes of men of this profession? i had rather my son should learn in a tap-house to speak, than in the schools to prate.
many have made witty invectives against usury. they say that it is a pity, the devil should have god's part, which is the tithe. that the usurer is the greatest sabbath-breaker, because his plough goeth every sunday.
this specious reasoning is nevertheless false.
because the female is capable of conceiving, and de facto is commonly with child again, and brings forth too a new birth, long before the former is out of a dependency for support on his parents help, and able to shift for himself, and has all the
these things might appear strange, had it not been a general practice in all ages not only to extend the concern of ourselves beyond this life, but, moreover, to fancy that the favour of heaven does not only very often accompany us to the grave, but has
i have also known in my time some men's writings found fault with for being purely human and philosophical, without any mixture of theology; and yet, with some show of reason, it might, on the contrary, be said that the divine doctrine, as queen and
geneva boasts nothing but men; such a sight has nevertheless a value of its own, and those who have a taste for it are well worth the admirers of all the rest.
for if the judgement is analytical, be it affirmative or negative, its truth must always be recognizable by means of the principle of contradiction.
clemency; and the prudence of preserving and governing ourselves is roused by our fear; and how many brave actions by ambition! how many by presumption! in short, there is no brave and spiritual virtue without some irregular agitation.
but that honor, perhaps were not fit for monarchies; except it be in the person of the monarch himself, or his sons; as it came to pass in the times of the roman emperors, who did impropriate the actual triumphs to themselves, and their sons, for such
gloomy is the night, gloomy are the ways of zarathustra. come, thou cold and stiff companion! i carry thee to the place where i shall bury thee with mine own hands.
the sciences, are small power; because not eminent; and therefore, not acknowledged in any man; nor are at all, but in a few; and in them, but of a few things.
no man in civil society can be exempted from the laws of it: for if any man may do what he thinks fit, and there be no appeal on earth, for redress or security against any harm he shall do; i ask, whether he be not perfectly still in the state of nature,
"quanto quisque sibi plum negaverit, a diis plum feret: nil cupientium nudus castra peto . . . . multa petentibus desunt multa."
with pleasure. this is confirmed by experience. for custom and religion are not the same among all men, but that which some consider sacred others consider profane, and what some consider honourable others consider disgraceful.
honour, and order. the reasons whereof, are the same which are alledged in the precedent chapter, for the same rights, and consequences of soveraignty by institution.
when any one contradicts me, he raises my attention, not my anger: i advance towards him who controverts, who instructs me; the cause of truth ought to be the common cause both of the one and the other. what will the angry man answer?
equals against numerous enemies united by the common hope of plunder, the rich man, thus urged by necessity, conceived at length the profoundest plan that ever entered the mind of man: this was to employ in his favour the forces of those who attacked him,
who that has heard a strain of music feared then lest he should speak extravagantly any more forever?
thus the suspension of the legislative authority is in no sense its abolition; the magistrate who silences it cannot make it speak; he dominates it, but cannot represent it. he can do anything, except make laws.
i am sure that i exist, i ask who i am whom i thus know, certainly, the knowledge, of me (precisely taken) depends not on those things, whose existence i am yet ignorant of; and therefore not on any other things that i can feign by my imagination .
according as its distance from the centre is less than, greater than, or equal to, the radius.
"i saw, the other day, a horse struggling against his bit, rush like a thunderbolt."--ovid, amor., iii. four, thirteen.
that i am a thinking thing . and tho perhaps (or, as i shall shew presently, 'tis certain ) i have a body which is very nighly conjoyned to me, yet because on this side i have a clear and distinct idea of my self, as i am only a thinking thing, not
not, than he that really and truely knows a thing. wherefore this light may be the cause of defending and holding an opinion obstinately , but never of knowing an opinion truly .
"virtue concealed little differs from dead sloth." --horace, od., iv. nine, twenty nine.
also, when discords, and quarrels, and factions are carried openly and audaciously, it is a sign the reverence of government is lost.
from deception arising from avarice, fraud and self-interest.
in vertue of the popes ordination. all lawfull power is of god, immediately in the supreme governour, and mediately in those that have authority under him: so that either hee must grant every constable in the state, to hold his office in the right of god;
these six classes were subdivided into one hundred and ninety-three other bodies, called centuries, which were so divided that the first class alone comprised more than half of them, while the last comprised only one.
the determinations of a substance, which are only particular modes of its existence, are called accidents.
gold doth his breath exhale, and golden rain: so doth his heart desire. what are ashes and smoke and hot dregs to him!
if we must study, let us study what is suitable to our present condition, that we may answer as he did, who being asked to what end he studied in his decrepit age, "that i may go out better," said he, "and at greater ease."
which tend to its preservation; and which man has thus been determined to perform.
rest of mankind. so that the end and measure of this power, when in every man's hands in the state of nature, being the preservation of all of his society, that is, all mankind in general, it can have no other end or measure, when in the hands of the
sect. one hundred fifty eight. salus populi suprema lex, is certainly so just and fundamental a rule, that he, who sincerely follows it, cannot dangerously err.
the character of the emperor julian was censured, when montaigne was at rome in one thousand five hundred eighty one, by the master of the sacred palace, who, however, as montaigne tells us in his journal (ii.
though when i say despised, i mean it as for belief; for otherwise, the spreading, or publishing, of them, is in no sort to be despised. for they have done much mischief; and i see many severe laws made, to suppress them.
is only desired to restrain the employment of them against the prevailing opinion: against the unprevailing they may not only be used without general disapproval, but will be likely to obtain for him who uses them the praise of honest zeal and righteous
is it not here as in matter of books, that sell better and become more public for being suppressed? for my part, one will take aristotle at his word, who says, that "bashfulness is an ornament to youth, but a reproach to old age."
"for when they sometimes engage in love's battle, his sterile ardour lights up but as the flame of a straw." --virgil, georg., iii. ninety eight.
o my brethren, concerning the stars and the future there hath hitherto been only illusion, and not knowledge; and therefore concerning good and evil there hath hitherto been only illusion and not knowledge!
but pure conceptions of the understanding, when compared with empirical intuitions, or even with sensuous intuitions in general, are quite heterogeneous, and never can be discovered in any intuition.
what remedy? 'tis the place of my birth, and that of most of my ancestors; they have here fixed their affection and name.
division conclude the depth of my sense by its obscurity concluding no beauty can be greater than what they see condemn all violence in the education of a tender soul condemn the opposite affirmation equally condemnations have i seen more criminal than
he cannot avoid owning that the senses are the sovereign lords of his knowledge; but they are uncertain, and falsifiable in all circumstances; 'tis there that he is to fight it out to the last; and if his just forces fail him, as they do, to supply that
and to the worship, which naturally men conceived fit to bee used towards their gods, namely oblations, prayers, thanks, and the rest formerly named; the same legislators of the gentiles have added their images, both in picture, and sculpture; that the
but before venturing upon this sea, in order to explore it in its whole extent, and to arrive at a certainty whether anything is to be discovered there, it will not be without advantage if we cast our eyes upon the chart of the land that we are about to
which we did not belong; and precisely the most spiritual of us, who are most difficult to nourish, know the dangerous dyspepsia which originates from a sudden insight and disillusionment about our food and our messmates--the after-dinner nausea.
they want to hear nothing of any one walking above their heads; and so they put wood and earth and rubbish betwixt me and their heads.
the most lively thought is still inferior to the dullest sensation.
the "crito" may also be regarded as a sort of appendage to the "apology", in which socrates, who has defied the judges, is nevertheless represented as scrupulously obedient to the laws.
these things considered, the texts that mention eternall fire, eternal torments, or the word that never dieth, contradict not the doctrine of a second, and everlasting death, in the proper and naturall sense of the word death.
when wilt thou drink this drop of dew that fell down upon all earthly things,-when wilt thou drink this strange soul-
and in the presence of a great auditory, to disengage himself from a nice argument that was propounded to him.
the principle of these is: in all phenomena the real, that which is an object of sensation, has intensive quantity, that is, has a degree.
note) increases or aids a man's power of activity, it may easily be shown in like manner, that a man affected by pleasure has no desire further than to preserve it, and his desire will be in proportion to the magnitude of the pleasure.
my residence was more favorable, not only to thought, but to serious reading, than a university; and though i was beyond the range of the ordinary circulating library, i had more than ever come within the influence of those books which circulate round the
how many men has she extinguished in the beginning of their progress, of whom we have no knowledge, who brought as much courage to the work as they, if their adverse hap had not cut them off in the first sally of their arms?
the soul indeed is exercised therein; but the body, the care of which i must withal never neglect, remains in the meantime without action, and grows heavy and sombre. i know no excess more prejudicial to me, nor more to be avoided in this my declining age.
the lacedaemonian women, more virgins when wives than our daughters are, saw every day the young men of their city stripped naked in their exercises, themselves little heeding to cover their thighs in walking, believing themselves, says plato,
things of this nature require not time and study, but onely common experience, and a good naturall wit; whereof no man thinks himselfe unprovided: whereas the knowledge, of right and wrong, which is no lesse difficult, there is no man will pretend to,
being amongst them a great part, and probably the greatest part, that no longer than they saw great miracles, or (which is equivalent to a miracle) great abilities, or great felicity in the enterprises of their governours, gave sufficient credit, either
to do this in any sufficient manner, many stoic, as well as christian elements require to be included.
let them discriminate between what they remember and what they dreamed, call a spade a spade, give us facts, and honor their own senses with trust.
xxviii.); he does so by regarding the object of his love as present, and by affecting it as far as he can pleasurably; this endeavour is greater in proportion as the love is greater, and so also is the endeavour to bring about that the beloved should
some years ago, the state met me in behalf of the church, and commanded me to pay a certain sum toward the support of a clergyman whose preaching my father attended, but never i myself. "pay it," it said, "or be locked up in the jail." i declined to pay.
they were endued with the spirit of godlinesse.
"bareheaded he marched in snow, exposed to pouring rain and the utmost rigour of the weather."--silius italicus, i. two hundred fifty.
(b) space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible.
the grand, leading principle, towards which every argument unfolded in these pages directly converges, is the absolute and essential importance of human development in its richest diversity.--wilhelm von humboldt: sphere and duties of government .
there is, as i remember, a passage in xenophon where he tells us that we ought so much the more seldom to call upon god, by how much it is hard to compose our souls to such a degree of calmness, patience, and devotion as it ought to be in at such a time;
two in contradistinction to the metaphysic of ethics. this work was never published.
"neither amenable to their own affections, nor those of others." --tacitus, annal., xiii. forty five.
twenty six.thirty.) that david made hashabiah and his brethren, hebronites, officers of israel among them westward, "in all businesse of the lord, and in the service of the king."
extremity those things which were dearest to us during the time of our life?
the souls of emperors and cobblers are cast in the same mould; the weight and importance of the actions of princes considered, we persuade ourselves that they must be produced by some as weighty and important causes; but we are deceived; for they are
parts, and animate by his breath all the wheels of that stupendous machine.
to perform the rest, proportionably to the wrong he himself only knows he has done to each.
'was that-life?' will i say unto death. 'well! once more!'
a dull or narrow-minded person, to whom nothing is wanting but a proper degree of understanding, may be improved by tuition, even so far as to deserve the epithet of learned.
hitherto hath been shewn what the pastors of the church are; what are the points of their commission (as that they were to preach, to teach, to baptize, to be presidents in their severall congregations;) what is ecclesiasticall censure, viz.
the juncture and thickness of the place where they were conjoined was not above four fingers, or thereabouts, so that if you thrust up the imperfect child you might see the navel of the other below it, and the joining was betwixt the paps and the navel.
permitted to enjoy my retirement without interruption than to any who might offer me the highest earthly preferments.
since i pretend to nothing but the reputation of having got nothing or dissipated nothing, conformably to the rest of my life, improper either to do good or ill of any moment, and that i only desire to pass on, i can do it, thanks be to god, without any
and "he who cannot bless shall learn to curse!"-this clear teaching dropt unto me from the clear heaven; this star standeth in my heaven even in dark nights.
alexander returned her thanks for all the rest; but, to give leisure for the accomplishment of her last demand, he detained her thirteen days in that place, which were spent in royal feasting and jollity, for the welcome of so courageous a princess.
but in other directions, even from this point, i could not see over or beyond the woods which surrounded me. it is well to have some water in your neighborhood, to give buoyancy to and float the earth.
for if even the complete intuition of a determinate space or time is thoroughly real, that is, if no part thereof is empty, yet because every reality has its degree, which, with the extensive quantity of the phenomenon unchanged, can diminish through
'tis no great attempt to take one of them in hand, and i give over at pleasure; for they have no sequence or dependence upon one another.
it is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we form a priori of things; but we seek to widen the range of our a priori knowledge.
our senses are not only depraved, but very often stupefied by the passions of the soul; how many things do we see that we do not take notice of, if the mind be occupied with other thoughts?
being a free man, he is never let loose to the disposure of his own will (because he knows no bounds to it, has not understanding, its proper guide) but is continued under the tuition and government of others, all the time his own understanding is
for as to the generation, god hath ordained to man a helper; and there be alwayes two that are equally parents: the dominion therefore over the child, should belong equally to both; and he be equally subject to both, which is impossible; for no man can
but in this representation we cannot find any knowledge of the subject, and therefore also no empirical knowledge, that is, experience.
greater or less difficulty, be brought to assume another form.
judicature, of election of officers, and of doing whatsoever he shall think necessary for the publique good.
itself but the form. all conceptions, therefore, and with them all principles, however high the degree of their a priori possibility, relate to empirical intuitions, that is, to data towards a possible experience.
and there it was not possible to add anything to the care he had to provide me the most able tutors, with all other circumstances of education, reserving also several particular rules contrary to the college practice; but so it was, that with all these
hurry on undoubtingly in our course. this, however, may be avoided, if we are sufficiently cautious in the construction of our fictions, which are not the less fictions on that account.
"false honour pleases, and calumny affrights, the guilty and the sick."--horace, ep., i. sixteen, eighty nine.
yet for all this heavy disposition of mine, my mind, when retired into itself, was not altogether without strong movements, solid and clear judgments about those objects it could comprehend, and could also, without any helps, digest them; but, amongst
verily, said he unto his disciples, a little while, and there cometh the long twilight. alas, how shall i preserve my light through it!
i form circles around me and holy boundaries; ever fewer ascend with me ever higher mountains: i build a mountain-range out of ever holier mountains.-
less afraid to die. i had already gone so far as only to love life for life's sake, but my pain will dissolve this intelligence; and god grant that in the end, should the sharpness of it be once greater than i shall be able to bear, it does not throw me
sect. thirty eight. the same measures governed the possession of land too: whatsoever he tilled and reaped, laid up and made use of, before it spoiled, that was his peculiar right; whatsoever he enclosed, and could feed, and make use of, the cattle and
the government itself, which is only the mode which the people have chosen to execute their will, is equally liable to be abused and perverted before the people can act through it.
explanation--we are nevertheless generally accustomed to oppose pride to humility, but in that case we pay more attention to the effect of either emotion than to its nature. we are wont to call proud the man who boasts too much (three. xxx.
"then be angry, when there is anything unjustly decreed against thee alone."--seneca, ep., ninety one.
and 'tis what i am angry at myself for, as i am for all other opinions that are incommodious to me; which i would not so much care to have vigorous and learned, as i would have them easy and convenient for life, they are true and sound enough, if they are
but to know the great dead is not given from a gilded name alone; nay, ye all alike must lie forgotten, 'tis not you that fame makes known.
for although confidence and joy are pleasurable emotions, they nevertheless imply a preceding pain, namely, hope and fear.
also there is a bar across the entrance of our every cove, or particular inclination; each is our harbor for a season, in which we are detained and partially land-locked.
one hundred ninety three. quidquid luce fuit, tenebris agit: but also contrariwise.
superior genius to strive to proceed farther, by contributing, each according to his inclination and ability, to the experiments which it would be necessary to make, and also by informing the public of all they might discover, so that, by the last
all private estates of land proceed originally from the arbitrary distribution of the soveraign
but at different or several times the ideas of the sun may be diverse, as if at one time we look at it with our bare eye, at an other time through a teloscope; but astronomical arguments do not make the idea of the sun greater or less, but they rather
"the memory of private right remaining even amid public dissensions."--livy, xxv. eighteen.
doctrine of a real will arises first in connection with politics, and is only transferred thence to moral philosophy.
and who would take upon him to give a reason that arius and his pope leo, the principal heads of the arian heresy, should die, at several times, of so like and strange deaths (for being withdrawn from the disputation by a griping in the bowels, they both
the world is too well instructed in, and too forward to allow of, this way of dissolving of governments, to need any more to be said of it; and there wants not much argument to prove, that where the society is dissolved, the government cannot remain; that
xxi.); that is, there is no real distinction between this idea and the emotion or idea of the modification of the body, save in conception only.
now a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the
the indescribable innocence and beneficence of nature,-of sun and wind and rain, of summer and winter,-such health, such cheer, they afford forever!
therykion, notwithstanding, thought himself in the right, and did his own business; and cleomenes afterwards did the same, but not till he had first tried the utmost malevolence of fortune.
the whole, from which i hope those hesitating will derive satisfaction; for it appears to me that the reasonings are so mutually connected in these treatises, that, as the last are demonstrated by the first which are their causes, the first are in their
'tis self evident, that 'tis one thing to see a lion and at the same time to fear him, and an other thing only to see him.
an image (in the most strict signification of the word) is the resemblance of some thing visible: in which sense the phantasticall formes, apparitions, or seemings of visible bodies to the sight, are onely images; such as are the shew of a man, or other
the isosceles and scalenum are distinguished by boundaries more exact than vice and virtue, right and wrong.
these rags in bales, of all hues and qualities, the lowest condition to which cotton and linen descend, the final result of dress,-of patterns which are now no longer cried up, unless it be in milwaukie, as those splendid articles, english, french, or
it has been well for me that no sickness has yet discomposed her: at every charge made upon me, i preserve my utmost opposition and defence; by which means the first that should rout me would keep me from ever rallying again.
however, as there have always been a prince and civil laws, this double power and conflict of jurisdiction have made all good polity impossible in christian states; and men have never succeeded in finding out whether they were bound to obey the master or
and by clandestine surreption, than by consent fraudulently obtained.
the one relates to the objects of the pure understanding, and is intended to demonstrate and to render comprehensible the objective validity of its a priori conceptions; and it forms for this reason an essential part of the critique.
one would be more justified in calling them the unaesthetic sex than the beautiful.
if the teachers of mankind are to be cognisant of all that they ought to know, everything must be free to be written and published without restraint.
three. all relations of thought in judgements are those (a) of the predicate to the subject; (b) of the principle to its consequence; (c) of the divided cognition and all the members of the division to each other.
the first language of mankind, the most universal and vivid, in a word the only language man needed, before he had occasion to exert his eloquence to persuade assembled multitudes, was the simple cry of nature.
there is naturally contention and brawling betwixt them and us; and the strictest friendship we have with them is yet mixed with tumult and tempest.
consequently it is a synthesis of that which though heterogeneous, is represented as connected a priori. this combination-not an arbitrary one-i entitle dynamical because it concerns the connection of the existence of the manifold.
die, but, moreover, seek it at need, of which elephants have given many examples.
two hundred five. the dangers that beset the evolution of the philosopher are, in fact, so manifold nowadays, that one might doubt whether this fruit could still come to maturity.
cyrus, that so renowned king, amongst the other qualities by which he claimed to be preferred before his brother artaxerxes, urged this excellence, that he could drink a great deal more than he.
life, etc.: j. h. fuessli, remarks on the writings and conduct of jean jacques rousseau, one thousand seven hundred sixty seven; stael-holstein (baroness de rocco), letters on the work and character of jean jacques rousseau (translation), one thousand
those that disagreed in politiques; and after between the dissenters about the liberty of religion; which have so instructed men in this point of soveraign right, that there be few now (in england,) that do not see, that these rights are inseparable, and
if in middle-class life an ever-ready distrust is regarded as the sign of a "bad character," and consequently as an imprudence, here among us, beyond the middle-class world and its yeas and nays, what should prevent our being imprudent and saying: the
diverted from the deep meditation, which the learning of truth, not onely in the matter of naturall justice, but also of all other sciences necessarily requireth, receive the notions of their duty, chiefly from divines in the pulpit, and partly from such
while the sceptic insists upon these topics, he shows his force, or rather, indeed, his own and our weakness; and seems, for the time at least, to destroy all assurance and conviction.
is scarce to be reckoned in, as any, or at most, but a very small part of it; so little, that even amongst us, land that is left wholly to nature, that hath no improvement of pasturage, tillage, or planting, is called, as indeed it is, waste; and we shall
lo, i am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is the superman.-
if he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree, that is wounded itself, when it gives the balm.
his profession required it of him, he elevated to a place far above all the rest, as the greatest of the great. they were penn, howard, and mrs. fry. every one must feel the falsehood and cant of this.
imagination; there is nothing more royal; he hears talk of his master once a year, as of a king of persia, without taking any further recognition of him, than by some remote kindred his secretary keeps in some register.
neither do the stoics pretend that the soul of their philosopher need be proof against the first visions and fantasies that surprise him; but, as to a natural subjection, consent that he should tremble at the terrible noise of thunder, or the sudden
the government is on a small scale what the body politic which includes it is on a great one.
branches, and afterwards learnt to plaster them over with mud and clay. this was the epoch of a first revolution, which established and distinguished families, and introduced a kind of property, in itself the source of a thousand quarrels and conflicts.
and the nile, yet our contemporary. when i paused to lean on my hoe, these sounds and sights i heard and saw anywhere in the row, a part of the inexhaustible entertainment which the country offers.
"happy is he who could discover the causes of things, and place under his feet all fears and inexorable fate, and the sound of rapacious acheron: he is blest who knows the country gods, and pan, and old sylvanus, and the sister nymphs."--virgil, georg.,
activity, by which he was able to resist them. so readily and universally do we acknowledge a uniformity in human motives and actions as well as in the operations of body.
there is an old heavy, heavy, booming-clock: it boometh by night up to thy cave:-
which things it being indifferent , it easily declines from what is true and good ; and consequently i am deceived and commit sin .
for joys all want themselves, therefore do they also want grief! o happiness, o pain! oh break, thou heart! ye higher men, do learn it, that joys want eternity.
the greatest certainty. wherein, therefore, consists the difference between such a fiction and belief? it lies not merely in any peculiar idea, which is annexed to such a conception as commands our assent, and which is wanting to every known fiction.
it has been observed that personal taxes and duties on the necessaries of life, as they directly trespass on the right of property, and consequently on the true foundation of political society, are always liable to have dangerous results, if they are not
to what end did those men who have, with a firm resolution, destroyed themselves, turn away their faces that they might not see the blow that was by themselves appointed?
our outward and inward structure is full of imperfection; but there is nothing useless in nature, not even inutility itself; nothing has insinuated itself into this universe that has not therein some fit and proper place.
malice sucks up the greatest part of its own venom malicious kind of justice man (must) know that he is his own man after who held out his pulse to a physician was a fool man can never be wise but by his own wisdom man may say too much even upon the best
but when the heat of the conflict was over, without giving a complete victory to any party, and each church or sect was reduced to limit its hopes to retaining possession of the ground it already occupied; minorities, seeing that they had no chance of
the first councell for setling the canonicall scripture, that is extant, is that of laodicea, can. fifty nine.
it is a demonstrated doctrine, and everything in it must be certain completely a priori.
this they have observed, that in stead of a sacerdotall kingdome, translate, a kingdome of priests: for they may as well translate a royall priesthood, (as it is in st. peter) into a priesthood of kings.
xxix.); if contrary, it will be contrary to that which is in harmony with our nature, that is, contrary to what is good--in short, bad.
i was fain to turn out into the paddock an old horse, as he was not to be governed when he smelt a mare: the facility presently sated him as towards his own, but towards strange mares, and the first that passed by the pale of his pasture, he would again
to inform a traveller respecting the place of his ultimate destination, is not to forbid the use of landmarks and direction-posts on the way.
however, i let him keep the ten dollars and the farm too, for i had carried it far enough; or rather, to be generous, i sold him the farm for just what i gave for it, and, as he was not a rich man, made him a present of ten dollars, and still had my ten
signes by inference, are sometimes the consequence of words; sometimes the consequence of silence; sometimes the consequence of actions; sometimes the consequence of forbearing an action: and generally a signe by inference, of any contract, is whatsoever
could so long form different opinions of the same subject; especially when they communicate their views, and each party turn themselves on all sides, in search of arguments which may give them the victory over their antagonists.
how can it be that all should obey, yet nobody take upon him to command, and that all should serve, and yet have no masters, but be the more free, as, in apparent subjection, each loses no part of his liberty but what might be hurtful; to that of another?
plutarch saith well to that purpose: surely (saith he) i had rather a great deal, men should say, there was no such man at all, as plutarch, than that they should say, that there was one plutarch, that would eat his children as soon as they were born; as
the secret thoughts of a man run over all things, holy, prophane, clean, obscene, grave, and light, without shame, or blame; which verball discourse cannot do, farther than the judgement shall approve of the time, place, and persons.
if the extent of dominion be the health of a state (which i by no means think it is, and isocrates pleases me when he instructs nicocles not to envy princes who have large dominions, but those who know how to preserve those which have fallen into their
certainly the great multiplication of virtues upon human nature, resteth upon societies well ordained and disciplined. for commonwealths, and good governments, do nourish virtue grown but do not much mend the deeds.
three weeks and produces freshets. we need to witness our own limits transgressed, and some life pasturing freely where we never wander.
the historians are my right ball, for they are pleasant and easy, and where man, in general, the knowledge of whom i hunt after, appears more vividly and entire than anywhere else:
it is indeed almost certain that rousseau never attempted to put into either of the first two discourses any of the positive content of his political theory.
the liberty which writers praise, is the liberty of soveraigns; not of private men
the women here referred to and who are placed in this wretched position are the inevitable counterbalance to the european lady, with her pretensions and arrogance. hence polygamy is a real benefit to the female sex, taking it as a whole .
nigh the fire i feel heat, and coming too nigh i feel pain, yet there is no reason to perswade me, that in the fire there is any thing like either that heat or that pain, but only that there is something therein, whatever it be, that excites in us those
what hath happened unto me? who ordereth this?-ah, mine angry mistress wisheth it so; she spake unto me. have i ever named her name to you?
other creatures. and were it not for the corruption and vitiousness of degenerate men, there would be no need of any other; no necessity that men should separate from this great and natural community, and by positive agreements combine into smaller and
all that i can imagine could give occasion to this censure is the great and shining lustre of the roman names which we have in our minds; it does not seem likely to us that demosthenes could rival the glory of a consul, proconsul, and proctor of that
xxv.), in so far as the mind imagines external bodies, it has not an adequate knowledge of them. q.e.five hundred.
insolence; a man who has his indignation and his sword, and to whom the weak, the suffering, the oppressed, and even the animals willingly submit and naturally belong; in short, a man who is a master by nature--when such a man has sympathy, well!
the proper, sole, and essential profession of, the french noblesse is that of arms: and 'tis likely that the first virtue that discovered itself amongst men and has given to some advantage over others, was that by which the strongest and most valiant have
therefore i think it may be profitably printed, and more profitably taught in the universities, in case they also think so, to whom the judgment of the same belongeth.
'tis, in truth, a morsel that is to be swallowed without chewing, unless a man be thoroughly resolved; and yet adrian the emperor made his physician mark and encircle on his pap the mortal place wherein he was to stab to whom he had given orders to kill
and as a master in any science, may abandon his scholar, when hee obstinately neglecteth the practise of his rules; but not accuse him of injustice, because he was never bound to obey him: so a teacher of christian doctrine may abandon his disciples that
of these charges the tribunal, there is every ground for believing, honestly found him guilty, and condemned the man who probably of all then born had deserved best of mankind, to be put to death as a criminal.
two. pleasure is the transition of a man from a less to a greater perfection.
the sovereignty of this nature whereof we speak is made known by its independency of those limitations which circumscribe us on every hand. the soul circumscribes all things. as i have said, it contradicts all experience.
reception of good or ill news; the change of principal servants, and the like. an ancient custom, which i think it would not be amiss for every one to revive in his own house; and i find i did very foolishly in neglecting it.
by flattering no irregular passion, it gains few partizans: by opposing so many vices and follies, it raises to itself abundance of enemies, who stigmatize it as libertine profane, and irreligious.
see how these peoples themselves now do just like the traders: they pick up the smallest advantage out of all kinds of rubbish!
i know how very liable we are to delusion in what relates to ourselves, and also how much the judgments of our friends are to be suspected when given in our favor.
to think an object and to cognize an object are by no means the same thing. in cognition there are two elements: firstly, the conception, whereby an object is cogitated (the category); and, secondly, the intuition, whereby the object is given.
himself but a whole kingdom, no bigger than the least touch or prick of a pencil in comparison of the whole, that man alone is able to value things according to their true estimate and grandeur.
it was to restore unto god, by a new covenant, the kingdome, which being his by the old covenant, had been cut off by the rebellion of the israelites in the election of saul.
imperfectly tested expedients of art which he apparently betrays to us.
for what is not, cannot will; that, however, which is in existence-how could it still strive for existence!
such by the subjects. and that which is said in the scripture, "it is better to obey god than men," hath place in the kingdome of god by pact, and not by nature.
"verbaque praevisam rem non invita sequentur;"
they profess not always to deliver their opinions barefaced and apparent to us; they have one while disguised them in the fabulous shadows of poetry, and at another in some other vizor; for our imperfection carries this also along with it, that crude meat
upon, but when he comes to part with his family and friends, he will find something that troubles him within; and though he refrain his tears yet he puts foot in the stirrup with a sad and cloudy countenance.
i willingly fall again into the discourse of the vanity of our education, the end of which is not to render us good and wise, but learned, and she has obtained it.
one. time is not an empirical conception. for neither coexistence nor succession would be perceived by us, if the representation of time did not exist as a foundation a priori.
sometimes i heard four or five at once in different parts of the wood, by accident one a bar behind another, and so near me that i distinguished not only the cluck after each note, but often that singular buzzing sound like a fly in a spider's web, only
physical science, which is built upon certain fundamental experiences.
he defines laws as "acts of the general will," and, agreeing with montesquieu in making law the "condition of civil association," goes beyond him only in tracing it more definitely to its origin in an act of will.
-"do not talk further," answered his animals once more; "rather, thou convalescent, prepare for thyself first a lyre, a new lyre!
"impulse manages all things ill."--statius, thebaid, x. seven hundred four.
benefits bestowed for fear, are not rewards
besides, there cannot be an assembly of many, called together for advice, wherein there be not some, that have the ambition to be thought eloquent, and also learned in the politiques; and give not their advice with care of the businesse propounded, but of
the soul is the perceiver and revealer of truth. we know truth when we see it, let skeptic and scoffer say what they choose.
like the sun will also zarathustra go down: now sitteth he here and waiteth, old broken tables around him, and also new tables-half-written.
one it is probable that no more was meant by those, who denied innate ideas, than that all ideas were copies of our impressions; though it must be confessed, that the terms, which they employed, were not chosen with such caution, nor so exactly defined,
fifty four); and the loose and desultory style is an imitation of the "accustomed manner" in which socrates spoke in "the agora and among the tables of the money-changers."
'tis to be, but not to live, to keep a man's self tied and bound by necessity to one only course; those are the bravest souls that have in them the most variety and pliancy. of this here is an honourable testimony of the elder cato:
for that which the representative doth, as actor, every one of the subjects doth, as author.
"'multo . . . mortem minus ad nos esse putandium, si minus esse potest, quam quod nihil esse videmus.'
more clear and certain than the demonstrations of the geometers had formerly appeared; and yet i venture to state that not only have i found means to satisfy myself in a short time on all the principal difficulties which are usually treated of in
the influence of those objects entirely depends. our senses inform us of the colour, weight, and consistence of bread; but neither sense nor reason can ever inform us of those qualities which fit it for the nourishment and support of a human body.
husband to be above challenges and duels: but he was slain upon a course at tilt, the splinters of the staff of montgomery going in at his beaver.
knowledge of the private actions of an ignorant, unwary man, thereby tells him, what he has done in former time; it seems to him a miraculous thing; but amongst wise, and cautelous men, such miracles as those, cannot easily be done.
it is true, that whatever engagements or promises any one has made for himself, he is under the obligation of them, but cannot, by any compact whatsoever, bind his children or posterity: for his son, when a man, being altogether as free as the father, any
i was thus led to take the liberty of judging of all other men by myself, and of concluding that there was no science in existence that was of such a nature as i had previously been given to believe.
principal works: article in the mercure in answer to one entitled si le monde que nous habitons est une sphere ou une spheroide, one thousand seven hundred thirty eight; le verger de mme.
'tis not enough that a man's will be good; weakness and insufficiency lawfully break a marriage,
ordinary followers ought to challenge no higher conditions, than countenance, recommendation, and protection from wrongs.
as giving is an ambitious and authoritative quality, so is accepting a quality of submission; witness the insulting and quarrelsome refusal that bajazet made of the presents that tamerlane sent him; and those that were offered on the part of the emperor
so that there could not yet bee any controversie concerning the authority to interpret scripture; seeing no man was obliged during his infidelity, to follow any mans interpretation of any scripture, except his soveraigns interpretation of the laws of his
of late it has been so common with me to withdraw my mind from my sences , and i have so throughly consider'd how few things there are appertaining to bodies that are truly perceived, and that there are more things touching mans mind , and yet more
if he does not possess these two qualities, one man will not see the use of things which are and which happen: another will not be thankful for them, even if he does know them.
reason is easier to be understood, than the fancies and intricate contrivances of men, following contrary and hidden interests put into words; for so truly are a great part of the municipal laws of countries, which are only so far right, as they are
like thyself the state is a dissembling dog; like thee doth it like to speak with smoke and roaring-to make believe, like thee, that it speaketh out of the heart of things.
for christian kings have their civill power from god immediately; and the magistrates under him exercise their severall charges in vertue of his commission; wherein that which they doe, is no lesse de jure divino mediato, than that which the bishops doe,
note.--this pleasure can scarcely be felt unalloyed, and without any mental conflict. for (as i am about to show in prop.
i am not so continually there in winter; for my house is built upon an eminence, as its name imports, and no part of it is so much exposed to the wind and weather as this, which pleases me the better, as being of more difficult access and a little remote,
hazard in their hands (of physicians) mark of singular good nature to preserve old age marriage marriage rejects the company and conditions of love melancholy: are there not some constitutions that feed upon it?
but this representation, "i think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility.
law. and this is a cause of many unnecessary processes.
falsa, ad animi assensum, nihil interest: "amongst things that seem, whether true or false, it signifies nothing to the assent of the mind."
for example, in the case of kant, goethe, lichtenberg, jean paul; and indeed when no mention is made of the matter it is merely because the context did not lead up to it.
and therefore, if we would make one continued thing of all this succession of passions, we deceive ourselves.
that is our permanent state. but we are often made to feel that our affections are but tents of a night. though slowly and with pain, the objects of the affections change, as the objects of thought do.
"endeavour to make circumstances subject to me, and not me subject to circumstances." --horace, ep., i. i, nineteen.
enquiring into the cause of which, i find in my self an idea , not only a real and positive one of a god , that is, of a being infinitely perfect , but also (as i may so speak) a negative idea of nothing ; that is to say, i am so constituted between god
let the rate be, even with the merchant himself, somewhat more easy than that he used formerly to pay; for by that means, all borrowers, shall have some ease by this reformation, be he merchant, or whosoever.
"madame,--the last time you honoured me with a visit, you found me at work upon this chapter, and as these trifles may one day fall into your hands, i would also that they testify in how great honour the author will take any favour you shall please to
to reverse all estimates of value--that is what they had to do!
of our courage, that we disown our thoughts, and seek refuge in falsities, to make matters up. we give ourselves the lie, to excuse the lie we have given to another.
afflicted friends; the attendance of pale and blubbering servants; a dark room, set round with burning tapers; our beds environed with physicians and divines; in sum, nothing but ghostliness and horror round about us; we seem dead and buried already.
or: "here i do not trust myself, no door is open to me." or: "even if the door were open, why should i enter immediately?" or: "what is the use of any hasty hypotheses? it might quite well be in good taste to make no hypotheses at all.
only itself can inspire whom it will, and behold! their speech shall be lyrical, and sweet, and universal as the rising of the wind.
the mexicans esteem a low forehead a great beauty, and though they shave all other parts, they nourish hair on the forehead and increase it by art, and have great breasts in so great reputation that they affect to give their children suck over their
we inure ourselves to whatever we are accustomed to; and in so miserable a condition as ours is, custom is a great bounty of nature, which benumbs out senses to the sufferance of many evils.
people gives families leave to separate into unpossessed quarters, and they have room to remove or plant themselves in yet vacant habitations, for the father of the family to become the prince of it; he had been a ruler from the beginning of the infancy
i love the brave: but it is not enough to be a swordsman,-one must also know whereon to use swordsmanship!
last of all thy frantic muse framed a prayer that the peace which reigns in heaven might rule earth also.
at present, as all methods, according to the general persuasion, have been tried in vain, there reigns nought but weariness and complete indifferentism -the mother of chaos and night in the scientific world, but at the same time the source of, or at least
and now i see no necessity why one should assigne any other author of these ideas but my self ; for if they are false , that is, represent things that are not , i know by the light of nature that they proceed from nothing ; that is to say, i harbour them
prop. twenty one. no one can desire to be blessed, to act rightly, and to live rightly, without at the same time wishing to be, act, and to live--in other words, to actually exist.
the mortar on them was fifty years old, and was said to be still growing harder; but this is one of those sayings which men love to repeat whether they are true or not.
and this is his example; "as," says he, "when he relates that a lacedaemonian boy suffered his bowels to be torn out by a fox-cub he had stolen, and kept it still concealed under his coat till he fell down dead, rather than he would discover his theft."
pusillanimity disposeth men to irresolution, and consequently to lose the occasions, and fittest opportunities of action.
"not so desirous of changing as of overthrowing things." --cicero, de offic., ii. i.
how long shall we sit in our porticoes practising idle and musty virtues, which any work would make impertinent?
in france, where they are nourished only on water, they are far from nutritious and are thought nothing of at table. they take up all the same no less ground, and cost at least as much pains to cultivate.
if i have expatiated at such length on this supposed primitive state, it is because i had so many ancient errors and inveterate prejudices to eradicate, and therefore thought it incumbent on me to dig down to their very root, and show, by means of a true
of the same stamp and impudence is the promise of democritus's book: "one am going to speak of all things;" and that foolish title that aristotle prefixes to one of his, order only afforded him a few lucid intervals which he employed in composing his
the athenians";-- herod., v. one hundred five. --and then, again, the places which i revisit, and the books i read over again, still smile upon me with a fresh novelty.
you here depart from your natural propensities and more obvious sentiments; and yet are not able to satisfy your reason, which can never find any convincing argument from experience to prove, that the perceptions are connected with any external objects.
"all things by their own rites proceed, and draw towards their ends, by nature's certain law."
but if a question be put concerning a pentagone , i know i may understand its shape , as i understand the shape , of a chiliogone , without the help of imagination , but i can also imagine it, by applying the eye of my mind to its five sides , and to the
"never yet hath there been a superman. naked have i seen both of them, the greatest and the smallest man:-
easily usurped and more difficult to defend than life, the law ought to pay a greater attention to what is most easily taken away; or finally, because property is the true foundation of civil society, and the real guarantee of the undertakings of
on the other hand, because all representations, whether they have or have not external things for their objects, still in themselves, as determinations of the mind, belong to our internal state; and because this internal state is subject to the formal
at this stage he proceeded, among other things, to pray me again and again, in a most affectionate manner, to give him a place; so that i was apprehensive that his reason might be impaired, particularly when, on my pointing out to him that he was doing
from this not long ago to divert a young prince, i did not tell him that he must, to him that had struck him upon the one cheek, turn the other, upon account of charity; nor go about to represent to him the tragical events that poetry attributes to this
passe through their imagination. and whereas in his succession of mens thoughts, there is nothing to observe in the things they think on, but either in what they be like one another, or in what they be unlike, or what they serve for, or how they serve to
you are no more to concern yourself how the world talks of you, but how you are to talk to yourself.
the men on the freight trains, who go over the whole length of the road, bow to me as to an old acquaintance, they pass me so often, and apparently they take me for an employee; and so i am.
astapa, a city of spain, finding itself weak in walls and defence to withstand the romans, the inhabitants made a heap of all their riches and furniture in the public place; and, having ranged upon this heap all the women and children, and piled them
were it against reason so to get it, when it is impossible to receive hurt by it? and if it be not against reason, it is not against justice; or else justice is not to be approved for good.
correlatives the idea of which meets in the single word "citizen."
the ancients called beauty the flowering of virtue. who can analyze the nameless charm which glances from one and another face and form?
omnino minis est, nec comprehendi ab homine potest; et hoc ipse homo est, "the manner whereby souls adhere to bodies is altogether wonderful, and cannot be conceived by man, and yet this is man."
xi., xiii.), that it affirms the actual existence of its own body, and inasmuch as we understand by perfection the very essence of a thing, it follows that the mind passes to greater or less perfection, when it happens to affirm concerning its own body,
--who could have found out a more subtle invention to secure his safety, than he did to assure his destruction?
"when he has clearly said apollo! he moves his lips, fearful to be heard; he murmurs: o fair laverna, grant me the talent to deceive; grant me to appear holy and just; shroud my sins with night, and cast a cloud over my frauds."--horace, ep., i.
one hundred thirty five. pharisaism is not a deterioration of the good man; a considerable part of it is rather an essential condition of being good.
the large buds, suddenly pushing out late in the spring from dry sticks which had seemed to be dead, developed themselves as by magic into graceful green and tender boughs, an inch in diameter; and sometimes, as i sat at my window, so heedlessly did they
but by the captivity of our understanding, is not meant a submission of the intellectual faculty, to the opinion of any other man; but of the will to obedience, where obedience is due.
don't help them; let them alone; they will handle the matter like people who are afraid of burning their fingers; they dare change neither its seat nor light, nor break into it; shake it never so little, it slips through their fingers; they give it up, be
we are to suppose the same of the many sorts of subtleties and inventions with which beasts secure themselves from, and frustrate, the enterprizes we plot against them.
neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more.
li.), and to this extent differ in nature; lastly, that one and the same man may be differently affected towards the same object, and may therefore be variable and inconstant. q.e.five hundred.
prop. twenty five. the idea of each modification of the human body does not involve an adequate knowledge of the external body.
he should know that the landscape has beauty for his eye because it expresses a thought which is to him good; and this because the same power which sees through his eyes is seen in that spectacle; and he will come to value the expression of nature and not
"they give us a long life, as also they do to crows; they say our soul shall continue long, but that it shall continue always they deny,") who give to souls a life after this, but finite.
fogs and rains and warmer suns are gradually melting the snow; the days have grown sensibly longer; and i see how i shall get through the winter without adding to my wood-pile, for large fires are no longer necessary.
i believe neither the one nor the other touching the rights of the other party; let reason therefore, which is inflexible and without passion, determine when we can avail ourselves of it.
"but, at such an age, you will never return from so long a journey." what care i for that? i neither undertake it to return, nor to finish it my business is only to keep myself in motion, whilst motion pleases me; i only walk for the walk's sake.
for the rest of the long afternoon, perhaps, my meditations are interrupted only by the faint rattle of a carriage or team along the distant highway.
seek to make thy course regular, that men may know beforehand, what they may expect; but be not too positive and peremptory; and express thyself well, when thou digressest from thy rule.
but that i am fond of wisdom, and often too fond, is because she remindeth me very strongly of life!
"give me to drink, and, crown'd with flowers, despise the grave disgrace of being thought unwise."
"quis desiderio sit pudor, aut modus tam cari capitis?"
in the faith of a christian, who is the person beleeved
observe that some of them either had the people hostile to them, or that if the people were friendly they were not able to make sure of the nobility, for without these defects, states are not lost that have enough strength to be able to keep an army in
what i say of physic may generally serve in example for all other sciences.
nor have i reason to complain that he has given me a will larger then my understanding : for seeing the will consists in one thing only, and as it were in an indivisible (viz.
there be two swords amongst christians, the spiritual and temporal; and both have their due office and place, in the maintenance of religion.
the question of superiority between the pope and other bishops the last point hee would prove, is this, "that our saviour christ has committed ecclesiasticall jurisdiction immediately to none but the pope."
of so many parts as make up a sufficiency, patience is the most sufficient. give the capacity of an excellent treble to the chorister who has rotten lungs, and eloquence to a hermit exiled into the deserts of arabia.
summer, for the morning and the evening, or overcast days.
and, in this presupposition, to defy him to call the rich faculties of his soul to his assistance. all means that conduce to health can neither be too painful nor too dear to me.
the other is the maturity and experience of that; if that is our mother tongue, this is our father tongue, a reserved and select expression, too significant to be heard by the ear, which we must be born again in order to speak.
of defects did the spirit of those saviours consist; but into every defect had they put their illusion, their stop-gap, which they called god.
it is the habit of certain minds to give an all-excluding fulness to the object, the thought, the word, they alight upon, and to make that for the time the deputy of the world. these are the artists, the orators, the leaders of society.
member is moved to performe his duty) are the nerves, that do the same in the body naturall; the wealth and riches of all the particular members, are the strength; salus populi (the peoples safety) its businesse; counsellors, by whom all things needfull
respect to any other thing, they will scarce afford me an occasion of erring .
proof.--in so far as we conceive a thing as contingent, we are not affected by the image of any other thing, which asserts the existence of the said thing (four. def.
and from these two opposing interests arises in the city one of three effects: either absolute government, liberty, or license.
granius petronius was taken by scipio in africa: scipio having put the rest to death, sent him word that he gave him his life, for he was a man of quality and quaestor, to whom petronius sent answer back, that caesar's soldiers were wont to give others
some that have spoken, or the whole assembly, by contradiction; or for feare of appearing duller in apprehension, than those that have applauded the contrary opinion.
as soon as this is perceived the book should be thrown away, for time is precious.
and by means of which the truth or error of the judgement cannot be discerned merely from the judgement itself.
history i have not observed anything that more denotes the height of their power. antiochus possessed all egypt, and was, moreover, ready to conquer cyprus and other appendages of that empire: when being upon the progress of his victories, one hundred.
prevent each other growing and becoming strong, equilibrium, ballast, and perpendicular stability are lacking in body and soul.
and for this cause they that were presidents of the assemblies, as (in the absence of the apostles) the elders were, were called proestotes, and in latin antistities; which words signifie the principall person of the assembly, whose office was to number
for in the act of judicature, the judge doth no more but consider, whither the demand of the party, be consonant to naturall reason, and equity; and the sentence he giveth, is therefore the interpretation of the law of nature; which interpretation is
i set aside the brave and exemplary efforts produced by philosophy and religion; but, amongst men of little mark there have been found some, such as petronius and tigellinus at rome, condemned to despatch themselves, who have, as it were, rocked death
binds together the motion and volition, or the energy by which the mind produces this effect.
i should have too fair a game should i consider man in his common way of living and in gross; yet i might do it by his own rule, who judges truth not by weight, but by the number of votes. let us set the people aside,
woe saith: "hence! go! away, thou woe!" but everything that suffereth wanteth to live, that it may become mature and lively and longing,
iv.) it will by the same power whereby it already exists always continue to exist, unless it be destroyed by some external cause, this endeavour involves an indefinite time.
all emotions are attributable to desire, pleasure, or pain, as their definitions above given show. but desire is each man's nature or essence (three. ix.
for the truth was in us before it was reflected to us from natural objects; and the profound genius will cast the likeness of all creatures into every product of his wit.
suddenly thence elsewhere, to encourage others, he found that they were already engaged." here is what he tells us in that place.
omnipotent maker, which excites such a sensation, in consequence of such a motion in the organ.
some princes, in order to securely hold their possessions, have disarmed their subjects, some others have kept their subject lands divided into parts, others have fomented enmities against themselves, others have endeavoured to win over those whom they
pope would stand in fear of him. for men commit injuries either through fear or through hate.
our yankee trade is reputed to be very much on the extreme of this prudence. it takes bank-notes, good, bad, clean, ragged, and saves itself by the speed with which it passes them off.
they have i know not what kind of priests and prophets, who very rarely present themselves to the people, having their abode in the mountains.
view, till, having shook themselves more broad awake, they do at last discover the mistake:"
he feels and sees himself lodged here in the dirt and filth of the world, nailed and rivetted to the worst and deadest part of the universe, in the lowest story of the house, the most remote from the heavenly arch, with animals of the worst condition of
brotherhood with the great multitude of suffering men.
do the fruits of conquest perish by the very completeness of the victory?
for my part, when one consider, that in dreames, i do not often, nor constantly think of the same persons, places, objects, and actions that i do waking; nor remember so long a trayne of coherent thoughts, dreaming, as at other times; and because waking i
the orator yields to the inspiration of a transient occasion, and speaks to the mob before him, to those who can hear him; but the writer, whose more equable life is his occasion, and who would be distracted by the event and the crowd which inspire the
his individual advantage, decides what is good or bad, being bound by no law to anyone besides himself.
besides what quintilian has very well observed, that this imperious authority is often attended by very dangerous consequences, and particularly our way of chastising.
themselves are rare suicide: a morsel that is to be swallowed without chewing take all things at the worst, and to resolve to bear that worst the age we live in produces but very indifferent things the reward of a thing well done is to have done it the
but in countries professing protestantism, this resource is denied; since protestants hold, at least in theory, that the responsibility for the choice of a religion must be borne by each for himself, and cannot be thrown off upon teachers.
prop. sixty eight. if men were born free, they would, so long as they remained free, form no conception of good and evil.
one universall name is imposed on many things, for their similitude in some quality, or other accident: and whereas a proper name bringeth to mind one thing onely; universals recall any one of those many.
"languidior tenera cui pendens sicula beta, numquam se mediam sustulit ad tunicam,"
a story that may very fitly be coupled with another of the same kind, of recent date, of a prince of our own nation, who being at trent, and having news there brought him of the death of his elder brother, a brother on whom depended the whole support and
ergone multitude civitates suas fame, ferro, flamma vastari, seque, conjuges, liberos fortunae ludibrio tyranni libidini exponi, inque omnia vitae pericula omnesque miserias molestias a rege deduci patientur?
suppose, for instance, that the fact, which the testimony endeavours to establish, partakes of the extraordinary and the marvellous; in that case, the evidence, resulting from the testimony, admits of a diminution, greater or less, in proportion as the
but when a penalty, is either annexed to the crime in the law it selfe, or hath been usually inflicted in the like cases; there the delinquent is excused from a greater penalty.
if the falsehood of his testimony would be more miraculous, than the event which he relates; then, and not till then, can he pretend to command my belief or opinion.
wouldst thou go into isolation, my brother? wouldst thou seek the way unto thyself? tarry yet a little and hearken unto me.
he was a good citizen, of an affable nature, as all fat, heavy men, such as he was, usually are; but given to ease, and had, in truth, a mighty share of vanity and ambition.
i sent them not, neither have i commanded them, nor spake unto them, they prophecy to you a false vision, a thing of naught; and the deceit of their heart." in so much as god commanded the people by the mouth of the prophet jeremiah (chap. twenty three.
besides, all of you have thought too much about freezing, drowning, suffocating, and other bodily dangers: none of you, however, have thought of my danger, namely, perishing of hunger-"
note.--this endeavour, when referred solely to the mind, is called will, when referred to the mind and body in conjunction it is called appetite; it is, in fact, nothing else but man's essence, from the nature of which necessarily follow all those results
private, is in secret free; but in the sight of the multitude, it is never without some restraint, either from the lawes, or from the opinion of men; which is contrary to the nature of liberty.
when the prophet shall have spoken in the name of the lord, that which shall not come to passe, that's the word which the lord hath not spoken, but the prophet has spoken it out of the pride of his own heart, fear him not."
not murder wilt thou, but torture, torture? for why-me torture, thou mischief-loving, unfamiliar god?-
the schema of the triangle can exist nowhere else than in thought, and it indicates a rule of the synthesis of the imagination in regard to pure figures in space.
up, abysmal thought out of my depth! i am thy cock and morning dawn, thou overslept reptile: up! up! my voice shall soon crow thee awake!
extra vagance! it depends on how you are yarded. the migrating buffalo, which seeks new pastures in another latitude, is not extravagant like the cow which kicks over the pail, leaps the cow-yard fence, and runs after her calf, in milking time.
even the pomp and splendour of the rich in their stately castles is at bottom nothing but a futile attempt to escape the very essence of existence, misery .
grotius denies that all human power is established in favour of the governed, and quotes slavery as an example. his usual method of reasoning is constantly to establish right by fact.
alas! in what abyss his mind is plunged, how wildly tossed! still, still towards the outer night she sinks, her true light lost, as oft as, lashed tumultuously by earth-born blasts, care's waves rise high.
no, this is not it; for one conceive it capable of innumerable such changes , and yet i cannot by my imagination run over these innumerables ; wherefore this notion of its mutability proceeds not from my imagination . what then is extended ?
persisted in the advancement of her claims to sovereignty. thus metaphysics necessarily fell back into the antiquated and rotten constitution of dogmatism , and again became obnoxious to the contempt from which efforts had been made to save it.
but yet, so far as the other parts of the legislative any way contribute to any attempt upon the government, and do either promote, or not, what lies in them, hinder such designs, they are guilty, and partake in this, which is certainly the greatest crime
he can use it as the testimony of god to the usefulness or hurtfulness of any given course of action, by as good a right as others can use it for the indication of a transcendental law, having no connexion with usefulness or with happiness.
made a man, but kept a child. when nature made him, she gave him a strong body and contentment for his portion, and propped him on every side with reverence and reliance, that he might live out his threescore years and ten a child.
"et male consultis pretium est: prudentia fallit nec fortune probat causas, sequiturque merentes, sed vaga per cunctos nullo discrimine fertur. scilicet est aliud, quod nos cogatque regatque majus, et in proprias ducat mortalia leges."
i do not disapprove the use we make of things the earth produces, nor doubt, in the least, of the power and fertility of nature, and of its application to our necessities: i very well see that pikes and swallows live by her laws; but i mistrust the
priviledge of favour, their judges were none but such as they had themselves desired.
such genesis is impossible; whoever dreams of it is a fool, nay, worse than a fool; things of the highest value must have a different origin, an origin of their own--in this transitory, seductive, illusory, paltry world, in this turmoil of delusion and
strangers government, but from the unskilfulnesse of the governours, ignorant of the true rules of politiques.
and in exactly the same manner, and does exactly the same things, it is easy to conceive how much less the difference between man and man must be in a state of nature than in a state of society, and how greatly the natural inequality of mankind must be
it remains to point out the advantages of a knowledge of this doctrine as bearing on conduct, and this may be easily gathered from what has been said. the doctrine is good,
he will put some things behind, will pass an invisible boundary; new, universal, and more liberal laws will begin to establish themselves around and within him; or the old laws be expanded, and interpreted in his favor in a more liberal sense, and he will
proof.--in proportion as a man thinks, that a loved object is well affected towards him, will be the strength of his self--approval (by the last prop.), that is (three. xxx. note), of his pleasure; he will, therefore (three.
for the first, the best preservative to keep the mind in health, is the faithful admonition of a friend. the calling of a man's self to a strict account, is a medicine, sometime too piercing and corrosive.
the whole romanticism and sublimity of moral questionableness--and consequently just the most attractive, ensnaring, and exquisite element in those iridescences and allurements to life, in the aftersheen of which the sky of our european culture, its
importance, and in this to dare, what in my better and more mature judgment, i durst not do in the most easy and indifferent things i had been instructed in, and wherein the temerity of judging is of no consequence at all; it seeming to me very unjust to
which we can distinctly conceive, seem to be an equal distance from us, and all in the same plane; so also objects, whose time of existing is conceived as removed from the present by a longer interval than we can distinctly conceive, seem to be all
"is venus really so repugnant to newly-married maids? do they meet the smiles of parents with feigned tears? they weep copiously within the very threshold of the nuptial chamber. no, so the gods help me, they do not truly grieve."--catullus, lxvi.
chiefly that i perceive mine to be so short in time, i desire to extend it in weight; i will stop the promptitude of its flight by the promptitude of my grasp; and by the vigour of using it compensate the speed of its running away.
this leads us to inquire why it is that, in metaphysics, the sure path of science has not hitherto been found. shall we suppose that it is impossible to discover it?
down there, however-all talking is in vain! there, forgetting and passing-by are the best wisdom: that have i learned now!
sect. one hundred eight. thus we see, that the kings of the indians in america, which is still a pattern of the first ages in asia and europe, whilst the inhabitants were too few for the country, and want of people and money gave men no temptation to
"that my mind may not eternally be intent upon my ills." --ovid., trist., iv. i, four.
shifts? for the memory represents to us not what we choose, but what she pleases; nay, there is nothing that so much imprints any thing in our memory as a desire to forget it.
such a selection must be based on a sifting of matters which are necessary and important for a man to know in general, and also for him to know in a particular profession or calling.
for it must be noted, that men must either be caressed or else annihilated; they will revenge themselves for small injuries, but cannot do so for great ones; the injury therefore that we do to a man must be such that we need not fear his vengeance.
if a man and a woman, monarches of two severall kingdomes, have a child, and contract concerning who shall have the dominion of him, the right of the dominion passeth by the contract.
and if, as i said, it was necessary in order that the power of moses should be displayed that the people of israel should be slaves in egypt, and to give scope for the greatness and courage of cyrus that the persians should be oppressed by the medes, and
and in political speculations "the tyranny of the majority" is now generally included among the evils against which society requires to be on its guard.
away from the siege to go keep the feast of st. aignan at orleans, as he was in devotion at a certain part of the mass, the walls of the beleaguered city, without any manner of violence, fell down with a sudden ruin.
they habitually defer: for in proportion to a man's want of confidence in his own solitary judgment, does he usually repose, with implicit trust, on the infallibility of "the world" in general.
-what doth not joy want! it is thirstier, heartier, hungrier, more frightful, more mysterious, than all woe: it wanteth itself, it biteth into itself, the ring's will writheth in it,-
this is what seneca says, that has carried me from my subject, but there is advantage in the change.
they often caused their hair to be pinched off, as the women of france have some time since taken up a custom to do their foreheads,
briefly and regrettably, they belong to the levellers, these wrongly named "free spirits"--as glib-tongued and scribe-fingered slaves of the democratic taste and its "modern ideas" all of them men without solitude, without personal solitude, blunt honest
as to the question, who shall appoint the successor, of a monarch that hath the soveraign authority; that is to say, (for elective kings and princes have not the soveraign power in propriety, but in use only,) we are to consider, that either he that is in
when i was four years old, as i well remember, i was brought from boston to this my native town, through these very woods and this field, to the pond. it is one of the oldest scenes stamped on my memory.
against being deceived. why not? it is nothing more than a moral prejudice that truth is worth more than semblance; it is, in fact, the worst proved supposition in the world.
certain the thing we fear will ever come to pass.
let them admit the force of our reasons, or let them show us others, and upon some other subject, better woven and of finer thread. i am, unawares, half engaged in the second objection, to which i proposed to make answer in the behalf of sebond.
here with her usual economy. just as the female ant after coition loses her wings, which then become superfluous, nay, dangerous for breeding purposes, so for the most part does a woman lose her beauty after giving birth to one or two children; and
i have lived one, and i shall die one. send for a priest; for i wish to conform to this last christian obligation."
therefore it was great advantage, in the ancient states of sparta, athens, rome, and others, that they had the use of slaves, which commonly did rid those manufactures. but that is abolished, in greatest part, by the christian law.
one here, i think, there is a recognition that the rights of chamos and those of the god of israel are of the same nature.
not to assume several kinds of causality, so long as the attempt to get along with a single one has not been pushed to its furthest extent (to absurdity, if i may be allowed to say so): that is a morality of method which one may not repudiate nowadays--it
forty two. consternation is attributed to one, whose desire of avoiding evil is checked by amazement at the evil which he fears.
produce that effect. thoughtless writers admire on the one hand his actions, and on the other blame the principal cause of them.
proof.--this proposition is evident from part i., ax. iv. for the idea of everything that is caused depends on a knowledge of the cause, whereof it is an effect.
"that god, great memmus, was a god no doubt who, prince of life, first found that reason out now wisdom called; and by his art, who did that life in tempests tost, and darkness hid, place in so great a calm, and clear a light:"
"this place adores the crocodile; another dreads the ibis, feeder on serpents; here shines the golden image of the sacred ape; here men venerate the fish of the river; there whole towns worship a dog."--juvenal, xv. two.
injury, and to prevent future harm: but where no such appeal is, as in the state of nature, for want of positive laws, and judges with authority to appeal to, the state of war once begun, continues, with a right to the innocent party to destroy the other
one stands with fear and reverence before those stupendous remains of what man was formerly, and one has sad thoughts about old asia and its little out-pushed peninsula europe, which would like, by all means, to figure before asia as the "progress of
corollary two.--it follows, secondly, that the ideas, which we have of external bodies, indicate rather the constitution of our own body than the nature of external bodies. i have amply illustrated this in the appendix to part one.
ill-fortune than be ashamed of victory reverse of truth has a hundred thousand forms say of some compositions that they stink of oil and of the lamp solon, that none can be said to be happy until he is dead strong memory is commonly coupled with infirm
there is nothing single and rare in respect of nature, but in respect of our knowledge, which is a wretched foundation whereon to ground our rules, and that represents to us a very false image of things.
we are incapable of having made the world; there must then be some more excellent nature that has put a hand to the work. it were a foolish and ridiculous arrogance to esteem ourselves the most perfect thing of the universe.
"fatum est in partibus illis quas sinus abscondit; nam, si tibi sidera cessent, nil faciet longi mensura incognita nervi;"
eighteen.) that he shall bring him before the judges of the town, and all the people of the town shall stone him. lastly, by pretence of these laws it was, that st.
but in this i have adopted the following order: first, i have essayed to find in general the principles, or first causes of all that is or can be in the world, without taking into consideration for this end anything but god himself who has created it, and
here the most indistinct and dubious tradition says that once a tavern stood; the well the same, which tempered the traveller's beverage and refreshed his steed. here then men saluted one another, and heard and told the news, and went their ways again.
the whole world being thus moved by indignation for the baseness of his blood, and also by the hatred caused by fear of his ferocity, he was conspired against first by africa and afterwards by the senate and all the people of rome and italy.
of this i here make a public declaration, though well aware that it cannot serve to procure for me any consideration in the world, which, however, i do not in the least affect; and i shall always hold myself more obliged to those through whose favor i am
heart upon your heap, it is no more at your service; you cannot find in your heart to break it: 'tis a building that you will fancy must of necessity all tumble down to ruin if you stir but the least pebble; necessity must first take you by the throat
kissed and sucked would it be by the thirst of the sun; vapour would it become, and height, and path of light, and light itself!
be cogitated as merely annexed to the cause, but as posited by and through the cause, and resulting from it.
of the world, over whom god reigned not by their consent, but by his own power: and that in this kingdome moses was gods lieutenant on earth; and that it was he that told them what laws god appointed to doe execution; especially in capitall punishments;
is elsewhere still in repute; but the late marshal strozzi, who had taken caesar for his man, doubtless made the best choice, seeing that it indeed ought to be the breviary of every soldier, as being the true and sovereign pattern of the military art.
this is intended for the parents advantage, as the other is for the child's; though education, the parents duty, seems to have most power, because the ignorance and infirmities of childhood stand in need of restraint and correction; which is a visible
and all this with a variety and multiplication, even emulating speech.
what do we know but that these humours, which thus alter the operations of sight, predominate in beasts, and are usual with them?
of my chapters do not always comprehend the whole matter travel with not only a necessary, but a handsome equipage turn up my eyes to heaven to return thanks, than to crave weigh, as wise: men should, the burden of obligation what sort of wine he liked
after that time, there was no other kingdome of god in the world, by any pact, or otherwise, than he ever was, is, and shall be king, of all men, and of all creatures, as governing according to his will, by his infinite power.
o my soul, i understand the smiling of thy melancholy: thine over-abundance itself now stretcheth out longing hands!
and therefore in all common-wealths of the heathen, the soveraigns have had the name of pastors of the people, because there was no subject that could lawfully teach the people, but by their permission and authority.
and the cause of this, is not alwayes that a man hopes for a more intensive delight, than he has already attained to; or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present,
"death has been, or will come: there is nothing of the present in it."--estienne de la boetie, satires.
of the nature of mans mind , and that 'tis easier proved to be then our body .
seventeen. with regard to the superstitions of logicians, i shall never tire of emphasizing a small, terse fact, which is unwillingly recognized by these credulous minds--namely, that a thought comes when "it" wishes, and not when "i" wish; so that it is
what would become of history, had we not a dependence on the veracity of the historian according to the experience which we have had of mankind? how could politics be a science, if laws and forms of goverment had not a uniform influence upon society?
"indeed we lead the mind into all sorts of cares." --aeneid, v. seven hundred twenty.
proof.--the proof of this proposition is similar to that of the last.
when david offered to saul to go and fight with the philistine champion goliath, saul, to encourage him, armed him with his own arms, which when david had tried on he refused saying, that with them he could not fight so well; he preferred, therefore, to
forty three. no one can doubt but causation has the same influence as the other two relations of resemblance and contiguity.
but, i say, though more men were worthy than formerly, yet ought it not to be more liberally distributed, and it were better to fall short in not giving it at all to whom it should be due, than for ever to lose, as we have lately done, the fruit of so
one of his servants coming presently after to inquire how he felt himself, "truly, friend," said he, "with being too well i am about to die."
lasts, paul's mind will regard peter as present to itself, even though he no longer exists.
-verily, not to a nobility which ye could purchase like traders with traders' gold; for little worth is all that hath its price.
it must be excited by nature, like all other sentiments; and must arise from the particular situation, in which the mind is placed at any particular juncture.
-in mine own cave sitteth he, the higher man! but why do i wonder! have not i myself allured him to me by honey-offerings and artful lure-calls of my happiness?
full amount, and see that you are never cheated again. action from principle,-the perception and the performance of right,-changes things and relations; it is essentially revolutionary, and does not consist wholly with anything which was.
i mean not to speak of divine prophecies; nor of heathen oracles; nor of natural predictions; but only of prophecies that have been of certain memory, and from hidden causes. saith the pythonissa to saul, to-morrow thou and thy son shall be with me.
introduce in order to establish their position securely. it must be considered that there is nothing more difficult to carry out, nor more doubtful of success, nor more dangerous to handle, than to initiate a new order of things.
ever lighting up the general affairs of mankind with either a true or a deceptive light.
it is better to be a human being dissatisfied than a pig satisfied; better to be socrates dissatisfied than a fool satisfied. and if the fool, or the pig, is of a different opinion, it is because they only know their own side of the question.
relations to one another and to it, the rule of what is just or unjust." it will be seen at once that the second statement, which could easily be fortified by others from the social contract , says more than the first.
sword, concerning the authority, (not yet amongst my countrey-men decided,) by which all sorts of doctrine are to bee approved, or rejected; and whose commands, both in speech, and writing, (whatsoever be the opinions of private men) must by all men, that
to tell people they may provide for themselves, by erecting a new legislative, when by oppression, artifice, or being delivered over to a foreign power, their old one is gone, is only to tell them, they may expect relief when it is too late, and the evil
thus, in the eighteenth century, when nearly all the instructed, and all those of the uninstructed who were led by them, were lost in admiration of what is called civilisation, and of the marvels of modern science, literature, and philosophy, and while
in summe, in what matter soever there is place for addition and substraction, there also is place for reason; and where these have no place, there reason has nothing at all to do.
there is comfort in evading, one while this, another while that, of the evils that are levelled at ourselves too, at last, but at present hurt others only about us; as also, that in matters of public interest, the more universally my affection is
is said of the disciples (acts seventeen.seven.) "that they did all of them contrary to the decrees of caesar, saying there was another king, one jesus.
one) consequences from quantity, and motion determined
i am no philosopher; evils oppress me according to their weight, and they weigh as much according to the form as the matter, and very often more.
the minute and constant watchfulness of montaigne over his health and over himself might lead one to suspect that excessive fear of death which degenerates into cowardice.
who is so blest by fortune as not to wish to change his state, if once he gives rein to a rebellious spirit? with how many bitternesses is the sweetness of human felicity blent!
when you invert your head, it looks like a thread of finest gossamer stretched across the valley, and gleaming against the distant pine woods, separating one stratum of the atmosphere from another.
fool. let them talk; i adhere for my part the custom of the good old days; i also wear my hair as it used to be then; and, in truth, novelty costs this poor country up to the present moment so dear (and i do not know whether we have reached the highest
he manuvred so cunningly that i could not get within half a dozen rods of him.
fretted conceit and suppressed envy-perhaps your fathers' conceit and envy: in you break they forth as flame and frenzy of vengeance.
the sweetest and most inoffensive path of life leads through the avenues of science and learning; and whoever can either remove any obstructions in this way, or open up any new prospect, ought so far to be esteemed a benefactor to mankind.
all mankind's faults and weaknesses did they put betwixt themselves and me:-they call it "false ceiling" in their houses.
diogenes laertius, iv. thirty six. the question was whether a wise man could love him. cotton has "emonez, a young courtezan of chios."
the disadvantage that is most felt in monarchical government is the want of the continuous succession which, in both the other forms, provides an unbroken bond of union.
self-trust is the essence of heroism. it is the state of the soul at war, and its ultimate objects are the last defiance of falsehood and wrong, and the power to bear all that can be inflicted by evil agents.
captain, and the republic must send its own citizens. if the one sent turns out incompetent, it must change him; and if capable, keep him by law from going beyond the proper limits.
many too many are born: for the superfluous ones was the state devised!
it amuses me to rattle in ears this word, which they so nauseate to and if it signify some supreme pleasure and contentment, it is more due to the assistance of virtue than to any other assistance whatever.
nothing?" continued the soothsayer: "doth it not rush and roar out of the depth?"-zarathustra was silent once more and listened: then heard he a long, long cry, which the abysses threw to one another and passed on; for none of them wished to retain it: so
reality , but what it has from my thought , of which 'tis a mode .
ratified, or pardoned, whilest it is in doing, or after it is done. also numb. thirty five.thirty.
felt a jealousy of that blessed condition in which i am about to be placed by death. i assure thee, my dear, that if i had the option now of continuing in life or of completing the voyage on which i have set out, i should find it very hard to choose.
which, i think, might also be said of the former example, did not the story proceed to tell us that cambyses asking psammenitus, "why, not being moved at the calamity of his son and daughter, he should with so great impatience bear the misfortune of his
"the massylians, mounted on the bare backs of their horses, bridleless, guide them by a mere switch."--lucan, iv. six hundred eighty two.
why have not we such people?-- as those about to be mentioned.
contained more countries than both africa and asia put together; and that the kings of that country, who not only possessed that isle, but extended their dominion so far into the continent that they had a country of africa as far as egypt, and extending
ah, that i were dark and nightly! how would i suck at the breasts of light!
and that it was in mockery that nature has ordered the most agitative of actions and the most common, to make us equal, and to put fools and wise men, beasts and us, on a level.
profitable experience than i, who present it pure, and no way corrupted and changed by art or opinion.
comparatively solid and dark, that is, you see the water through it. these bubbles are from an eightieth to an eighth of an inch in diameter, very clear and beautiful, and you see your face reflected in them through the ice.
now one have an apish, imitative quality: when i used to write verses (and i never made any but latin), they evidently discovered the poet i had last read, and some of my first essays have a little exotic taste: i speak something another kind of language
here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another
one hundred eighteen. there is an innocence of admiration: it is possessed by him to whom it has not yet occurred that he himself may be admired some day.
i set aside the lacedaemonian women, but what else do you find in the swiss among our foot-soldiers, if not that, as they trot after their husbands, you see them to-day carry the child at their necks that they carried yesterday in their bellies?
this course commended itself to me, as well because i thus afforded myself more ample inducement to examine them thoroughly, for doubtless that is always more narrowly scrutinized which we believe will be read by many, than that which is written merely
i have endeavoured to trace the origin and progress of inequality, and the institution and abuse of political societies, as far as these are capable of being deduced from the nature of man merely by the light of reason, and independently of those sacred
yet of these two so different things, both of them referring to one head, the one has the charge of peace, the other of war; those have the profit, these the honour; those the wisdom, these the virtue; those the word, these the action; those justice,
a doctrine appeared, a faith ran beside it: 'all is empty, all is alike, all hath been!'
blind confidence of "modern ideas," and still more under the whole of christo-european morality--suffers from an anguish with which no other is to be compared.
the opening of these assemblies, whose sole object is the maintenance of the social treaty, should always take the form of putting two propositions that may not be suppressed, which should be voted on separately.
for the schooles find in meere appetite to go, or move, no actuall motion at all: but because some motion they must acknowledge, they call it metaphoricall motion; which is but an absurd speech; for though words may be called metaphoricall; bodies, and
to all these points may be added another, which at once depends on and strengthens them. hot countries need inhabitants less than cold countries, and can support more of them. there is thus a double surplus, which is all to the advantage of despotism.
"they cause that in all the universe men purify and sanctify their hearts, and clothe themselves in their holiday garments to offer sacrifices and oblations to their ancestors. it is an ocean of subtile intelligences.
secondly, these laws also ought to be designed for no other end ultimately, but the good of the people.
by liberty, is understood, according to the proper signification of the word, the absence of externall impediments: which impediments, may oft take away part of a mans power to do what hee would; but cannot hinder him from using the power left him,
preserves it. but i would not stand between any man and his genius; and to him who does this work, which i decline, with his whole heart and soul and life, i would say, persevere, even if the world call it doing evil, as it is most likely they will.
of my money, but falsely, as others do new world: sold it opinions and our arts at a very dear rate nnone that less keep their promise(than physicians) no alcohol the night on which a man intends to get children no beast in the world so much to be feared
for these words of good, evill, and contemptible, are ever used with relation to the person that useth them: there being nothing simply and absolutely so; nor any common rule of good and evill, to be taken from the nature of the objects themselves; but
i dream but seldom, and then of chimaeras and fantastic things, commonly produced from pleasant thoughts, and rather ridiculous than sad; and i believe it to be true that dreams are faithful interpreters of our inclinations; but there is art required to
"noncon libelli stoici inter sericos jacere pulvillos amant:"
and after more than two thousand years the same discussions continue, philosophers are still ranged under the same contending banners, and neither thinkers nor mankind at large seem nearer to being unanimous on the subject, than when the youth socrates
except this motleyness. therein it seems to me that we should agree with those skeptical anti-realists and knowledge-microscopists of the present day; their instinct, which repels them from modern reality, is unrefuted...
that is to say, the rule that god prescribed touching the rites and ceremonies of the priests and levites, were all delivered to them by moses onely; and therefore also became lawes, by vertue of the same promise of obedience to moses.
socrates instructed a few individuals, opposed the sophists, and died for truth: but cato defended his country, its liberty and its laws, against the conquerors of the world, and at length departed from the earth, when he had no longer a country to serve.
now, i was upon this point, that there needs no more but to see a man promoted to dignity; though we knew him but three days before a man of little regard, yet an image of grandeur of sufficiency insensibly steals into our opinion, and we persuade
but as thou awokest from them and camest to thyself, so shall they awaken from themselves-and come unto thee!"
i would ask also, whether a social or a natural life is most likely to become insupportable to those who enjoy it.
they stood and looked in my eye or pecked at my shoe significantly.
"'tis neither worth the while to affirm or to refute these things; we must stand to report"--livy, i., praef., and viii. six.
many never become sweet; they rot even in the summer. it is cowardice that holdeth them fast to their branches.
neither can i complain that god concurrs with me in the production of those voluntary actions or judgements in which i am deceived : for those acts as they depend on god are altogether true and good ; and i am in some measure more perfect in that i can so
body ? hold- let me consider-, let me think-, let me reflect- i can find no answer, and one am weary with repeating the same things over-again in vain.
i know not where i had this story, but it exactly matches the conscience of our justice in this particular.
as the ox ought he to do; and his happiness should smell of the earth, and not of contempt for the earth.
replied the other old patriot vehemently, "otherwise he could not have done it! it was mad perhaps to wish such a thing! but perhaps everything great has been just as mad at its commencement!"--"misuse of words!"
contrary side, boasted that he would make use of the very words and arguments of chrysippus to controvert and confute him, and therefore thus cried out against him: "o miserable! thy force has destroyed thee."
in other words, such rights as every single personality possesses in a modern world do not belong to him by an original ordinance of nature, but are slowly acquired in the growth and development of the social state.
this it is that obstructs information; for whilst we seek out causes and solid and weighty ends, worthy of so great a name, we lose the true ones; they escape our sight by their littleness.
but his offspring having another way of entrance into the world, different from him, by a natural birth, that produced them ignorant and without the use of reason, they were not presently under that law; for no body can be under a law, which is not
"nor bear particular hatred beyond the necessities of war."
finally, when, along with their empire, the romans had spread their cult and their gods, and had themselves often adopted those of the vanquished, by granting to both alike the rights of the city, the peoples of that vast empire insensibly found
the danger is not from that state, but where it hath a dependence of foreign authority; or where the churchmen come in and are elected, not by the collation of the king, or particular patrons, but by the people.
this guests'-present do i solicit of your love, that ye speak unto me of my children. for them am i rich, for them i became poor: what have i not surrendered,
contradict itself, of which these are the essays.
to which if we add the public nature of the facts, as related, it will appear, that no evidence can well be supposed stronger for so gross and so palpable a falsehood.
besides the mere fact of existence, then, there must be something by means of which a determines the position of b in time and, conversely, b the position of a; because only under this condition can substances be empirically represented as existing
a rhetorician of times past said, that to make little things appear great was his profession. this was a shoemaker, who can make a great shoe for a little foot.-- a saying of agesilaus.
and as we have a way of sporting that is carried on more by subtlety than force, as springing hares, and angling with line and hook, there is also the like amongst other animals.
nature to preserve old age men must embark, and not deliberate, upon high enterprises mercenaries who would receive any (pay) moderation is a virtue that gives more work than suffering more valued a victory obtained by counsel than by force most men do
those bodies, whose parts are in contact over large superficies, are called hard; those, whose parts are in contact over small superficies, are called soft; those, whose parts are in motion among one another, are called fluid.
two.), because one and the same action can be associated with various mental images of things; therefore we may be determined to the performance of one and the same action by confused ideas, or by clear and distinct ideas.
how much easier is it not to enter in than it is to get out i am a little tenderly distrustful of things that i wish i am no longer in condition for any great change i am not to be cuffed into belief i am plain and heavy, and stick to the solid and the
see this functionary whom the people escort in state, with wonder and applause, to his very door; he puts off the pageant with his robe, and falls so much the lower by how much he was higher exalted: in himself within, all is tumult and degraded.
ambition, avarice, self-love, vanity, friendship, generosity, public spirit: these passions, mixed in various degrees, and distributed through society, have been, from the beginning of the world, and still are, the source of all the actions and
was that a farmer's noon horn which sounded from beyond the woods just now? the hands are coming in to boiled salt beef and cider and indian bread. why will men worry themselves so? he that does not eat need not work. i wonder how much they have reaped.
one of the best proofs i have that mine are so is the small esteem i have of myself; for had they not been very well assured, they would easily have suffered themselves to have been deceived by the peculiar affection i have to myself, as one that places
on your shoulders presseth many a burden, many a recollection; many a mischievous dwarf squatteth in your corners. there is concealed populace also in you.
but; methinks, our souls in old age are subject to more troublesome maladies and imperfections than in youth; i said the same when young and when i was reproached with the want of a beard; and i say so now that my grey hairs give me some authority.
i was just now ruminating on the excellent saying one of the ancients alleges for the contempt of life: "no good can bring pleasure, unless it be that for the loss of which we are beforehand prepared."
however, as it generally happens that those, who have had many experiences, vacillate, so long as they regard a thing as future or past, and are usually in doubt about its issue (two. xliv.
for retribution. also to receive benefits, though from an equall, or inferiour, as long as there is hope of requitall, disposeth to love: for in the intention of the receiver, the obligation is of ayd, and service mutuall; from whence proceedeth an
for there were in his time but seventy men, that are said to prophecy by the spirit of god, and these were of all moses his election; concerning whom god saith to moses (numb.
archytas tarentinus, returning from a war wherein he had been captain-general, found all things in his house in very great disorder, and his lands quite out of tillage, through the ill husbandry of his receiver, and having caused him to be called to him;
these contradictory humours growing hot, it fared worse with the second senator and the third, there being as much disagreement in the election of the new, as consent in the putting out of the old.
for if the bishop of any place, had the right of choosing another, to the succession of the pastorall office, in any city, at such time as he went from thence, to plant the same in another place; much more had he had the right, to appoint his successour
the spanish name, desemboltura, partly expresseth them; when there be not stonds nor restiveness in a man's nature; but that the wheels of his mind, keep way with the wheels of his fortune.
beauty must come back to the useful arts, and the distinction between the fine and the useful arts be forgotten. if history were truly told, if life were nobly spent, it would be no longer easy or possible to distinguish the one from the other.
may breed a subject to live in convenient plenty and no servile condition; and to keep the plough in the hands of the owners, and not mere hirelings. and thus indeed you shall attain to virgil's character which he gives to ancient italy:
sun, or like the pearly inside of a shell. this sight reminded me of falconry and what nobleness and poetry are associated with that sport. the merlin it seemed to me it might be called: but i care not for its name.
twelve.one) that by michael is meant christ, not as an angel, but as a prince: and that gabriel (as the like apparitions made to other holy men in their sleep) was nothing but a supernaturall phantasme, by which it seemed to daniel, in his dream, that two
he proceeded to inquire how they behaved at present. "very well," said i, "considering the circumstances." "ah!"
this state of things gave rise to the exclamation of the poet: twelve ---- "the better path i gaze at and approve, the worse--i follow."
cannot incorporate it in him, forasmuch as he can have no accession of good, we attribute to his name, which is the part out of him that is nearest to us.
the judgment would not be hard to make, as is very evident in the younger cato; he who therein has found one step, it will lead him to all the rest; 'tis a harmony of very according sounds, that cannot jar.
the men that serve us do it cheaper, and for a less careful and favourable usage than what we treat our hawks, horses and dogs withal. to what solicitude do we not submit for the conveniences of these?
in the autumn of one thousand eight hundred eighty six i chanced to be there again when he was revisiting this small, forgotten world of happiness for the last time.
when we infer any particular cause from an effect, we must proportion the one to the other, and can never be allowed to ascribe to the cause any qualities, but what are exactly sufficient to produce the effect.
another argument, that the ministers of christ in this present world have no right of commanding, may be drawn from the lawfull authority which christ hath left to all princes, as well christians, as infidels. st. paul saith (col.
they are delights, says aristotle, that a only please the baser sort of the people, and that vanish from the memory as soon as the people are sated with them, and for which no serious and judicious man can have any esteem.
every passion is mortified by it, except the love of truth; and that passion never is, nor can be, carried to too high a degree.
might, perhaps, by means of these conceptions, be the author of the experience in which its objects were presented to it-he was forced to drive these conceptions from experience, that is, from a subjective necessity arising from repeated association of
two hundred thirty six. i have no doubt that every noble woman will oppose what dante and goethe believed about woman--the former when he sang, "ella guardava suso, ed io in lei," and the latter when he interpreted it, "the eternally feminine draws us
this is easily said, but see who will be so easily persuaded; and if it be so that a strong and lively faith draws along with it actions of the same kind, certainly this faith we so much brag of, is very light in this age of ours, unless the contempt it
outwardly to affect the profession of them; who, if they are such fools, have, nevertheless, not the power to plant them in their own conscience.
but the emotion of pain is always a passion or passive state (three. lix.); hence men, in so far as they are assailed by emotions which are passions, can be contrary one to another. q.e.five hundred.
presumption is our natural and original disease. the most wretched and frail of all creatures is man, and withal the proudest.
they knew how to go the readiest way to work; and seeing that science, when most rightly applied and best understood, can do no more but teach us prudence, moral honesty, and resolution, they thought fit, at first hand, to initiate their children with the
all these overcharges are a continual drain upon the subjects; so far from being better governed by all these different orders, they are worse governed than if there were only a single authority over them.
exercising and employing his understanding in the perils and fortunes of others.
especially the strong load-bearing man in whom reverence resideth. too many extraneous heavy words and worths loadeth he upon himself-then seemeth life to him a desert!
that what we laugh at in her, i pray you to believe, happens to every one of us: no one knows himself to be avaricious or grasping; and, again, the blind call for a guide, while we stray of our own accord.
husbandry, a thousand acres yield the needy and wretched inhabitants as many conveniencies of life, as ten acres of equally fertile land do in devonshire, where they are well cultivated?
he returned to rome greatly improved in health and in professional skill, and in seventy six b. one hundred. was elected to the office of quaestor.
no more deserving of admiration than the ascetic mounted on his pillar. he may be an inspiriting proof of what men can do, but assuredly not an example of what they should .
but because it is of the essence of law, that he who is to be obliged, be assured of the authority of him that declareth it, which we cannot naturally take notice to be from god, how can a man without supernaturall revelation be assured of the revelation
proof.--whatsoever is, is in god (prop. xv.). but god cannot be called a thing contingent. for (by prop. xi.) he exists necessarily, and not contingently. further, the modes of the divine nature follow therefrom necessarily, and not contingently (prop.
when zarathustra heard the wise man thus speak, he laughed in his heart: for thereby had a light dawned upon him. and thus spake he to his heart:
concerning the means of procuring unity; men must beware, that in the procuring, or reuniting, of religious unity, they do not dissolve and deface the laws of charity, and of human society.
discover what partiality concealed from the eyes of my friends.
one, are now overlooked, or arbitrarily and falsely misinterpreted.
mixture of madness not conclude too much upon your mistress's inviolable chastity one door into life, but a hundred thousand ways out ordinary method of cure is carried on at the expense of life plato forbids children wine till eighteen years of age shame
himself with disgusting forms of disease, with sounds of execration, and the vision of violent death.
then again we find that young girls in their hearts regard their domestic or other affairs as secondary things, if not as a mere jest. love, conquests, and all that these include, such as dressing, dancing, and so on, they give their serious attention.
that which is here called the word of god, was the doctrine of christian religion; as it appears evidently by that which goes before.
the other immortal; others make it corporeal, and nevertheless immortal. some make it immortal, without
and another road; there is no end of our inquisitions; our end is in the other world. 'tis a sign either that the mind has grown shortsighted when it is satisfied, or that it has got weary.
story is of a kind which is very likely to have been invented. on the whole we arrive at the conclusion that the "apology" is true to the character of socrates, but we cannot show that any single sentence in it was actually spoken by him.
preserve respect. it is in vain for princes, to take counsel concerning matters, if they take no counsel likewise concerning persons; for all matters are as dead images; and the life of the execution of affairs, resteth in the good choice of persons.
and whatever may still overtake me as fate and experience-a wandering will be therein, and a mountain-climbing: in the end one experienceth only oneself.
the nature of god, which should be reflected on first, inasmuch as it is prior both in the order of knowledge and the order of nature, they have taken to be last in the order of knowledge, and have put into the first place what they call the objects of
"a fierce people, who thought there was no life without war." --livy, xxxiv. seventeen.
leave of her, in jest as it were, without any manner of alteration in her countenance, she threw herself headlong from the top into the river, and was there drowned.
"who in his folly seeks to advance backwards"--lucretius, iv. four hundred seventy four
"there are none happy in the world but beings who enjoy freely a vast horizon,"-said damodara, when his herds required new and larger pastures.
but he who remains totally silent, for want of leisure to prepare himself to speak well, and he also whom leisure does noways benefit to better speaking, are equally unhappy.
nature, to shew that there is nothing barbarous where she has the sole conduct, oftentimes, in nations where art has the least to do, causes productions of wit, such as may rival the greatest effect of art whatever.
but is certainly found a priori in the intuition which corresponds to the conception, and can be united synthetically with it.
thus to sketch out the entire system of metaphysics.
his authority was soon after supplanted by charinus, a physician of the same city of marseilles, a man who not only controverted all the ancient methods of physic, but moreover the usage of hot baths, that had been generally and for so many ages in common
if the contrary is conceivable, namely, that a man should desire to hate someone, in order that he might love him the more thereafter, he will always desire to hate him.
that has grown up with the state. this is made clearer by the fact that the legislator is not to exercise legislative power; he is merely to submit his suggestions for popular approval.
man, on the contrary, possesses his goods by fancy, his ills in essence. we have reason to magnify the power of our imagination; for all our goods are only in dream. hear this poor calamitous animal huff!
for i will not disguise from you, that their publication was deferred, upon the appearance of his other writings, under the pretext (as it was alleged yonder at paris) that they were too crude to come to light.
in every country of europe, and the same in america, there is at present something which makes an abuse of this name a very narrow, prepossessed, enchained class of spirits, who desire almost the opposite of what our intentions and instincts prompt--not
good a citizen soever otherwise, who amongst his enemies in battle spared not his friend and his guest.
proof.--self--approval is pleasure arising from a man's contemplation of himself and his own power of action (def. of the emotions, xxv.). but a man's true power of action or virtue is reason herself (three.
am the christ," is the foundation of all the faith i require in those that are to bee members of my church: neither is this allusion to a name, an unusuall thing in common speech: but it had been a strange, and obscure speech, if our saviour intending to
supposing, however, it had begun in this manner, such power, being in itself illegitimate, could not have served as a basis for the laws of society, nor, consequently, for the inequality they instituted.
summoned another day according to their rank, and the same election was repeated, and as a rule confirmed. thus the authority of example was taken away from rank, and given to the lot on a democratic principle.
considered, infinite results follow. as for the second objection, i submit that the world would be much happier, if men were as fully able to keep silence as they are to speak.
from the comparison of it, with fishing, leaven, seed
chapter two. system of all principles of the pure understanding
and therefore where there is no own, that is, no propriety, there is no injustice; and where there is no coerceive power erected, that is, where there is no common-wealth, there is no propriety; all men having right to all things: therefore where there is
there seems to be no interval between greatness and meanness. when the spirit is not master of the world, then it is its dupe.
were filled with heaven's own blue. but no weather interfered fatally with my walks, or rather my going abroad, for i frequently tramped eight or ten miles through the deepest snow to keep an appointment with a beech-tree, or a yellow-birch, or an old
"desinit in piscem mulier formosa superne."
to return to what i was saying before, i am tenderly compassionate of others' afflictions, and should readily cry for company, if, upon any occasion whatever, i could cry at all.
suffer the right to prevail through them. i think that it is enough if they have god on their side, without waiting for that other one. moreover, any man more right than his neighbors constitutes a majority of one already.
if the law ground upon his flight a presumption of the fact, (which was capitall,) the sentence ought to have been capitall: if the presumption were not of the fact, for what then ought he to lose his goods?
we are not the first men-and have nevertheless to stand for them: of this imposture have we at last become weary and disgusted.
every man's progress is through a succession of teachers, each of whom seems at the time to have a superlative influence, but it at last gives place to a new. frankly let him accept it all. jesus says, leave father, mother, house and lands, and follow me.
"the last things we find out are always best, and make us to disrelish all the rest."
pontanus and others report the like metamorphosis to have happened in these latter days in italy. and, through the vehement desire of him and his mother:
proportion as we have found it to be more or less frequent.
my pains strangely deaden my appetite that way.
to dispose of the succession, though to a king of another nation, not unlawfull
that day i happened to be wandering through the woods alongside of the lake of silvaplana, and i halted beside a huge, pyramidal and towering rock not far from surlei. it was then that the thought struck me.
--it is not to be imagined how great an advantage this proved to the whole family; my father and my mother by this means learned latin enough to understand it perfectly well, and to speak it to such a degree as was sufficient for any necessary use; as
"i recognise vestiges of my old flame."--aeneid., iv. twenty three.
thou art now aweary? there above are sheep and sun-set stripes: is it not sweet to sleep-the shepherd pipes?
"let whoever will choke and stab and skin and scrape the people: raise not a finger against it! thereby will they learn to renounce the world."
verses of the one and fortieth of job; where god having set forth the great power of leviathan, called him king of the proud. "there is nothing," saith he, "on earth, to be compared with him. he is made so as not be afraid.
wherever men love their country, respect the laws, and live simply, little remains to be done in order to make them happy; and in public administration, where chance has less influence than in the lot of individuals, wisdom is so nearly allied to
oh, this is the hostility of light to the shining one: unpityingly doth it pursue its course.
we showed that the idea, which constitutes the essence of mind, involves the existence of body, so long as the body itself exists. again, it follows from what we pointed out in the corollary to two.
we shall at least, by this means, be sensible of our ignorance, if we do not augment our knowledge.
either because of its commonness, or perishableness, fit to supply the place of money; what reason could any one have there to enlarge his possessions beyond the use of his family, and a plentiful supply to its consumption, either in what their own
in fact, it would sound nicer, if, instead of our cruelty, perhaps our "extravagant honesty" were talked about, whispered about, and glorified--we free, very free spirits--and some day perhaps such will actually be our--posthumous glory!
the day comes, which once lapsed they were given to understand that such as were afterward found in the kingdom should remain slaves; vessels were very slenderly provided; and those who embarked in them were rudely and villainously used by the passengers,
and rather be angry than abash any one! and when ye are cursed, it pleaseth me not that ye should then desire to bless. rather curse a little also!
i then fell to letting fly my arrows, and shot forty that i had in my quiver, not only without hurting, but without starting her from her form.
justify them for so doing out of what suetonius says in the life of caesar, that there was a volume of letters of his "ad familiares ") there is one directed to caesar, then in gaul, wherein cicero repeats these words, which were in the end of another
-this did i call redemption; this alone taught i them to call redemption.-
to take the cognition out of one of these spheres, is equivalent to placing it in one of the others; and, on the other hand, to place it in one sphere is equivalent to taking it out of the rest.
to seek a reputation by better qualities.
how final! how it puts a new face on all things! he fills the sky. lo! on the other side rises also a man and draws a circle around the circle we had just pronounced the outline of the sphere.
but scarce by art so good a harvest yields; though men and oxen mutually have strove, with all their utmost force the soil t' improve,"
there is no merchant that always gains: most men change their countenance and their voice where their wits fail, and by an unseasonable anger, instead of revenging themselves, accuse at once their own folly and impatience.
men may as well aske, why christ that could have given to all men faith, piety, and all manner of morall vertues, gave it to some onely, and not to all: and why he left the search of naturall causes, and sciences, to the naturall reason and industry of
addition be annexed and trained to the hereditary art of commanding and obeying--for both of which the country in question has now a classic reputation but here it is expedient to break off my festal discourse and my sprightly teutonomania for i have
sect. one hundred twenty nine. the first power, viz.
public, each, being on one point his own judge, would ask to be so on all; the state of nature would thus continue, and the association would necessarily become inoperative or tyrannical.
xxiii.) it would not follow that the mind can be conscious of its desire or appetite. therefore, in order to imply the cause of such consciousness, it was necessary to add, in so far as it is determined by some given modification, c.
he whose mouth is out of taste, says the wine is flat; the healthful man commends its flavour, and the thirsty its briskness.
here do i sit and wait, old broken tables around me and also new half-written tables. when cometh mine hour?
however, it is established from the definitions of the emotions, which we have set forth, that they all spring from desire, pleasure, or pain, or, rather, that there is nothing besides these three; wherefore each is wont to be called by a variety of names
i found it necessary, when i was young, to put myself in mind and solicit myself to keep me to my duty; gaiety and health do not, they say, so well agree with those grave and serious meditations: i am at present in another state: the conditions of age but
fifty five. there is a great ladder of religious cruelty, with many rounds; but three of these are the most important.
from all ill odors and sights. having been my own butcher and scullion and cook, as well as the gentleman for whom the dishes were served up, i can speak from an unusually complete experience.
out of which they all sprung, and that they had their origin from thoughts and laws in his own breast.
i slept well and laughed well-i was perfectly robust and patient."
"he is idle, cold in the offices of friendship and relation, and in those of the public, too particular, too disdainful." but the most injurious do not say, "why has he taken such a thing? why has he not paid such an one?"
for the lawes of nature, which consist in equity, justice, gratitude, and other morall vertues on these depending, in the condition of meer nature (as i have said before in the end of the th chapter,) are not properly lawes, but qualities that dispose men
with greater confidence and assurance than i do this; i am wholly and entirely possessed with it; but has it not befallen me, not only once, but a hundred, a thousand times, every day, to have embraced some other thing with all the same instruments, and
irregular systemes, in their nature, but leagues, or sometimes meer concourse of people, without union to any particular designe, not by obligation of one to another, but proceeding onely from a similitude of wills and inclinations, become lawfull, or
he who commits his decrepitude to the press plays the fool if he think to squeeze anything out thence that does not relish of dreaming, dotage, and drivelling; the mind grows costive and thick in growing old.
there be also other consecrations, that may be called sacraments, as the word implyeth onely consecration to gods service; but as it implies an oath, or promise of alleageance to god, there were no other in the old testament, but circumcision, and the
one thirsteth for her and is not satisfied, one looketh through veils, one graspeth through nets.
and though ye be high and of a higher type, much in you is crooked and misshapen. there is no smith in the world that could hammer you right and straight for me.
whatever is done at court passes for a rule through the rest of france.
for nothing except that consciousness can raise a person above the chances of life, by making him feel that, let fate and fortune do their worst, they have not power to subdue him: which, once felt, frees him from excess of anxiety concerning the evils of
to be ingenuous, i must own it to be my opinion, that locke was betrayed into this question by the schoolmen, who, making use of undefined terms, draw out their disputes to a tedious length, without ever touching the point in question.
plato ordains that old men should be present at the exercises, dances, and sports of young people, that they may rejoice in others for the activity and beauty of body which is no more in themselves, and call to mind the grace and comeliness of that
'tis a custom of our justice to condemn some for a warning to others. to condemn them for having done amiss, were folly, as plato says,
scipio thought it much better to go and attack his enemy's territories in africa than to stay at home to defend his own and to fight him in italy, and it succeeded well with him.
"a punishment, is an evill inflicted by publique authority, on him that hath done, or omitted that which is judged by the same authority to be a transgression of the law; to the end that the will of men may thereby the better be disposed to obedience."
reduced to borrow of unknown subjects, and rather of them whom they have wronged than of them on whom they have conferred their benefits, and so receive aids wherein there is nothing of gratuitous but the name.
and this because the heart in thee is the heart of all; not a valve, not a wall, not an intersection is there anywhere in nature, but one blood rolls uninterruptedly an endless circulation through all men, as the water of the globe is all one sea, and,
thus are all things seen to yearn in due time for due return; and no order fixed may stay, save which in th' appointed way joins the end to the beginning in a steady cycle spinning.
for my part, the very being tied to what i am to say is enough to loose me from it. when i wholly commit and refer myself to my memory, i lay so much stress upon it that it sinks under me: it grows dismayed with the burden.
i abominate those mad exhortations of this other discomposed soul,
"aut qui non verba rebus aptant, sed res extrinsecus arcessunt, quibus verba conveniant."
the cardinal d'ossat, writing to louise, the queen-dowager, told her, in his frank manner, that he had lived as much or more like a monk than a monarch (letter twenty three.) and pope sextus five., speaking of that prince one day to the cardinal de
belief . no other explication can be given of this operation, in all the higher, as well as lower classes of sensitive beings, which fall under our notice and observation nineteen .
and, in another place, "god has made man like unto a shadow," of whom who can judge, when by removing the light it shall be vanished! man is a thing of nothing.
god gives us leave enough to go when he is pleased to reduce us to such a condition that to live is far worse than to die. 'tis weakness to truckle under infirmities, but it's madness to nourish them.
he left him with the state of romagna only firmly established, and all the other schemes in mid-air, between two very powerful and hostile armies, and suffering from a fatal illness.
these details alone, however, would furnish matter for a considerable work, in which the advantages and disadvantages of every kind of government might be weighed, as they are related to man in the state of nature, and at the same time all the different
as the apostles, matthias, paul, and barnabas, were not made by our saviour himself, but were elected by the church, that is, by the assembly of christians; namely, matthias by the church of jerusalem, and paul, and barnabas by the church of antioch; so
succession of apprehension, unless when a rule lies at the foundation, which compels us to observe this order of perception in preference to any other, and that, indeed, it is this necessity which first renders possible the representation of a succession
nay, it is also quite unknown to us whether any such transcendental or extraordinary cognition is possible under any circumstances, at least, whether it is possible by means of our categories.
all such opinions spring from the notion commonly entertained, that all things in nature act as men themselves act, namely, with an end in view.
i. a point is that which has position but not dimensions.
he seems to me to have had a right and true apprehension of the power of custom, who first invented the story of a country-woman who, having accustomed herself to play with and carry a young calf in her arms, and daily continuing to do so as it grew up,
in all affairs that are past, be it how it will, i have very little regret; for this imagination puts me out of my pain, that they were so to fall out they are in the great revolution of the world, and in the chain of stoical 'causes: your fancy cannot,
in a democracy, the whole assembly cannot faile, unlesse the multitude that are to be governed faile. and therefore questions of the right of succession, have in that forme of government no place at all.
when i consider this rejicit, fiascit, inhians, ynolli, fovet, medullas, labefacta, pendet, percurrit, and that noble circumfusa, mother of the pretty infuses; i disdain those little quibbles and verbal allusions that have since sprung up.
and as the right of possession, is called dominion; so the right of doing any action, is called authority.
sand, and i arose to see what shore my fates had impelled me to; days when idleness was the most attractive and productive industry.
xxiii. an obtuse-angled triangle is one that has one of its angles obtuse, as e.
"num tu, qux tenuit dives achaemenes, aut pinguis phrygiae mygdonias opes, permutare velis crine licymnim?
in the like manner, displeasures, are some in the sense, and called payne; others, in the expectation of consequences, and are called griefe.
they seem as solitary, and the letter in which they are printed as rare and curious, as ever.
two. the human intellect, even in an unphilosophical state, is in possession of certain cognitions "a priori".
-- this is the famous passage which shakespeare, through florio's version, one thousand six hundred three, or ed. one thousand six hundred thirteen, p. one hundred two, has employed in the "tempest," ii. one.
yet perchance the first who came to this well have left some trace of their footsteps.
of the sauces, first in general, and then proceeded to the qualities of the ingredients and their effects; the differences of salads according to their seasons, those which ought to be served up hot, and which cold; the manner of their garnishment and
in this passage, which differs only in clearness and simplicity from others in the social contract itself, it is easy to see how far rousseau had in his mind a perfectly definite idea.
and, with epicurus, i conceive that pleasures are to be avoided, if greater pains be the consequence, and pains to be coveted, that will terminate in greater pleasures.
"nam utilissimus idem ac brevissimus bonarum malarumque rerum delectus cogitare quid aut nolueris sub alio principe, aut volueris." two
and this is its art: it divineth where ascending souls are weary, in your trouble and dejection, in your sensitive modesty, doth it build its loathsome nest.
cords, and is surrounded to the distance of three hundred miles by cultivated plains." in this town the price of wood rises almost steadily, and the only question is, how much higher it is to be this year than it was the last.
we either mean that this vibration is followed by this sound, and that all similar vibrations have been followed by similar sounds: or, that this vibration is followed by this sound, and that upon the appearance of one the mind anticipates the senses, and
all sorts of vices; that is to say, as i interpret it, that they abounded with learning and eloquence, but were very defective in moral honesty.
forty four. ambition is the immoderate desire of power.
stand; save that using to conjecture of the time to come, by the time past, they are very apt, not onely to take casuall things, after one or two encounters, for prognostiques of the like encounter ever after, but also to believe the like prognostiques
it is because women's reasoning powers are weaker that they show more sympathy for the unfortunate than men, and consequently take a kindlier interest in them.
these complaints are false; there is in the polity of the world a greater equality and more uniform relation.
for experience, being but memory of the consequences of like actions formerly observed, and counsell but the speech whereby that experience is made known to another; the vertues, and defects of counsell, are the same with the vertues, and defects
might, in course of time, have become such as we observe them at present; and their nature is much more easily conceived when they are beheld coming in this manner gradually into existence, than when they are only considered as produced at once in a
our fathers dressed up their daughters' looks in bashfulness and fear (their courage and desires being the same); we ours in confidence and assurance; we understand nothing of the matter; we must leave it to the sarmatian women, who may not lie with a man
shame it is, if your proud-swelling glory may not fill this narrow room! why, then, strive so vainly, oh, ye proud ones! to escape your mortal doom?
corollary.--it follows, that no substance, and consequently no extended substance, in so far as it is substance, is divisible.
in such a manner as by no means to prevent the blood which it contains from flowing into the right ventricle of the heart, and yet exactly to prevent its flowing out; three at the entrance to the arterial vein, which, arranged in a manner exactly the
as it does them to revenge the blood of hector upon the greeks, whom they countenance against me." is it not a noble farce wherein kings, republics, and emperors have so many ages played their parts, and to which the vast universe serves for a theatre?
support of public authority lies in the hearts of the citizens, and that nothing can take the place of morality in the maintenance of government.
"vah! quemquamne hominem in animum instituere, aut parare, quod sit carius, quam ipse est sibi?"
it is true that in the discourse rousseau is pleading against the development of many human faculties; but he is equally advocating the fullest development of those he regards as "natural," by which he means merely "good."
of their neighbours to supply their use; where husbands may repudiate their wives, without showing any cause, but wives cannot part from their husbands, for what cause soever; where husbands may sell their wives in case of sterility; where they boil the
he has conceived meanly of the resources of man, who believes that the best age of production is past.
the discovery of defects in the common philosophy, if any such there be, will not, i presume, be a discouragement, but rather an incitement, as is usual, to attempt something more full and satisfactory than has yet been proposed to the public.
men therefore in society having property, they have such a right to the goods, which by the law of the community are their's, that no body hath a right to take their substance or any part of it from them, without their own consent: without this they have
withdrawing my hand when another hand already stretcheth out to it; hesitating like the cascade, which hesitateth even in its leap:-thus do i hunger for wickedness!
at the risk of forfeiting his life it is an unsafe experiment.
for the conversion of the gentiles, there was no use of alledging the scriptures, which they beleeved not.
stop at the belief in a god and in a future state. wherever the sentiment of the majority is still genuine and intense, it is found to have abated little of its claim to be obeyed.
for their excuse give me time to recover my strength and health great presumption to be so fond of one's own opinions gross impostures of religions hoary head and rivelled face of ancient usage hold a stiff rein upon suspicion i have a great aversion from
to be sure, one must not resign oneself to any humanitarian illusions about the history of the origin of an aristocratic society (that is to say, of the preliminary condition for the elevation of the type "man"): the truth is hard.
"a sole exoriente supra maeotis paludes nemo est qui factis me aequiparare queat."
long training and practice, perhaps during a whole series of generations, that lofty spirituality is precisely the spiritualising of justice, and the beneficent severity which knows that it is authorized to maintain gradations of rank in the world, even
may be affirmed of other objects. now an universal criterion of truth would be that which is valid for all cognitions, without distinction of their objects.
for when there is a company incorporate for any particular forraign country, they only export the commodities vendible in that country; which is sole buying at home, and sole selling abroad.
i think then, as i said before, that sick men cannot better place themselves anywhere in more safety, than in sitting still in that course of life wherein they have been bred and trained up; change, be it what it will, distempers and puts one out.
three metamorphoses of the spirit have i designated to you: how the spirit became a camel, the camel a lion, and the lion at last a child.-
thus, just as a particular will cannot stand for the general will, the general will, in turn, changes its nature, when its object is particular, and, as general, cannot pronounce on a man or a fact.
neither is the ancient rule amiss, to bend nature, as a wand, to a contrary extreme, whereby to set it right, understanding it, where the contrary extreme is no vice.
and also of humility, and patience, to suffer the rude and combersome points of their present greatnesse to be taken off, they cannot without the help of a very able architect, be compiled, into any other than a crasie building, such as hardly lasting out
to fight the battle on such ground, gives a great advantage to an unfair antagonist; since he will be sure to say (and many who have no desire to be unfair will say it internally), are these the doctrines which you do not deem sufficiently certain to be
the soule of lazarus during the four days he was dead; nor for the soules of them which the romane church pretend to be tormented now in purgatory.
the fourth, is taken from the inequality of their jurisdictions: for if god (saith he) had given it them immediately, he had given aswell equality of jurisdiction, as of order: but wee see, some are bishops but of own town, some of a hundred towns, and
same causes which make him a churchman in london, would have made him a buddhist or a confucian in pekin.
injuries done them; so as the great, may have no greater hope of impunity, when they doe violence, dishonour, or any injury to the meaner sort, than when one of these, does the like to one of them: for in this consisteth equity; to which, as being a
to dismiss a good part of this great multitude, that they might not fall into confusion.
it happens indeed that, when we mistakenly fear an evil, the fear vanishes when we hear the true tidings; but the contrary also happens, namely, that we fear an evil which will certainly come, and our fear vanishes when we hear false tidings; thus
whence it is evident, that the names of the emotions have been applied in accordance rather with their ordinary manifestations than with an accurate knowledge of their nature.
conduct. no such difficulty is complained of while the creed is still fighting for its existence: even the weaker combatants then know and feel what they are fighting for, and the difference between it and other doctrines; and in that period of every
capacity; and had so high an opinion of my candour and conscientiousness that they should leave it to me to make such alterations as were proper in the book, when one reprinted it; among other things, the word fortune.
it is the same case with all those pretended syllogistical reasonings, which may be found in every other branch of learning, except the sciences of quantity and number; and these may safely, one think, be pronounced the only proper objects of knowledge
but little self-denial, indeed, is needed to give up these pretensions, seeing the undeniable, and in the dogmatic mode of procedure, inevitable contradictions of reason with herself, have long since ruined the reputation of every system of metaphysics
"neither is their any necessity upon him, that he should defend all things that are prescribed and enjoined him." --cicero, acad., ii. three.
it is therefore no matter for surprise that the hottentots of the cape of good hope distinguish ships at sea, with the naked eye, at as great a distance as the dutch can do with their telescopes; or that the savages of america should trace the spaniards,
christians, would never have taken such an oath; they would have looked on it as tempting god.
"nil adeo magnum, nec tam mirabile quidquam principio, quod non minuant mirarier omnes paullatim."
but my words are poor, contemptible, stammering words: gladly do i pick up what falleth from the table at your repasts.
but east and west have no certain points of heaven; and no more have the wars, either from the east or west, any certainty of observation.
to the law for reparation of an offence done to his honour, disgraces himself; and he who does not, is censured and punished by the law.
"he who commends the nature of the soul as the supreme good, and condemns the nature of the flesh as evil, at once both carnally desires the soul, and carnally flies the flesh, because he feels thus from human vanity, not from divine truth." --st.
for sometimes, (as mens manners are,) justice cannot be had without mony; and every man may think his own cause just, till it be heard, and judged.
but they give us no adequate criterion of virtue, and frequently that which they designate with so fine a name is but apathy, or pride, or despair, or parricide.
it very faintly, and very much against my will: but if it be for my own particular (whatever homer truly says, that modesty is a foolish virtue in an indigent person), i commonly commit it to a third person to blush for me, and deny those who employ me
nature in this case treats them exactly as sparta treated the children of her citizens: those who come well formed into the world she renders strong and robust, and all the rest she destroys; differing in this respect from our modern communities, in which
vouchsafeth to declare his will supernaturally; it followeth necessarily, when they that have the goverment of religion, shall come to have either the wisedome of those men, their sincerity, or their love suspected; or that they shall be unable to shew
and what it fetched and foraged, it laid on zarathustra's couch: so that zarathustra at last lay among yellow and red berries, grapes, rosy apples, sweet-smelling herbage, and pine-cones.
but this position is not so clear in relation to error , for stones and inanimate creatures cannot err , for this reason only, because they have not the faculties of reasoning or imagination ; from whence 'tis natural for us to conclude, that to err there
the student will find in chasles' apercu historique a valuable history of the origin and the development of the methods of geometry.
the people assembled; mahomet called the hill to come to him, again and again; and when the hill stood still, he was never a whit abashed, but said, if the hill will not come to mahomet, mahomet will go to the hill.
as first, the difficulty of raising mony, for the necessary uses of the common-wealth; especially in the approach of warre.
respect for her i loved have more wherewith to defray my journey, than i have way to go have no other title left me to these things but by the ears have you ever found any who have been dissatisfied with dying?
this lion having seen him at a distance first made a sudden stop, as it were in a wondering posture, and then softly approached nearer in a gentle and peaceable manner, as if it were to enter into acquaintance with him.
himself with his fists and feet, he made him lose his life in the contest, by that means dissipating and diverting in a sudden and furious rage the painful apprehension of the lingering death to which he was designed.
be found scattered in the world, but not all of them joyn'd in any one which may be god .
again, we dream that we are concealing something, and we seem to act from the same decision of the mind as that, whereby we keep silence when awake concerning something we know.
for that is a thing the proportion of earth to heaven cannot bear: but that wee should beleeve them there, indefinitely, where those men are, on whom god inflicted that exemplary punnishment.
now if i feel anything stirring, do not fancy that i trouble myself to consult my pulse or my urine, thereby to put myself upon some annoying prevention; i shall soon enough feel the pain, without making it more and longer by the disease of fear.
if the mother be the fathers subject, the child, is in the fathers power: and if the father be the mothers subject, (as when a soveraign queen marrieth one of her subjects,) the child is subject to the mother; because the father also is her subject.
the first apostle, of those which were not constituted by christ in the time he was upon the earth, was matthias, chosen in this manner: there were assembled together in jerusalem about one hundred twenty christians (acts one.fifteen.) these appointed
of cato the younger. thirty seven. that we laugh and cry for the same thing. thirty eight. of solitude.
twenty two. of custom, and that we should not easily change a law received twenty three. various events from the same counsel. twenty four. of pedantry.
entertain and nourish them option now of continuing in life or of completing the voyage order a purge for your brain, it will there be much better order it so that your virtue may conquer your misfortune ordinances it (medicine) foists upon us ordinary
and deed i love stout expressions amongst gentle men i was too frightened to be ill if it be the writer's wit or borrowed from some other ignorance does not offend me, but the foppery of it.
"let honest things be ever present to the mind" --cicero, tusc. quaes., ii. twenty two.
so it is with the bogs and quicksands of society; but he is an old boy that knows it. only what is thought, said, or done at a certain rare coincidence is good.
"of those that play the part of lyars") "with a seared conscience," that is, contrary to their own knowledge. concerning the first of these, which is the seducing of men by abuse of scripture, i intend to speak briefly in this chapter.
yet from this natural heaviness of mine, men ought not to conclude a total inability in me (for want of care and want of sense are two very different things), and much less any unkindness or ingratitude towards that corporation who employed the utmost
"nam qui putat esse turpe non reddere, non vult esse cui reddat:"
so it is not enough that my devotion to thee should profit me nothing, but thou also must be assailed by reason of the odium which i have incurred.
in this place my largest revenue is manual: what an hundred men ploughed for me, lay a long time fallow.
four successors, simple captains of his army, whose posterity so long continued and maintained that vast possession; so many excellent virtues as he was master of, justice, temperance, liberality, truth in his word, love towards his own people, and
the science of these lawes, is the true morall philosophy
two.) now, how can an external intuition anterior to objects themselves, and in which our conception of objects can be determined a priori, exist in the human mind?
in the same manner if i enquire into memory or imagination or any other faculties, i find them in my self weak and circumscribed , but in god i understand them to be infinite , there is therefore only my will or freedome of choice , which i find to be so
"they had," says he, "armour so woven as to have all the scales fall over one another like so many little feathers; which did nothing hinder the motion of the body, and yet were of such resistance, that our darts hitting upon them, would rebound" (these
where the law is publiquely, and with assiduity, before all the people read, and interpreted; a fact done against it, is a greater crime, than where men are left without such instruction, to enquire of it with difficulty, uncertainty, and interruption of
does it happen, in all these relations, that, when one of the objects is presented to the senses or memory, the mind is not only carried to the conception of the correlative, but reaches a steadier and stronger conception of it than what otherwise it
being an excellent physician to gain the repute of a very bad poet.-- plutarch, apoth. of the lacedaemonians, 'in voce' archidamus.
with fraud yet at least for ambition's sake, let us reject ambition yet do we find any end of the need of interpretating?
examples are thus the go-cart of the judgement, which he who is naturally deficient in that faculty cannot afford to dispense with.
assembly; and i should rather conceive it had been the servant's duty faithfully to have represented to him the whole thing as it passed, to the end that the liberty of selecting, disposing, judging, and concluding might have remained in him: for either
i. the human body can be affected in many ways, whereby its power of activity is increased or diminished, and also in other ways which do not render its power of activity either greater or less.
we call almighty god father, and disdain to have our children call us so; i have reformed this error in my family.-- as did henry four.
the father's empire then ceases, and he can from thence forwards no more dispose of the liberty of his son, than that of any other man: and it must be far from an absolute or perpetual jurisdiction, from which a man may withdraw himself, having license
men perform like things with several sorts of endeavour, and different contention of will; the one does well enough without the other; for how many people hazard themselves every day in war without any concern which way it goes; and thrust themselves into
thirdly, to prescribe ceremonies, supplications, sacrifices, and festivalls, by which they were to believe, the anger of the gods might be appeased; and that ill success in war, great contagions of sicknesse, earthquakes, and each mans private misery,
the same river; epichar-mus, that he who borrowed money but an hour ago does not owe it now; and that he who was invited over-night to come the next day to dinner comes nevertheless uninvited, considering that they are no more the same men, but are become
i regard utility as the ultimate appeal on all ethical questions; but it must be utility in the largest sense, grounded on the permanent interests of man as a progressive being.
in his travels he spent many years, in all which time he was not idle, but highly improved himself by his converse with the beaux esprits , which he met with in several regions he visited; the first place he betook himself to, was italy , then he went
nine ovid, "amores," two. xix. four,five. spinoza transposes the verses.
for myself, and a man that cannot possibly fall under any manner of suspicion of insufficiency, and as little of being enchanted, who having heard a companion of his make a relation of an unusual frigidity that surprised him at a very unseasonable time;
subjects are to be taught, not to affect change of government
-to speak again the word of the great noontide of earth and man, to announce again to man the superman.
viii.) if it have more strength for restraining emotion, it will to that extent be able to restrain the given emotion. q.e.five hundred.
on the contrary, having been reputed the greatest men for knowledge, the one amongst the romans and the other amongst the greeks, and in a time when learning did most flourish, we have not heard, nevertheless, that they had any particular excellence in
be on your guard also against the learned! they hate you, because they are unproductive! they have cold, withered eyes before which every bird is unplumed.
"here are priests: but although they are mine enemies, pass them quietly and with sleeping swords!
god himself, that giveth the increase: and secondly, because it is unreasonable in them, who teach there is such danger in every little errour, to require of a man endued with reason of his own, to follow the reason of any other man, or of the most voices
seventy one. the sage as astronomer.--so long as thou feelest the stars as an "above thee," thou lackest the eye of the discerning one.
this forms the real constitution of the state, takes on every day new powers, when other laws decay or die out, restores them or takes their place, keeps a people in the ways in which it was meant to go, and insensibly replaces authority by the force of
and so possesses the soul with his graces that we forget those of his fable.
denied himself what he used with liberality and moderation.
danger. after two years of practice he left rome to travel in greece and asia, taking all the opportunities that offered to study his art under distinguished masters.
in the utilitarian as in any other scheme) are desirable either for the pleasure inherent in themselves, or as means to the promotion of pleasure and the prevention of pain.
and therefore, the jurisdiction of bishops, is derived from the civill soveraign.
the last chamber, the last closet, he must feel was never opened; there is always a residuum unknown, unanalyzable. that is, every man believes that he has a greater possibility.
there is a narrow sand-bar running into it, with very deep water on one side, on which i helped boil a kettle of chowder, some six rods from the main shore, about the year one thousand eight hundred twenty four, which it has not been possible to do for
irony, called them a nation of thinkers .
that would be the dearest thing to me"-thus doth the seduced one seduce himself,-"to love the earth as the moon loveth it, and with the eye only to feel its beauty.
there is, therefore, in a disjunctive judgement a certain community of cognitions, which consists in this, that they mutually exclude each other, yet thereby determine, as a whole, the true cognition, inasmuch as, taken together, they make up the complete
that which consists in dividing the same advantages indiscriminately among all the citizens, or that which consists in distributing them to each according to his deserts.
one hundred seventy three. one does not hate as long as one disesteems, but only when one esteems equal or superior.
sometimes the well dent is visible, where once a spring oozed; now dry and tearless grass; or it was covered deep,-not to be discovered till some late day,-with a flat stone under the sod, when the last of the race departed.
the man made answer, that all the art he knew, was, that he should give him a talent, and afterwards boast that he had obtained a singular secret from him. dionysius liked the invention, and accordingly caused six hundred crowns to be counted out to him.
we offered that guest harbour and heart: now it dwelleth with us-let it stay as long as it will!"-
that under pretence of some murder, his trial was in two days despatched, and his head in the night struck off in prison.
if it be a delicious medicine, take it intelligence is required to be able to know that a man knows not intemperance is the pest of pleasure language: obscure and unintelligible in wills and contracts last death will kill but a half or a quarter of a man
crisis from early infancy, at the profuse beauty with which the instincts deck the nuptial bower, and nature and intellect and art emulate each other in the gifts and the melody they bring to the epithalamium.
"for time the nature of the world translates, and from preceding gives all things new states; nought like itself remains, but all do range, and nature forces every thing to change."
in favour of the huguenots, who condemn our auricular and private confession, i confess myself in public, religiously and purely: st. augustin, origeti, and hippocrates have published the errors of their opinions; i, moreover, of my manners.
for by the enemy; but fortune, against her will, threw her into another haven, where she landed in safety. and that man of old who, throwing a stone at a dog, hit and killed his mother-in-law, had he not reason to pronounce this verse:
but it is the fault of the government itself that the remedy is worse than the evil. it makes it worse. why is it not more apt to anticipate and provide for reform? why does it not cherish its wise minority? why does it cry and resist before it is hurt?
another proof.--a given action is called bad, in so far as it arises from one being affected by hatred or any evil emotion. but no action, considered in itself alone, is either good or bad (as we pointed out in the preface to pt.
it is a moral person endowed with certain faculties, active like the sovereign and passive like the state, and capable of being resolved into other similar relations.
english is, "every living creature:" and likewise of man, god made him of the dust of the earth, and breathed in his face the breath of life, " factus est homo in animam viventem," that is, "and man was made a living creature;" and after noah came out of
"he makes his way who knows how to use fortune, and thereupon we all call him wise."--plautus, pseudol., ii. three, thirteen.
all spirits were subordinate to the spirit of moses
as touching those that represent men or angels or animals , i easily understand that they may be made up of those ideas which i have of my self , of corporeal things, and of god , tho there were neither man (but my self) nor angel , nor animal in being.
i cannot now long endure (and when i was young could much less) either coach, litter, or boat, and hate all other riding but on horseback, both in town and country.
wife's dreams; and i think myself excusable, if i prefer the odd number; thursday rather than friday; if i had rather be the twelfth or fourteenth than the thirteenth at table; if i had rather, on a journey, see a hare run by me than cross my way, and
xxiv., xxv.) the adequate knowledge of external bodies, as also of the parts composing the human body, is not in god, in so far as he is regarded as affected by the human mind, but in so far as he is regarded as affected by other ideas.
livy thinks he has good authority for rejecting it because it does not appear in history that posthumious was branded with it, as titus manlius was, about one hundred years after his time; for manlius, having put his son to death for the like cause,
a chance to evaporate. if we would enjoy the most intimate society with that in each of us which is without, or above, being spoken to, we must not only be silent, but commonly so far apart bodily that we cannot possibly hear each other's voice in any
"landscape where the richest element is a little sunshine innocent."
for good fortune, when she wears the guise of happiness, and most seems to caress, is always lying; ill fortune is always truthful, since, in changing, she shows her inconstancy.
man must now, therefore, have been perpetually employed in getting others to interest themselves in his lot, and in making them, apparently at least, if not really, find their advantage in promoting his own.
still fight we step by step with the giant chance, and over all mankind hath hitherto ruled nonsense, the lack-of-sense.
when mahomet promises his followers a paradise hung with tapestry, gilded and enamelled with gold and precious stones, furnished with wenches of excelling beauty, rare wines, and delicate dishes; it is easily discerned that these are deceivers that
drunkenness and other matters which kill us through pleasure.
the hungarians, a very warlike people, never pretend further than to reduce the enemy to their discretion; for having forced this confession from them, they let them go without injury or ransom, excepting, at the most, to make them engage their word never
surely in the case of things, which are really distinct one from the other, one can exist without the other, and can remain in its original condition.
the indians of the west, have names for their particular gods, though they have no name for god: as if the heathens should have had the names jupiter, apollo, mars, etc., but not the word deus; which shows that even those barbarous people have the notion,
hegesias entreated that he would read a certain book to him: "you are pleasant," said he; "you choose those figs that are true and natural, and not those that are painted; why do you not also choose exercises which are naturally true, rather than those
let him humbly commune with zoroaster then, and through the liberalizing influence of all the worthies, with jesus christ himself, and let "our church" go by the board.
philosophy ordains that we should always have death before our eyes, to see and consider it before the time, and then gives us rules and precautions to provide that this foresight and thought do us no harm; just so do physicians, who throw us into
constellation soever governed at that time.
"fortis imaginatio generat casum," say the schoolmen.
the first questions are always to be asked, and the wisest doctor is gravelled by the inquisitiveness of a child.
and there are instances to be found in all countries, which shew, that it is not the change of nations in the persons of their governors, but the change of government, that gives the offence.
whole, not to expect more from life than it is capable of bestowing. a life thus composed, to those who have been fortunate enough to obtain it, has always appeared worthy of the name of happiness.
the transcendental doctrine of sense must form the first part of our science of elements, because the conditions under which alone the objects of human knowledge are given must precede those under which they are thought.
happy are we, so long as your chaste influence, solely exercised within the limits of conjugal union, is exerted only for the glory of the state and the happiness of the public.
nay, number (itself) in armies importeth not much, where the people is of weak courage; for (as virgil saith) it never troubles a wolf, how many the sheep be.
conception of a line), and by this means alone is an object (a determinate space) cognized.
set up censors while the laws are vigorous; as soon as they have lost their vigour, all hope is gone; no legitimate power can retain force when the laws have lost it.
verily, it is difficult to prove all being, and hard to make it speak. tell me, ye brethren, is not the strangest of all things best proved?
item, will not posterity say that our modern reformation has been wonderfully delicate and exact, in having not only combated errors and vices, and filled the world with devotion, humility, obedience, peace, and all sorts of virtue; but in having
to which it may be added, that their language is soft, of a pleasing accent, and something bordering upon the greek termination.
i will not hesitate, however, to avow my belief that it has been my singular good fortune to have very early in life fallen in with certain tracks which have conducted me to considerations and maxims, of which i have formed a method that gives me the
increased by the inequalities of social institutions.
does so rare and exemplary a soul cost no more the killing than one that is common and of no use to the public?
class or person, it becomes particular, and can no longer form the subject matter of an act of sovereignty.
faculty. for this is the proper duty of a transcendental philosophy; what remains is the logical treatment of the conceptions in philosophy in general.
the common-wealth. for as it is uncharitablenesse in any man, to neglect the impotent; so it is in the soveraign of a common-wealth, to expose them to the hazard of such uncertain charity.
it may be added that there have been known states so constituted that the necessity of making conquests entered into their very constitution, and that, in order to maintain themselves, they were forced to expand ceaselessly.
"no milk-white dove, or if there be a thing more lascivious, takes so much delight in kissing as woman, wishful for every man she sees."--catullus, lxvi. one hundred twenty five.
even forgetting that it were not lawful for philosophy to leave companionless the way of the innocent, should i, thinkest thou, fear to incur reproach, or shrink from it, as though some strange new thing had befallen?
for when i consider how short were the lawes of antient times; and how they grew by degrees still longer; me thinks i see a contention between the penners, and pleaders of the law; the former seeking to circumscribe the later; and the later to evade their
the second, dissimulation, in the negative; when a man lets fall signs and arguments, that he is not, that he is. and the third, simulation, in the affirmative; when a man industriously and expressly feigns and pretends to be, that he is not.
the above remarks relate to the matter of our critical inquiry. as regards the form , there are two indispensable conditions, which any one who undertakes so difficult a task as that of a critique of pure reason, is bound to fulfil.
balanced a thousand times with the most subtle reasoning, sacrifice their peace of mind to doubt, uneasiness, and feverish excitement. it is not without reason that childhood and simplicity have been recommended by holy writ itself.
soberly judges the case to require, i see not how the magistrates of any community can punish an alien of another country; since, in reference to him, they can have no more power than what every man naturally may have over another.
and that i testify so much is still not enough for me. it is worth while living on the earth: one day, one festival with zarathustra, hath taught me to love the earth.
acquainted with the nature of plants, minerals, and other external objects, by the experiments which he forms concerning them.
put them upon any discourse but the intrigues of the court, and they are utterly at a loss; as very owls and novices to us as we are to them. 'tis truly said that a well-bred man is a compound man.
prop. twenty. the existence of god and his essence are one and the same.
the life-principle of the body politic lies in the sovereign authority. the legislative power is the heart of the state; the executive power is its brain, which causes the movement of all the parts.
"eodem enim vitio est effusio animi in laetitia quo in dolore contractio,"
whatever they take in hand, they do it with their utmost will and vehemence. there are so many dangerous steps, that, for the more safety, we must a little lightly and superficially glide over the world, and not rush through it.
thy wild dogs want liberty; they bark for joy in their cellar when thy spirit endeavoureth to open all prison doors.
self-government was impossible except for a city. he wished to break up the nation-states of europe, and create instead federative leagues of independent city-states.
in prison, by vision of an angel: and to all the apostles, and writers of the new testament, by the graces of his spirit; and to the apostles again (at the choosing of matthias in the place of judas iscariot) by lot.
"you pluck the hairs out of your breast, your arms, and thighs." --martial, ii. sixty two, i.
the very dew seemed to hang upon the trees later into the day than usual, as on the sides of mountains.
then did ye haunt me with foul phantoms; ah, whither hath that happy hour now fled!
time is an element in our brain which by the means of duration gives a semblance of reality to the absolutely empty existence of things and ourselves.
a prince, therefore, who possesses a strong city and does not make himself hated, cannot be assaulted; and if he were to be so, the assailant would be obliged to retire shamefully; for so many things change, that it is almost impossible for any one to
i go here and there, culling out of several books the sentences that best please me, not to keep them (for i have no memory to retain them in), but to transplant them into this; where, to say the truth, they are no more mine than in their first places.
the ugliest man is to blame for it all: he hath reawakened him. and if he say that he once killed him, with gods death is always just a prejudice."
eighteen. of giving the lie. nineteen. of liberty of conscience. twenty. that we taste nothing pure. twenty one. against idleness. twenty two. of posting. twenty three. of ill means employed to a good end. twenty four. of the roman grandeur. twenty five.
he applied himself, in an especial manner, to the maintenance of peace between the two religious factions which at that time divided the town of bordeaux; and at the end of his two first years of office, his grateful fellow-citizens conferred on him (in
"bread," replied zarathustra, laughing when he spake, "it is precisely bread that anchorites have not. but man doth not live by bread alone, but also by the flesh of good lambs, of which i have two:
i can give no account of my life by my actions; fortune has placed them too low: i must do it by my fancies.
with us; nor attained, (as prudence,) while we look after somewhat els,) i find yet a greater equality amongst men, than that of strength.
whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does
unfortunately, it will always be derided at court. the power which comes of a people's love is no doubt the greatest; but it is precarious and conditional, and princes will never rest content with it.
eagerly and with shouts drove they their flock over their foot-bridge; as if there were but one foot-bridge to the future! verily, those shepherds also were still of the flock!
for it is a thing that dependeth not on nature, but on the scope of the writer; and is subservient to every mans proper method. in the institutions of justinian, we find seven sorts of civill lawes.
who set you to cast about what you should say to the select souls, or how to say any thing to such? no matter how ingenious, no matter how graceful and bland. there are innumerable degrees of folly and wisdom, and for you to say aught is to be frivolous.
why?-because he must remain at his post where the god has placed him, as he remained at potidaea, and amphipolis, and delium, where the generals placed him.
moreover, there are deduced conceptions (actio, passio) enumerated among the original conceptions, and, of the latter, some are entirely wanting.
hence it is evident that these logical criteria of the possibility of cognition are merely the three categories of quantity modified and transformed to suit an unauthorized manner of applying them.
tongue will grow too stiff to bend too contemptible to be punished torture: rather a trial of patience than of truth totally brutified by an immoderate thirst after knowledge transferring of money from the right owners to strangers travel with not only a
we have no communication with being, by reason that all human nature is always in the middle, betwixt being bom and dying, giving but an obscure appearance and shadow, a weak and uncertain opinion of itself; and if, perhaps, you fix your thought to
eternal popular sensualism. what is clear, what is "explained"? only that which can be seen and felt--one must pursue every problem thus far.
possesses the whole soul, and there rules and sways with an absolute sovereignty, cannot possibly admit of a rival. if two at the same time should call to you for succour, to which of them would you run?
that the authors of such splendid benefits should be requited by martyrdom; that their reward should be to be dealt with as the vilest of criminals, is not, upon this theory, a deplorable error and misfortune, for which humanity should mourn in sackcloth
it is true, that god is the soveraign of all soveraigns; and therefore, when he speaks to any subject, he ought to be obeyed, whatsoever any earthly potentate command to the contrary.
sometimes also for the elect onely; as (ephes. five.twenty seven.) "a glorious church, without spot, or wrinkle, holy, and without blemish;" which is meant of the church triumphant, or, church to come.
i commend a gradation and delay in bestowing their favours: plato 'declares that, in all sorts of love, facility and promptness are forbidden to the defendant.
and may nothing prevent me from presenting myself there!--your very humble and very obedient servant and subject, montaigne.
why then should i make account of hamlet and lear, as if we had not the soul from which they fell as syllables from the tongue?
also to a bad and unjust one (think, for instance, of the greater part of the self-appreciations and self-depreciations which believing women learn from their confessors, and which in general the believing christian learns from his church).
"paterna vestis, et annulus, tanto charior est posteris, quanto erga parentes major affectus."
people say sometimes, 'see what i have overcome; see how cheerful i am; see how completely i have triumphed over these black events.' not if they still remind me of the black event.
the savages do not so much offend me, in roasting and eating the bodies of the dead, as they do who torment and persecute the living. nay, i cannot look so much as upon the ordinary executions of justice, how reasonable soever, with a steady eye.
as to the rest, i spoil nothing, i make use of nothing but my own; and if i play the fool, 'tis at my own expense, and nobody else is concerned in't; for 'tis a folly that will die with me, and that no one is to inherit.
away with the thorny subtleties of dialectics; they are abuses, things by which our lives can never be amended: take the plain philosophical discourses, learn how rightly to choose, and then rightly to apply them; they are more easy to be understood than
upon the emperor, especially at a time when he was in a treaty of marriage with his niece, daughter to the king of denmark, who is now dowager of lorraine, could not manifest any practice and conference with us without his great interest.
and therefore, such things cannot be personated, before there be some state of civill government.
four. prosperity comes to the mob, and to low-minded men as well as to great ones; but it is the privilege of great men alone to send under the yoke four the disasters and terrors of mortal life: whereas to be always prosperous, and to pass through life
every day a new whimsy, and our humours keep motion with the time.
"behold!" said the old helmsman, "there goeth zarathustra to hell!"
members. from these distinctions, applied to each political society and its members, are derived the most certain and universal rules, by which we can judge whether a government is good or bad, and in general of the morality of all human actions.
if they would only go honestly to work and in a simple way express the few and ordinary ideas they have really thought, they would be readable and even instructive in their own sphere.
and when i saw my devil, i found him serious, thorough, profound, solemn: he was the spirit of gravity-through him all things fall.
and many a one who hath come along as a destroyer, and as a hailstorm to all cornfields, wanted merely to put his foot into the jaws of the rabble, and thus stop their throat.
that i have to sing once more-that consolation did i devise for myself, and this convalescence: would ye also make another lyre-lay thereof?"
"fellow-suffering! fellow-suffering with the higher men!" he cried out, and his countenance changed into brass. "well! that-hath had its time!
the besetting sin of both montaigne's translators seems to have been a propensity for reducing his language and phraseology to the language and phraseology of the age and country to which they belonged, and, moreover, inserting paragraphs and words, not
he took to himselfe no more but this office, and that of tribune of the people, (than is to say, the supreme power both in state, and religion;) and the succeeding emperors enjoyed the same.
were our ignorance, therefore, a good reason for rejecting any thing, we should be led into that principle of denying all energy in the supreme being as much as in the grossest matter. we surely comprehend as little the operations of one as of the other.
i enervated the soldiers' design by depriving the exploit of danger and all manner of military glory, which is wont to serve them for pretence and excuse: whatever is bravely, is ever honourably, done, at a time when justice is dead.
the difference between the letter and sentence of the law
in the next place, i attentively examined what i was and as i observed that i could suppose that i had no body, and that there was no world nor any place in which i might be; but that i could not therefore suppose that i was not; and that, on the
that which may perhaps make such equality incredible, is but a vain conceipt of ones owne wisdome, which almost all men think they have in a greater degree, than the vulgar; that is, than all men but themselves, and a few others, whom by fame, or for
to this end, watchings, fastings, hair-shirts, remote and solitary banishments, perpetual imprisonments, whips and other afflictions, have been introduced amongst men: but so, that they should carry a sting with them, and be real afflictions indeed; and
no thought longer, not to give it practically his support. if i devote myself to other pursuits and contemplations, i must first see, at least, that i do not pursue them sitting upon another man's shoulders.
no eye doth it close to me, it leaveth my soul awake. light is it, verily, feather-light.
we are alien to each other, and their virtues are even more repugnant to my taste than their falsehoods and false dice.
to the accomplishment of which, it will not be necessary for me to prove them all false (for that perhaps i shall never atcheive) but because my reason perswades me, that i must withdraw my assent no less from those opinions which seem not so very certain
twenty one.twenty three.) asked our saviour, "by what authority dost thou these things, and who gave thee this authority:" he can make no other just answer, but that he doth it by the authority of the common-wealth, given him by the king, or assembly that
self, but 'tis very credible (from hence only that god created me) that i am made as it were according to his likeness and image , and that the same likeness , in which the idea of god is contain'd, is perceived by me with the same faculty , with which i
the encounter. the knowledge we have of the greatness of this man's courage by the rest of his life, may warrant us certainly to judge that his indifference proceeded from a soul so much elevated above such accidents, that he disdained to let it take any
the like force has the passion over all his nature. it expands the sentiment; it makes the clown gentle and gives the coward heart.
and though the apostle say in another place, "i write these things being absent, lest being present i should use sharpnesse, according to the power which the lord hath given me;" it is not, that he challenged a power either to put to death, imprison,
such a public manner and in so celebrated a part of the world, as to render the detection unavoidable: all which circumstances are requisite to give us a full assurance in the testimony of men.
i had long before remarked that, in relation to practice, it is sometimes necessary to adopt, as if above doubt, opinions which we discern to be highly uncertain, as has been already said; but as i then desired to give my attention solely to the search
there is not only an atmosphere of good will about him, but even a savor of holiness groping for expression, blindly and ineffectually perhaps, like a new-born instinct, and for a short hour the south hill-side echoes to no vulgar jest.
i love him who maketh his virtue his inclination and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more.
my neighbors did not thus salute me, but first looked at me, and then at one another, as if i had returned from a long journey. i was put into jail as i was going to the shoemaker's to get a shoe which was mended.
would he have been happier if he had gorged himself with fishes from distant shores, and birds caught in foreign lands? if he had roused the torpor of his queasy stomach with shellfish from the upper and the lower sea?
they are adduced to show, by admitted and multiplied examples, the universality of the fact, that only through diversity of opinion is there, in the existing state of human intellect, a chance of fair-play to all sides of the truth.
the laws of the written style were then the same as those of the spoken style; and these laws depended partly on the surprising development and refined requirements of the ear and larynx; partly on the strength, endurance, and power of the ancient lungs.
and therefore, whatever form the commonwealth is under, the ruling power ought to govern by declared and received laws, and not by extemporary dictates and undetermined resolutions: for then mankind will be in a far worse condition than in the state of
compelled to commit, expose myself to become an instrument of crime.
at last bursteth the frog which hath inflated itself too long: then cometh out the wind. to prick a swollen one in the belly, i call good pastime. hear that, ye boys!
-"stay! do not pass by! i have divined what axe it was that struck thee to the ground: hail to thee, o zarathustra, that thou art again upon thy feet!
the definition of the will, given commonly by the schooles, that it is a rationall appetite, is not good. for if it were, then could there be no voluntary act against reason. for a voluntary act is that, which proceedeth from the will, and no other.
therefore, never regard those blubbered eyes and that pitiful voice; consider her deportment, her complexion, the plumpness of her cheeks under all those formal veils; 'tis there she talks plain french.
the women philosophers who mixed with their sect, mixed also with their persons, in all places, without reservation; and hipparchia was not received into crates's society, but upon condition that she should, in all things, follow the practice and customs
so we stood round our engine, jostled one another, expressed our sentiments through speaking-trumpets, or in lower tone referred to the great conflagrations which the world has witnessed, including bascom's shop, and, between ourselves, we thought that,
be overflowed by a deep sea, full of sea monsters, and laden with ships of war, to represent a naval battle; and, thirdly, to make it dry and even again for the combat of the gladiators; and, for the fourth scene, to have it strown with vermilion grain
i remember that when i first looked into these depths there were many large trunks to be seen indistinctly lying on the bottom, which had either been blown over formerly, or left on the ice at the last cutting, when wood was cheaper; but now they have
image that i can represent to myself in concreto.
woven into the principles of human nature such a tenderness for their off-spring, that there is little fear that parents should use their power with too much rigour; the excess is seldom on the severe side, the strong byass of nature drawing the other
'tis not that there is any miraculous conversion in it that makes them thus wavering; 'tis that solon represents himself, sometimes in his own person, and sometimes in that of a legislator; one while he speaks for the crowd, and another for himself;
assuredly, pine the hearts all of ardent date-fruits. selah.
won, and reconciled to the state, and that in a fast and true manner; or to be fronted with some other, of the same party, that may oppose them, and so divide the reputation.
this contrast? and that your sympathy for the "creature in man" applies to that which has to be fashioned, bruised, forged, stretched, roasted, annealed, refined--to that which must necessarily suffer, and is meant to suffer?
"not at all," replied diogenes. "why, then," pursued the other, "what difficult and exemplary thing dost thou think thou doest in embracing that snow?" to take a true measure of constancy, one must necessarily know what the suffering is.
"what is the good fortune to me, if it is not granted to me to use it."--horace, ep., i. five, twelve.
"a woman has ever a fountain of tears ready to gush up whenever she requires to make use of them."--juvenal, vi. two hundred seventy two.
but howsoever it be for happiness, without all question, for greatness, it maketh to be still for the most part in arms; and the strength of a veteran army (though it be a chargeable business) always on foot, is that which commonly giveth the law, or at
and is it not rather their fault, who put things into such a posture, that they would not have them thought to be as they are?
but when factions arise, and partial associations are formed at the expense of the great association, the will of each of these associations becomes general in relation to its members, while it remains particular in relation to the state: it may then be
offer age to scom. certainly great persons had need to borrow other men's opinions, to think themselves happy; for if they judge by their own feeling, they cannot find it; but if they think with themselves, what other men think of them, and that other men
six transcendental exposition of the conception of time.
chapter thirty eight. of the signification in scripture of eternall life, hell, salvation, the world to come, and redemption
or is it you will undertake to teach the universities? hard questions.
subsistence. in proportion as men extend their dealings, and render their intercourse with others more complicated, they always comprehend, in their schemes of life, a greater variety of voluntary actions, which they expect, from the proper motives, to
from this second relation arise civil laws.
feelings, and loving each other for each other's sake. he commended us one to the other; and proceeded thus: "my worldly matters being arranged, i must now think of the welfare of my soul. i am a christian; i am a catholic.
to keep it alive: you often see healthful men fall into vomitings and fluxes of the belly by some extrinsic accident, and make a great evacuation of excrements, without any preceding need, or any following benefit, but rather with hurt to their
tortoises and ostriches hatch their eggs with only looking on them, which infers that their eyes have in them some ejaculative virtue. and the eyes of witches are said to be assailant and hurtful:--
myself passing by vitry le francois, saw a man the bishop of soissons had, in confirmation, called germain, whom all the inhabitants of the place had known to be a girl till two-and-twenty years of age, called mary.
men do not write histories of things of so little moment: a man must have been general in the conquest of an empire or a kingdom; he must have won two-and-fifty set battles, and always the weaker in number, as caesar did: ten thousand brave fellows and
and if it be inquired how this heat is communicated to the other members, must it not be admitted that this is effected by means of the blood, which, passing through the heart, is there heated anew, and thence diffused over all the body?
i respect not his labors, his farm where every thing has its price; who would carry the landscape, who would carry his god, to market, if he could get any thing for him; who goes to market for his god as it is; on whose farm nothing grows free, whose
apostles to preach, he forbad them "to carry gold, and silver, and brasse in their purses, for that the workman is worthy of his hire:" (mat. ten.
and this was it which carneades also did at rome, when he was ambassadour: which caused cato to advise the senate to dispatch him quickly, for feare of corrupting the manners of the young men that delighted to hear him speak (as they thought) fine things.
in which argumentation there be two grosse errours: one is, that all christian kings, popes, clergy, and all other christian men, make but one common-wealth: for it is evident that france is one common-wealth, spain another, and venice a third, c.
"to speak truth, and be skilful with bow and arrow"-so seemed it alike pleasing and hard to the people from whom cometh my name-the name which is alike pleasing and hard to me.
pleading that he had justly slain his father's murderer; which he, also, proving upon the spot, by sufficient witnesses, whom his good fortune very opportunely supplied him withal, that his father was really killed in the city of leontini, by that very
or where this is wanting, the person who broke the thread of discourse might still inform you, that there had secretly revolved in his mind a succession of thought, which had gradually led him from the subject of conversation.
unable to restrain their impulse to talk.
if it enters not into us by an extraordinary infusion; if it enters not only by reason, but, moreover, by human ways, it is not in us in its true dignity and splendour: and yet, i am afraid, we only have it by this way.
if you are a seer, whenever you meet a man you will see all that he owns, ay, and much that he pretends to disown, behind him, even to his kitchen furniture and all the trumpery which he saves and will not burn, and he will appear to be harnessed to it
hare in my dog's teeth, though the chase be a violent pleasure.
or metall. and these are also called images, not for the resemblance of any corporeall thing, but for the resemblance of some phantasticall inhabitants of the brain of the maker.
besides, he is not so overwise as to imagine that he knows whether death is a good or an evil; and he is certain that desertion of his duty is an evil. anytus is quite right in saying that they should never have indicted him if they meant to let him go.
take the truth from another's mouth than from my own.
if a man will allege to me, in opposition to this opinion, that those who are naturally deaf speak not, i answer that this is not only because they could not receive the instruction of speaking by ear, but rather because the sense of hearing, of which
so as to bring him and the world from that distant period to the point at which we now behold them.
curiosity, or love of the knowledge of causes, draws a man from consideration of the effect, to seek the cause; and again, the cause of that cause; till of necessity he must come to this thought at last, that there is some cause, whereof there is no
when sextius tells us, "he had rather be fettered with affliction than pleasure": when epicurus takes upon him to play with his gout, and, refusing health and ease, defies all torments, and despising the lesser pains, as disdaining to contend with them,
thus the law of public order in assemblies is not so much to maintain in them the general will as to secure that the question be always put to it, and the answer always given by it.
"i am not at all ambitious that any one should love and esteem me more dead than living.
service cannot otherwise be done; because it is supposed the soveraign may make use of all their means, insomuch as the most common souldier, may demand the wages of his warrefare, as a debt.
for i have shown (three. ix. note) that we in no case desire a thing because we deem it good, but, contrariwise, we deem a thing good because we desire it: consequently we deem evil that which we shrink from; everyone, therefore, according to his
it is a question much disputed between the divers sects of christian religion, from whence the scriptures derive their authority; which question is also propounded sometimes in other terms, as, how wee know them to be the word of god, or, why we beleeve
for they confesse it is no more, but a constitution of the church, that requireth in those holy orders that continually attend the altar, and administration of the eucharist, a continuall abstinence from women, under the name of continuall chastity,
it was for this reason that the old writers--whose thoughts, expressed in their own words, have lasted for thousands of years and hence bear the honoured title of classics--wrote with universal care.
for rulers there is no such principle, and they are really obliged to the people only by what they themselves have promised to do, and the people have therefore a right to require of them.
this later is a generosity too rarely found to be presumed on, especially in the pursuers of wealth, command, or sensuall pleasure; which are the greatest part of mankind.
explanation.--we have said above, in the note to prop. ix.
four. space is represented as an infinite given quantity.
deep yellow and hot red-so wanteth my taste-it mixeth blood with all colours. he, however, who whitewasheth his house, betrayeth unto me a whitewashed soul.
that cannot fall out here, which i often see elsewhere, that the work and the artificer contradict one another: "can a man of such sober conversation have written so foolish a book?" or "do so learned writings proceed from a man of so weak conversation?"
and foreign to it. similar objects are always conjoined with similar. of this we have experience.
again, the innocency of the inner sanctuary of my home, the company of friends of the highest probity, a father-in-law revered at once for his pure character and his active beneficence, shield me from the very suspicion of sacrilege.
let montaigne be overwhelmed in the public ruin if need be; but if there be no need, one should think myself obliged to fortune to save me, and i will make use of all the length of line my duty allows for his preservation.
'tis marvellous to see how solicitous plato is in his laws concerning the gaiety and diversion of the youth of his city, and how much and often he enlarges upon the races, sports, songs, leaps, and dances: of which, he says, that antiquity has given the
proof.--this is evident from def. of the emotions, xxviii. and xxix.
yea, and if by an affirmative axiom you assure them that you doubt, they will argue against you that you doubt not; or that you cannot judge and determine that you doubt.
and they said unto moses, speak thou with us, and we will hear, but let not god speak with us lest we die."
two hundred forty three. i hear with pleasure that our sun is moving rapidly towards the constellation hercules: and i hope that the men on this earth will do like the sun. and we foremost, we good europeans!
everywhere do i see lower doorways: he who is of my type can still go therethrough, but-he must stoop!
it is universally acknowledged that there is a great uniformity among the actions of men, in all nations and ages, and that human nature remains still the same, in its principles and operations. the same motives always produce the same actions.
fifthly, that all evill which is inflicted without intention, or possibility of disposing the delinquent, or (by his example) other men, to obey the lawes, is not punishment; but an act of hostility; because without such an end, no hurt done is contained
those actions have much more grace and lustre, that slip from the hand of him that does them, negligently and without noise, and that some honest man thereafter finds out and raises from the shade, to produce it to the light upon its own account,
but when a covenant is made, then to break it is unjust: and the definition of injustice, is no other than the not performance of covenant. and whatsoever is not unjust, is just.
"veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus; umbra et imaginibus utimur;"
'tis a sweet society of life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations; which any woman who has a right taste:
i did not plaster till it was freezing weather. i brought over some whiter and cleaner sand for this purpose from the opposite shore of the pond in a boat, a sort of conveyance which would have tempted me to go much farther if necessary.
"'tis less wonder, what men practise, think, care for, see, and do when waking, (should also run in their heads and disturb them when they are asleep) and which affect their feelings, if they happen to any in sleep."--attius, cited in cicero, de divin.,
on the other hand, we have the less reason to suppose this discovery the effect of any accidental fire, as mines are only formed in barren places, bare of trees and plants; so that it looks as if nature had taken pains to keep the fatal secret from us.
he is in search of the true society, which leaves men "as free as before." altogether, the space occupied by the idea of nature in the social contract is very small.
unarmed persons, old men, women, and children, of them to carry away to the number of thirty thousand slaves.
"molliter austerum studio fallente laborem."
from the contrariety of some of the naturall faculties of the mind, one to another, as also of one passion to another, and from their reference to conversation, there has been an argument taken, to inferre an impossibility that any one man should be
"a natura discedimus; populo nos damus, nullius rei bono auctori."
the good inns, the soft beds, the fine views, attracted his notice at every point, and in his observations on men and things he confines himself chiefly to the practical side.
'tis no wonder if he be often trapped in the pitfall. they affright people with the very mention of death, and many cross themselves, as it were the name of the devil.
it was a drama of many scenes and without an end. if we were always indeed getting our living, and regulating our lives according to the last and best mode we had learned, we should never be troubled with ennui.
make them less afraid of his future dominion and victory. but i must also say, that if these examples are not sufficient proofs of his natural sweetness, they, at least, manifest a marvellous confidence and grandeur of courage in this person.
sir,--being on the point of commending to you and to posterity the memory of the late etienne de la boetie, as well for his extreme virtue as for the singular affection which he bore to me, it struck me as an indiscretion very serious in its results, and
conclusions concerning his past or future conduct.
coroll.) the knowledge of the said thing will necessarily be in the mind, in other words the mind perceives it.
it extends also to everything regarding the management of the exchequer, and the expenses of public administration.
i move about, nevertheless, as before, and ride after my hounds with a juvenile and insolent ardour; and hold that i have very good satisfaction for an accident of that importance, when it costs me no more but a dull heaviness and uneasiness in that part;
as to fidelity, there is no animal in the world so treacherous as man. our histories have recorded the violent pursuits that dogs have made after the murderers of their masters.
i love all who are like heavy drops falling one by one out of the dark cloud that lowereth over man: they herald the coming of the lightning, and succumb as heralds.
but if i convert my thoughts to a chiliogone , or figure consisting of a thousand angles , i know as well that this is a figure comprehended by a thousand sides , as i know that a triangle is a figure consisting of three sides ; but i do not in the same
aristo thinks the form of god to be incomprehensible, deprives him of sense, and knows not whether he be an animal or something else; cleanthes, one while supposes it to be reason, another while the world, another the soul of nature, and then the supreme
one hundred ninety eight. all the systems of morals which address themselves with a view to their "happiness," as it is called--what else are they but suggestions for behaviour adapted to the degree of danger from themselves in which the individuals live;
varro requires all this in entertainments: "persons of graceful presence and agreeable conversation, who are neither silent nor garrulous; neatness and delicacy, both of meat and place; and fair weather."
that gave it, who may place it anew where they shall think best for their safety and security.
but after we have formed two distinct conceptions of these two substances , from what is said in the sixth meditation, 'tis easie to know, whether they be one and the same or different .
and composedness than of ardour and agitation. but, above all things, 'tis in my opinion egregiously to play the fool, to put on the grave airs of a man of lofty mind amongst those who are nothing of the sort: ever to speak in print (by the book),
caresses as the dog had for such an expression of kindness, twice so many blows with a cudgel had the poor ass for his compliment:
one. the edicts, constitutions, and epistles of the prince, that is, of the emperour; because the whole power of the people was in him. like these, are the proclamations of the kings of england.
to make this apparent, ask any one, some day, to tell you what whimsies and imaginations he put into his pate, upon the account of which he diverted his thoughts from a good meal, and regrets the time he spends in eating; you will find there is nothing so
a mountain can be without the idea of a valley ; so that 'tis no less a repugnancy to think of a god (that is, a being infinitely perfect ) who wants existence (that is, who wants a perfection ) then to think of a mountain , to which there is no valley
i conceive that there are two kinds of inequality among the human species; one, which i call natural or physical, because it is established by nature, and consists in a difference of age, health, bodily strength, and the qualities of the mind or of the
and could it be believed that it at last seems to us as if the problem had never been propounded before, as if we were the first to discern it, get a sight of it, and risk raising it? for there is risk in raising it, perhaps there is no greater risk.
worth, and distinctions of worth, which live, grow, propagate, and perish--and perhaps attempts to give a clear idea of the recurring and more common forms of these living crystallizations--as preparation for a theory of types of morality.
when, therefore, the mind is assailed by any emotion, the body is at the same time affected with a modification whereby its power of activity is increased or diminished. now this modification of the body (four.
and again there are those who love attitudes, and think that virtue is a sort of attitude.
it breathes the spirit of socrates, but has been cast anew in the mould of plato.
most of the arts have been in like manner decried by the same knowledge; but they did not consider that it was from the purpose to exercise their wits in those very matters wherein there was no solid advantage.
be done, forsooth, to reform our conscience and belief:
the roman made an expiatory offering, and prayed, whatever god or goddess thou art to whom this grove is sacred, be propitious to me, my family, and children, c.
hail! hail! to that whale, fishlike, if it thus for its guest's convenience made things nice!-(ye well know, surely, my learned allusion?) hail to its belly, if it had e'er a such loveliest oasis-belly as this is: though however i doubt about it, -with
the grass flames up on the hillsides like a spring fire,-"et primitus oritur herba imbribus primoribus evocata,"-as if the earth sent forth an inward heat to greet the returning sun; not yellow but green is the color of its flame;-the symbol of perpetual
and yet we see that it escapes from all these bonds by its volubility and dissolution; tis a vain body which has nothing to lay hold on or to seize; a various and difform body, incapable of being either bound or held.
i give ear to my whimsies, because i am to record them.
unequal subjection of the rest. whatsoever cannot but be acknowledged to be of advantage to the society, and people in general, upon just and lasting measures, will always, when done, justify itself; and whenever the people shall chuse their
i there scalded myself in my youth, and suffered all the torments that poets say befall those who precipitate themselves into love without order and judgment. it is true that that whipping has made me wiser since:
rather hard than wearisome; free from affectation; irregular, incontinuous, and bold; where every piece makes up an entire body; not like a pedant, a preacher, or a pleader, but rather a soldier-like style, as suetonius calls that of julius caesar; and
in the former case, he joined in the same herd with them, or at most in some kind of loose association, that laid no restraint on its members, and lasted no longer than the transitory occasion that formed it.
as, however, the infallibility of the general will is not enough to make the state infallible, there still remains an objection. since the general will cannot always be arrived at, who is to judge whether an act of intervention is justified?
she was the daughter of a famous physician of his time, who, finding himself involved in so foul a necessity, resolved upon a high attempt.
but if by consciousness we perceived any power or energy in the will, we must know this power; we must know its connexion with the effect; we must know the secret union of soul and body, and the nature of both these substances; by which the one is able to
step by step we scale this mysterious ladder: the steps are actions; the new prospect is power. every several result is threatened and judged by that which follows. every one seems to be contradicted by the new; it is only limited by the new.
suppose, then, that space and time are in themselves objective, and conditions of the-possibility of objects as things in themselves.
but as the determinate representation of the parts of time and of every quantity of an object can only be obtained by limitation, the complete representation of time must not be furnished by means of conceptions, for these contain only partial
change, when, cannot be perceived by us except in substances, and origin or extinction in an absolute sense, that does not concern merely a determination of the permanent, cannot be a possible perception, for it is this very notion of the permanent which
if our ears be hindered, or the passage stopped with any thing, we receive the sound quite otherwise than we usually do; animals, likewise, who have either the ears hairy, or but a very little hole instead of an ear, do not, consequently, hear as we do,
to prevent the weaker members of the community from being preyed upon by innumerable vultures, it was needful that there should be an animal of prey stronger than the rest, commissioned to keep them down.
let the scenes abound with light, specially colored and varied; and let the masquers, or any other, that are to come down from the scene, have some motions upon the scene itself, before their coming down; for it draws the eye strangely, and makes it, with
"if thou'lt be rul'd, to th' gods thy fortunes trust, their thoughts are wise, their dispensations just.
for whenever a man conceives his own actions, he is affected with pleasure (three. liii.), in proportion as his actions display more perfection, and he conceives them more distinctly--that is (two. xl.
truth of intellectual and likewise synthetical propositions a priori.
the same would be the case with the other kinds of cognition, if their principles were but firmly established. in the absence of this security, indifference, doubt, and finally, severe criticism are rather signs of a profound habit of thought.
if such metaphysiques, and physiques as this, be not vain philosophy, there was never any; nor needed st. paul to give us warning to avoid it.
the kingdome hee claimed was to bee in another world; he taught all men to obey in the mean time them that sate in moses seat: he allowed them to give caesar his tribute, and refused to take upon himselfe to be a judg.
am really so represented her a little too passionate for a married venus revenge more wounds our children than it heals us sex: to put fools and wise men, beasts and us, on a level sharps and sweets of marriage, are kept secret by the wise sins that make
o what a thing is a true friend! how true is that old saying, that the use of a friend is more pleasing and necessary than the elements of water and fire!
another dog being to guard a temple at athens, having spied a sacrilegious thief carrying away the finest jewels, fell to barking at him with all his force, but the warders not awaking at the noise, he followed him, and day being broke, kept off at a
in all cases, we must balance the opposite experiments, where they are opposite, and deduct the smaller number from the greater, in order to know the exact force of the superior evidence.
we have had to agree on a certain set of rules, called etiquette and politeness, to make this frequent meeting tolerable and that we need not come to open war.
embellishments. it vexes me that he is so exposed to be the spoil of those who are conversant with him: i can scarce cast an eye upon him but i purloin either a leg or a wing.
"likewise perishing of thirst," continued the soothsayer. "and although i hear water splashing here like words of wisdom-that is to say, plenteously and unweariedly, i-want wine!
but in the real consequence they draw from it these have much the advantage. to kill men, a clear and strong light is required, and our life is too real and essential to warrant these supernatural and fantastic accidents.
xxv.); and therefore, for love's sake, rate ourselves too highly; in other words, we are apt to become proud. q.e.five hundred.
when i look upon that in vincible ardour wherewith so many thousands of men, women, and children so often presented and threw themselves into inevitable dangers for the defence of their gods and liberties; that generous obstinacy to suffer all extremities
the formes of speech by which the passions are expressed, are partly the same, and partly different from those, by which we express our thoughts.
proof.--localized pleasure or stimulation (titillatio) is pleasure, which, in so far as it is referred to the body, consists in one or some of its parts being affected more than the rest (see its definition, three. xi.
but it is time for thee to take and drain a draught, soft and pleasant to the taste, which, as it penetrates within, may prepare the way for stronger potions.
we must not then conclude from the combats of such animals for the enjoyment of the females, that the case would be the same with mankind in a state of nature: and, even if we drew such a conclusion, we see that such contests do not exterminate other
perhaps the facts most astounding and most real are never communicated by man to man. the true harvest of my daily life is somewhat as intangible and indescribable as the tints of morning or evening.
substance, which express eternal and infinite essence, in other words (prop. xiv., coroll. i., and prop. xvii., coroll. ii) god, in so far as he is considered as a free cause.
apart, then, from the only intuition possible for us, they have still less meaning than the pure sensuous forms, space and time, for through them an object is at least given, while a mode of connection of the manifold, when the intuition which alone gives
loss of money might be an evil, but then he has none to give; perhaps he can make up a mina. let that be the penalty, or, if his friends wish, thirty min; for which they will be excellent securities.
and now accept a little truth by way of thanks! i am old enough for it!
take good care there, ye higher men! for nothing is more precious to me, and rarer, than honesty.
consider the first war that he made against bologna while messer giovanni bentivogli was still living.
between them and the public, each, being on one point his own judge, would ask to be so on all, and the state of nature would continue" (book one, chap. vi).
but there is another part of the indictment which says that he teaches men not to receive the gods whom the city receives, and has other new gods. "is that the way in which he is supposed to corrupt the youth?" "yes, it is."
again i ask, is fortune's presence dear to thee if she cannot be trusted to stay, and though she will bring sorrow when she is gone?
i weigh the one miracle against the other; and according to the superiority, which i discover, i pronounce my decision, and always reject the greater miracle.
countenance them, and thereby conjecture, whether they be miracles, or lies. but when it comes to confession of that faith, the private reason must submit to the publique; that is to say, to gods lieutenant.
one. the legislator in all common-wealths, is only the soveraign, be he one man, as in a monarchy, or one assembly of men, as in a democracy, or aristocracy. for the legislator, is he that maketh the law.
can be or be conceived without god; or else, as is more probably the case, they hold inconsistent doctrines. i think the cause for such confusion is mainly, that they do not keep to the proper order of philosophic thinking.
from their infancy; and in other places they are taught otherwise?
mankind can hardly be too often reminded that there was once a man named socrates, between whom and the legal authorities and public opinion of his time, there took place a memorable collision.
these intervals, which should not be long enough to give abuses time to grow strong, may be so fixed by law that they can easily be shortened at need by extraordinary commissions.
now i, who know that her life is involved in mine, begin to make much of myself, that i may preserve her.
one another, as if they had been enemies come to surprise their city. all things were in disorder and fury till, with prayers and sacrifices, they had appeased their gods-- diod. sic., xv. seven ; and this is that they call panic terrors.-- ibid.
we seize an apple with all our senses; we there find redness, smoothness, odour, and sweetness; but it may have other virtues besides these, as to heat or binding, which no sense of ours can have any reference unto.
for it is not likely that without mutation we should assume other passions; and, that which suffers mutation does not remain the same, and if it be not the same it is not at all; but the same that the being is does, like it, unknowingly change and alter;
i find it wholesome to be alone the greater part of the time. to be in company, even with the best, is soon wearisome and dissipating. i love to be alone. i never found the companion that was so companionable as solitude.
but commonly i kindled my fire with the dry leaves of the forest, which i had stored up in my shed before the snow came. green hickory finely split makes the woodchopper's kindlings, when he has a camp in the woods. once in a while i got a little of this.
mens hands, as by the like imposition successively from the time of the apostles have been ordained to the like ministery.
and what loss would this be, if they neither instruct us to think well nor to do well?
there are a number of circumstances to be taken into consideration in all judgements of this kind; and the ultimate standard, by which we determine all disputes, that may arise concerning them, is always derived from experience and observation.
in like manner it belongeth to the office, and duty of the soveraign, to apply his rewards alwayes so, as there may arise from them benefit to the common-wealth: wherein consisteth their use, and end; and is then done, when they that have well served the
perhaps the most solemn conceptions that have caused the most fighting and suffering, the conceptions "god" and "sin," will one day seem to us of no more importance than a child's plaything or a child's pain seems to an old man;--and perhaps another
lo, i teach you the superman: he is that lightning, he is that frenzy!-
gladly would i unfold in calm degrees a natural history of the intellect, but what man has yet been able to mark the steps and boundaries of that transparent essence?
we are not to tie learning to the soul, but to work and incorporate them together: not to tincture it only, but to give it a thorough and perfect dye; which, if it will not take colour, and meliorate its imperfect state, it were without question better to
or to say unto him racha, or foole, is homicide, and shall be punished at the day of judgment, and session of christ, and his apostles, with hell fire: so that those words were not used to distinguish between divers crimes, and divers courts of justice,
and also this parable give i unto you: not a few who meant to cast out their devil, went thereby into the swine themselves.
christian. for in that he is a christian, he allowes the teaching; and in that he is the soveraign (which is as much as to say, the church by representation,) the teachers hee elects, are elected by the church.
behold then all human faculties developed, memory and imagination in full play, egoism interested, reason active, and the mind almost at the highest point of its perfection.
for it could not be the commandement of god that could oblige them; because god spake not to them immediately, but by the mediation of moses himself; and our saviour saith of himself, (john five.
than reasons preface to bribe the benevolence of the courteous reader prefer in bed, beauty before goodness preferring the universal and common tie to all national ties premeditation of death is the premeditation of liberty prepare ourselves against the
we do not command our hairs to stand on end, nor our skin to shiver either with fear or desire; the hands often convey themselves to parts to which we do not direct them; the tongue will be interdict, and the voice congealed, when we know not how to help
the same is more expressely signified, by that that hee teacheth us to pray, "our father, let thy kingdome come;" and, "for thine is the kingdome, the power and the glory;" and by that it is said, that "hee shall come in the glory of his father;" and by
the constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the
though this estimate of philosophy may enjoy the approval of all the positivists of france and germany (and possibly it even flattered the heart and taste of kant: let us call to mind the titles of his principal works), our new philosophers will say,
"and this itself is justice, the law of time-that he must devour his children:" thus did madness preach.
there is in the same place mentioned another trinity of witnesses in earth. for (ver.
order to discover whether they contain positive truth in regard to their object.
seeing then eternall life was lost by adams forfeiture, in committing sin, he that should cancell that forfeiture was to recover thereby, that life again.
cases, also, in which our actions are motley-coloured.
the conjunction of venus and saturn; the many parts in man's body, nay, in a finger; and being, in all this, directed neither by argument, conjecture, example, nor divine inspirations, but merely by the sole motion of fortune, it must be by a perfectly
whereof, moreover, one alone is the hardest thing in the world to find.
"man must become better and eviler"-so do i teach. the evilest is necessary for the superman's best.
reason itself, and to give to laws a course of merchandise.
poetry, too, in my opinion, has flourished in this age of ours; we have abundance of very good artificers in the trade: five hundred'aurat, beza, buchanan, fifty'hospital, montdore, turnebus; as to the french poets, i believe they raised their art to the
peter had professed this article, saying to our saviour, "thou art christ the son of the living god," our saviour answered, "thou art peter, and upon this rock i will build my church:" from whence i inferre, that this article is that, on which all other
their jealousy leadeth them also into thinkers' paths; and this is the sign of their jealousy-they always go too far: so that their fatigue hath at last to go to sleep on the snow.
this is to think, that men are so foolish, that they take care to avoid what mischiefs may be done them by pole-cats, or foxes; but are content, nay, think it safety, to be devoured by lions.
divinity treats amply and more pertinently of this subject, but i am not much versed in it.
cannot alter the form of possible experience in general. our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend.
in this proportion lies the maximum strength of a given number of people; for if there is too much land, it is troublesome to guard and inadequately cultivated, produces more than is needed, and soon gives rise to wars of defence; if there is not enough,
they were intended, not as final expositions of his point of view, but as partial and preliminary studies, in which his aim was far more destructive than constructive.
things, who, by the energy of vivid and vehement hope, prepossessing the use of the eternal nourishment, the final aim and last step of christian desires, the sole constant, and incorruptible pleasure, disdain to apply themselves to our necessitous,
and to show that a great many things may be, and have been, of which our nature could not sound the reason and causes, he proposes to them certain known and undoubted experiments, wherein men confess they see nothing; and this he does, as all other
what with foddering the cattle and tending the store, we are kept from school too long, and our education is sadly neglected. in this country, the village should in some respects take the place of the nobleman of europe.
twenty two.) "the father judgeth no man, but hath committed all judgment to the son."
yet upon the inquiry after truth. these conclude that the others, who think they have found it out, are infinitely deceived; and that it is too daring a vanity in the second sort to determine that human reason is not able to attain unto it; for this
the majority of philosophers are observed to have either purposely anticipated, or hastened and assisted their own death.
christians now hear speak from god; except such as god speaketh to, in these days supernaturally. but because there be many false prophets "gone out into the world," other men are to examine such spirits (as st. john advised us, one epistle, chap. four.
now, however a thing may be constituted, the adequate knowledge of that thing is in god, in so far as he has the ideas of all things, and not in so far as he has the idea of the human body only. (two. ix.
proportion of its difficulties removed. before, therefore, i attempt to enter into the philosophical grounds which can be given for assenting to the utilitarian standard, i shall offer some illustrations of the doctrine itself; with the view of showing
another ideal runs on before us, a strange, tempting ideal full of danger, to which we should not like to persuade any one, because we do not so readily acknowledge any one's right thereto: the ideal of a spirit who plays naively (that is to say
all other ends are relative to this good, since they are all pursued only for the sake of good; it is good which is the sole ultimate end. and since the sole end is also happiness, it is plain that this good and happiness are in essence the same.--ch.
a contrary blast, the croaking of a flight of ravens, the stumble of a horse, the casual passage of an eagle, a dream, a voice, a sign, a morning mist, are any one of them sufficient to beat down and overturn him.
he dissembled his aims so well that the orsini, through the mediation of signor pavolo, made their peace with him, which the duke spared no efforts to make secure, presenting them with robes, money, and horses, so that in their simplicity they were
usurpers always bring about or select troublous times to get passed, under cover of the public terror, destructive laws, which the people would never adopt in cold blood.
where the heart is, there the muses, there the gods sojourn, and not in any geography of fame. massachusetts, connecticut river and boston bay you think paltry places, and the ear loves names of foreign and classic topography.
the peculiarity of the evidence of mathematical truths is, that all the argument is on one side. there are no objections, and no answers to objections.
i find that we are not only remiss in defending ourselves from deceit, but that we seek and offer ourselves to be gulled; we love to entangle ourselves in vanity, as a thing conformable to our being.
thousand, or an hundred thousand acres of excellent land, ready cultivated, and well stocked too with cattle, in the middle of the inland parts of america, where he had no hopes of commerce with other parts of the world, to draw money to him by the sale
--and do but observe how large and ample caesar is to make us understand his inventions of building bridges and contriving engines of war,-- de bello gall., iv. seventeen.
in the meantime, there scarce remain resources enough to meet emergencies; and, when recourse must be had to these, the state is always on the eve of destruction.
the republics that have maintained themselves in a regular and well-modelled government, such as those of lacedaemon and crete, had orators in no very great esteem.
it happened very ill to artybius, general of the persian army, fighting, man to man, with onesilus, king of salamis, to be mounted upon a horse trained after this manner, it being the occasion of his death, the squire of onesilus cleaving the horse down
"ille beatus introrsum est, istius bracteata felicitas est;"
banqueting-house, with some chimneys neatly cast, and without too much glass.
upon this doctrine of the naturall eternity of separated soules, is founded (as i said) the doctrine of purgatory. for supposing eternall life by grace onely, there is no life, but the life of the body; and no immortality till the resurrection.
whoever shall imagine a perpetual confession of ignorance, a judgment without bias, propension, or inclination, upon any occasion whatever, conceives a true idea of pyrrhonism.
the change of air and climate never touches me; every sky is alike; i am only troubled with inward alterations which i breed within myself, and those are not so frequent in travel.
i have a song made by one of these prisoners, wherein he bids them "come all, and dine upon him, and welcome, for they shall withal eat their own fathers and grandfathers, whose flesh has served to feed and nourish him.
and betwixt the very thighs of women, cornelius gallus the proctor; tigillinus, captain of the watch at rome; ludovico, son of guido di gonzaga, marquis of mantua; and (of worse example) speusippus, a platonic philosopher, and one of our popes.
let satirists then laugh their fill at human affairs, let theologians rail, and let misanthropes praise to their utmost the life of untutored rusticity, let them heap contempt on men and praises on beasts; when all is said, they will find that men can
all the vigour that is left in the government is used by its members in ruining and supplanting one another, while the public business is neglected, or is transacted only as personal interest requires and directs.
for from it, as from other bodies , i can never be seperated , i was sensible of all appetites and affections in it and for it , and lastly i perceived pleasure and pain in its parts, and not in any other without it.
and the fourth, is the poller and exacter of fees; which justifies the common resemblance of the courts of justice, to the bush whereunto, while the sheep flies for defence in weather, he is sure to lose part of his fleece.
more uprightly and purely speaketh the healthy body, perfect and square-built; and it speaketh of the meaning of the earth.-
'tis said that such as serve the grand signior upon the account of beauty, who are an infinite number, are, at the latest, dismissed at two-and-twenty years of age.
the more a good effect makes a noise, the more do i abate of its goodness as i suspect that it was more performed for the noise, than upon account of the goodness: exposed upon the stall, 'tis half sold.
its progress. it is, indeed, the common fate of human reason in speculation, to finish the imposing edifice of thought as rapidly as possible, and then for the first time to begin to examine whether the foundation is a solid one or no.
no jansenist was ever embarrassed to account for the cessation of the miracles, when the church-yard was shut up by the king's edict.
soldier in a battle. how can i know with twelve how great a spirit you could endure poverty, if you overflow with riches?
forty five. the human soul and its limits, the range of man's inner experiences hitherto attained, the heights, depths, and distances of these experiences, the entire history of the soul up to the present time, and its still unexhausted possibilities:
that i spake of sacrifices and honey-sacrifices, it was merely a ruse in talking and verily, a useful folly! here aloft can i now speak freer than in front of mountain-caves and anchorites' domestic animals.
there is always something that goes amiss. the affairs, one while of one house, and then of another, tear you to pieces; you pry into everything too near; your perspicacity hurts you here, as well as in other things.
massachusetts, and her right to my property and life. it costs me less in every sense to incur the penalty of disobedience to the state, than it would to obey. i should feel as if i were worth less in that case.
but as men, for the atteyning of peace, and conservation of themselves thereby, have made an artificiall man, which we call a common-wealth; so also have they made artificiall chains, called civill lawes, which they themselves, by mutuall covenants, have
"what did i say? that i have? no, chremes, one had." --terence, heaut., act i., sec. two, v. forty two.
if we were but touched with this ray of divinity, it would appear throughout; not only our words, but our works also, would carry its brightness and lustre; whatever proceeded from us would be seen illuminated with this noble light.
moreover, i will show below, without the aid of this proposition, that neither intellect nor will appertain to god's nature.
or, usurping upon their ancient rights and privileges, should extinguish their authority and introduce new laws and customs of their own.
to the king, henry four.-- the original is in the french national library, in the dupuy collection. it was first discovered by one thousand. achille jubinal, who printed it with a facsimile of the entire autograph, in one thousand eight hundred fifty. st.
factious followers are worse to be liked, which follow not upon affection to him, with whom they range themselves, but upon discontentment conceived against some other; whereupon commonly ensueth that ill intelligence, that we many times see between great
there is therefore requisite, not only a declaration of the law, but also sufficient signes of the author, and authority.
corollary three.--it follows, thirdly, that god is the absolutely first cause.
to justify that, the conduct from which it is desired to deter him must be calculated to produce evil to some one else. the only part of the conduct of any one, for which he is amenable to society, is that which concerns others.
white pond and walden are great crystals on the surface of the earth, lakes of light.
to-morrow they will have receded from this high-water mark. to-morrow you shall find them stooping under the old pack-saddles. yet let us enjoy the cloven flame whilst it glows on our walls.
there is surely no greater wisdom, than well to time the beginnings, and onsets, of things. dangers are no more light, if they once seem light; and more dangers have deceived men, than forced them.
"there are writings of the stoics which we find lying upon silken cushions."--horace, epod., viii. fifteen.
leading others who are now beginning to avail themselves of my principles, to assist me in turn with their discoveries.
he cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right.
as we can see from a passage in the original draft of the social contract, the general will remains purely rational.
error-which alone is no little gain. one apply the term transcendental to all knowledge which is not so much occupied with objects as with the mode of our cognition of these objects, so far as this mode of cognition is possible a priori.
over another rest on little better than sophistry, and unless determined, as they generally are, by the unacknowledged influence of considerations of utility, afford a free scope for the action of personal desires and partialities.
let him learn a prudence of a higher strain. let him learn that every thing in nature, even motes and feathers, go by law and not by luck, and that what he sows he reaps.
fifteen. secondly. if it happen, from a defect of the organ, that a man is not susceptible of any species of sensation, we always find that he is as little susceptible of the correspondent ideas.
no trouble whatever in winning them over, for they willingly join forces with the state that he has acquired.
and i have sufficiently explain'd how reality may be encreas'd or diminish'd , in the same manner (to wit) as substance is more a thing , then a mode ; and if there be any such things as real qualities , or incomplete substances , these are more things
for while copernicus has persuaded us to believe, contrary to all the senses, that the earth does not stand fast, boscovich has taught us to abjure the belief in the last thing that "stood fast" of the earth--the belief in "substance," in "matter," in the
ah, this sombre, sad sea, below me! ah, this sombre nocturnal vexation! ah, fate and sea! to you must i now go down!
in good earnest the knowledge we have of our own affairs, is much more obscure: but that has been sufficiently handled by bodin, and according to my own sentiment -- in the work by jean bodin, entitled "methodus ad facilem historiarum cognitionem."
for fountains, they are a great beauty and refreshment; but pools mar all, and make the garden unwholesome, and full of flies and frogs.
of the interpreter of the scriptures before civill soveraigns became christians
rights. thus, from the very nature of the compact, every "act of sovereignty", i.e.
"what shall i write to you, sirs, or how should i write to you, or what should i not write to you at this time? may the gods and goddesses lay a worse punishment upon me than i am every day tormented with, if i know!"
men frequently say to me, "i should think you would feel lonesome down there, and want to be nearer to folks, rainy and snowy days and nights especially." i am tempted to reply to such,-this whole earth which we inhabit is but a point in space.
thus the prejudice developed into superstition, and took deep root in the human mind; and for this reason everyone strove most zealously to understand and explain the final causes of things; but in their endeavor to show that nature does nothing in vain,
difference betwixt us and ourselves must for the most part entertain ourselves with ourselves must of necessity walk in the steps of another my affection alters, my judgment does not my books: from me hold that which i have not retained my dog
two hundred forty four. there was a time when it was customary to call germans "deep" by way of distinction; but now that the most successful type of new germanism is covetous of quite other honours, and perhaps misses "smartness" in all that has depth,
if they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this
many-coloured and various a self as are the representations of which i am conscious.
one hundred ninety nine. inasmuch as in all ages, as long as mankind has existed, there have also been human herds (family alliances, communities, tribes, peoples, states, churches), and always a great number who obey in proportion to the small number who
destitute, however, of any guiding principle, he picked them up just as they occurred to him, and at first hunted out ten, which he called categories (predicaments).
in process of time they should so multiply as to supplant themselves and ruin their state. but this relation of aristotle no more agrees with our new-found lands than the other.
for the conduct of the war: at the first, men rested extremely upon number: they did put the wars likewise upon main force and valor; pointing days for pitched fields, and so trying it out upon an even match and they were more ignorant in ranging and
"experta latus, madidoque simillima loro inguina, nec lassa stare coacta manu, deserit imbelles thalamos."
the regularity of the bottom and its conformity to the shores and the range of the neighboring hills were so perfect that a distant promontory betrayed itself in the soundings quite across the pond, and its direction could be determined by observing the
did you ever see anything so subdued, so changed, and so confounded?
for of them that are the first movers in the disturbance of common-wealth, (which can never happen without a civill warre,) very few are left alive long enough, to see their new designes established: so that the benefit of their crimes, redoundeth to
that which makes us suffer pain with so much impatience is the not being accustomed to repose our chiefest contentment in the soul; that we do not enough rely upon her who is the sole and sovereign mistress of our condition.
the personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole, and donative of them; or a fame of them; but no solid use to the owner.
john, one thousand eight hundred fifty eight, two vols. vo, is one of most delightful books of the kind. -- and was then in good preservation.
but with this mitigation, he attributeth no more infallibility to the pope, than to any man that professeth christianity, and is not to be damned: for if any man erre in any point, wherein not to erre is necessary to salvation, it is impossible he should
the same mistake long ago cost the carthaginians dear. i have never read of the title of citizens being given to the subjects of any prince, not even the ancient macedonians or the english of to-day, though they are nearer liberty than any one else.
possessions, which he has, or shall acquire, that do not already belong to any other government: for it would be a direct contradiction, for any one to enter into society with others for the securing and regulating of property; and yet to suppose his
and it is from the father of musus that the family called eumolpid among the athenians derive their name.
the examples of princes, to those that see them, are, and ever have been, more potent to govern their actions, than the lawes themselves.
enclines to fear, and hinders them from the search of the causes of other things; and thereby gives occasion of feigning of as many gods, as there be men that feigne them.
this part of the world, that they evidently threaten to depopulate europe, and sooner or later to ruin its inhabitants.
"intolerantissima laboris corpora vix arma humeris gerebant."
that seven should be added to five, i have certainly cogitated in my conception of a sum seven five, but not that this sum was equal to twelve.
the rest; as he that, in the state of society, would take away the freedom belonging to those of that society or commonwealth, must be supposed to design to take away from them every thing else, and so be looked on as in a state of war.
a collection of all the statutes now in use in the kingdom of ireland , with notes in the margin.
thus he goes a step or two beyond instinct, and saves a little time for the fine arts.
and so much was this ceremony observed, that in blessing the whole congregation at once, which cannot be done by laying on of hands, yet "aaron (levit. nine.twenty two.) did lift up his hand towards the people when he blessed them."
preferable to that in which they were before.
you may wonder what his rigmarole, his amateur paganini performances on one string or on twenty, have to do with your planting, and yet prefer it to leached ashes or plaster. it was a cheap sort of top dressing in which i had entire faith.
that actually exist in the state: all individuals who are united by a common interest compose as many others, either temporary or permanent, whose influence is none the less real because it is less apparent....
it seemed a little harsh and rough at first; but already custom, by the authority of his plutarch, has overcome that novelty.
note). wherefore, in order that men may live together in harmony, and may aid one another, it is necessary that they should forego their natural right, and, for the sake of security, refrain from all actions which can injure their fellow--men.
to omit fevers and pleurisies, who would ever have imagined that a duke of brittany,-- jean two. died one thousand three hundred five.
'dost thou understand?' she asks. do my words sink into thy mind? or art thou dull "as the ass to the sound of the lyre"? why dost thou weep? why do tears stream from thy eyes?
and if ye will not be fates and inexorable ones, how can ye one day- conquer with me?
beauty and finish and the lifelong and heroic literary labors of the ancients. they only talk of forgetting them who never knew them.
let him avoid these vain and uncivil images of authority, this childish ambition of coveting to appear better bred and more accomplished, than he really will, by such carriage, discover himself to be.
note.--he who chooses to avenge wrongs with hatred is assuredly wretched. but he, who strives to conquer hatred with love, fights his battle in joy and confidence; he withstands many as easily as one, and has very little need of fortune's aid.
to this emotion there is no contrary. for no one thinks too meanly of himself because of self--hatred; i say that no one thinks too meanly of himself, in so far as he conceives that he is incapable of doing this or that.
fulvius, disdaining him as a man out of his wits, and also having received letters from rome censuring the inhumanity of his execution which tied his hands, jubellius proceeded: "since my country has been taken, my friends dead, and having with my own
for as to this new virtue of feigning and dissimulation, which is now in so great credit, i mortally hate it; and of all vices find none that evidences so much baseness and meanness of spirit.
sense of old age, being himself a party in the case; if young, there is the same exception; if healthful, sick, asleep, or awake, he is still the same incompetent judge.
external cause determining a to a state of rest.
the cause of feare, which maketh such a covenant invalid, must be alwayes something arising after the covenant made; as some new fact, or other signe of the will not to performe; else it cannot make the covenant voyd.
thus did life once teach me: and thereby, ye wisest ones, do i solve you the riddle of your hearts.
how much more decent would it be to see their classes strewed with green leaves and fine flowers, than with the bloody stumps of birch and willows? were it left to my ordering.
"coacerventurque non solum caede, sed etiam fuga,"
truth about those things which he has inquired of; indeed, if he finds that any one has scruples in telling him the truth he should be angry.
high beauty is no longer attainable by him in canvas or in stone, in sound, or in lyrical construction; an effeminate, prudent, sickly beauty, which is not beauty, is all that can be formed; for the hand can never execute any thing higher than the
generally put the rule into one man's hands, and chuse to be under the conduct of a single person, without so much as by express conditions limiting or regulating his power, which they thought safe enough in his honesty and prudence; though they never
public exigencies require it? i say, using force upon the people without authority, and contrary to the trust put in him that does so, is a state of war with the people, who have a right to reinstate their legislative in the exercise of their power: for
cause the conduct of our lives is the true mirror of our doctrine the consequence of common examples the day of your birth is one day's advance towards the grave the deadest deaths are the best the event often justifies a very foolish conduct the
these passages, with many others that may be found in the text, make it quite clear that by the general will rousseau means something quite distinct from the will of all, with which it should never have been confused.
but that bird built its nest beside me: therefore, i love and cherish it-now sitteth it beside me on its golden eggs."
we then see how it does not involve any contradiction to assert, on the one hand, that the will, in the phenomenal sphere-in visible action-is necessarily obedient to the law of nature, and, in so far, not free; and, on the other hand, that, as belonging
verily, their saviours themselves came not from freedom and freedom's seventh heaven! verily, they themselves never trod the carpets of knowledge!
behold. this great, this beautiful, the glorious sun, who makes their course the varied seasons run; that with his virtues fills the universe, and with one glance can sullen clouds disperse; earth's life and soul, that, flaming in his sphere, surrounds
to such an inquiry, i make answer, that it follows not accidentally but from the very nature of reason, that main's highest good is common to all, inasmuch as it is deduced from the very essence of man, in so far as defined by reason; and that a man could
opposed to this is empirical knowledge, or that which is possible only a posteriori, that is, through experience. knowledge a priori is either pure or impure. pure knowledge a priori is that with which no empirical element is mixed up.
is it not this: to humiliate oneself in order to mortify one's pride? to exhibit one's folly in order to mock at one's wisdom?
this is the reason that we see so many silly souls amongst the learned, and more than those of the better sort: they would have made good husbandmen, good merchants, and good artisans: their natural vigour was cut out to that proportion.
the father of the faithfull, and first in the kingdome of god by covenant, was abraham.
therefore, if a horse, or cow should speak, it were a miracle; because both the thing is strange, the naturall cause difficult to imagin: so also were it, to see a strange deviation of nature, in the production of some new shape of a living creature.
he, therefore, who conceives that the object of his love is destroyed will feel pain, c. q.e.five hundred.
vain to relieve. it is the pious slave-breeder devoting the proceeds of every tenth slave to buy a sunday's liberty for the rest. some show their kindness to the poor by employing them in their kitchens.
foretell, and see things, which, whilst joined to the body, they could not see. "men," says st. paul, "professing themselves to be wise, they become fools; and change the glory of the uncorruptible god into an image made like corruptible man."
catiline, and the many actions of a number of senators in killing caesar; and therefore are disposed to take for the action of the people, that which is a multitude of actions done by a multitude of men, led perhaps by the perswasion of one.
and when he is obliged to take the life of any one, to do so when there is a proper justification and manifest reason for it; but above all he must abstain from taking the property of others, for men forget more easily the death of their father than the
for why may not a goose say thus; "all the parts of the universe i have an interest in; the earth serves me to walk upon; the sun to light me; the stars have their influence upon me; i have such an advantage by the winds and such by the waters; there is
dance, for "music." listen to him speaking; look at the most beautiful englishwoman walking--in no country on earth are there more beautiful doves and swans; finally, listen to them singing! but i ask too much...
for in order to know the nature of god (whose existence has been established by the preceding reasonings), as far as my own nature permitted, i had only to consider in reference to all the properties of which i found in my mind some idea, whether their
and when a person goeth through fire for his teaching-what doth that prove! it is more, verily, when out of one's own burning cometh one's own teaching!
to defend themselves from the injuries of the weather, they had that vast place one while covered over with purple curtains of needlework, and by-and-by with silk of one or another colour, which they drew off or on in a moment, as they had a mind:
a) consequences from the motion, and quantity of the great parts of the world, as the earth and stars,
"i am not possessed with this common errour, to judge of others according to what i am my selfe. i am easie to beleeve things differing from my selfe. though i be engaged to one forme, i do not tie the world unto it, as every man doth.
three.thirteen.) that "no man hath ascended into heaven, but he that came down from heaven, even the son of man, that is in heaven."
but our saviour was sent to redeem (by his death) such as should beleeve; and by his own, and his apostles preaching to prepare them for their entrance into his kingdome; which he himself saith, is not of this world, and hath taught us to pray for the
plato seems to have affected this method of philosophizing in dialogues; to the end that he might with greater decency, from several mouths, deliver the diversity and variety of his own fancies.
afterwards, having waited for some time while he remained silent, and by painful efforts was drawing long sighs (for his tongue at this point began to refuse its functions), i said, "what are they?" "grand, grand!" he replied.
and of disfavour to elevate and thrust them outward:
therefore, in all phenomena, the permanent is the object in itself, that is, the substance (phenomenon); but all that changes or can change belongs only to the mode of the existence of this substance or substances, consequently to its determinations.
triangle it follows from eternity and for eternity, that its three interior angles are equal to two right angles. wherefore the omnipotence of god has been displayed from all eternity, and will for all eternity remain in the same state of activity.
determining it to be the duty of a good patriot in such a case to let it alone, and only to pray to god for his extraordinary assistance: and he seems to be angry with his great friend dion, for having proceeded somewhat after another manner.
verily, it was always your doing: ye embittered to me my best honey, and the diligence of my best bees.
'now do i die and disappear,' wouldst thou say, 'and in a moment i am nothing. souls are as mortal as bodies.
i do not know that they can find me in all their records three that were born, bred, and died under the same roof, who have lived so long by their conduct.
nil sciri quisquis putat, id quoque nescit, an sciri possit; quam se nil scire fatetur.
placed in it no rational soul, nor any other principle, in room of the vegetative or sensitive soul, beyond kindling in the heart one of those fires without light, such as i had already described, and which i thought was not different from the heat in hay
l., and in other places; namely, that the strong man has ever first in his thoughts, that all things follow from the necessity of the divine nature; so that whatsoever he deems to be hurtful and evil, and whatsoever, accordingly, seems to him impious,
for we perceive that although two equal spaces may be completely filled by matters altogether different, so that in neither of them is there left a single point wherein matter is not present, nevertheless, every reality has its degree (of resistance or of
i have my ears battered with a thousand such tales as these: "three persons saw him such a day in the east three, the next day in the west: at such an hour, in such a place, and in such habit"; assuredly i should not believe it myself.
protasius at milan; a woman at carthage cured of a cancer, by the sign of the cross made upon her by a woman newly baptized; hesperius, a familiar friend of his, to have driven away the spirits that haunted his house, with a little earth of the sepulchre
peter: for considering the love of power naturally implanted in mankind, whosoever were made pope, he would be tempted to uphold the same opinion.
they laugh also at chastity, and ask: "what is chastity?
two hundred six. in relation to the genius, that is to say, a being who either engenders or produces--both words understood in their fullest sense--the man of learning, the scientific average man, has always something of the old maid about him; for, like
wit might write a twelve-month, or twelve years, beforehand with sufficient accuracy.
but because these nerves must pass through the shin , the thighs , the loins , the back , the neck , before they can reach the brain from the foot , it may so happen, that tho that part of them, which is in the foot were not touch'd, but only some of
be worse than kings there is nothing i hate so much as driving a bargain there is nothing like alluring the appetite and affections there is nothing single and rare in respect of nature these sleepy, sluggish sort of men are often the most dangerous they
"quid quisque, vitet, nunquam homini satis cautum est in horas."
truth in very proportion as they are more subtle and lively.
hence such true knowledge of good and evil as we possess is merely abstract or general, and the judgment which we pass on the order of things and the connection of causes, with a view to determining what is good or bad for us in the present, is rather
the greater or less frequency with which lawful assemblies should occur depends on so many considerations that no exact rules about them can be given.
theorists are led into error because, seeing only states that have been from the beginning wrongly constituted, they are struck by the impossibility of applying such a policy to them.
if we mentally abstract from this string all thickness, we obtain the notion of the simplest of all lines, which we call a straight line."
-at this gilded, falsified populace, whose fathers were pickpockets, or carrion-crows, or rag-pickers, with wives compliant, lewd and forgetful:-for they are all of them not far different from harlots-
ground and a priori condition of experience (its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone.
and therefore the heathens did absurdly, to worship images for gods: but their doing it in verse, and with musick, both of voyce, and instruments, was reasonable.
"she flies to the osiers, and desires beforehand to be seen going." --virgil, eclog., iii. sixty five.
the night that he was denied the praetorship he spent in play; that wherein he was to die he spent in reading. the loss either of life or of office was all one to him.
follows the other. this state of association is impossible, if the image of the thing be new; the mind will then be at a stand in the contemplation thereof, until it is determined by other causes to think of something else.
we are to content ourselves with the light it pleases the sun to communicate to us, by virtue of his rays; and who will lift up his eyes to take in a greater, let him not think it strange, if for the reward of his presumption, he there lose his sight.
everyday authors are only half conscious when they write, a fact which accounts for their want of intellect and the tediousness of their writings; they do not really themselves understand the meaning of their own words, because they take ready-made words
it would not be difficult to show that this was one of the principal causes of the ruin of the roman empire.
atheism being a proposition as unnatural as monstrous, difficult also and hard to establish in the human understanding, how arrogant soever, there are men enough seen, out of vanity and pride, to be the authors of extraordinary and reforming opinions, and
organized knowledge. there is no need for me to repeat what one have said in the note to prop. xvii.
very small and finite , and also at the same time i form to my self an idea of an other understanding not only much greater , but the greatest and infinite , which i perceive to belong to god .
"laetus in praesens animus; quod ultra est, oderit curare."
such circumstances, however, rarely occur in a state of nature, in which all things proceed in a uniform manner, and the face of the earth is not subject to those sudden and continual changes which arise from the passions and caprices of bodies of men
when the animals had spoken these words they were silent and waited, so that zarathustra might say something to them: but zarathustra did not hear that they were silent.
entirely different from our own; and since we call good or evil that which is the cause of pleasure or pain (four. viii.), that is (three. xi.
from the fight with wild beasts returned he home: but even yet a wild beast gazeth out of his seriousness-an unconquered wild beast!
the knot that binds me by the laws of courtesy binds me more than that of civil constraint; i am much more at ease when bound by a scrivener, than by myself. is it not reason that my conscience should be much more engaged when men simply rely upon it?
when a new object, endowed with similar sensible qualities, is produced, we expect similar powers and forces, and look for a like effect. from a body of like colour and consistence with bread we expect like nourishment and support.
there are several books that are useful upon the account of their subjects, from which the author derives no praise; and good books, as well as good works, that shame the workman.
why, let him laugh at it; it will be more discretion to do so, than to go about to answer it; or let him borrow this pleasant evasion from aristippus: "why should i trouble myself to untie that, which bound as it is, gives me so much trouble?"-- diogenes
but that his words were without meaning; that is to say, absurd.
but within this whole of possible experience lie all our cognitions, and in the universal relation to this experience consists transcendental truth, which antecedes all empirical truth, and renders the latter possible.
verily, i advise you: depart from me, and guard yourselves against zarathustra! and better still: be ashamed of him! perhaps he hath deceived you.
manifest vanity, after he had once tasted the delicate fruits of the lozelly gardens of epicurus.
may my destiny ever lead unafflicted ones like you across my path, and those with whom i may have hope and repast and honey in common!
on this law, dependeth another, "that at the entrance into conditions of peace, no man require to reserve to himselfe any right, which he is not content should be reserved to every one of the rest."
but he carried himself in this affair like a man agitated by divers passions; for having both towns and forces in his hands, the enemy's army under antonio de leyva close by him, and we not at all suspecting his design, it had been in his power to have
off; now thinking of corn, then listening to hear what was in the wind.
without other parts: i could thus show, that passive states are attributed to individual things in the same way that they are attributed to the mind, and that they cannot otherwise be perceived, but my purpose is solely to treat of the human mind.
for it shows us, that we should await and endure fortune's smiles or frowns with an equal mind, seeing that all things follow from the eternal decree of god by the same necessity, as it follows from the essence of a triangle, that the three angles are
then was there again spoken unto me without voice: "thou wilt not, zarathustra? is this true? conceal thyself not behind thy defiance!"-
some of them abandoned riches to exercise themselves in a voluntary poverty; others sought out labour and an austerity of life, to inure them to hardships and inconveniences; others have deprived themselves of their dearest members, as of sight, and of
there are many who think therefore that a wise prince ought, when he has the chance, to foment astutely some enmity, so that by suppressing it he will augment his greatness.
every man is the builder of a temple, called his body, to the god he worships, after a style purely his own, nor can he get off by hammering marble instead. we are all sculptors and painters, and our material is our own flesh and blood and bones.
scripture, in the words of the ninety one. psalm, "thou shalt tread upon the lion and the adder, the young lion and the dragon thou shalt trample under thy feet."
"nec minimo sane discrimine refert, quo gestu lepores, et quo gallina secetur;"
tears by the mere solemn pomp of our convoy, for the name of the defunct was not there so much as known.
some priest who could pronounce the greek itself taught him to read his verse in the testament in his native parish far away; and now i must translate to him, while he holds the book, achilles' reproof to patroclus for his sad countenance.-"why are you in
and he that carryeth this person, as called soveraigne, and said to have soveraigne power; and every one besides, his subject.
chapter;) and thereby to change, not the thing consecrated, but onely the use of it, from being profane and common, to be holy, and peculiar to gods service.
ah! this is my sorrow: into the basis of things have reward and punishment been insinuated-and now even into the basis of your souls, ye virtuous ones!
the wildest animals do not repose, but seek their prey now; the fox, and skunk, and rabbit, now roam the fields and woods without fear. they are nature's watchmen,-links which connect the days of animated life.
immoralist; for what distinguishes that philosopher from all others in the past is the very fact that he was exactly the reverse of an immoralist.
disobedience and defect in the interpretation, the administration and the observation of it.
ill-will and counter-current... but what am i doing, my friends? of whom am i talking to you? have i forgotten myself so far that i have not even told you his name?
painful emotion (two. xxii.). but this idea is united to the emotion in the same way as mind is united to body (two.
for the first; there is no other way but to meditate, and ruminate well upon the effects of anger, how it troubles man's life. and the best time to do this, is to look back upon anger, when the fit is thoroughly over.
those who preach to princes so circumspect and vigilant a jealousy and distrust, under colour of security, preach to them ruin and dishonour: nothing noble can be performed without danger.
and, as experience is cognition by means of conjoined perceptions, the categories are conditions of the possibility of experience and are therefore valid a priori for all objects of experience.
consequently, the permanent, in relation to which alone can all relations of time in phenomena be determined, is substance in the world of phenomena, that is, the real in phenomena, that which, as the substratum of all change, remains ever the same.
"prudens futuri temporis exitum caliginosa nocte premit deus, ridetque, si mortalis ultra fas trepidat."
travel, in the younger sort, is a part of education, in the elder, a part of experience. he that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel.
antonio, being hindered by a tower at the end of the bridge, which was so obstinate as to endure a battery, hanged every man he found within it for their labour.
from whence proceedeth another point, that it was not unlawfull for abraham, when any of his subjects should pretend private vision, or spirit, or other revelation from god, for the countenancing of any doctrine which abraham should forbid, or when they
when i order my cook to alter the manner of dressing any dish, all my family know what it means, that my stomach is out of order, and that i shall not touch it.
and it is to be noted, that the trade of merchandize, being the most lucrative, may bear usury at a good rate; other contracts not so.
that i bade thee sing,-say now, say: which of us now-oweth thanks?- better still, however: sing unto me, sing, o my soul! and let me thank thee!-
retranslating the quotations, which were in a most corrupt state, and of which cotton's english versions were singularly loose and inexact, and for the zeal with which he has co-operated with me in collating the english text, line for line and word for
themselves, which i judge my self to perceive so clearly , i am so fully perswaded by them, that i easily break out into these expressions, let who can deceive me, yet he shall never cause me not to be whilst i think that i am , or that it shall ever be
corrupted, and dissolved; when many times death passeth, with less pain than the torture of a limb; for the most vital parts, are not the quickest of sense.
and then to what end were those tearings and dismemberments of the corybantes, the menades, and, in our times, of the mahometans, who slash their faces, bosoms, and limbs, to gratify their prophet; seeing that the offence lies in the will, not in the
how many doubts and controversies have they amongst themselves upon the interpretation of urines? otherwise, whence should the continual debates we see amongst them about the knowledge of the disease proceed?
condemned malefactors in executions of justice, an office as necessary as dishonourable. besides the baseness of such commissions, there is, moreover, a prostitution of conscience.
i have indeed formerly learned that vice is nothing but irregularity, and want of measure, and therefore 'tis impossible to fix constancy to it. 'tis a saying of.
but there are but few miscarriages which bring the matter to this state. after considering it well on all sides, i can find but two.
the contrast attains its maximum when, in accordance with the logical consequences of slave-morality, a shade of depreciation--it may be slight and well-intentioned--at last attaches itself to the "good" man of this morality; because, according to the
not still discover some new grace and beauty. such as lived near virgil's time complained that some should compare lucretius to him.
we have now arrived at the proper place for explaining the paradox which must have struck every one in our exposition of the internal sense ( six), namely-how this sense represents us to our own consciousness, only as we appear to ourselves, not as we are
equally distant from the present, and are set down, as it were, to the same moment of time.)
if ye believed more in life, then would ye devote yourselves less to the momentary. but for waiting, ye have not enough of capacity in you-nor even for idling!
majority: or else it is impossible it should act or continue one body, one community, which the consent of every individual that united into it, agreed that it should; and so every one is bound by that consent to be concluded by the majority.
the disgust departeth from these higher men; well! that is my victory. in my domain they become assured; all stupid shame fleeth away; they empty themselves.
such viands as are proper and wholesome for children, should be sweetened with sugar, and such as are dangerous to them, embittered with gall.
maintained wars with some of their enemies, not only to keep their own men in action, for fear lest idleness, the mother of corruption, should bring upon them some worse inconvenience:
how the former urge them to begin their tasks betimes, will not suffer them to be idle even on holidays, and exercise them till they perspire, and sometimes till they shed tears-while their mothers want to cuddle them in their laps, and keep them out of
without a twinge of mental distress, is to remain ignorant of one half of nature. you are a great man; but how am i to know it, if fortune gives you no opportunity of showing your virtue?
anger and fruitless parsimony. every one is a sentinel against him, and if, by accident, any wretched fellow that serves him is of another humour, and will not join with the rest, he is presently rendered suspected to him, a bait that old age very easily
"more sound than sense"--seneca, ep., forty.
the ability and obligation to exercise prolonged gratitude and prolonged revenge--both only within the circle of equals,--artfulness in retaliation, raffinement of the idea in friendship, a certain necessity to have enemies (as outlets for the emotions of
with a pale and doubtful countenance and trembling limbs, for the service of an important reconciliation, will effect nothing to purpose.
not that i am less humane than others, but i did not perceive that my feelings were much affected. i did not pity the fishes nor the worms. this was habit.
and i lose the privilege my age has given me, of being more constant and resolute in many things, when i call to mind that in this old fellow there is a young girl who is interested in his health.
therein do i honour thee as a penitent-in-spirit, and although only for the twinkling of an eye, in that one moment wast thou-genuine.
nothing different can be expected of women if it is borne in mind that the most eminent of the whole sex have never accomplished anything in the fine arts that is really great, genuine, and original, or given to the world any kind of work of permanent
peter saith of christ, "that god had raised him up, and loosed the paines of death, because it was not possible he should be holden of it;" which hee interprets to bee a descent of christ into purgatory, to loose some soules there from their torments;
nero, taking leave of his mother whom he was sending to be drowned, was nevertheless sensible of some emotion at this farewell, and was struck with horror and pity.
but is there any disease in a government that it is worth while to physic with such a mortal drug?-- i.e. as civil war. --no, said favonius, not even the tyrannical usurpation of a commonwealth.
"for this the seat of horror is and fear, and joys in turn do likewise triumph here."
all that is severe and hard. "wotan placed a hard heart in my breast," says an old scandinavian saga: it is thus rightly expressed from the soul of a proud viking.
of its usual effect, perhaps by reason of a grain of dust, which puts a stop to the whole movement.
obliges men to obey his laws: therefore for farther satisfaction of men therein, i say, the point of time, wherein a man becomes subject of a conquerour, is that point, wherein having liberty to submit to him, he consenteth, either by expresse words, or
corollary--hence it follows that there are certain ideas or notions common to all men; for (by lemma ii.) all bodies agree in certain respects, which (by the foregoing prop.) must be adequately or clearly and distinctly perceived by all.
not to counterfeit being sick. twenty six. of thumbs. twenty seven. cowardice the mother of cruelty. twenty eight. all things have their season. twenty nine. of virtue. thirty. of a monstrous child. thirty one. of anger.
by this intelligence you obtain credit to proceed further, and by a facile and insensible gradation fall into discourses more solid and proper for their cure.
it is not without very good reason, in my opinion, that the church interdicts the promiscuous, indiscreet, and irreverent use of the holy and divine psalms, with which the holy ghost inspired king david.
and from no one do one want beauty so much as from thee, thou powerful one: let thy goodness be thy last self-conquest.
i say further that such a society, with all its perfection, would be neither the strongest nor the most lasting: the very fact that it was perfect would rob it of its bond of union; the flaw that would destroy it would lie in its very perfection.
giveth counsell to his soveraign, (whether a monarch, or an assembly) when he asketh it, cannot in equity be punished for it, whether the same be conformable to the opinion of the most, or not, so it be to the proposition in debate.
fifteen -- if caesar dared to say it, it is no cowardice in me to believe it." a short death," says pliny, "is the sovereign good hap of human life. "people do not much care to recognise it.
too long, perhaps, have i lived in the mountains; too much have i hearkened unto the brooks and trees: now do i speak unto them as unto the goatherds.
zarathustra, however, still sat beside the dead man on the ground, absorbed in thought: so he forgot the time. but at last it became night, and a cold wind blew upon the lonely one. then arose zarathustra and said to his heart:
or in other words where, if the first object had not been, the second never had existed . the appearance of a cause always conveys the mind, by a customary transition, to the idea of the effect. of this also we have experience.
thus the most depraved of men always pay some sort of homage to public faith; and even robbers, who are the enemies of virtue in the great society, pay some respect to the shadow of it in their secret caves.
god is a conjecture: but who could drink all the bitterness of this conjecture without dying? shall his faith be taken from the creating one, and from the eagle his flights into eagle-heights?
puts a man into the state of war: for whether by force he begins the injury, or else having quietly, and by fraud, done the injury, he refuses to make reparation, and by force maintains it, (which is the same thing, as at first to have done it by force)
with all your love for truth, you have forced yourselves so long, so persistently, and with such hypnotic rigidity to see nature falsely, that is to say, stoically, that you are no longer able to see it otherwise--and to crown all, some unfathomable
when i see on the one side the inert bank,-for the sun acts on one side first,-and on the other this luxuriant foliage, the creation of an hour, i am affected as if in a peculiar sense i stood in the laboratory of the artist who made the world and me,-had
government of such a creature. when, therefore, we find, that any work has proceeded from the skill and industry of man; as we are otherwise acquainted with the nature of the animal, we can draw a hundred inferences concerning what may be expected from
it happened one day that certain trumpeters stood a good while sounding before the shop.
in order, for instance, to divine and determine what sort of history the problem of knowledge and conscience has hitherto had in the souls of homines religiosi, a person would perhaps himself have to possess as profound, as bruised, as immense an
the understanding, when it terms an object in a certain relation phenomenon, at the same time forms out of this relation a representation or notion of an object in itself, and hence believes that it can form also conceptions of such objects.
of regular, some are absolute, and independent, subject to none but their own representative: such are only common-wealths; of which i have spoken already in the five. last preceding chapters.
aristocracy; because they were not governed by any assembly, into which, any man could enter by their election: but they were governed by one person, which though as to the people of rome was an assembly of the people, or democracy; yet as to the people
leading to execution by their satellites, and desisted not from his bold enterprise but at the remonstrance of theramenes himself, though he was only followed by two more in all.
introduction. of the transcendental faculty of judgement in general
proof.--to hate a man is (three. xiii. note) to conceive him as a cause of pain; therefore he who hates a man will endeavour to remove or destroy him.
in the judgment i make of another man's life, i always observe how he carried himself at his death; and the principal concern i have for my own is that i may die well--that is, patiently and tranquilly.
until one thing comes out from the connection of things, there can be enjoyment, contemplation, but no thought. our happiness and unhappiness are unproductive.
'tis nature therefore thus taken that teaches me to avoid troublesome objects , and seek after pleasing ones ; but it appears not that this nature teaches us to conclude any thing of these perceptions of our senses , before that we make by our
philosopher; perhaps the most disagreeable, odious, and disappointing part.
a prince must also show himself a lover of merit, and honour those who excel in every art.
these clauses, properly understood, may be reduced to one--the total alienation of each associate, together with all his rights, to the whole community...; for, if the individuals retained certain rights, as there would be no common superior to decide
but a sublime hope cheers ever the faithful heart, that elsewhere, in other regions of the universal power, souls are now acting, enduring, and daring, which can love us and which we can love.
for pleasure is called love towards peter, and pain is called hatred towards peter, simply in so far as peter is regarded as the cause of one emotion or the other.
"si nunquam danaen habuisset ahenea turris, non esses, danae, de jove facta parens;"
no shepherd, and one herd! every one wanteth the same; every one is equal: he who hath other sentiments goeth voluntarily into the madhouse.
virtue cannot be followed but for herself, and if one sometimes borrows her mask to some other purpose, she presently pulls it away again.
in the elder english dramatists, and mainly in the plays of beaumont and fletcher, there is a constant recognition of gentility, as if a noble behavior were as easily marked in the society of their age as color is in our american population.
well understood, this goes back to paganism: as the gospel sets up no national religion, a holy war is impossible among christians.
i came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad. a man has not every thing to do, but something; and because he cannot do every thing , it is not necessary that he should do something wrong.
and because such are fittest witnesses of the facts of one another, or of a third, it was, and ever will be reputed a very evill act, for any man to speak against his conscience; or to corrupt or force another so to do: insomuch that the plea of
a pleasant fancy: many things that i would not confess to any one in particular, i deliver to the public, and send my best friends to a bookseller's shop, there to inform themselves concerning my most secret thoughts;
by means of analysis different representations are brought under one conception-an operation of which general logic treats.
if you dissemble, sometimes, your knowledge of that you are thought to know, you shall be thought, another time, to know that you know not. speech of a man's self ought to be seldom, and well chosen.
simplest attributes of our nature, and therefore most intelligible at last to those souls which have these attributes.
walk in the footsteps in which your fathers' virtue hath already walked! how would ye rise high, if your fathers' will should not rise with you?
but who would suspect that these for the most part mathematical and mechanical inquirers into nature should ground this conclusion solely on a metaphysical hypothesis-a sort of hypothesis which they profess to disparage and avoid?
"occultum quatiens animo tortore flagellum."
on any material thing; so that "i," that is to say, the mind by which i am what i am, is wholly distinct from the body, and is even more easily known than the latter, and is such, that although the latter were not, it would still continue to be all that
still these mistakes might, if he had lived, not have injured him, had he not made the sixth, that of taking the state from the venetians; for, if he had not strengthened the church and brought the spaniards into italy, it would have been right and
to chew and digest everything, however-that is the genuine swine-nature! ever to say ye-a-that hath only the ass learnt, and those like it!-
law, but is a decree, an act, not of sovereignty, but of magistracy.
indeed, to understand how the abstrusest metaphysical assertions of a philosopher have been arrived at, it is always well (and wise) to first ask oneself: "what morality do they (or does he) aim at?"
no season is enemy to me but the parching heat of a scorching sun; for the umbrellas made use of in italy, ever since the time of the ancient romans, more burden a man's arm than they relieve his head.
the watch-dogs, that we often observe to snarl in their dreams, and afterwards bark out, and start up as if they perceived some stranger at hand; the stranger that their soul discerns is a man spiritual and imperceptible, without dimension, without
o man, of whatever country you are, and whatever your opinions may be, behold your history, such as i have thought to read it, not in books written by your fellow-creatures, who are liars, but in nature, which never lies.
bad enemies are they: nothing is more revengeful than their meekness. and readily doth he soil himself who toucheth them.
in this or foregoing ages; here , what was commonly asserted without proof, is not only proved but mathematically demonstrated, viz.
let us now consider what the scripture teacheth in the same point. to moses, the children of israel say thus. (exod. twenty. nineteen) "speak thou to us, and we will heare thee; but let not god speak to us, lest we dye."
so that nothing can be more sceptical, or more full of doubt and hesitation, than this scepticism itself, which arises from some of the paradoxical conclusions of geometry or the science of quantity. thirty three
he who has the charge of my purse in his travels, has it purely and without control; he could cheat me thoroughly, if he came to reckoning; and, if he is not a devil, i oblige him to deal faithfully with me by so entire a trust:
for justice, that is to say, performance of covenant, and giving to every man his own, is a dictate of the law of nature.
for geometrical principles are always apodeictic, that is, united with the consciousness of their necessity, as: "space has only three dimensions." but propositions of this kind cannot be empirical judgements, nor conclusions from them. (introd.
the plot was unmasked by the vigilance of cicero, five of the traitors were summarily executed, and in the overthrow of the army that had been gathered in their support catiline himself perished.
possible lights and positions. but there is nothing in a number of instances, different from every single instance, which is supposed to be exactly similar; except only, that after a repetition of similar instances, the mind is carried by habit, upon the
this sort of gingerbread is baked daily and more sedulously than pure wheat or rye-and-indian in almost every oven, and finds a surer market.
created all other things, therefore the world was created thereby.
the facts which loomed so large in the fogs of yesterday,-property, climate, breeding, personal beauty and the like, have strangely changed their proportions.
miserable, who has not at home where to be by himself misfortunes that only hurt us by being known mix railing, indiscretion, and fury in his disputations moderation is a virtue that gives more work than suffering modesty is a foolish virtue in an
absolute representative of the people: so it is absurd also, to think the same in a monarchy.
may accuse another. but of intentions, which never appear by any outward act, there is no place for humane accusation.
"what care i about the pleiades or the stars of taurus?" --anacreon, ode, xvii. ten.
definition of natural law. thus all the definitions we meet with in books, setting: aside their defect in point of uniformity, have yet another fault, in that they are derived from many kinds of knowledge, which men do not possess naturally, and from
'tis dangerous to trace them back to their beginning; they grow great, and ennoble themselves, like our rivers, by running on; but follow them upward to their source, 'tis but a little spring, scarce discernable,
pure and permanent; in moderating them, keeps them in breath and appetite; in interdicting those which she herself refuses, whets our desire to those that she allows; and, like a kind and liberal mother, abundantly allows all that nature requires, even to
it may not be superfluous to notice a few more of the common misapprehensions of utilitarian ethics, even those which are so obvious and gross that it might appear impossible for any person of candour and intelligence to fall into them: since persons,
elsewhere rousseau puts the point much as we might put it ourselves. "nothing is more certain than that every man born in slavery is born for slavery....
but the idea which constitutes the reality of an emotion must denote or express the disposition of the body, or of some part thereof, because its power of action or force for existence is increased or diminished, helped or hindered.
two hundred sixty seven. the chinese have a proverb which mothers even teach their children: "siao-sin" ("make thy heart small"). this is the essentially fundamental tendency in latter-day civilizations.
so far; for so far, i fancy, we have some excuse. custom is a second nature, and no less powerful.
i could not but notice some of the peculiarities of my visitors. girls and boys and young women generally seemed glad to be in the woods. they looked in the pond and at the flowers, and improved their time.
but this method of reasoning can never have place with regard to a being, so remote and incomprehensible, who bears much less analogy to any other being in the universe than the sun to a waxen taper, and who discovers himself only by some faint traces or
same place. the news of this dog being come to the warders of the temple they put themselves upon the pursuit, inquiring of the colour of the dog, and at last found him in the city of cromyon, and the thief also, whom they brought back to athens, where he
of "sympathy for god" belongs to a democratic age); altogether at one in the cry and impatience of their sympathy, in their deadly hatred of suffering generally, in their almost feminine incapacity for witnessing it or allowing it; at one in their
see how the deep divine thought reduces centuries and millenniums and makes itself present through all ages. is the teaching of christ less effective now than it was when first his mouth was opened?
"licet sapere sine pompa, sine invidia."
but if princes have their titles in their fathers right, and it be a sufficient proof of the natural right of fathers to political authority, because they commonly were those in whose hands we find, de facto, the exercise of government: i say, if this
system if ever there was one, and contrary to the principles of natural right and to all good polity.
amongst those of the first of these two opinions, there has been great debate, what occasions are sufficient to justify the meditation of self-murder, which they call "a reasonable exit."-- diogenes laertius, life of zeno.
obey the powers that be. if this means yield to force, it is a good precept, but superfluous: i can answer for its never being violated.
for the main garden, i do not deny, but there should be some fair alleys ranged on both sides, with fruit-trees; and some pretty tufts of fruit-trees, and arbors with seats, set in some decent order; but these to be by no means set too thick; but to leave
solid foundation. every miracle, therefore, pretended to have been wrought in any of these religions (and all of them abound in miracles), as its direct scope is to establish the particular system to which it is attributed; so has it the same force,
insufferable torments. not long since, a soldier who was a prisoner, perceiving from a tower where he was shut up, that the people began to assemble to the place of execution, and that the carpenters were busy erecting a scaffold, he presently concluded
for eighteen hundred years, though perchance i have no right to say it, the new testament has been written; yet where is the legislator who has wisdom and practical talent enough to avail himself of the light which it sheds on the science of legislation.
themselves with multitudes of gods and cults, everywhere almost the same; and thus paganism throughout the known world finally came to be one and the same religion.
for, as it is noted, by one of the fathers, christ's coat indeed had no seam, but the church's vesture was of divers colors; whereupon he saith, in veste varietas sit, scissura non sit; they be two things, unity and uniformity.
i have my laws and my judicature to judge of myself, and apply myself more to these than to any other rules: i do, indeed, restrain my actions according to others; but extend them not by any other rule than my own.
but in dying, which is the greatest work we have to do, practice can give us no assistance at all.
hitherto all those extraordinary furtherers of humanity whom one calls philosophers--who rarely regarded themselves as lovers of wisdom, but rather as disagreeable fools and dangerous interrogators--have found their mission, their hard, involuntary,
if his coach is met on the road by a wagon, his servants are ready to beat the driver's brains out, and fifty honest pedestrians going quietly about their business had better be knocked on the head than an idle jackanapes be delayed in his coach.
"quisquam vix radicitus e vita se tollit, et eicit; sed facit esse sui quiddam super inscius ipse, nec removet satis a projecto corpore sese, et vindicat."
i desire you should continue the favour of your friendship to me, by the same qualities by which it was acquired.
the like incantation, in stead of consecration, is used also in the sacrament of baptisme: where the abuse of gods name in each severall person, and in the whole trinity, with the sign of the crosse at each name, maketh up the charm: as first, when they
the deepest part was found to be within one hundred feet of this, still farther in the direction to which i had inclined, and was only one foot deeper, namely, sixty feet.
the rich inventive genius of the painter must be smothered and lost for want of the power of drawing, and in our happy hours we should be inexhaustible poets if once we could break through the silence into adequate rhyme.
but the making of the golden calfe by aaron, and the people, as being done without authority from god, was idolatry; not onely because they held it for god, but also because they made it for a religious use, without warrant either from god their
by the word "rearing," in this case, is meant the act of modifying by means of new and higher values-values which, as laws and guides of conduct and opinion, are now to rule over mankind.
well! what of that! where doth one at present learn better to wait than at courts? and the whole virtue of kings that hath remained unto them-is it not called to-day: ability to wait?"
those who avoid this alternative, do so by narrowing their thoughts and interest to things which can be spoken of without venturing within the region of principles, that is, to small practical matters, which would come right of themselves, if but the
our people call language, judgment, and fine words, full conceptions. this painting is not so much carried on by dexterity of hand as by having the object more vividly imprinted in the soul.
"there is a vast difference betwixt forbearing to sin, and not knowing how to sin."--seneca, ep., ninety
every one fears to be pried into and overlooked; but princes are so, even to their very gestures, looks and thoughts, the people conceiving they have right and title to be judges of them besides that the blemishes of the great naturally appear greater by
may its glance some day overspread like a gilded, blue, mocking twilight this aging civilization with its dull gloomy seriousness!
our divines, who can build up a formidable castle from such despicable materials; what a prodigious fabric could they have reared from these and many other circumstances, which i have not mentioned!
"talk also unto me of woman," said she; "i am old enough to forget it presently."
the great source of our mistake in this subject, and of the unbounded licence of conjecture, which we indulge, is, that we tacitly consider ourselves, as in the place of the supreme being, and conclude, that he will, on every occasion, observe the same
'tis the supreme quality of a woman, which a man ought to seek before any other, as the only dowry that must ruin or preserve our houses.
seduction and injury to the higher, rarer, and more privileged types of men.
"petrified with her misfortunes."--ovid, met., vi. three hundred four.
satisfaction of his blind cupidity and insatiable avarice.
standing" ancient romans kept their youth always standing at school and we suffer the ills of a long peace be not angry to no purpose best virtue one have has in it some tincture of vice by resenting the lie we acquit ourselves of the fault "by the gods,"
for myself, i disclaim it; partly out of conscience (for where i see the weight that lies upon such employments, i perceive also the little means i have to supply it; and plato, a master in all political government himself, nevertheless took care to
and because i perceive these better by sense , from which by the help of the memory they come to the imagination , that i may with the greater advantage treat of them, i ought at the same time to consider sence , and to try whether from what i perceive by
don quixote may be regarded as a satirical presentation of the error in question.
hence their style of writing bears the same relation to that of those authors described above, as a picture that is really painted does to one that has been executed with stencil.
in preaching and speaking the interpretation is vague, free, mutable, and of a piece by itself; so 'tis not the same thing.
who accompanied him to take another course in their affairs:
the sides gone, and hardly more than the impression of its flat bottom left amid the rushes; yet its model was sharply defined, as if it were a large decayed pad, with its veins.
modo maxima rerum, tot generis, natisque potens... nunc trahor exul, inops. -ovid, metamorphoses. xiii
i should sooner, for his purpose, have chosen the example of the younger cato compared with phocion, for in this couple there would have been a more likely disparity, to the roman's advantage.
he discerns 'tis nothing but counterfeit and gullery.
sacrifice an innocent man for the good of the multitude, i look upon it as one of the most execrable rules tyranny ever invented, the greatest falsehood that can be advanced, the most dangerous admission that can be made, and a direct contradiction of the
the man looked up distrustfully. "if thou speakest the truth," said he, "i lose nothing when i lose my life. i am not much more than an animal which hath been taught to dance by blows and scanty fare."
i know one, who, when i question him what he knows, he presently calls for a book to shew me, and dares not venture to tell me so much, as that he has piles in his posteriors, till first he has consulted his dictionary, what piles and what posteriors are.
it is certain their laws, by virtue of any sanction they receive from the promulgated will of the legislative, reach not a stranger: they speak not to him, nor, if they did, is he bound to hearken to them.
antiochus had in his youth strongly written in favour of the academy; in his old age he wrote as much against it; would not, which of these two soever i should follow, be still antiochus?
breath; or if spirits be not corporeal, but have their existence only in the fancy, it is nothing but the blowing in of a phantasme; which is improper to say, and impossible; for phantasmes are not, but only seem to be somewhat.
ch.six fol ninety seven.b),) an artificiall perfection of reason, gotten by long study, observation, and experience, (as his was.) for it is possible long study may encrease, and confirm erroneous sentences: and where men build on false grounds, the more
the real basis of ethics which has been sought, like the philosopher's stone, for centuries."--the difficulty of establishing the proposition referred to may indeed be great--it is well known that schopenhauer also was unsuccessful in his efforts; and
so also is it of the light of the gospel, and of the light of the understanding, that no man can conceive there is any greater degree of it, than that which he hath already attained unto.
assuredly he does not; but the sight of one of these nuts recalls to his memory the sensations which he received from the other, and his eyes, being modified after a certain manner, give information to the palate of the modification it is about to
eloquence most flourished at rome when the public affairs were in the worst condition and most disquieted with intestine commotions; as a free and untilled soil bears the worst weeds.
we call partial half-lights, by courtesy, genius; talent which converts itself to money; talent which glitters to-day that it may dine and sleep well to-morrow; and society is officered by men of parts , as they are properly called, and not by divine men.
liable to loss; if invested, is liable to depreciation of the particular kind of stock. strike, says the smith, the iron is white; keep the rake, says the haymaker, as nigh the scythe as you can, and the cart as nigh the rake.
as nature has set bounds to the stature of a well-made man, and, outside those limits, makes nothing but giants or dwarfs, similarly, for the constitution of a state to be at its best, it is possible to fix limits that will make it neither too large for
stilpo having escaped from the burning of his town, where he lost wife, children, and goods, demetrius poliorcetes seeing him, in so great a ruin of his country, appear with an undisturbed countenance, asked him if he had received no loss?
one, one thousand eight hundred ninety one (masterpieces of foreign authors), abridged from one thousand eight hundred ninety six edition, with preface by g. j.
and therefore this distinction, in the sense wherein it useth to be expounded, is not right.
i had every day encountered a million of crosses, harder to digest in the progress of ambition, than it has been hard for me to curb the natural propension that inclined me to it:
for the dead, and prayer of the dead, is the same thing. but this is a metaphor, of which there is no example, neither in the scripture, nor in any other use of language; and which is also discordant to the harmony, and scope of the scripture.
but when we consider, that the practice of the strong and powerful, how universal soever it may be, is seldom the rule of right, however it be one part of the subjection of the conquered, not to argue against the conditions cut out to them by the
covenants of mutuall trust, when invalid
the distinction between matter and form, of which i am here speaking, is true also in regard to conversation. it is chiefly intelligence, judgment, wit, and vivacity that enable a man to converse; they give form to the conversation.
have men beleeve it were transubstantiated, not onely into the body of christ, but also into the wood of his crosse, and that they did eat both together in the sacrament.
and that i am friendly to thee, and often too friendly, that knowest thou: and the reason is that i am envious of thy wisdom. ah, this mad old fool, wisdom!
if he bear our charges, he does too much; 'tis enough that he contribute to them: the overplus is called benefit, which cannot be exacted: for the very name liberality sounds of liberty.
"no deed can be annihilated: how could it be undone by the penalty! this, this is what is eternal in the 'existence' of penalty, that existence also must be eternally recurring deed and guilt!
but i cannot conclude from another thought that i now think ; for tho a man may think that he hath thought (which consists only in memory ) yet 'tis altogether impossible for him to think that he now thinks , or to know , that he knows , for the question
but these small wares, and petty points, of cunning, are infinite; and it were a good deed to make a list of them; for that nothing doth more hurt in a state, than that cunning men pass for wise.
government and dominion of that commonwealth, as long as it hath a being.
such is oftenest the young man's introduction to the forest, and the most original part of himself.
due to our divine soveraign. the first are the same lawes of nature, of which i have spoken already in the fourteen. and fifteen. chapters of this treatise; namely, equity, justice, mercy, humility, and the rest of the morall vertues.
as he pusheth the best-beloved before him-tender even in severity, the jealous one-, so do i push this blissful hour before me.
they do not know those parts of it which explain and justify the remainder; the considerations which show that a fact which seemingly conflicts with another is reconcilable with it, or that, of two apparently strong reasons, one and not the other ought to
the people. this was a law that designed who were to be the executioners; but not that any one should throw a stone at him before conviction and sentence, where the congregation was judge.
let anti-masques not be long; they have been commonly of fools, satyrs, baboons, wild-men, antics, beasts, sprites, witches, ethiops, pigmies, turquets, nymphs, rustics, cupids, statuas moving, and the like.
"emunctae naris, durus componere versus."
"i have lived and finished the career fortune placed before me." --aeneid, iv. six hundred fifty three.
however that may be, it is certain that the tribunes, possessing no executive power, could never represent the roman people by right of the powers entrusted to them, but only by usurping those of the senate.
are not consumed by use, will decay and perish of themselves: gold, silver and diamonds, are things that fancy or agreement hath put the value on, more than real use, and the necessary support of life.
for by that which has been said before, no man is supposed bound by covenant, not to resist violence; and consequently it cannot be intended, that he gave any right to another to lay violent hands upon his person.
themselves-these, of course, do not fall within the scope of our present inquiry.
they tell me that if the fox would remain in the bosom of the frozen earth he would be safe, or if he would run in a straight line away no fox-hound could overtake him; but, having left his pursuers far behind, he stops to rest and listen till they come
cure, he went much more coldly to work than before, he asked him what had so altered and cowed him: "yourself, sir," replied the other, "by having eased me of the pains that made me weary of my life."
for one part of our pure knowledge, the science of mathematics, has been long firmly established, and thus leads us to form flattering expectations with regard to others, though these may be of quite a different nature.
very wearisome by being repeated a hundred times over and over again to the same people.
the result is to place such a people in a natural state of war with all others, so that its security is deeply endangered.
most worldly affairs are performed by themselves
but the bell rings, and i must get off the track and let the cars go by;-
jerome reckons five books of moses, eight of prophets, and nine of other holy writ, which he calls of hagiographa. the septuagint, who were seventy.
let us recommend that to god, the protector of health and wisdom, but let it be gay and sociable:
as soon, however, as one wished to take this principle more generally, and if possible even as the fundamental principle of society, it would immediately disclose what it really is--namely, a will to the denial of life, a principle of dissolution and
but herein he is mistaken, for i never assumed the contrary , neither have i used it as a foundation , for the rest of my superstructure , but left it wholly undetermin'd till the sixth meditation , and in that 'tis proved.
honour; while in monarchies these who rise to the top are most often merely petty blunderers petty swindlers, and petty intriguers, whose petty talents cause them to get into the highest positions at court, but, as soon as they have got there, serve only
which doctrine if it be not true, why (may some say) did not our saviour contradict it, and teach the contrary? nay why does he use on diverse occasions, such forms of speech as seem to confirm it?
people he should have been as great a blockhead as they. w.one hundred.h. and bacon before hobbe's time had discussed the "futility" of university teaching. five hundred.w.
bodies), they made answer, that nothing in the world should hire them to do it; but having also tried to persuade the indians to leave their custom, and, after the greek manner, to burn the bodies of their fathers, they conceived a still greater horror at
and, although this receipt may peradventure proceed from a nice and cold humour, it is notwithstanding a very great sign of our deficiencies that use and acquaintance should make us disgust one another.
ourselves for what we are, we are less confident and more distrustful; nothing can assure us of being beloved, considering our condition and theirs. i am out of countenance to see myself in company with those young wanton creatures:
with the laws of the understanding. the apodeictical proposition cogitates the assertorical as determined by these very laws of the understanding, consequently as affirming a priori, and in this manner it expresses logical necessity.
their promise (than physicians) nor get children but before i sleep, nor get them standing nothing so grossly, nor so ordinarily faulty, as the laws our justice presents to us but one hand perpetual scolding of his wife (of socrates) physician: pass
speech, whereby one of them can signifie to another, what he thinks expedient for the common benefit: and therefore some man may perhaps desire to know, why man-kind cannot do the same. to which i answer,
preachers very often work more upon their auditory than reasons public weal requires that men should betray, and lie ridiculous desire of riches when we have lost the use of them rowers who so advance backward season a denial with asperity, suspense, or
judgements of experience, as such, are always synthetical.
now i admit of nothing but what is necessarily true: in short therefore i am only a thinking thing that is to say, a mind , or a soul , or understanding , or reason , words which formerly i understood not; i am a real thing , and really existent , but
and indeed, if that be so, the people under his government are not a society of rational creatures, entered into a community for their mutual good; they are not such as have set rulers over themselves, to guard, and promote that good; but are to be looked
we may think there is no just counterpoise in this exchange; but, according to his stoical humour, i fancy he thought he had done as much for her, in prolonging his life upon her account, as if he had died for her.
why should we say that it is only for man, or knowledge built up by art and meditation, to distinguish the things useful for his being, and proper for the cure of his diseases, and those which are not; to know the virtues of rhubarb and polypody.
the right then of conquest extends only to the lives of those who joined in the war, not to their estates, but only in order to make reparation for the damages received, and the charges of the war, and that too with reservation of the right of the
by the books of holy scripture, are understood those, which ought to be the canon, that is to say, the rules of christian life.
entertain hopes; mirth rather than joy; variety of delights, rather than surfeit of them; wonder and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature.
this arises from their deficiency in the power of reasoning already referred to, and reflection, but is also partly due to the fact that nature has not destined them, as the weaker sex, to be dependent on strength but on cunning; this is why they are
sect. one hundred ninety seven. as conquest may be called a foreign usurpation, so usurpation is a kind of domestic conquest, with this difference, that an usurper can never have right on his side, it being no usurpation, but where one is got into the
but could such dogmatical reasoners become sensible of the strange infirmities of human understanding, even in its most perfect state, and when most accurate and cautious in its determinations; such a reflection would naturally inspire them with more
and it seems certain, that, however we may imagine we feel a liberty within ourselves, a spectator can commonly infer our actions from our motives and character; and even where he cannot, he concludes in general, that he might, were he perfectly
and thrasonides, a young man of greece, was so in love with his passion that, having, gained a mistress's consent, he refused to enjoy her, that he might not by fruition quench and stupefy the unquiet ardour of which he was so proud, and with which he so
for myself i found that the occupation of a day-laborer was the most independent of any, especially as it required only thirty or forty days in a year to support one.
under an oak-tree loaded with leaves and nuts, under a sky full of eternal eyes, i stand in a thoroughfare; but in the works of our plastic arts and especially of sculpture, creation is driven into a corner.
finally, should i examine whether it be in the power of man to find out that which he seeks and if that quest, wherein he has busied himself so many ages, has enriched him with any new force, or any solid truth; i believe he will confess, if he speaks
men not to reckon on storms, in fair weather) when adverse times came, they only thought of fleeing from them, instead of defending themselves; and hoped that the people, enraged by the insolence of the conquerors, would recall them.
thus are we put in training for a love which knows not sex, nor person, nor partiality, but which seeks virtue and wisdom everywhere, to the end of increasing virtue and wisdom. we are by nature observers, and thereby learners.
(besides that which is done in baptisme) to authorize them to exercise any part of the pastorall function, as namely, to baptize, and consecrate.
and they that believe that which a prophet relates unto them in the name of god, take the word of the prophet, do honour to him, and in him trust, and believe, touching the truth of what he relateth, whether he be a true, or a false prophet.
"insani sapiens nomen ferat, aequus iniqui, ultra quam satis est, virtutem si petat ipsam."
note.--this corollary may be illustrated by the example of a sick and a healthy man.
'tis a contract to which the common saying:
i do not mean that a man should so instal them as not to reserve to himself a liberty to retract; i, who am now arrived to the age wherein such things are fit to be done, would resign to them the enjoyment of my house and goods, but with a power of
i should rather incline towards the other extreme; so much i fear being suborned by my desire; to which may be added that i am a little tenderly distrustful of things that i wish.
where, not only to the fourth, but in any other remote degree, kindred are not permitted to marry: where the children are four years at nurse, and often twelve; in which place, also, it is accounted mortal to give the child suck the first day after it is
we dare not call our members by their right names, yet are not afraid to employ them in all sorts of debauchery: ceremony forbids us to express by words things that are lawful and natural, and we obey it: reason forbids us to do things unlawful and ill,
perceiving that she halted: "come, tie up, tie up," said he, "she limps."
the schema of cause and of the causality of a thing is the real which, when posited, is always followed by something else. it consists, therefore, in the succession of the manifold, in so far as that succession is subjected to a rule.
at the same rate that our licence carries us beyond what is lawful and allowed, men have, often beyond universal reason, stretched the precepts and rules of our life:
since, therefore, they must be used in such cases, there resteth to speak, how they are to be bridled, that they may be less dangerous.
one,) and that they ought to obey them, not for fear of their wrath, but for conscience sake? shall we say they did not onely obey, but also teach what they meant not, for want of strength?
the passion to be reckoned upon, is fear; whereof there be two very generall objects: one, the power of spirits invisible; the other, the power of those men they shall therein offend.
remit the satisfaction due to any private man for the damage he has received.
i commend set days for petitions; for both it gives the suitors more certainty for their attendance, and it frees the meetings for matters of estate, that they may hoc agere.
cracking lice, feigned a tale of which, in truth, we every day see a manifest image in the obstinacy of women. and obstinacy is the sister of constancy, at least in vigour and stability.
proof.--the proof of the last proposition is universal; and whether a thing be considered as a part or a whole, the idea thereof, whether of the whole or of a part (by the last prop.), will involve god's eternal and infinite essence.
in the tract on liberty , mill is advocating the rights of the individual as against society at the very opening of an era that was rapidly coming to the conclusion that the individual had no absolute rights against society.
unquestionably it is possible to do without happiness; it is done involuntarily by nineteen-twentieths of mankind, even in those parts of our present world which are least deep in barbarism; and it often has to be done voluntarily by the hero or the
resolutions of the body, if they will themselves.
holy fraud. he considered justly, that it was not requisite, in order to reject a fact of this nature, to be able accurately to disprove the testimony, and to trace its falsehood, through all the circumstances of knavery and credulity which produced it.
effects, nor last long; as it appeared in the succession of sabinian, who did revive the former antiquities.
one hundred fourteen. the immense expectation with regard to sexual love, and the coyness in this expectation, spoils all the perspectives of women at the outset.
proof.--the parts composing the human body do not belong to the essence of that body, except in so far as they communicate their motions to one another in a certain fixed relation (def.
which were foretold the christ should doe: that he was saluted king when he entered into jerusalem: that he fore-warned them to beware of all others that should pretend to be christ: that he was taken, accused, and put to death, for saying, hee was king:
suitors are so distasted with delays and abuses, that plain dealing, in denying to deal in suits at first, and reporting the success barely, and in challenging no more thanks than one hath deserved, is grown not only honorable, but also gracious.
the gods deal with good men according to the same rule as schoolmasters with their pupils, who exact most labour from those of whom they have the surest hopes.
speculative dogmas of religion, the present occasions of such furious dispute, could not possibly be conceived or admitted in the early ages of the world; when mankind, being wholly illiterate, formed an idea of religion more suitable to their weak
and, though it, be all one, yet my imagination makes as great a difference as betwixt death and life, betwixt throwing myself into a burning furnace and plunging into the channel of a river: so idly does our fear more concern itself in the means than the
but, besides the public person, we have to consider the private persons composing it, whose life and liberty are naturally independent of it.
it will be convenient for the argument, if, instead of at once entering upon the general thesis, we confine ourselves in the first instance to a single branch of it, on which the principle here stated is, if not fully, yet to a certain point, recognised
certain cities had redeemed themselves and their liberty by money, by the order and consent of the senate, out of the hands of fifty.
it does not reside merely in the outward and visible organisation of social institutions, in that complex of formal associations which we may call the state; its roots go deeper and its branches spread further.
the ignorant or reckless sportsman often shoots the parent at such a time, and leaves these innocents to fall a prey to some prowling beast or bird, or gradually mingle with the decaying leaves which they so much resemble.
the inflexibility of the laws, which prevents them from adapting themselves to circumstances, may, in certain cases, render them disastrous, and make them bring about, at a time of crisis, the ruin of the state.
my have in imagining, or dreaming of the death of him, from whose life he expecteth nothing but dammage, and displeasure, a sinne; but the resolving to put some act in execution, that tendeth thereto.
this morning he confessed, but the priest had omitted to bring with him the necessary apparatus for celebrating mass. on the tuesday, however, one thousand. de la boetie summoned him to aid him, as he said, in discharging the last office of a christian.
actions; but not that they would allow their king to change the religion which they thought was recommended to them by moses.
for as a man, who fired a mine, is answerable for all the consequences whether the train he employed be long or short; so wherever a continued chain of necessary causes is fixed, that being, either finite or infinite, who produces the first, is likewise
it seems as if we needed only the stillness and composed attitude of the library to seize the thought. but we come in, and are as far from it as at first. then, in a moment, and unannounced, the truth appears.
one hundred four. i come hither, o ye athenians, to justify in your assembly what i maintained in my school, and i find myself impeached by furious antagonists, instead of reasoning with calm and dispassionate enquirers.
"besides, whatever jaundic'd eyes do view looks pale as well as those, and yellow too."
so far it would seem that mill had sat at the feet of his oracle; but observe the highly remarkable exception which is made in the following sentence:--"for i had always a humble opinion of my own powers as an original thinker, except in abstract science
which is cause and which is effect, or if any relation at all of cause and effect exists there.
forests became smiling fields, which man had to water with the sweat of his brow, and where slavery and misery were soon seen to germinate and grow up with the crops.
eighteen. that men are not to judge of our happiness till after death.
the only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it.
full development of capacity, with the higher! idea of human freedom.
whoever has fortified himself valiantly to bear the accidents of common life need not raise his courage to be a soldier:
sect. eighty seven. man being born, as has been proved, with a title to perfect freedom, and an uncontrouled enjoyment of all the rights and privileges of the law of nature, equally with any other man, or number of men in the world, hath by nature a
the leaders, overwhelmed with business, see nothing for themselves; the state is governed by clerks.
"whence 'tis my legs and breast bristle with hair." --martial, ii. thirty six, five.
arriving from great wickedness, the best men have the least pitty; and for the same calamity, those have least pitty, that think themselves least obnoxious to the same.
as he knew well this side of the world. it is not, therefore, necessary for a prince to have all the above-named qualities, but it is very necessary to seem to have them.
nevertheless, we are in no want of proofs of the great influence which the principle above developed exercises in the anticipation of perceptions, and even in supplying the want of them, so far as to shield us against the false conclusions which otherwise
but so it is, that i have naturally a horror for most vices. the answer of antisthenes to him who asked him, which was the best apprenticeship "to unlearn evil," seems to point at this.
whoever will number us by our actions and deportments will find many more excellent men amongst the ignorant than among the learned; aye, in all sorts of virtue.
to the second objection i reply by denying, that we have a free power of suspending our judgment: for, when we say that anyone suspends his judgment, we merely mean that he sees, that he does not perceive the matter in question adequately.
again, whereas motion is change of place, and incorporeall substances are not capable of place, they are troubled to make it seem possible, how a soule can goe hence, without the body to heaven, hell, or purgatory; and how the ghosts of men (and i may
no body, no power, can exempt them from the obligations of that eternal law. those are so great, and so strong, in the case of promises, that omnipotency itself can be tied by them.
one of the ancients, who was reproached, "that he professed philosophy, of which he nevertheless in his own judgment made no great account," made answer, "that this was truly to philosophize."
i would rather advise that a man should give his servant a box of the ear a little unseasonably, than rack his fancy to present this grave and composed countenance; and had rather discover my passions than brood over them at my own expense; they grow less
beyond the sphere of their body and this earth they now fancied themselves transported, these ungrateful ones. but to what did they owe the convulsion and rapture of their transport? to their body and this earth.
knowledge," we shall conclude, to the disadvantage of these two great dogmatical sects, that there is no science at all.
appeared? if they tell me, that they have mounted on the steps or by the gradual ascent of reason, and by drawing inferences from effects to causes, i still insist, that they have aided the ascent of reason by the wings of imagination; otherwise they
'tis hard to believe that epaminondas, who boasted that in lieu of all posterity he left two daughters behind him that would one day do their father honour (meaning the two victories he obtained over the lacedaemonians), would willingly have consented to
it would be an error to consider the highly developed and independently soaring minds as specially qualified for determining and collecting many little common facts, and deducing conclusions from them; as exceptions, they are rather from the first in no
and the like was done by that league (which guicciardini saith was the security of italy) made between ferdinando king of naples, lorenzius medici, and ludovicus sforza, potentates, the one of florence, the other of milan.
it may be true that there are intelligible existences to which our faculty of sensuous intuition has no relation, and cannot be applied, but our conceptions of the understanding, as mere forms of thought for our sensuous intuition, do not extend to these.
"o zarathustra," said they, "it is consequently for that reason that thou thyself always becometh yellower and darker, although thy hair looketh white and flaxen? lo, thou sittest in thy pitch!"-"what do ye say, mine animals?"
the marshal de matignon three times most emphatically my intention and obligation to proceed to him, and even so far as to indicate the route by which i proposed to join him secretly, if he thought proper.
weary, they gird themselves straight about the middle with a broad girdle; but i could never find any benefit from this.
and certainly it is the nature of extreme self-lovers, as they will set an house on fire, and it were but to roast their eggs; and yet these men many times hold credit with their masters, because their study is but to please them, and profit themselves;
his career is performed in an even and unintermitted line, without stop or interruption; whereas the pleader's business and interest compels him to enter the lists upon all occasions, and the unexpected objections and replies of his adverse party jostle
the other king of mexico,-- guatimosin --having for a long time defended his beleaguered city, and having in this siege manifested the utmost of what suffering and perseverance can do, if ever prince and people did, and his misfortune having delivered him
load. i would have my death share in the ease and conveniences of my life; 'tis a great part of it, and of great importance, and i hope it will not in the future contradict the past.
for occasion (as it is in the common verse) turneth a bald noddle, after she hath presented her locks in front, and no hold taken; or at least turneth the handle of the bottle, first to be received, and after the belly, which is hard to clasp.
one hundred twenty three. even concubinage has been corrupted--by marriage.
be true, as plato says, that the gods made man for their sport:
a better reason in our eyes, that what he wrote he wrote for his own use.
to make a fine spanish body, what racks will they not endure of girding and bracing, till they have notches in their sides cut into the very quick, and sometimes to death?
and for the government of civill affaires, it is manifest, it was all in the hands of the king. for in the same chapter, verse twenty.
neither be a burden to myself nor to any other neither continency nor virtue where there are no opposing desire neither men nor their lives are measured by the ell neither the courage to die nor the heart to live never any man knew so much, and spake so
saith he, if it be well weighed, to say that a man lieth, is as much to say, as that he is brave towards god, and a coward towards men. for a lie faces god, and shrinks from man.
thirty nine. timidity is the desire to avoid a greater evil, which we dread, by undergoing a lesser evil. cf. three. xxxix. note.
and a thousand more examples there are of the same kind; for it seems that as storms and tempests have a malice against the proud and overtowering heights of our lofty buildings, there are also spirits above that are envious of the greatnesses here below:
which words, if taken grammatically, make it certaine, that either some of those men that stood by christ at that time, are yet alive; or else, that the kingdome of god must be now in this present world.
they are acquired either by ability or by fortune; but are maintained without either, for they are sustained by the ancient religious customs, which are so powerful and of such quality, that they keep their princes in power in whatever manner they proceed
"he kisses, and believes he's kissed again; seizes, and 'twixt his arms his love doth strain, and thinks the polish'd ivory thus held doth to his fingers amorous pressure yield, and has a timorous fear, lest black and blue should in the parts with ardour
"there was a shepherd that did live, and held his thoughts as high as were the mounts whereon his flocks did hourly feed him by."
simon thomas was a great physician of his time: i remember, that happening one day at toulouse to meet him at a rich old fellow's house, who was troubled with weak lungs, and discoursing with the patient about the method of his cure, he told him, that one
if there be any honour in lamenting a husband, it only appertains to those who smiled upon them whilst they had them; let those who wept during their lives laugh at their deaths, as well outwardly as within.
and therefore he which performeth first, does but betray himselfe to his enemy; contrary to the right (he can never abandon) of defending his life, and means of living.
we can construct it. but as a triangle is only the form of an object, it must remain a mere product of the imagination, and the possibility of the existence of an object corresponding to it must remain doubtful, unless we can discover some other ground,
rancorously, and vindictively, represent in word and deed, disbelief in the master-task and supremacy of philosophy after all, how could it be otherwise?
he, "you have only to order it: for the most ignorant and incapable men you employ in the commands of your wars incontinently become worthy enough, because you employ them"; to which the custom of so many people, who canonise the king they have chosen out
plato is in the right when he tells us that health, beauty, vigour, and riches, and all the other things called goods, are equally evil to the unjust as good to the just, and the evil on the contrary the same.
such as are addicted to the pleasures of the field, have, i make no question, heard the story of the falconer, who having earnestly fixed his eyes upon a kite in the air; laid a wager that he would bring her down with the sole power of his sight, and did
not yet properly adapted to his environment, the rare exception. but worse still.
the clergy, however little, i will not say courage, but sense it has, will take no notice and go its way: it will quietly allow appeals, summonses, decrees and seizures, and, in the end, will remain the master.
those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern
mistress's inviolable chastity not for any profit, but for the honour of honesty itself not having been able to pronounce one syllable, which is no!
immediately, the people throw a good many billets and logs upon her that she may not be long in dying, and convert all their joy into sorrow and mourning.
do go out of the way of the bad odour! withdraw from the steam of these human sacrifices!
the reason for the first regulation needs no explanation; the second is a matter of policy.
outbreaks and civil wars give rulers rude shocks, but they are not the real ills of peoples, who may even get a respite, while there is a dispute as to who shall tyrannise over them.
the least forced and most natural motions of the soul are the most beautiful; the best employments, those that are least strained. my god! how good an office does wisdom to those whose desires it limits to their power!
eat and drink also with me to-day, and forgive it that a cheerful old man sitteth with thee at table!"-"a cheerful old man?"
where i also found again mine old devil and arch-enemy, the spirit of gravity, and all that it created: constraint, law, necessity and consequence and purpose and will and good and evil:-
for first ; is there any principle in all nature more mysterious than the union of soul with body; by which a supposed spiritual substance acquires such an influence over a material one, that the most refined thought is able to actuate the grossest
therefore authors who write in latin and imitate the style of the old writers essentially wear a mask; one certainly hears what they say, but one cannot watch their physiognomy--that is to say their style.
abraham sole judge, and interpreter of what god spake
"neither to wish, nor fear to die." (or:) "thou shouldest neither fear nor desire the last day." --martial, x. seven.
and owing to its reverence for the "small number," it has again and again made a sort of chamber music of literature possible, which is sought for in vain elsewhere in europe.--the second thing whereby the french can lay claim to a superiority over europe
but the peculiar evil of silencing the expression of an opinion is, that it is robbing the human race; posterity as well as the existing generation; those who dissent from the opinion, still more than those who hold it.
do not seek so anxiously to be developed, to subject yourself to many influences to be played on; it is all dissipation. humility like darkness reveals the heavenly lights. the shadows of poverty and meanness gather around us, "and lo!
"by malevolence, or unskilfulness, or accident, the midwife, seeking with the hand to test some maiden's virginity, has sometimes destroyed it."--st. augustine, de civit. dei, i. eighteen.
however, as partiality is the effect of love, so is pride the effect or property of self--love, which may therefore be thus defined, love of self or self--approval, in so far as it leads a man to think too highly of himself.
i would first understand my own language, and that of my neighbours, with whom most of my business and conversation lies.
but seeing that the path once laid open to the fancy, i have found, as it commonly falls out, that what we have taken for a difficult exercise and a rare subject, prove to be nothing so, and that after the invention is once warm, it finds out an infinite
all which things sufficiently prove, that i have hitherto (not from a true judgement , but from a blind impulse ) beleived that there are certain things different from my self, and which have sent their ideas or images into me by the organs of my senses ,
then said i: 'thou knowest thyself that ambition for worldly success hath but little swayed me. yet i have desired opportunity for action, lest virtue, in default of exercise, should languish away.'
of metaphysical reasonings, and drawn disgrace upon them.
it; thanks to german philosophy, it was a delight to the noble idlers, the virtuous, the mystics, the artiste, the three-fourths christians, and the political obscurantists of all nations, to find an antidote to the still overwhelming sensualism which
in this aptitude of mankind, to give too hasty beleefe to pretended miracles, there can be no better, nor one think any other caution, than that which god hath prescribed, first by moses, (as i have said before in the precedent chapter,) in the beginning
kingdome, and an holy nation." for a "peculiar people" the vulgar latine hath, peculium de cunctis populis: the english translation made in the beginning of the reign of king james, hath, a "peculiar treasure unto me above all nations;" and the geneva
this gives rise to the setting up of criminal laws, which, at bottom, are less a particular class of law than the sanction behind all the rest.
i am enforced to live, and sometimes to live in magnanimity." these are his own words, as excellent as they everywhere are.
eloquence, rhetorical effect, poetry, were alike remote from his design. he did not write from necessity, scarcely perhaps for fame.
sometimes public disorders, before the people could recover their original right, and get that to be declared not to be prerogative, which truly was never so; since it is impossible that any body in the society should ever have a right to do the people
now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a
alteration, supposing it to be only a conceit taken at some crust of bread that had hurt her as it went down, caused her to vomit, and, unseen, threw a crooked pin into the basin, which the woman no sooner saw, but believing she had cast it up, she
and, on the contrary, the first temptation that by the devil was offered to human nature, its first poison insinuated itself into us by the promise made us of knowledge and wisdom; eritis sicut dii, scientes bonum et malum.
the sovereign power represents the head; the laws and customs are the brain, the source of the nerves and seat of the understanding, will and senses, of which the judges and magistrates are the organs: commerce, industry, and agriculture are the mouth and
nor can a man any more live, whose desires are at an end, than he, whose senses and imaginations are at a stand.
is immortall: so that the flaming sword at the entrance of paradise, though it hinder a man from coming to the tree of life, hinders him not from the immortality which god took from him for his sin; nor makes him to need the sacrificing of christ, for the
this is the meeting-point of rousseau's educational with his political theory. his view as a whole can be studied only by taking together the social contract and the emile as explained by the letters on the mount and other works.
for it may be said of men in general that they are ungrateful, voluble, dissemblers, anxious to avoid danger, and covetous of gain; as long as you benefit them, they are entirely yours; they offer you their blood, their goods, their life, and their
on, they were judged by those twelve. so that having his own judges, there could be nothing alledged by the party, why the sentence should not be finall, these publique persons, with authority from the soveraign power, either to instruct, or judge the
and this value of him by the common-wealth, is understood, by offices of command, judicature, publike employment; or by names and titles, introduced for distinction of such value.
advance backward rude and quarrelsome flatly to deny a stated fact same folly as to be sorry we were not alive a hundred years ago satisfaction of mind to have only one path to walk in satisfied and pleased with and in themselves say of some compositions
iniquitas, ut placari populo romano non possent, nisi tales viri occidissent? "how great an injustice in the gods was it that they could not be reconciled to the people of rome unless such men perished!"
'now i would fain also reason with thee a little in fortune's own words. do thou observe whether her contentions be just. "man," she might say, "why dost thou pursue me with thy daily complainings? what wrong have i done thee?
never sought to conceal my actions as if they were crimes, nor made use of many precautions that i might remain unknown; and this partly because i should have thought such a course of conduct a wrong against myself, and partly because it would have
in fact, a besotted and brutalized france at present sprawls in the foreground--it recently celebrated a veritable orgy of bad taste, and at the same time of self-admiration, at the funeral of victor hugo.
wear large cavities, leaving slight supports or studs only here and there, and finally topple it down.
the mind is one, and the best minds, who love truth for its own sake, think much less of property in truth. they accept it thankfully everywhere, and do not label or stamp it with any man's name, for it is theirs long beforehand, and from eternity.
but it hath already been shown, that not onely the whole militia, or forces of the common-wealth; but also the judicature of all controversies, is annexed to the soveraignty.
therefore leagues between common-wealths, over whom there is no humane power established, to keep them all in awe, are not onely lawfull, but also profitable for the time they last.
cannot call that punishment which proceeds from the consent of him that suffers. the divine vengeance presupposes an absolute dissent in us, both for its justice and for our own penalty.
enemy. but if a man, besides the obligation of a subject, hath taken upon him a new obligation of a souldier, then he hath not the liberty to submit to a new power, as long as the old one keeps the field, and giveth him means of subsistence, either in his
as phenomena, and an a priori synthesis in these intuitions possesses objective validity.
what recommends commerce to me is its enterprise and bravery. it does not clasp its hands and pray to jupiter.
sect. two hundred fourteen. first, that when such a single person, or prince, sets up his own arbitrary will in place of the laws, which are the will of the society, declared by the legislative, then the legislative is changed: for that being in effect
and thus, considering the plenty of natural provisions there was a long time in the world, and the few spenders; and to how small a part of that provision the industry of one man could extend itself, and ingross it to the prejudice of others; especially
by the name of angel, is signified generally, a messenger; and most often, a messenger of god: and by a messenger of god, is signified, any thing that makes known his extraordinary presence; that is to say, the extraordinary manifestation of his power,
map care not to: are reckless cast: plan cat: cate, cake charge and adventure: cost and risk check with: interfere chop: bandy words civil: peaceful close: secret, secretive collect: infer compound: compromise consent: agreement curious: elaborate custom:
a wise man, therefore, proportions his belief to the evidence.
wee know that generally in all common-wealths, the execution of corporeall punishments, was either put upon the guards, or other souldiers of the soveraign power; or given to those, in whom want of means, contempt of honour, and hardnesse of heart,
shall the world be confined to one paris or one oxford forever? cannot students be boarded here and get a liberal education under the skies of concord? can we not hire some abelard to lecture to us? alas!
"truly he, with a great effort will shortly say a mighty trifle." ---terence, heaut., act iii., s. four.
"frui paratis et valido mihi latoe, dones, et precor, integra cum mente; nec turpem senectam degere, nec cithara carentem."
they hear only the whistling of my winter-storms: and know not that i also travel over warm seas, like longing, heavy, hot south-winds.
suffer who do not fear to die?" it being also asked of agis, which way a man might live free? "why," said he, "by despising death."
why should philosophy, which only has respect to life and effects, trouble itself about these external appearances? let us leave that care to actors and masters of rhetoric, who set so great a value upon our gestures.
the moral coercion of public opinion. that principle is, that the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection.
plato divides his belief into several opinions; he says, in his timus , that the father of the world cannot be named; in his laws, that men are not to inquire into his being; and elsewhere, in the very same books, he makes the world, the heavens, the
we must then make use of propositions and of language in order to form general ideas. for no sooner does the imagination cease to operate than the understanding proceeds only by the help of words.
it may have been well for the preacher of the petty people to suffer and be burdened by men's sin. i, however, rejoice in great sin as my great consolation.-
set it on fire,-or to see it put out, and have a hand in it, if that is done as handsomely; yes, even if it were the parish church itself.
for the nature of things having (i know not how) permitted that truth, fair and acceptable--as it may be of itself, is only embraced where there are arts of persuasion, to insinuate it into our minds, i see myself so wanting, both in authority to support
i have seen men wicked enough to weep for sorrow at the prospect of a plentiful season; and the great and fatal fire of london, which cost so many unhappy persons their lives or their fortunes, made the fortunes of perhaps ten thousand others.
"nequidquam sapere sapientem, qui ipse sibi prodesse non quiret."
the increase of an innovation that thus intrudes itself by violence, to keep a man's self in so doing, in all places and in all things within bounds and rules against those who have the power, and to whom all things are lawful that may in any way serve to
the case is the same with the proposition, "necessity in nature is not blind," that is, it is conditioned, consequently intelligible necessity (non datur fatum).
his theft. and another offering incense at a sacrifice, suffered himself to be burned to the bone by a coal that fell into his sleeve, rather than disturb the ceremony.
another. at length, when warre had united many of these graecian lesser cities, into fewer, and greater; then began seven men, of severall parts of greece, to get the reputation of being wise; some of them for morall and politique sentences; and others
sudden dejection weeping-- on the contrary, sudden dejection is the passion that causeth weeping; and is caused by such accidents, as suddenly take away some vehement hope, or some prop of their power: and they are most subject to it, that rely
already history is old enough to witness the old age and disappearance of particular arts. the art of sculpture is long ago perished to any real effect.
letters, who might after a better manner have proved and illustrated these things to you. but here is as much as you will stand in need of.
but like the snout of the boar shall my word grub up the basis of your souls; a ploughshare will i be called by you.
as he expected, and probably intended, he is convicted. and now the tone of the speech, instead of being more conciliatory, becomes more lofty and commanding. anytus proposes death as the penalty: and what counter-proposition shall he make?
if a government at once extended its sphere and relaxed its stringency, its force would become absolutely nil, and it would persist still less.
bring it back and set it into the true way when it wanders; in sum, to espouse and be a husband to it, so that their effects may not appear to be diverse and contrary, but uniform and concurring.
"is venus really so alarming to the new-made bride, or does she honestly oppose her parent's rejoicing the tears she so abundantly sheds on entering the nuptial chamber? no, by the gods, these are no true tears."--catullus, lxvi. fifteen.
i must not forget that precious half of the republic, which makes the happiness of the other; and whose sweetness and prudence preserve its tranquillity and virtue.
still the hand of the witnesse throweth the first stone. this is not private zeal, but publique condemnation. in like manner when a father hath a rebellious son, the law is (deut. twenty one.
their allowance must needs therefore be determined, either by the gratitude, and liberality of every particular man of their flock, or by the whole congregation.
roman history then confirms, instead of invalidating, the principle i have laid down.
"et mihi dulce magis resoluto vivere collo."
the master, who is a clever man, made many excuses for me, and gave me to suppose that he did not concur in the suggested improvements; and pleaded very ingeniously for me in my presence against another (also an italian) who opposed my sentiments."
while hobbes, on the side of the royalists, is maintaining the contract theory in its second form, the parliamentarian algernon sidney adheres to the idea of a contract between the people and the government.
could hardly, out of both these put together, make one complete company of gens-d'armes.
but the apparence, or sense of that motion, is that wee either call delight, or trouble of mind.
he was a much wiser man of their tribe, who of old gave it as a rule, that only one physician should undertake a sick person; for if he do nothing to purpose, one single man's default can bring no great scandal upon the art of medicine; and, on the
and, truly, well said; the place, the assembly, the expectation, astound a man, even when he has but the ambition to speak well; what can a man do when 'tis an harangue upon which his life depends?
no generous mind can stop in itself; it will still tend further and beyond its power; it has sallies beyond its effects; if it do not advance and press forward, and retire, and rush and wheel about, 'tis but half alive; its pursuits are without bound or
aristophanes the grammarian was quite out, when he reprehended epicurus for his plain way of delivering himself, and the design of his oratory, which was only perspicuity of speech.
"alter ridebat, quoties a limine moverat unum protuleratque pedem; flebat contrarius alter."
thirteen. the ceremony of the interview of princes.
it can feign a train of events, with all the appearance of reality, ascribe to them a particular time and place, conceive them as existent, and paint them out to itself with every circumstance, that belongs to any historical fact, which it believes with
the pond does not thunder every evening, and i cannot tell surely when to expect its thundering; but though i may perceive no difference in the weather, it does. who would have suspected so large and cold and thick-skinned a thing to be so sensitive?
in a word, there arose rivalry and competition on the one hand, and conflicting interests on the other, together with a secret desire on both of profiting at the expense of others.
secondly: because the words strong and weak are, in the second case, ambiguous; for during the interval between the establishment of a right of property, or prior occupancy, and that of political government, the meaning of these words is better expressed
note.--as love (three. xiii.) is pleasure accompanied by the idea of an external cause, and hatred is pain accompanied by the idea of an external cause; the pleasure and pain in question will be a species of love and hatred.
he who would strip you of veils and wrappers, and paints and gestures, would just have enough left to scare the crows.
introspections; whilst, so far as regards their matter or content, we have really made no addition to our conceptions, but only disinvolved them.
-until at last they are false towards themselves, squint-eyed, whited cankers, glossed over with strong words, parade virtues and brilliant false deeds.
repastination, and turning of the mould with the spade."
we then captivate our understanding and reason, when we forbear contradiction; when we so speak, as (by lawfull authority) we are commanded; and when we live accordingly; which in sum, is trust, and faith reposed in him that speaketh, though the mind be
in the echo of a valley the sound of a trumpet seems to meet us, which comes from a place behind:--
mean men, in their rising, must adhere; but great men, that have strength in themselves, were better to maintain themselves indifferent, and neutral.
i do not follow these monstrous humours, though i lost two or three at nurse, if not without grief, at least without repining, and yet there is hardly any accident that pierces nearer to the quick.
having thus suppressed these leaders and made their partisans his friends, the duke had laid a very good foundation to his power, having all the romagna with the duchy of urbino, and having gained the favour of the inhabitants, who began to feel the
i love him who liveth in order to know, and seeketh to know in order that the superman may hereafter live. thus seeketh he his own down-going.
believe me, my brethren! it was the body which despaired of the body-it groped with the fingers of the infatuated spirit at the ultimate walls.
the surest way to steer, in my opinion, would be to take our measures from the nearest allied circumstances, without engaging in a longer inquisition, or without concluding any other consequence.
"cui vivendi via considerata atque provisa est,"
from which it follows that, everything considered, a prudent prince will not find it difficult to uphold the courage of his subjects both at the commencement and during a state of siege, if he possesses provisions and means to defend himself.
this seems to outdo the other, forasmuch as he applies himself to this means at the outset, which they only take subsidiarily; and, besides, it was towards his only daughter.
swinging fits of the stone. give me health, in god's name!
but instead of that they try to appear to have thought much more deeply than is the case. the result is, they put what they have to say into forced and involved language, create new words and prolix periods which go round the thought and cover it up.
the same disadvantage is also prevented by the appointment of intermediate magistrates, who leave the government entire, and have the effect only of balancing the two powers and maintaining their respective rights.
man or any other loading; shelled in a hard and shining skin, with a cutting and glittering weapon in his hand, against them, who, out of wonder at the brightness of a looking glass or a knife, would exchange great treasures of gold and pearl; and who had
already petreius and juba have met and fallen, each slain by the other's hand-a brave and noble compact with fate, yet not one befitting my greatness: it is as disgraceful for cato to beg his death of any one as it would be for him to beg his life."
the former of these statements will not hold good with respect to the categories (nor in regard to pure sensuous intuition), for they are a priori conceptions, and therefore independent of experience.
iron, if kept at the ironmonger's, will rust; beer, if not brewed in the right state of the atmosphere, will sour; timber of ships will rot at sea, or if laid up high and dry, will strain, warp and dry-rot; money, if kept by us, yields no rent and is
efficient cause before the effect, or agent before the action; nor of many other their bold opinions concerning the incomprehensible nature of god.
and that the kings word, is sufficient to take any thing from any subject, when there is need; and that the king is judge of that need: for he himselfe, as king of the jewes, commanded his disciples to take the asse, and asses colt to carry him into
gods are concerned at great matters, but slight the small." listen to him; he will clear this to you by his reason: nec in regnis quidem reges omnia minima curant: "neither indeed do kings in their administration take notice of all the least concerns."
the child, for example, who has been instructed in the elements of arithmetic, and has made a particular addition, according to rule, may be assured that he has found, with respect to the sum of the numbers before him, and that in this instance is within
holy call i such a will, and such a marriage.-
to see these light, foolish, pretty, lively little sprites flit about-that moveth zarathustra to tears and songs.
a man with a sword in his hand demands my purse in the high-way, when perhaps i have not twelve pence in my pocket: this man i may lawfully kill.
claps of thunder, the overflowing of rivers--
a day or two after one of them told me that they wandered about the greater part of the night, close by their own premises, and did not get home till toward morning, by which time, as there had been several heavy showers in the mean while, and the leaves
another no less important fact is that the losses of the poor are much harder to repair than those of the rich, and that the difficulty of acquisition is always greater in proportion as there is more need for it.
until, according to its standard of value, "unworldliness," "unsensuousness," and "higher man" fused into one sentiment.
authority, relate. historians say that the atlantes never dream; who also never eat any animal food, which i add, forasmuch as it is, peradventure, the reason why they never dream, for pythagoras ordered a certain preparation of diet to beget appropriate
the same direction, from equator to pole, is found generally. but is it not an obvious disadvantage for an equal product to contain less nourishment?
church (when not taken for a house) signifieth the same that ecclesia signified in the grecian common-wealths; that is to say, a congregation, or an assembly of citizens, called forth, to hear the magistrate speak unto them; and which in the common-wealth
i find some who rashly and furiously rush into the lists and cool in the course.
farther, my language has nothing in it that is facile and polished; 'tis rough, free, and irregular, and as such pleases, if not my judgment, at all events my inclination, but i very well perceive that i sometimes give myself too much rein, and that by
hitherto been able to attain. complex ideas may, perhaps, be well known by definition, which is nothing but an enumeration of those parts or simple ideas, that compose them.
some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom a. gellius saith, hominem delirum, qui verborum minutiis rerum frangit pondera.
to maintain relations with persons to whom he is a continual charge; there is no beauty, grace, nor privacy so exquisite that a gentleman ought to desire at this rate.
the argument is good; i have therefore nothing to say against it. but it is an argument no lesse good, to prove the pope himself to have no jurisdiction in the dominion of any other prince.
so naturall it is to design any individuall thing, rather by the hand, to assure the eyes, than by words to inform the eare in matters of gods publique service.
suppose now, on the other hand, that we have undertaken this criticism, and have learnt that an object may be taken in two senses , first, as a phenomenon, secondly, as a thing in itself; and that, according to the deduction of the conceptions of the
some impose upon the world that they believe that which they do not; others, more in number, make themselves believe that they believe, not being able to penetrate into what it is to believe.
"et lupus, et turpes instant morientibus ursi, et quaecunque minor nobilitate fera est:"
perhaps where "zarathustra" is concerned, we may also say with master eckhardt: "the fleetest beast to bear you to perfection is suffering."
masts, ropes, and all the materials made use of in the ship, that brought any of the commodities made use of by any of the workmen, to any part of the work; all which it would be almost impossible, at least too long, to reckon up.
i saw that, if there was a wall of stone between me and my townsmen, there was a still more difficult one to climb or break through, before they could get to be as free as i was.
for though the action be against the law of nature, as being contrary to equitie, (as was the killing of uriah, by david;) yet it was not an injurie to uriah; but to god.
for that which is not in the sum of the possible, and consequently requires to be added to it, is manifestly impossible.
rather would i succumb than disown this one thing; and verily, where there is succumbing and leaf-falling, lo, there doth life sacrifice itself-for power!
a juggler by the handling of his goblets, and other trinkets, if it were not now ordinarily practised, would be thought to do his wonders by the power at least of the devil.
characters of blood did they write on the way they went, and their folly taught that truth is proved by blood.
these records of wars, intrigues, factions, and revolutions, are so many collections of experiments, by which the politician or moral philosopher fixes the principles of his science, in the same manner as the physician or natural philosopher becomes
sincerity and pure truth, in what age soever, pass for current; and besides, the liberty and freedom of a man who treats without any interest of his own is never hateful or suspected, and he may very well make use of the answer of hyperides to the
the difficulty is not avoided by having recourse to the popular theory of a natural faculty, a sense or instinct, informing us of right and wrong.
natur majestate abdita. "all uncertain in reason, and concealed in the majesty of nature," says pliny. and st augustin, modus quo corporibus adhorent spiritus....
nothing can be added to the beauty of the death of the wife of fulvius, a familiar favourite of augustus: augustus having discovered that he had vented an important secret he had entrusted him withal, one morning that he came to make his court, received
is it not a pious and a pleasing office of my life to be always upon my friend's obsequies? can there be any joy equal to this privation?
he who stands firm in an open trench, what does he in that more than fifty poor pioneers who open to him the way and cover it with their own bodies for fivepence a day pay, do before him?
his path; because we have a choice of only two things-either at once to give up all pretensions to knowledge beyond the limits of possible experience, or to bring this critical investigation to completion.
maintain it, and so play the brave out of weakness. and therefore it is that i abandon myself to candour, always to speak as i think, both by complexion and design, leaving the event to fortune.
the surest way, therefore, is to prepare one's self beforehand for occasions.
in such conclusions as are founded on an infallible experience, he expects the event with the last degree of assurance, and regards his past experience as a full proof of the future existence of that event.
contradicts him), but above all, i am the most taken with him for having made so discreet a choice of a book so worthy and of so great utility wherewith to present his country.
shattered bones, no sewing up, cauterising and searching of wounds, by what means were the advantage we covet to have over the vulgar to be acquired?
the emile is a plea for "natural" education; the discourses are a plea for a "naturalisation" of society; the new heloise is the romantic's appeal for more "nature" in human relationships.
"fear not him whose eleventh lustrum is closed." --horace, od., ii. four, twelve, limits it to the eighth.
if it ever comes to pass that society is tyrannical in its restrictions of the individual, if, as for instance in some forms of socialism, based on deceptive analogies of nature's dealings, the type is everything and the individual nothing, it must be
children, who are not as yet come unto those years whereat they may have; and innocents which are excluded by a natural defect from ever having; thirdly, madmen, which for the present cannot possibly have the use of right reason to guide themselves, have
one must therefore be a fox to recognise snares, and a lion to frighten wolves. those that wish to be only lions do not understand this.
is their ancient, many-sided, moralistic culture, owing to which one finds on an average, even in the petty romanciers of the newspapers and chance boulevardiers de paris, a psychological sensitiveness and curiosity, of which, for example, one has no
the reason for their holding the belief, that the will has wider scope than the understanding, is that they assert, that they have no need of an increase in their faculty of assent, that is of affirmation or negation, in order to assent to an infinity of
and to those who urge that the people, having their possessions outside and seeing them burnt, will not have patience, and the long siege and self-interest will make them forget their prince, i reply that a powerful and courageous prince will always
his desire is to establish society on a basis of pure right, so as at once to disprove his attack on society generally and to reinforce his criticism of existing societies.
"hesterno inflatum venas ut semper, lyaeo."
latin as my master himself, for i had no means of mixing it up with any other.
for seeing the soveraign demandeth by force of a former law, and not by vertue of his power; he declareth thereby, that he requireth no more, than shall appear to be due by that law.
and because in the willer himself there is suffering, because he cannot will backwards-thus was willing itself, and all life, claimed-to be penalty!
"who, bleeding, by his tears seems to crave mercy." --aenead, vii. five hundred one.
correspond to the conception of cause and effect; so that this conception would be quite void, null, and without significance.
nay, it seemeth at this instant they are sensible, of this want of natives; as by the pragmatical sanction, now published, appeareth.
for when things are once come to the execution, there is no secrecy, comparable to celerity; like the motion of a bullet in the air, which flieth so swift, as it outruns the eye.
to invite a man's enemies to come and cut his throat, seems a resolution a little extravagant and odd; and yet i think he did better to take that course, than to live in continual feverish fear of an accident for which there was no cure.
even the sound of names ringing in our ears, as "my poor master,"--"my faithful friend,"--"alas, my dear father," or, "my sweet daughter," afflict us.
thus do they destroy themselves who submit to be pestered with these enforced and superstitious rules; they must add something more, and something more after that; there is no end on't.
thirdly, gifts; that is to say, sacrifices, and oblations, (if they be of the best,) are signes of honour: for they are thanksgivings.
there are some particular natures that are private and retired: my natural way is proper for communication, and apt to lay me open; i am all without and in sight, born for society and friendship.
it may conceive fictitious objects with all the circumstances of place and time. it may set them, in a manner, before our eyes, in their true colours, just as they might have existed.
dominus novit cogitationes hominum, quoniam van sunt : "the lord knoweth the hearts of men, that they are but vanity."
"si ventri bene, si lateri est, pedibusque tuffs, nil divitix poterunt regales addere majus;"
augustine's opinion, that, "'tis better to lean towards doubt than assurance, in things hard to prove and dangerous to believe."
one solution. this truly would seem very clear to those that never sleep , and suffer the same things (and sometimes more unlikely) in their repose, then these mad men do whilst they are awake; for how often am i perswaded in a dream of these usual
skepticism the power to will and to persist, moreover, in a resolution, is already somewhat stronger in germany, and again in the north of germany it is stronger than in central germany, it is considerably stronger in england, spain, and corsica,
homer was fain to consent that venus, so sweet and delicate a goddess as she was, should be wounded at the battle of troy, thereby to ascribe courage and boldness to her qualities that cannot possibly be in those who are exempt from danger.
upon the uncertainty of augmenting it. he to whom fortune has denied whereon to set his foot, and to settle a quiet and composed way of living, is to be excused if he venture what he has, because, happen what will, necessity puts him upon shifting for
the spectacle of the tartuffery of old kant, equally stiff and decent, with which he entices us into the dialectic by-ways that lead (more correctly mislead) to his "categorical imperative"--makes us fastidious ones smile, we who find no small amusement
as to the opinions which are truly and wholly mine, i offer no apology for them as new,--persuaded as i am that if their reasons be well considered they will be found to be so simple and so conformed, to common sense as to appear less extraordinary and
four.sixteen.) concerning aaron, "he shall be thy spokes-man to the people; and he shall be to thee a mouth, and thou shalt be to him in stead of god;" that which here is spokesman, is (chap.seven.one.) interpreted prophet; "see (saith god) i have made
too far did i fly into the future: a horror seized upon me.
i find that in all ages not only the philosopher, but even the common understanding, has preposited this permanence as a substratum of all change in phenomena; indeed, i am compelled to believe that they will always accept this as an indubitable fact.
we call death be not life, --greek-- and not without some appearance.
everything to pleasure, and that too in its grossest form, is another of the common charges against utilitarianism: and, as has been pointedly remarked by an able writer, the same sort of persons, and often the very same persons, denounce the theory "as
imagination renders the very outside of a jail displeasing to me; i am so enamoured of liberty, that should i be interdicted the access to some corner of the indies, i should live a little less at my ease; and whilst i can find earth or air open
as, then, there does not exist a vacuum in nature (of which anon), but all parts are bound to come together to prevent it, it follows from this that the parts cannot really be distinguished, and that extended substance in so far as it is substance cannot
there is more heartbreaking than consolation in taking leave of one's friends; i am willing to omit that civility, for that, of all the offices of friendship, is the only one that is unpleasant; and i could, with all my heart, dispense with that great and
in the year one thousand eight hundred fifty seven, at the summer assizes of the county of cornwall, an unfortunate man, seven said to be of unexceptionable conduct in all relations of life, was sentenced to twenty-one months' imprisonment, for uttering,
"such is the language of all fish," saidst thou; "what they do not fathom is unfathomable.
least, informed myself that what was told me was not true.
i look upon julius caesar's way of winning men to him as the best and finest that can be put in practice.
how have a hundred men who wish for a master the right to vote on behalf of ten who do not? the law of majority voting is itself something established by convention, and presupposes unanimity, on one occasion at least.
those, to whom by the order of nature they belong. 'tis reason he should refer the use of those things to them, seeing that nature has reduced him to such a state that he cannot enjoy them himself; otherwise there is doubtless malice and envy in the case.
obstinacy of opinion and heat in argument are the surest proofs of folly; is there anything so assured, resolute, disdainful, contemplative, serious and grave as the ass?
appertain not to the ratio formalis of the wax; for in that place i treated neither of the ratio formalis of the mind , neither of body .
called "truths"--whether in the domain of the logical, the political (moral), or the artistic.
observation. let diaries, therefore, be brought in use.
the second view, which may be called the social contract theory proper, regards society as originating in, or based on, an agreement between the individuals composing it.
"si contigerit ea vita sapienti, ut ommum rerum afliuentibus copiis, quamvis omnia, quae cognitione digna sunt, summo otio secum ipse consideret et contempletur, tamen, si solitudo tanta sit, ut hominem videre non possit, excedat a vita."
pleasures of sense; pleasures of the mind; joy paine griefe
i had not lived there a week before my feet wore a path from my door to the pond-side; and though it is five or six years since i trod it, it is still quite distinct. it is true, i fear that others may have fallen into it, and so helped to keep it open.
"civill law, is to every subject, those rules, which the common-wealth hath commanded him, by word, writing, or other sufficient sign of the will, to make use of, for the distinction of right, and wrong; that is to say, of what is contrary, and what is
twenty eight.) and saith, that peter and they that were with him, were heavy with sleep; but most certainly out of matth. seventeen.nine.
material this fabric of ours is composed.
seven hundred ninety one, in vol. iii. of political classics, one thousand seven hundred ninety five; one thousand eight hundred forty (?), by r. one thousand. harrington, with introduction by e. fifty.
without their own consent, without which, men under any government are not in the state of freemen, but are direct slaves under the force of war.
four. time is not a discursive, or as it is called, general conception, but a pure form of the sensuous intuition. different times are merely parts of one and the same time.
thirty seven we can easily conceive the non-existence of matter; but the ancients did not thence infer its contingency.
the pond was my well ready dug. for four months in the year its water is as cold as it is pure at all times; and i think that it is then as good as any, if not the best, in the town.
power over them without their being aware of it. he was able with the money of the church and the people to maintain his armies, and by that long war lay the foundations of his military power, which afterwards has made him famous.
also (say they) in time past, when saul was king over us, thou wast he that reddest out and broughtest in israel, and the lord said unto thee, thou shalt feed my people israel, and thou shalt be a captain over israel.
sect. thirty five. it is true, in land that is common in england, or any other country, where there is plenty of people under government, who have money and commerce, no one can inclose or appropriate any part, without the consent of all his
xiii.), are one and the same individual conceived now under the attribute of thought, now under the attribute of extension; wherefore the idea of the mind and the mind itself are one and the same thing, which is conceived under one and the same attribute,
such as say that they have reason for their revenging passion, or any other sort of troublesome agitation of mind, often say true, as things now are, but not as they were: they speak to us when the causes of their error are by themselves nourished and
known species , i do not see, that we could form any conjecture or inference at all concerning its cause.
that the moral sentiments arise, either mediately or immediately, from a reflection of these opposite interests.
performs infinite acts in infinite ways. we further showed (part i., prop. xxxiv.), that god's power is identical with god's essence in action; therefore it is as impossible for us to conceive god as not acting, as to conceive him as non--existent.
and the spirit's happiness is this: to be anointed and consecrated with tears as a sacrificial victim,-did ye know that before?
and so it is with all conceptions without distinction.
with their heels upward, and their heads upon the saddle betwixt several scimitars, with the points upwards, fixed in the harness.
to which the gentleman with a trembling voice replied, "that it was no particular grudge he had to his person, but the general interest and concern of his party, and that he had been put upon it by some who had persuaded him it would be a meritorious act,
neither knowledge, nor matter with which, at leisure, they could penetrate our steel: to which may be added the lightning and thunder of our cannon and harquebuses, enough to frighten caesar himself, if surprised, with so little experience, against people
and as we can have no idea of any thing which never appeared to our outward sense or inward sentiment, the necessary conclusion seems to be that we have no idea of connexion or power at all, and that these words are absolutely without any meaning, when
he assumes that christianity, as a product of the resentment of the botched and the weak, has put in ban all that is beautiful, strong, proud, and powerful, in fact all the qualities resulting from strength, and that, in consequence, all forces which tend
affirmation, or consequence is true; otherwise false. for true and false are attributes of speech, not of things. and where speech in not, there is neither truth nor falshood.
another, whom at the point of death his friends had laid upon a bed of straw before the fire, the physician asking him where his pain lay: "betwixt the bench and the fire," said he, and the priest, to give him extreme unction, groping for his feet which
what's this to the purpose? his condition is above the order of nature, too elevated, too remote, and too mighty, to permit itself to be bound and fettered by our conclusions. 'tis not through ourselves that we arrive at that place; our ways lie too low.
for no man is obliged by a covenant, whereof he is not author; nor consequently by a covenant made against, or beside the authority he gave.
he remained in the capital some time on this occasion, and it was now that he met for the first time mademoiselle de gournay.
the only difference is, great robbers punish little ones, to keep them in their obedience; but the great ones are rewarded with laurels and triumphs, because they are too big for the weak hands of justice in this world, and have the power in their own
and one of the most potent remedies that a prince has against conspiracies, is that of not being hated or despised by the mass of the people; for whoever conspires always believes that he will satisfy the people by the death of their prince; but if he
some, whatsoever is beyond their reach, will seem to despise, or make light of it, as impertinent or curious; and so would have their ignorance seem judgment.
one hundred fifty eight. not only our reason, but also our conscience, truckles to our strongest impulse--the tyrant in us.
corollary.--hence it follows, that the essence of man is constituted by certain modifications of the attributes of god. for (by the last prop.) the being of substance does not belong to the essence of man. that essence therefore (by i.
"the scythian comes, who feeds on horse-flesh" --martial, de spectaculis libey, epigr. iii. four.
hear any one speak who has an impediment in the throat or nose, will move some people even to anger and hatred.
i sought indeed to excuse them by the natural incompatibility betwixt the vulgar sort and men of a finer thread, both in judgment and knowledge, forasmuch as they go a quite contrary way to one another: but in this, the thing i most stumbled at was, that
without its own sphere. this purpose can be obtained only by such profound investigations as we have instituted.
such quantities may also be called flowing, because synthesis (of the productive imagination) in the production of these quantities is a progression in time, the continuity of which we are accustomed to indicate by the expression flowing.
yet if you consider that some men, in order to be cured, have their bones scraped, and pieces of them extracted, that their veins are pulled out seven and that some have limbs cut off, which could not remain in their place without ruin to the whole body,
if we derive this little portion of reason we have from the bounty of heaven, how is it possible that reason should ever make us equal to it? how subject its essence and condition to our knowledge?
the most aldermanic, with his chin upon a heart-leaf, which serves for a napkin to his drooling chaps, under this northern shore quaffs a deep draught of the once scorned water, and passes round the cup with the ejaculation tr-r-r-oonk, tr-r-r-oonk,
the harsh disposition of his minister. and taking him on some pretext, he had him placed one morning in the public square at cesena, cut in half, with a piece of wood and blood-stained knife by his side.
but when the power of an assembly is once suppressed, the right of the same perisheth utterly; because the assembly it selfe is extinct; and consequently, there is no possibility for the soveraignty to re-enter.
himself, weighing the words, phrases, inventions, and his various excellences, one after another; keep aloof from that:
'why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us? error and ignorance bewilder you. i will show thee, in brief, the hinge on which perfect happiness turns.
would it not be well if we were to celebrate such a "busk," or "feast of first fruits," as bartram describes to have been the custom of the mucclasse indians?
opinions and conjectures of the people dying appears to him a natural and indifferent accident every place of retirement requires a walk fault will be theirs for having consulted me few men have been admired by their own domestics follies do not make me
it puts to rest many questions which he would otherwise be taxed to answer; while the only new question which it puts is the hard but superfluous one, how to spend it. thus his moral ground is taken from under his feet.
them can recompense so great a loss. as men who have long felt themselves weakened by indisposition, give themselves up at last to the mercy of medicine and submit to certain rules of living, which they are for the future never to transgress; so he who
and thus we see, that foreigners, by living all their lives under another government, and enjoying the privileges and protection of it, though they are bound, even in conscience, to submit to its administration, as far forth as any denison; yet do not
there is, peradventure, no more manifest vanity than to write of it so vainly. that which divinity has so divinely expressed to us-- "vanity of vanities: all is vanity."--eccles., i. two.
everywhere resoundeth the voices of those who preach death; and the earth is full of those to whom death hath to be preached.
'tis for this reason, perhaps, that we call god good, mighty, liberal and just; but we do not call him virtuous, being that all his operations are natural and without endeavour.-- rousseau, in his emile, book v., adopts this passage almost in the same
his limbs, it could not arrive at his heart.
the anarchy being much alike, to have no form of government at all; or to agree, that it shall be monarchical, but to appoint no way to design the person that shall have the power, and be the monarch.
there are those who, like cormorants and ostriches, can digest all sorts of this, even after the fullest dinner of meats and vegetables, for they suffer nothing to be wasted.
flavoured not merely with one grain of salt, but rather endurable only, and sometimes even seductive, when they are over-spiced and begin to smell dangerously, especially of "the other world."
induced to come to sinigaglia and fell into his hands.
for it is said that god has the power to destroy all things, and to reduce them to nothing. further, the power of god is very often likened to the power of kings. but this doctrine we have refuted (pt. i., prop. xxxii., corolls. i.
for that soveraign, cannot be imagined to love his people as he ought, that is not jealous of them, but suffers them by the flattery of popular men, to be seduced from their loyalty, as they have often been, not onely secretly, but openly, so as to
"you have," say they, "hitherto lived swimming and floating; come now and die in the harbour: you have given the first part of your life to the light, give what remains to the shade.
macedonians, who were laying on him on all sides, he said to him, nettled at so dear-bought a victory (for, in addition to the other damage, he had two wounds newly received in his own person), "thou shalt not die, betis, as thou dost intend; be sure thou
so has it happened in the school of philosophy: the pride of those who attributed the capacity of all things to the human mind created in others, out of despite and emulation, this opinion, that it is capable of nothing: the one maintain the same extreme
fourteen. of the first and second naturall lawes, and of contract
so he halted at a lonely house in which a light was burning.
therefore it lies in woman's nature to look upon everything only as a means for winning man, and her interest in anything else is always a simulated one, a mere roundabout way to gain her ends, consisting of coquetry and pretence.
it is pretty to see that these persons, full of so much fine knowledge, have to imitate this foolish simplicity, and this in the primary actions of virtue; and that our wisdom must learn even from beasts the most profitable instructions in the greatest
and copernicus has in our times so grounded this doctrine that it very regularly serves to all astrological consequences; what use can we make of this, if not that we ought not much to care which is the true opinion?
and if the case be the same with the other relations or principles of associations, this may be established as a general law, which takes place in all the operations of the mind.
to injure you. in a word, the greatest dangers with mercenaries lies in their cowardice and reluctance to fight, but with auxiliaries the danger lies in their courage.
for men's eyes are upon the business, and not upon the persons; or if upon the persons, it is for the business' sake, as fittest, and not for flags and pedigree. we see the switzers last well, notwithstanding their diversity of religion, and of cantons.
oh, ye sights and scenes of my youth! oh, all ye gleams of love, ye divine fleeting gleams! how could ye perish so soon for me! i think of you to-day as my dead ones.
said that he remembered he had been tha-lides, since that euphorbus, afterwards hermotimus, and, finally, from pyrrhus was passed into pythagoras; having a memory of himself of two hundred and six years.
well doing upon the account of these external reformations, of less cost and greater show, and thereby expiate good cheap, for the other natural, consubstantial, and intestine vices.
time the path which this science must follow, and which admits of an indefinite advancement.
and verily, a statue have i not become, not yet do i stand there stiff, stupid and stony, like a pillar; i love fast racing.
had we endeavoured to prove these analogies dogmatically, that is, from conceptions; that is to say, had we employed this method in attempting to show that everything which exists, exists only in that which is permanent-that every thing or event
it is illustrated in the experience of almost all ethical doctrines and religious creeds. they are all full of meaning and vitality to those who originate them, and to the direct disciples of the originators.
feasts, balls, masquerades and tiltings delight such as but rarely see, and desire to see, them; but having been frequently at such entertainments, the relish of them grows flat and insipid.
all they say to me or do for me is but outward paint, appearance, their liberty being on all parts restrained by the great power and authority i have over them. i see nothing about me but what is dissembled and disguised.
yea! to look down upon myself, and even upon my stars: that only would i call my summit, that hath remained for me as my last summit!-
"they are mine animals," said zarathustra, and rejoiced in his heart.
by the favour of mr f. w. cosens, i have had by me, while at work on this subject, the copy of cotgrave's dictionary, folio, one thousand six hundred fifty, which belonged to cotton. it has his autograph and copious mss.
decay. here one must think profoundly to the very basis and resist all sentimental weakness: life itself is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the
and those are either a feare of the consequence of breaking their word; or a glory, or pride in appearing not to need to breake it.
i have said that walden has no visible inlet nor outlet, but it is on the one hand distantly and indirectly related to flint's pond, which is more elevated, by a chain of small ponds coming from that quarter, and on the other directly and manifestly to
in studies, whatsoever a man commandeth upon himself, let him set hours for it; but whatsoever is agreeable to his nature, let him take no care for any set times; for his thoughts will fly to it, of themselves; so as the spaces of other business, or
i grew in those seasons like corn in the night, and they were far better than any work of the hands would have been. they were not time subtracted from my life, but so much over and above my usual allowance.
principles derived therefrom; and so there has ever really existed in every man some system of metaphysics. it will always exist, so soon as reason awakes to the exercise of its power of speculation.
and especially do their teachers of submission shout this;-but precisely in their ears do i love to cry: "yea! i am zarathustra, the godless!"
since it is more abstract and indefinite it says less than it implies, and consequently leaves a little back door open to please those whose secret consciousness of their own incapacity inspires them with a continual fear of all definite expressions.
towards perfection, every one amplifying the idea according to the talent of his capacity.
to shew how much cheaper the turkish armies support themselves than our european forces, 'tis said that besides the soldiers drink nothing but water and eat nothing but rice and salt flesh pulverised (of which every one may easily carry about with him a
"here lay her armour, here her chariot stood."
but when we turn to subjects infinitely more complicated, to morals, religion, politics, social relations, and the business of life, three-fourths of the arguments for every disputed opinion consist in dispelling the appearances which favour some opinion
that beliefe was alwaies more cherished, than the contrary.
should be ready to obey, and receive our saviour for their king, at his coming again; and then the forgivenesse of sins in the world to come, has no need of a purgatory.
it is no less worthy, to observe, how little alteration in good spirits, the approaches of death make; for they appear to be the same men, till the last instant. augustus caesar died in a compliment; livia, conjugii nostri memor, vive et vale.
every political society is composed of other smaller societies of different kinds, each of which has its interests and its rules of conduct: but those societies which everybody perceives, because they have an external and authorised form, are not the only
no doubt many a smiling valley with its stretching cornfields occupies exactly such a "horrid chasm," from which the waters have receded, though it requires the insight and the far sight of the geologist to convince the unsuspecting inhabitants of this
submits to age, sometimes the mind stupidity and facility natural to the common people the bible: the wicked and ignorant grow worse by it.
doubt. but perhaps i am something more then i take my self to be , and perhaps all these perfections which i attribute to god , are potentially in me, tho at present they do not shew themselves, and break into action.
nor can there remain any suspicion, that this science is uncertain and chimerical; unless we should entertain such a scepticism as is entirely subversive of all speculation, and even action.
just as the human will transfers a command to its members for execution, so the body politic may give its decisions force by setting up authority which, like the brain, may command its members.
when therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the
the worst that i see in other diseases is, that they are not so grievous in their effect as they are in their issue: a man is a whole year in recovering, and all the while full of weakness and fear.
is it not the principal and most reputed knowledge of our later ages to understand the learned? is it not the common and final end of all studies?
seven-fold frozen ice, for very enemies, for foes, doth make one thirst), give, yield to me, cruellest foe, -thyself!-
i cannot tell, i dispute it not now, i can only give my opinion of those things whereof i have some knowledge.
and compel nature to reply its questions. for accidental observations, made according to no preconceived plan, cannot be united under a necessary law. but it is this that reason seeks for and requires.
but he afterwards hired, at twenty crowns a month, fine furnished rooms in the house of a spaniard, who included in these terms the use of the kitchen fire.
i never keep my legs and thighs warmer in winter than in summer; one simple pair of silk stockings is all.
it would be still worse, if they did not enjoy even the privilege of social security, and if their lives, liberties and property lay at the mercy of persons in power, without their being permitted, or it being possible for them, to get relief from the
by exposition, i mean the clear, though not detailed, representation of that which belongs to a conception; and an exposition is metaphysical when it contains that which represents the conception as given a priori.
the other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is
devotion was, he had not patience to wear it till night, and was sick a long time after; adding withal, that he did not think there could be any youthful heat so fierce that the use of this recipe would not mortify, and yet perhaps he never essayed the
one may regret better times, but cannot fly from the present; we may wish for other magistrates, but we must, notwithstanding, obey those we have; and, peradventure, 'tis more laudable to obey the bad than the good.
such, my most honourable and magnificent lords, are the citizens, and even the common inhabitants of the state which you govern; such are those intelligent and sensible men, of whom, under the name of workmen and the people, it is usual, in other nations,
the thinking on any object readily transports the mind to what is contiguous; but it is only the actual presence of an object, that transports it with a superior vivacity.
the other element of friendship is tenderness.
look out, look out, mine eye! oh, how many seas round about me, what dawning human futures! and above me-what rosy red stillness! what unclouded silence!
i begged him, on the contrary, to abide by the opinion of the person who had criticised me, confessing, among other matters, as, for example, in my use of the word fortune, in quoting historical poets, in my apology for julian, in my animadversion on the
a well-governed stomach is a great part of liberty affirmation and obstinacy are express signs of want of wit alexander said, that the end of his labour was to labour all actions equally become and equally honour a wise man as we were formerly by crimes,
even tyrants did not forget this important part of administration, but took as great pains to corrupt the morals of their slaves, as magistrates took to correct those of their fellow-citizens.
hobbes agrees that the original contract is one between all the individuals composing the state, and that the government is no party to it; but he regards the people as agreeing, not merely to form a state, but to invest a certain person or certain
'tis received as gibberish which is commonly spoken; this truth, with all its clutter of arguments and proofs, is admitted as a firm and solid body, that is no more to be shaken, no more to be judged of; on the contrary, every one, according to the best
the vanity of our presumption makes us prefer rather to owe our sufficiency to our own exertions than to her bounty, and to enrich the other animals with natural goods, and abjure them in their favour, in order to honour and ennoble ourselves with goods
turn my self to that part which is false , one am deceived ; but if i embrace the contrary part, 'tis but by chance that i light on the truth , yet i shall not therefore be blameless, for 'tis manifest by the light of nature that the perception of the
thou seemest to me transformed, thine eyes glow, the mantle of the sublime covereth thine ugliness: what didst thou do?
when a mans discourse beginneth not at definitions, it beginneth either at some other contemplation of his own, and then it is still called opinion; or it beginneth at some saying of another, of whose ability to know the truth, and of whose honesty in not
i practised the same method with my children, who all of them died at nurse, except leonora, my only daughter, and who arrived to the age of five years and upward without other correction for her childish faults (her mother's indulgence easily concurring)
experience, we shall use only their schemata, as the key to their proper application, instead of the categories, or rather the latter as restricting conditions, under the title of "formulae" of the former.
everybody sees what you appear to be, few feel what you are, and those few will not dare to oppose themselves to the many, who have the majesty of the state to defend them; and in the actions of men, and especially of princes, from which there is no
for the soul's communication of truth is the highest event in nature, since it then does not give somewhat from itself, but it gives itself, or passes into and becomes that man whom it enlightens; or, in proportion to that truth he receives, it takes him
let him therefore consider with himselfe, when taking a journey, he armes himselfe, and seeks to go well accompanied; when going to sleep, he locks his dores; when even in his house he locks his chests; and this when he knows there bee lawes, and publike
at last i slipped my dogs after her, but to no more purpose than one had shot: by which i understood that she had been secured by her destiny; and, that neither darts nor swords can wound without the permission of fate, which we can neither hasten nor
thus cursed zarathustra impatiently in his heart, and considered how with averted look he might slip past the black man. but behold, it came about otherwise.
the application of ourselves to light and trivial things diverts us from those that are necessary and just. oh, how these superficial men take an easy and plausible way in comparison of ours!
neither for music, nor for poetry, nor for fine art have they any real or true sense and susceptibility, and it is mere mockery on their part, in their desire to please, if they affect any such thing.
a just man therefore, is he that taketh all the care he can, that his actions may be all just: and an unjust man, is he that neglecteth it.
small: for they are the most dangerous discontentments, where the fear is greater than the feeling. dolendi modus, timendi non item.
thus, the comitia might not be held on festivals or market-days, when the country-folk, coming to rome on business, had not time to spend the day in the public square.
"the love that's tilting when those parts appear open to view, flags in the hot career,"
but he that worshippeth the creator of the world before such an image, or in such a place as he hath not made, or chosen of himselfe, but taken from the commandement of gods word, as the jewes did in worshipping god before the cherubins, and before the
flies and ants; in place of which, when we know how far they differ we much better comprehend the reasons which establish that the soul is of a nature wholly independent of the body, and that consequently it is not liable to die with the latter and,
hobbes, living in a time of civil wars, regards the worst government as better than anarchy, and is, therefore, at pains to find arguments in support of any form of absolutism.
on the other hand, it is known by the experience of breeders that species which receive super-abundant nourishment, and in general a surplus of protection and care, immediately tend in the most marked way to develop variations, and are fertile in
to which he made answer, no; and that, thank god, nothing was lost of his.-- seneca, ep. seven.
imagination works upon the spleen only, another upon the brain; one occasions laughter, another tears; another stupefies and astonishes all our senses, and arrests the motion of all our members; at one object the stomach will rise, at another a member
in almost every nation, both of the new and old world, and even among the hottentots, property is inherited by the male descendants alone; it is only in europe that one has departed from this.
the consciousness of self is thus very far from a knowledge of self, in which i do not use the categories, whereby i cogitate an object, by means of the conjunction of the manifold in one apperception.
make a common-wealth; or (which is all one,) what liberty we deny our selves, by owning all the actions (without exception) of the man, or assembly we make our soveraign.
nor to that which any man knows by supernaturall revelation; because it is not acquired by reasoning:
asked by his physician what operation he found of the potion he had given him: "i have sweated very much," says the sick man. "that's good," says the physician.
the principles of the pure understanding, whether constitutive a priori (as the mathematical principles), or merely regulative (as the dynamical), contain nothing but the pure schema, as it were, of possible experience.
for without that, a man knows not, when he is commanded any thing by the civill power, whether it be contrary to the law of god, or not: and so, either by too much civill obedience, offends the divine majesty, or through feare of offending god,
neither be, nor be conceived without the power of taking pleasure in this highest good. for it belongs to the essence of the human mind (two. xlvii.), to have an adequate knowledge of the eternal and infinite essence of god.
and for the other sacraments, of eating the paschall lambe, it is manifestly imitated in the sacrament of the lords supper; in which the breaking of the bread, and the pouring out of the wine, do keep in memory our deliverance from the misery of sin, by
they say "i doubt," they are presently taken by the throat, to make them confess that at least they know and are assured that they do doubt.
xxviii.) no volition can exist, nor be conditioned to act, unless it be conditioned by some cause other than itself, which cause is conditioned by a third cause, and so on to infinity.
a god's soul, i once thought i saw playing in your games, ye pure discerners! no better arts did one once dream of than your arts!
so did we weep, and so much it cost us to enter into this, and so did we put off our former veil in entering into it. nothing can be a grievance that is but once. is it reasonable so long to fear a thing that will so soon be despatched?
he that can reconcile blows and reverence, may, for aught i know, desire for his pains, a civil, respectful cudgeling where-ever he can meet with it.
what, then, ought prating to produce, since prattling and the first beginning to speak, stuffed the world with such a horrible load of volumes? so many words for words only. o pythagoras, why didst not thou allay this tempest?
by courage i mean the desire whereby every man strives to preserve his own being in accordance solely with the dictates of reason.
this had zarathustra said to his heart when the sun stood at noontide. then he looked inquiringly aloft,-for he heard above him the sharp call of a bird. and behold!
preservation, and to avoid that which may hurt him, the affection that the begetter bears to his offspring holds the second place in this rank.
the first time a man saw the communication of motion by impulse, as by the shock of two billiard balls, he could not pronounce that the one event was connected: but only that it was conjoined with the other.
is it grace or the matter, the invention, the judgment, or the learning?
one love him who desireth not too many virtues. one virtue is more of a virtue than two, because it is more of a knot for one's destiny to cling to.
of his suffering he knows more than the shrewdest and wisest can ever know, that he has been familiar with, and "at home" in, many distant, dreadful worlds of which "you know nothing"!--this silent intellectual haughtiness of the sufferer, this pride of
now, our perception being so uncertain and so controverted, it is no more a wonder if we are told that we may declare that snow appears white to us; but that to affirm that it is in its own essence really so is more than we are able to justify; and, this
they are the two pure forms of all intuitions, and thereby make synthetical propositions a priori possible.
'tis for thee that he has made these rules; 'tis thee that they concern; he has manifested to christians that he has enfranchised himself from them all when it pleased him.
the dignity of thinking beings. of such we have had an example in the condition of europe during the times immediately following the reformation; another, though limited to the continent and to a more cultivated class, in the speculative movement of the
thus he had passed his life as a sort of missionary in detecting the pretended wisdom of mankind; and this occupation had quite absorbed him and taken him away both from public and private affairs.
the death of the bishop, sword in hand, has more of magnanimity in it, and less of sentiment, the ardour of combat taking away part of the latter.
is it not better to fall into the hands of a murderer, than into the dreams of a lustful woman?
'tis a cowardly and servile humour to hide and disguise a man's self under a visor, and not to dare to show himself what he is; 'tis by this our servants are trained up to treachery; being brought up to speak what is not true, they make no conscience of a
sometimes becomes incarnate and obvious in the very person of a moralist.
afterwards king louis his son abolished the infantry and began to hire swiss, which mistake being followed by others is, as may now be seen, a cause of danger to that kingdom.
sect. two hundred thirty five. it is true, he has annexed two limitations to it, to no purpose:
the fluviatile trees next the shore are the slender eyelashes which fringe it, and the wooded hills and cliffs around are its overhanging brows.
forces is the surest indication of the good or bad constitution of a state.
this commendable and generous custom is observed of the persian nation, that they spoke of their mortal enemies and with whom they were at deadly war, as honourably and justly as their virtues deserved.
as for example, when the priest, in stead of consecrating bread and wine to gods peculiar service in the sacrament of the lords supper, (which is but a separation of it from the common use, to signifie, that is, to put men in mind of their redemption, by
lake, cut off from the ocean, wherein the thought secures its own conditions, changes, perhaps, from salt to fresh, becomes a sweet sea, dead sea, or a marsh.
of his vaulting he has left little miracles behind him: i have seen him when past three score laugh at our exercises, and throw himself in his furred gown into the saddle, make the tour of a table upon his thumbs and scarce ever mount the stairs into his
of sects; with the application of the lives of the authors and their disciples to their own precepts, in memorable accidents, and upon exemplary occasions. what a beautiful and useful work that would be!
understanding which, being embarrassed, and confounded with a great diversity of things, loses the force and power to disengage itself, and by the pressure of this weight, is bowed, subjected, and doubled up.
on the contrary, if i ascribe redness of the rose as a thing in itself, or to saturn his handles, or extension to all external objects, considered as things in themselves, without regarding the determinate relation of these objects to the subject, and
there is nothing of all this in political society, in which the chief is so far from having any natural interest in the happiness of the individuals, that it is not uncommon for him to seek his own in their misery.
in comparison of which a man may easily discern that there are some places in his aeneids, to which the author would have given a little more of the file, had he had leisure: and the fifth book of his aeneids seems to me the most perfect.
trade and commerce, if they were not made of india rubber, would never manage to bounce over obstacles which legislators are continually putting in their way; and, if one were to judge these men wholly by the effects of their actions, and not partly by
plato couples them together, and wills that it should be equally the office of fortitude to fight against pain, and against the immoderate and charming blandishments of pleasure: they are two fountains, from which whoever draws, when and as much as he
seeing then the benefit that every one receiveth thereby, is the enjoyment of life, which is equally dear to poor, and rich; the debt which a poor man oweth them that defend his life, is the same which a rich man oweth for the defence of his; saving that
the world without bustle i dare not promise but that i may one day be so much a fool i do not consider what it is now, but what it was then i do not judge opinions by years i do not much lament the dead, and should envy them rather i do not say that 'tis
when they give themselves out as wise, then do their petty sayings and truths chill me: in their wisdom there is often an odour as if it came from the swamp; and verily, i have even heard the frog croak in it!
the difficulties in princes' business are many and great; but the greatest difficulty, is often in their own mind. for it is common with princes (saith tacitus) to will contradictories, sunt plerumque regum voluntates vehementes, et inter se contrariae.
when more are bred scholars, than preferments can take off.
one hundred nine. but what must a philosopher think of those vain reasoners, who, instead of regarding the present scene of things as the sole object of their contemplation, so far reverse the whole course of nature, as to render this life merely a
and as he knew that the harshness of the past had engendered some amount of hatred, in order to purge the minds of the people and to win them over completely, he resolved to show that if any cruelty had taken place it was not by his orders, but through
qui autem de summo bono dissentit, de tota philosophies ratione disputat. "for whoever enters into controversy concerning the supreme good, disputes upon the whole matter of philosophy."
is not life a hundred times too short for us--to bore ourselves? one would have to believe in eternal life in order to...
-fie, to stand for the first men among the rabble! ah, loathing! loathing! loathing! what doth it now matter about us kings!"-
it when found, rather than to tell them, except in a very general way, what it is: and that we need a doctrine of ethics, carefully followed out, to interpret to us the will of god.
histories of antient time. and at this day, in this part of the world, private duels are, and alwayes will be honourable, though unlawfull, till such time as there shall be honour ordained for them that refuse, and ignominy for them that make the
and if any one in the state of nature may punish another for any evil he has done, every one may do so: for in that state of perfect equality, where naturally there is no superiority or jurisdiction of one over another, what any may do in prosecution of
of his court, to the rack, in the presence of one another.
sect. two hundred forty. here, it is like, the common question will be made, who shall be judge, whether the prince or legislative act contrary to their trust?
let us hope that those nations with more intelligence and refined feelings will make a beginning, and then by force of example induce the germans to do the same.
obedience is never pure nor calm in him who reasons and disputes.
and therefore the romans when they had subdued many nations, to make their government digestible, were wont to take away that grievance, as much as they thought necessary, by giving sometimes to whole nations, and sometimes to principall men of every
and let everything break up which-can break up by our truths! many a house is still to be built!-
the grave-diggers dig for themselves diseases. under old rubbish rest bad vapours. one should not stir up the marsh. one should live on mountains.
"whilst fortune is fresh, and terror finishes all." --lucan, vii. seven hundred thirty four.
a piece of cheese between my thumb and finger, it came and nibbled it, sitting in my hand, and afterward cleaned its face and paws, like a fly, and walked away.
the dogma of hegesias, "that we are neither to hate nor accuse, but instruct," is correct elsewhere; but here 'tis injustice and inhumanity to relieve and set him right who stands in no need on't, and is the worse for't.
hence, leibnitz, in attributing to the substances of the world-as cogitated by the understanding alone-a community, required the mediating aid of a divinity; for, from their existence, such a property seemed to him with justice inconceivable.
i say, that besides ambition, which may also have a stroke in the business, there is some shadow of delight and delicacy which smiles upon and flatters us even in the very lap of melancholy. are there not some constitutions that feed upon it?
let us call this period the pre-moral period of mankind; the imperative, "know thyself!"
besides, let des-cartes again consider what he means by more reality ? can reality be increas'd or diminish'd? or does he think that one thing can be more a thing then an other thing?
a true and regular affection ought to spring and increase with the knowledge they give us of themselves, and then, if they are worthy of it, the natural propension walking hand in hand with reason, to cherish them with a truly paternal love; and so to
government, house, horse, of my neighbour, though no better than my own, one prize above my own, because they are not mine.
myself, without having to console others enslave our own contentment to the power of another?
invention, to counterfeit having but one eye; but when he came to have a little more liberty, and went to take off the plaster he had a great while worn over his eye, he found he had totally lost the sight of it indeed, and that it was absolutely gone.
the woods; and many others i could mention. these were the shrines i visited both summer and winter.
our friends. but yet the spirit of job was in a better tune: shall we (saith he) take good at god's hands, and not be content to take evil also? and so of friends in a proportion.
two hundred four. at the risk that moralizing may also reveal itself here as that which it has always been--namely, resolutely montrer ses plaies, according to balzac--i would venture to protest against an improper and injurious alteration of rank, which
-what hath befallen me: hark! hath time flown away? do i not fall? have i not fallen-hark! into the well of eternity?
and there be but two things which make men wonder at any event: the one is, if it be strange, that is to say, such, as the like of it hath never, or very rarely been produced: the other is, if when it is produced, we cannot imagine it to have been done by
this first disorder gave rise to murmurs among the people; in order to suppress them, the number of troops had to be increased, and consequently the misery of the people also got worse; and the growing despair led to still further increases in the cause
'tis unfortunate that prudence forbids us to satisfy and trust ourselves, and always dismisses us timorous and discontented; whereas obstinacy and temerity fill those who are possessed with them with joy and assurance.
consecrated unto them. but idols cannot be authors: for a idol is nothing. the authority proceeded from the state: and therefore before introduction of civill government, the gods of the heathen could not be personated.
of their neighbours, or familiar acquaintance, as having the faculty of discoursing readily, and plausibly, seem wiser and better learned in cases of law, and conscience, than themselves.
it must therefore be referred to nature passive rather than to nature active, as must also the other modes of thinking. q.e.five hundred.
their antipodes perhaps? what wonder that we "free spirits" are not exactly the most communicative spirits? that we do not wish to betray in every respect what a spirit can free itself from, and where perhaps it will then be driven?
what now can be objected against me? shall i say, that i am so made by nature , as to be often deceived ? no; for one now know that one cannot be deceived in those things, which i clearly understand.
thou hast reaped disgust as thy one truth. no word in thee is any longer genuine, but thy mouth is so: that is to say, the disgust that cleaveth unto thy mouth."-
is it the king, who is called the sovereign? or is it the parliament, which is the legislature (for austin's sovereign is regarded as the source of law)? or is it the electorate, or the whole mass of the population, with or without the right of voting?
"quamvis non modico caleant spectacula sole, vela reducuntur, cum venit hermogenes."
proof.--all ideas are in god (i. xv.), and in so far as they are referred to god are true (two. xxxii.) and (two. vii. coroll.) adequate; therefore there are no ideas confused or inadequate, except in respect to a particular mind (cf. two. xxiv.
petitions, and give him (if he permitted it) their advise.
it is not enough for me that the lightning no longer doeth harm. one do not wish to conduct it away: it shall learn-to work for me.-
lastly, hee bringeth for argument, the testimony of two popes, innocent, and leo; and i doubt not but hee might have alledged, with as good reason, the testimonies of all the popes almost since s.
the virtuous from the wicked. this person and his tutor are both marvellous and bold artificers everywhere to add divine operations and revelations where human force is wanting:
all discipline evades it; it comes to compose sedition, and is itself full of it; would chastise disobedience, and itself is the example; and, employed for the defence of the laws, rebels against its own. what a condition are we in!
not offend me, but the foppery of it impotencies that so unseasonably surprise the lover ill luck is good for something imagne the mighty will not abase themselves so much as to live imitating other men's natures, thou layest aside thy own immoderate
as to the intuitions of other thinking beings, we cannot judge whether they are or are not bound by the same conditions which limit our own intuition, and which for us are universally valid.
of the latter, of whom it is said, juventutem egit erroribus, imo furoribus, plenam. and yet he was the ablest emperor, almost, of all the list. but reposed natures may do well in youth.
studying what is equity (in the case he is to judge,) from the principles of his own naturall reason.
where i observe by the way, that these words are not, as those which go immediately before, the words of our saviour, but of st. john himself; for christ was then not in heaven, but upon the earth.
in great diligence, bring a great many stones and logs of wood to raise the bottom so that he may get out."
one have not been very solicitous to curb the desires by which i have been importuned. my virtue is a virtue, or rather an innocence, casual and accidental.
but although these rules of the understanding are not only a priori true, but the very source of all truth, that is, of the accordance of our cognition with objects, and on this ground, that they contain the basis of the possibility of experience, as the
the ray of light passes invisible through space and only when it falls on an object is it seen. when the spiritual energy is directed on something outward, then it is a thought.
when i came unto men, then found i them resting on an old infatuation: all of them thought they had long known what was good and bad for men.
-for even churches and gods'-graves do i love, if only heaven looketh through their ruined roofs with pure eyes; gladly do i sit like grass and red poppies on ruined churches-
their own. even constancy itself is no other but a slower and more languishing motion.
in order that things should be different from what they are, god's will would necessarily have to be different. but god's will cannot be different (as we have just most clearly demonstrated) from god's perfection.
and as to the whole doctrine, i see not yet, but the principles of it are true and proper; and the ratiocination solid.
this, then, is my position at present. but one cannot be too much on his guard in such a case, lest his actions be biassed by obstinacy, or an undue regard for the opinions of men. let him see that he does only what belongs to himself and to the hour.
wherefore the nature of every passive state must necessarily be so explained, that the nature of the object whereby we are affected be expressed.
both are called taxes or subsidies: when the people fixes the sum to be paid, it is called subsidy; but when it grants the product of an imposition, it is called a tax.
others security for themselves, and instead of their strength, which others might overcome, a right which social union makes invincible.
for what is meant by these words, by which? had it been said, that a cause is that after which any thing constantly exists; we should have understood the terms. for this is, indeed, all we know of the matter.
"he who climbeth on the highest mountains, laugheth at all tragic plays and tragic realities."-zarathustra, i., "reading and writing."
and therefore the scripture of the new testament is there only law, where the lawfull civill power hath made it so.
behold, what hath been reserved for thee? thou hast eyes and hands and mouth, which have been predestined for blessing from eternity. one doth not bless with the hand alone.
the parent will sometimes roll and spin round before you in such a dishabille, that you cannot, for a few moments, detect what kind of creature it is.
now the consciousness of a homogeneous manifold in intuition, in so far as thereby the representation of an object is rendered possible, is the conception of a quantity (quanti).
our observing, and does not merit that for it alone we should alter our general maxim.
of their own body, and are not content only to honour, but must adore them, comes very near. those of mexico, after the ceremonies of their king's coronation are over, dare no more look him in the face; but, as if they had deified him by his royalty.
corner; but rather transfer it to some tender, bashful, and ignorant boy, who yet trembles at the rod, and blushes:
that which giveth wings to asses, that which milketh the lionesses:- praised be that good, unruly spirit, which cometh like a hurricane unto all the present and unto all the populace,-
or the operation of something else that he had eaten, drunk, or touched that day? or by virtue of his grandmother's prayers?
on the other hand, it is so far homogeneous with the phenomenon, inasmuch as time is contained in every empirical representation of the manifold.
humane feare: which spoken of the gods, (that is to say, of the many gods of the gentiles) is very true.
of their worst enemies. yet that even this rule, sacred as it is, admits of possible exceptions, is acknowledged by all moralists; the chief of which is when the withholding of some fact (as of information from a male-factor, or of bad news from a person
vermin is the rule everywhere in the world: it is always at hand and busily engaged in trying to improve in its own way upon the mature deliberations of the thinkers.
almost every one holds for a long time, and most people to the end of their lives.
what an honour for the one, and what a disgrace for the other, without praise or blame of either! certain drunkards from samos two polluted the tribunal of the ephors: the next day, a public edict gave samians permission to be filthy.
the morning, he will imagine peter; with noon, he will imagine paul; and with evening, he will imagine simon--that is, he will imagine the existence of paul and simon in relation to a future time; on the other hand, if he sees simon in the evening, he
now lightning-struck by thee, thou mocking eye that me in darkness watcheth: -thus do i lie, bend myself, twist myself, convulsed with all eternal torture, and smitten by thee, cruellest huntsman, thou unfamiliar-god...
it; multiply this ounce of verisimilitude that turns the scales to a hundred, to a thousand, ounces; it will happen in the end that the balance will itself end the controversy, and determine one choice, one entire truth.
i do not remember that i ever had the itch, and yet scratching is one of nature's sweetest gratifications, and so much at hand; but repentance follows too near. i use it most in my ears, which are at intervals apt to itch.
by means of this guide, we mount up to the knowledge of men's inclinations and motives, from their actions, expressions, and even gestures; and again descend to the interpretation of their actions from our knowledge of their motives and inclinations.
all the others, if assumed to the pontificate, would have had to fear him except rohan and the spaniards; the latter through their relationship and obligations to him, the former from his great power, being related to the king of france.
proof.--if this be denied, conceive, if possible, a positive mode of thinking, which should constitute the distinctive quality of falsehood. such a mode of thinking cannot be in god (two. xxxii.); external to god it cannot be or be conceived (i. xv.).
i am speaking of the very nature of existence, which is assigned to particular things, because they follow in infinite numbers and in infinite ways from the eternal necessity of god's nature (i. xvi.).
christian emperors were of right supreme bishops of the roman empire; i say of the roman empire, not of all christendome: for other christian soveraigns had the same right in their severall territories, as to an office essentially adhaerent to their
know of them, there are the feeblest efforts any where made to become acquainted with them.
moreover, such material beings seem to exist from the faculty of imagination , which i find my self make use of, when i am conversant about them: for if i attentively consider what imagination is, 'twill appear to be only a certain application of our
in fine, all this hodge-podge which i scribble here, is nothing but a register of the essays of my own life, which, for the internal soundness, is exemplary enough to take instruction against the grain; but as to bodily health, no man can furnish out more
this incoherence further clears up a sophism that is very familiar to royalist political writers; not only is civil government likened to domestic government, and the prince to the father of a family--this error has already been refuted--but the prince is
and therefore a church, such as one as is capable to command, to judge, absolve, condemn, or do any other act, is the same thing with a civil common-wealth, consisting of christian men; and is called a civill state, for that the subjects of it are men;
earth, or under the earth: and whereas christian kings, who are living representants of god, are not to be worshipped by their subjects, by any act, that signifieth a greater esteem of his power, than the nature of mortall man is capable of; it cannot be
o my brethren, a fresh blustering wind cometh zarathustra unto all way-weary ones; many noses will he yet make sneeze!
ah! for me to learn to believe in your "conscientiousness," ye would first have to break your venerating will.
john the evangelist, and, i think, st. john onely calleth our saviour himself as in the flesh "the word of god (as joh.
but in all this objection i find nothing that requires an answer.
both these he gives up, when he joins in a private, if i may so call it, or particular politic society, and incorporates into any commonwealth, separate from the rest of mankind.
wars, in ancient time, seemed more to move from east to west; for the persians, assyrians, arabians, tartars (which were the invaders) were all eastern people.
poets even, who approach her with expectation. she is not afraid to exhibit herself to them. the traveller on the prairie is naturally a hunter, on the head waters of the missouri and columbia a trapper, and at the falls of st. mary a fisherman.
natural weapons, stones and sticks, were easily found: he learnt to surmount the obstacles of nature, to contend in case of necessity with other animals, and to dispute for the means of subsistence even with other men, or to indemnify himself for what he
the canonizing of saints, is another relique of gentilisme: it is neither a misunderstanding of scripture, nor a new invention of the roman church, but a custome as ancient as the common-wealth of rome it self.
-as an eternal self-fleeing and re-seeking of one another of many gods, as the blessed self-contradicting, recommuning, and refraternising with one another of many gods:-
for that objects of sensuous intuition must correspond to the formal conditions of sensibility existing a priori in the mind is quite evident, from the fact that without these they could not be objects for us; but that they must also correspond to the
cause his imagination to waver (see two. xliv. note). thus, although the man be assumed to acquiesce in what is false, we shall never say that he is certain. for by certainty we mean something positive (two. xliii.
very ill, who lived over against him, that they might learn to hate his discords and false measures. the horror of cruelty more inclines me to clemency, than any example of clemency could possibly do.
wherefore i say unreservedly, events are a very poor testimony of our worth and parts.
for he that goes about the violation of a law, wherein no penalty is determined, expecteth an indeterminate, that is to say, an arbitrary punishment.
as if we had an infectious touch, we, by our manner of handling, corrupt things that in themselves are laudable and good: we may grasp virtue so that it becomes vicious, if we embrace it too stringently and with too violent a desire.
and so much the more think it as we more value ourselves. "what, shall so much knowledge be lost, with so much damage to the world, without a particular concern of the destinies?
is determined, and we consequently do not know whether it has any meaning at all.
schopenhauer died on the th september one thousand eight hundred sixty, in his seventy-third year, peacefully, alone as he had lived, but not without warning.
driven out of rome, and the monarchy it selfe dissolved.
and verily, although a man should gain the whole world, and yet not learn one thing, ruminating, what would it profit him! he would not be rid of his affliction,
--was ordinarily in his mouth. his behaviour was gently grave, humble, and very modest; he was very solicitous of neatness and propriety both in his person and clothes, whether on horseback or afoot, he was monstrously punctual in his word; and of a
pardoned by mee, as often as you turne unto mee by repentance: but if you deny the power of them that teach you hereafter, by vertue of the holy ghost, they shall be inexorable, and shall not forgive you, but persecute you in this world, and leave you
no means of detection remain, but those which must be drawn from the very testimony itself of the reporters: and these, though always sufficient with the judicious and knowing, are commonly too fine to fall under the comprehension of the vulgar.
for to every end, the means are determined by nature, or by god himselfe supernaturally: but the power to make men use the means, is in every nation resigned (by the law of nature, which forbiddeth men to violate their faith given) to the civill soveraign.
always presuppose it; for where the understanding has not previously conjoined, it cannot dissect or analyse, because only as conjoined by it, must that which is to be analysed have been given to our faculty of representation.
if they ever fancy they would, it is only in cases of unhappiness so extreme, that to escape from it they would exchange their lot for almost any other, however undesirable in their own eyes.
i say pain, and not death: for no animal can know what it is to die; the knowledge of death and its terrors being one of the first acquisitions made by man in departing from an animal state.
purpose? there lately died of the stone a man of that profession, who had made use of extreme abstinence to contend with his disease: his fellow-physicians say that, on the contrary, this abstinence had dried him up and baked the gravel in his kidneys.
reckoning, (which are the significations of names settled by definitions), loses his labour; and does not know any thing; but onely beleeveth.
a transcendental use is made of a conception in a fundamental proposition or principle, when it is referred to things in general and considered as things in themselves; an empirical use, when it is referred merely to phenomena, that is, to objects of a
but the emperours, and other christian soveraigns, under whose government these errours, and the like encroachments of ecclesiastiques upon their office, at first crept in, to the disturbance of their possessions, and of the tranquillity of their
to return to my subject: 'tis much to bridle our appetites by the argument of reason, or, by violence, to contain our members within their duty; but to lash ourselves for our neighbour's interest, and not only to divest ourselves of the charming passion
the work of christs ministers, is evangelization; that is, a proclamation of christ, and a preparation for his second comming; as the evangelization of john baptist, was a preparation to his first coming.
a young fellow of the place had one night in sport counterfeited the voice of a spirit in his own house, without any other design at present, but only for sport; but this having succeeded with him better than he expected, to extend his farce with more
go; what acquaintances they are to seek; what exercises, or discipline, the place yieldeth. for else, young men shall go hooded, and look abroad little.
such men as these bring up again all that they drink, in misery and disgust at the taste of their own bile, while socrates cheerfully and willingly drains his poison.
language." mere wind! malice itself must be employed to correct this arrogant ignorance.
in all our fortunes, we compare ourselves to what is above us, and still look towards those who are better: but let us measure ourselves with what is below us: there is no condition so miserable wherein a man may not find a thousand examples that will
and if i did not altogether so much as i say, or was not really so scandalously solicitous of my money as i have made myself out to be, yet it cost me something at least to restrain myself from being so.
the millions are awake enough for physical labor; but only one in a million is awake enough for effective intellectual exertion, only one in a hundred millions to a poetic or divine life. to be awake is to be alive.
not by his particular and supernatural grace and favour fortify and reform it.
they found fault with the great scipio that he was a great sleeper; not, in my opinion, for any other reason than that men were displeased that he alone should have nothing in him to be found fault with.
the former of which determines the latter in time, as its necessary consequence, and not as something which might possibly antecede (or which might in some cases not be perceived to follow).
discerning the truth. such, for example, amongst others, is honest froissart, who has proceeded in his undertaking with so frank a plainness that, having committed an error, he is not ashamed to confess and correct it in the place where the finger has
let us suppose then the legislative placed in the concurrence of three distinct persons.
i have passed the age to which some nations, not without reason, have prescribed so just a term of life that they would not suffer men to exceed it; and yet i have some intermissions, though short and inconstant, so clean and sound as to be little
but in any businesse, whereof a man has not infallible science to proceed by; to forsake his own natural judgement, and be guided by generall sentences read in authors, and subject to many exceptions, is a signe of folly, and generally scorned by the name
commissariat, and hospitals: we should see plainly that their monstrous frauds, already none too well concealed, which cripple the finest armies in less than no time, occasion greater destruction among the soldiers than the swords of the enemy.
for such pillars of fire must precede the great noontide. but this hath its time and its own fate.-
him, he ran it through his own bosom, falling down backward, and expiring at the consul's feet.
is all, for, as to the rest. i oppose too little resistance and suffer myself to incline too much to the other side of the balance, excepting that i moderate them, and prevent them from mixing with other vices, which for the most part will cling together,
this pain (three. xxviii.) he will endeavour to remove, by putting a wrong construction on the actions of his equals, or by, as far as he can, embellishing his own.
the character and general idea i had conceived of the author in reading it; and i will here transcribe some of those annotations.
but no man, having seen only one body move after being impelled by another, could infer that every other body will move after a like impulse. all inferences from experience, therefore, are effects of custom, not of reasoning seven .
verily, through a hundred souls went i my way, and through a hundred cradles and birth-throes. many a farewell have i taken; i know the heart-breaking last hours.
prominent, and falsifies for itself certain traits and lines in the foreign elements, in every portion of the "outside world."
some sensation of voluptuousness and some sensation of tedium: these have as yet been their best contemplation.
but with regard to the subjects, if not acted on from outside, it is still to be feared lest they conspire in secret, from which the prince may guard himself well by avoiding hatred and contempt, and keeping the people satisfied with him, which it is
if we would know whether or not it is desirable that a proposition should be believed, is it possible to exclude the consideration of whether or not it is true?
it is also true that it is impossible to be too careful to observe, in such cases, all the formalities necessary to distinguish a regular and legitimate act from a seditious tumult, and the will of a whole people from the clamour of a faction.
obstinacy are express signs of want of wit affright people with the very mention of death against my trifles you could say no more than one myself have said age imprints more wrinkles in the mind than it does on the face agesilaus, what he thought most
render a particular and good account of his being amongst them, is to be judged conscious of an unlawfull, and tumultuous designe.
and yet half of our age is embezzled this way: we are kept four or five years to learn words only, and to tack them together into clauses; as many more to form them into a long discourse, divided into four or five parts; and other five years, at least, to
it is difficult to conjecture how men first came to know and use iron; for it is impossible to suppose they would of themselves think of digging the ore out of the mine, and preparing it for smelting, before they knew what would be the result.
believe, that what i seem to perceive in my sleep proceeds from outward objects , what greater reason have i to think so of what i perceive whilst i am awake ?
entertain too decided a belief in regard to nothing of the truth of which i had been persuaded merely by example and custom; and thus i gradually extricated myself from many errors powerful enough to darken our natural intelligence, and incapacitate us in
natural inclinations are much assisted and fortified by education; but they seldom alter and overcome their institution: a thousand natures of my time have escaped towards virtue or vice, through a quite contrary discipline:
"and change for exile their homes and pleasant abodes." --virgil, georg., ii. five hundred eleven.
(by our hypothesis) be maintained; the individual, therefore, will retain its nature as before, both in respect of substance and in respect of mode. q.e.five hundred.
but that being a high and hazardous undertaking, i could wish that fewer would attempt it.
it is too much to abuse nature, to make her trot so far that she must be forced to leave us, and abandon our conduct, our eyes, teeth, legs, and all the rest to the mercy of a foreign and haggard countenance, and to resign us into the hands of art, being
because, however, the mere form of a cognition, accurately as it may accord with logical laws, is insufficient to supply us with material (objective) truth, no one, by means of logic alone, can venture to predicate anything of or decide concerning
whereby it appears that we have no idea of god ; but like one born blind , who being brought to the fire , and perceiving himself to be warmed , knows there is something by which he is warmed and hearing it called fire , he concludes that fire exists ,
sect. twenty four. this is the perfect condition of slavery, which is nothing else, but the state of war continued, between a lawful conqueror and a captive: for, if once compact enter between them, and make an agreement for a limited power on the one
michael, which has been so long in repute amongst us, had no greater commodity than that it had no communication with any other commodity, which produced this effect, that formerly there was no office or title whatever to which the gentry pretended with
there remains to be described the character of maximinus. he was an extremely warlike man, and as the armies were annoyed with the effeminacy of alexander, which we have already spoken of, he was after the death of the latter elected emperor.
look up and put myself in the attitude of reception, but from some alien energy the visions come.
if, after all our inquiries and explanations, any one still hesitates to abandon the mere transcendental use of the categories, let him attempt to construct with them a synthetical proposition.
'tis enough that i have promised to myself never again to take upon me to speak in a place of respect, for as to speaking, when a man reads his speech, besides that it is very absurd, it is a mighty disadvantage to those who naturally could give it a
object is necessarily subject to rules, because without such rules we never could attain to cognition of an object.
now there is nothing that this my nature teaches me more expresly then that i have a body , which is not well when i feel pain , that this body wants meat or drink when i am hungry or dry , c.
a true prayer and religious reconciling of ourselves to almighty god cannot enter into an impure soul, subject at the very time to the dominion of satan.
the one who came from farthest to my lodge, through deepest snows and most dismal tempests, was a poet. a farmer, a hunter, a soldier, a reporter, even a philosopher, may be daunted; but nothing can deter a poet, for he is actuated by pure love.
civili, in the right of the civill soveraign; not jure divino, in gods right; and may therefore be discharged of that office, when the soveraign for the good of his subjects shall think it necessary.
primary instruction up to the matter contained in every branch of the philosophical faculty. knowledge of the second kind would, however, be reserved for him who had really mastered the selection in all its branches.
higher than love to your neighbour is love to the furthest and future ones; higher still than love to men, is love to things and phantoms.
thou goest beyond them: but the higher thou risest, the smaller doth the eye of envy see thee. most of all, however, is the flying one hated.
to the objects; as nothing is more usual than to apply to external bodies every internal sensation, which they occasion.
that there were many daemoniaques in the primitive church, and few mad-men, and other such singular diseases; whereas in these times we hear of, and see many mad-men, and few daemoniaques, proceeds not from the change of nature; but of names.
and to say the truth, of all this diversity and confusion of prescriptions, what other end and effect is there after all, but to purge the belly?
eleven, twelve.) the judgment in such a case is more expressely attributed to the assembly: "but now i have written unto you, not to keep company, if any man that is called a brother be a fornicator, c. with such a one no not to eat.
do i conceive that they still live, to whom the respirable air, and the light itself, by which we are governed, is rendered oppressive?" --pseudo-gallus, eclog., i. one hundred fifty five, two hundred forty seven.
lastly, the bishop of rome, in regard of the imperiall city, took upon him an authority (partly by the wills of the emperours themselves, and by the title of pontifex maximus, and at last when the emperours were grown weak, by the priviledges of st.
it is easy to pick holes in this system, and to see into what difficulties a conscientious hobbist might be led by a revolution.
sect. seventy eight. conjugal society is made by a voluntary compact between man and woman; and tho' it consist chiefly in such a communion and right in one another's bodies as is necessary to its chief end, procreation; yet it draws with it mutual
if this were not so, one would not be able to understand why his thoughts should not perish like those of other men.
reading good books of morality, is a little flat and dead. observing our faults in others, is sometimes improper for our case. but the best receipt (best, i say, to work, and best to take) is the admonition of a friend.
to accommodate the examples that holy writ gives us of such things, most certain and irrefragable examples, and to tie them to our modern events, seeing that we neither see the causes nor the means, will require another sort-of wit than ours.
like those who, from fear of a precipice, throw themselves headlong into it;
sulmone creatos quatuor hic juvenes, totidem quos educat ufens, viventes rapit, inferias quos immolet umbris.
no common-wealth, there nothing is unjust.
'tis nothing but particular weakness that makes us content with what others or ourselves have found out in this chase after knowledge: one of better understanding will not rest so content; there is always room for one to follow, nay, even for ourselves;
our reason is able to create a hundred other worlds, and to find out the beginnings and contexture; it needs neither matter nor foundation: let it but run on, it builds as well in the air as on the earth, and with inanity as well as with matter:
"motus doceri gaudet ionicos matura virgo, et frangitur artibus; jam nunc et incestos amores de tenero, meditatur ungui."
"and they," (that is, the gentiles who had any jew in bondage) "shall bring all your brethren, for an offering to the lord, out of all nations, upon horses, and in charets, and in litters, and upon mules, and upon swift beasts, to my holy mountain,
ordinary actions, the tender affection he had for his miserable country, and his supreme and sworn detestation of all vice, but principally of that villainous traffic which disguises itself under the honourable name of justice, should certainly impress
and then it happened also,-and verily, it happened for the first time!-that his word blessed selfishness, the wholesome, healthy selfishness, that springeth from the powerful soul:-
stream. here, therefore, the order in the sequence of perceptions in apprehension is determined; and by this order apprehension is regulated.
pherecydes, one of the seven sages, writing to thales upon his death-bed; "i have," said he, "given order to my people, after my interment, to carry my writings to thee. if they please thee and the other sages, publish; if not, suppress them.
this being done, she entertained the company with the progress of its operation, and how the cold by degrees seized the several parts of her body one after another, till having in the end told them it began to seize upon her heart and bowels, she called
must, therefore, in so far as it is thus conceived in the abstract, be in every idea, and be, in this respect alone, the same in all, not in so far as it is considered as constituting the idea's essence: for, in this respect, particular affirmations
be the plague and terror of other nations.
would have done by their own. i have ever, as much as i could, wholly taken upon myself alone the hazard of our assignations, to acquit them; and have always contrived our meetings after the hardest and most unusual manner, as less suspected, and,
science flourishes nowadays and has the good conscience clearly visible on its countenance, while that to which the entire modern philosophy has gradually sunk, the remnant of philosophy of the present day, excites distrust and displeasure, if not scorn
artifice, or greatness has been bestowed upon the soul--has it not been bestowed through suffering, through the discipline of great suffering?
the florentines appointed paolo vitelli their captain, a man of great prudence, who had risen from a private station to the highest reputation.
also in all loves and friendships one has the experience that nothing of the kind continues when the discovery has been made that in using the same words, one of the two parties has feelings, thoughts, intuitions, wishes, or fears different from those of
now it only remains for me to examine, how i have received this idea of god .
this is plain from our use of the term of relation is in judgements, in order to distinguish the objective unity of given representations from the subjective unity.
one must learn to love oneself-thus do i teach-with a wholesome and healthy love: that one may endure to be with oneself, and not go roving about.
difficulty of things. 'tis a moderate and gentle opinion, that our own understandings may conduct us to the knowledge of some things, and that it has certain measures of power, beyond which 'tis temerity to employ it; this opinion is plausible, and
through the volcano itself the narrow way leadeth downwards which conducteth to this gate.
ah, i became tired of those highest and best ones: from their "height" did i long to be up, out, and away to the superman!
he was assigned to the province of lilybaeum in sicily, and the vigor and justice of his administration earned him the gratitude of the inhabitants. it was at their request that he undertook in seventy b. one hundred.
generals in war, were in rome itself no more than presidents of the people.
do not impute it to obstinacy or disdain that i do not, according to the custom, supplicate and go about to move you to commiseration.
but these standards to be kept with cutting, that they grow not out of course.
the first author of speech was god himselfe, that instructed adam how to name such creatures as he presented to his sight; for the scripture goeth no further in this matter.
there be also other names, called negative; which are notes to signifie that a word is not the name of the thing in question; as these words nothing, no man, infinite, indocible, three want foure, and the like; which are nevertheless of use in reckoning,
when i walk towards an object, it is necessary first that i should will to go there, and, in the second place, that my feet should carry me. if a paralytic wills to run and an active man wills not to, they will both stay where they are.
the government of his subjects, let his sentence be irrevocable, and let him adhere to his decisions so that no one may think of deceiving him or making him change.
thus, while it may be no very difficult task to bequeath a legacy to posterity, in the shape of a system of metaphysics constructed in accordance with the critique of pure reason, still the value of such a bequest is not to be depreciated.
there is a point of diseased mellowness and effeminacy in the history of society, at which society itself takes the part of him who injures it, the part of the criminal, and does so, in fact, seriously and honestly.
prop. thirty two. if we conceive that anyone takes delight in something, which only one person can possess, we shall endeavour to bring it about that the man in question shall not gain possession thereof.
but there is no known epicurean theory of life which does not assign to the pleasures of the intellect; of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation.
it is said that mirabeau took to highway robbery "to ascertain what degree of resolution was necessary in order to place one's self in formal opposition to the most sacred laws of society."
when zarathustra spake these sayings, he stood nigh to the entrance of his cave; with the last words, however, he slipped away from his guests, and fled for a little while into the open air.
mollissima corda humano generi dare se natura fatetur, qua lacrimas dedit. juvenal, satire xv, one hundred fifty one. four
as nature has taught us the use of our limbs, without giving us the knowledge of the muscles and nerves, by which they are actuated; so has she implanted in us an instinct, which carries forward the thought in a correspondent course to that which she has
for commentaries are commonly more subject to cavill, than the text; and therefore need other commentaries; and so there will be no end of such interpretation.
i knew that it would not rain any more. you may tell by looking at any twig of the forest, ay, at your very wood-pile, whether its winter is past or not.
hands), that of rome was never so sound, as when it was most sick.
"when my florid age rejoiced in pleasant spring." --catullus, lxviii.
--tells of a young prince, who, though she does not name him, is easily enough by his great qualities to be known, who going upon an amorous assignation to lie with an advocate's wife of paris, his way thither being through a church, he never passed that
there is a certain sort of crafty humility that springs from presumption, as this, for example, that we confess our ignorance in many things, and are so courteous as to acknowledge that there are in the works of nature some qualities and conditions that
i know not who could set pallas and the muses at variance with venus, and make them cold towards love; but i see no deities so well met, or that are more indebted to one another.
in my country, and in my time, learning improves fortunes enough, but not minds; if it meet with those that are dull and heavy, it overcharges and suffocates them, leaving them a crude and undigested mass; if airy and fine, it purifies, clarifies, and
it is very likely that this extreme irruption and inundation of water made wonderful changes and alterations in the habitations of the earth, as 'tis said that the sea then divided sicily from italy--
recompence, but sin cannot be taken away by recompence; for that were to make the liberty to sin, a thing vendible. but sins may bee pardoned to the repentant, either gratis, or upon such penalty, as god is pleased to accept.
as to my own particular, i do certainly believe that since that age, both my understanding and my constitution have rather decayed than improved, and retired rather than advanced.
as every season seems best to us in its turn, so the coming in of spring is like the creation of cosmos out of chaos and the realization of the golden age.-
and yet they are left to the mercy of parents, let them be as foolish and ill-conditioned as they may, without any manner of discretion."
and, if i have been so unhappy as to be guilty of any indiscreet transport in this glowing effusion of my heart, i beseech you to pardon me, and to attribute it to the tender affection of a true patriot, and to the ardent and legitimate zeal of a man, who
thus, if a perception is given us, in a certain relation of time to other (although undetermined) perceptions, we cannot then say a priori, what and how great (in quantity) the other perception necessarily connected with the former is, but only how it is
this power of chusing must also be exercised by the people, either at certain appointed seasons, or else when they are summoned to it; and in this latter case the power of convoking the legislative is ordinarily placed in the executive, and has one of
"for who is there that antiquity, attested and confirmed by the fairest monuments, cannot move?"--cicero, de divin., i. forty.
shepherds of people, had need know the calendars of tempests in state; which are commonly greatest, when things grow to equality; as natural tempests are greatest about the equinoctia.
i read one or two shallow books of travel in the intervals of my work, till that employment made me ashamed of myself, and i asked where it was then that i lived.
as to his sobriety, he lived always a soldier-like life; and observed a diet and routine, like one that prepared and inured himself to the austerities of war.
--that which aristotle reports of some who called both him and anaxagoras, and others of their profession, wise but not prudent, in not applying their study to more profitable things--though i do not well digest this verbal distinction--that will not,
the island of gozzo being taken some years ago by the turks, a sicilian, who had two beautiful daughters marriageable, killed them both with his own hand, and their mother, running in to save them, to boot, which having done, sallying out of the house
let the beam of a star shine in your love! let your hope say: "may i bear the superman!"
values did man only assign to things in order to maintain himself-he created only the significance of things, a human significance! therefore, calleth he himself "man," that is, the valuator.
paul himself have been saved, much lesse have been so great a doctor of the church so suddenly, that never perhaps thought of transsubstantiation, nor purgatory, nor many other articles now obtruded.
the words which express our faith and piety are not definite; yet they are significant and fragrant like frankincense to superior natures.
"no man is more fragile than another: no man more certain than another of to-morrow."--seneca, ep., ninety one.
bread they ate, imagined themselves more honoured in being csar's satellites than in being defenders of rome.
moral and collective being with a common will which is, in the highest sense yet known to us, general.
the countries where it prevailed, and the chiefest security of liberty and justice. of which the healthy loves of harmodius and aristogiton are instances.
--in the divisions and subdivisions by which we are at this time torn to pieces, i have been very careful that they should neither be deceived in me nor deceive others by me.
errors and inconveniences to the thing; nor to give plato the lie, who looks upon it as the most pleasant employment to every one to do his particular affairs without wrong to another.
degenerate and vulgar souls are unworthy of philosophy. if we see a shoemaker with his shoes out at the toes, we say, 'tis no wonder; for, commonly, none go worse shod than they.
the nobler and more perfect a thing is, the later and slower is it in reaching maturity.
but let us end these didactics. i will not, though the subject might provoke it, speak to the open question between truth and love. i shall not presume to interfere in the old politics of the skies;-"the cherubim know most; the seraphim love most."
slaves lose everything in their chains, even the desire of escaping from them: they love their servitude, as the comrades of ulysses loved their brutish condition.
later period, made him accustom himself to the most common sort of living, taking care, nevertheless, to cultivate his mind, and superintend its development without the exercise of undue rigour or constraint.
conducing to their benefit. but withall, they live in the condition of a perpetuall war, and upon the confines of battel, with their frontiers armed, and canons planted against their neighbours round about.
thereof, what fish any one catches in the ocean, that great and still remaining common of mankind; or what ambergrise any one takes up here, is by the labour that removes it out of that common state nature left it in, made his property, who takes that
particular emotions, judges or estimates what is good, what is bad, what is better, what is worse, lastly, what is best, and what is worst.
john saith (chap. eleven.fifty one.) that "he spake not this of himselfe, but being high priest that year, he prophesied that one man should dye for the nation." also they that in christian congregations taught the people, (one cor.
and yet i have ever found myself little subject to epidemic diseases, that are caught, either by conversing with the sick or bred by the contagion of the air, and have escaped from those of my time, of which there have been several sorts in our cities and
--and one that himself was in great distress for a little of this sport, that plato borrowed this story; that jupiter was one day so hot upon his wife, that not having so much patience as till she could get to the couch, he threw her upon the floor, where
"deus haec fortasse benigna reducet in sedem vice."
while he lay there, and drifted in to the shore, and the sound he had heard was made by its edge grating on the shore,-at first gently nibbled and crumbled off, but at length heaving up and scattering its wrecks along the island to a considerable height
experience as the condition of its possibility.
again, seeing the infant is first in the power of the mother; so as she may either nourish, or expose it, if she nourish it, it oweth its life to the mother; and is therefore obliged to obey her, rather than any other; and by consequence the dominion over
sect. two hundred four. to this i answer, that force is to be opposed to nothing, but to unjust and unlawful force; whoever makes any opposition in any other case, draws on himself a just condemnation both from god and man; and so no such danger or
do not set the least value on what i do, or the least discredit on what i do not, as if i pretended to settle any thing as true or false. i unsettle all things.
and of your happy accord painted to the life, will be pleased to see how her own natural inclination has not only reached but surpassed the theories of the wisest philosophers, regarding the duties and laws of the wedded state.
and though by mens actions wee do discover their designee sometimes; yet to do it without comparing them with our own, and distinguishing all circumstances, by which the case may come to be altered, is to decypher without a key, and be for the most part
therefore (by the same coroll. two. xi.), the human mind thus far has no knowledge of itself. further the ideas of the modifications, whereby the body is affected, involve the nature of the human body itself (two. xvi.), that is (two.
but when our new grammarians, by means of which i have no conception, began to extend their ideas and generalise their terms, the ignorance of the inventors must have confined this method within very narrow limits; and, as they had at first gone too far
i was formerly wont to mark cloudy and gloomy days as extraordinary; these are now my ordinary days; the extraordinary are the clear and bright; i am ready to leap for joy, as for an unwonted favour, when nothing happens me.
two hundred fifty six. owing to the morbid estrangement which the nationality-craze has induced and still induces among the nations of europe, owing also to the short-sighted and hasty-handed politicians, who with the help of this craze, are at present in
his book on magic, and sotion in the twenty-third book of his succession of philosophers. besides those men there were the phnician ochus, the thracian zamolxis, five and the libyan atlas.
tell me: where find we justice, which is love with seeing eyes?
if these circumstances form, in reality, the whole of that necessity, which we conceive in matter, and if these circumstances be also universally acknowledged to take place in the operations of the mind, the dispute is at an end; at least, must be owned
in their rebellion against king john, by the french. nor does this happen in monarchy onely.
now logic is enclosed within limits which admit of perfectly clear definition; it is a science which has for its object nothing but the exposition and proof of the formal laws of all thought, whether it be a priori or empirical, whatever be its origin or
proof.--the proof of this proposition is similar to that of the preceding one.
what guarantee is there that the state, in freeing itself, will not enslave its members? this criticism has been made with such regularity that it has to be answered in some detail.
this demonstration, moreover, has the merit of setting the understanding at liberty to conceive this distinction in a different manner, if the explanation of the fact requires any such hypothesis.
eighty eight. to apply these principles to a particular instance; we may observe, that there is no species of reasoning more common, more useful, and even necessary to human life, than that which is derived from the testimony of men, and the reports of
the israelites, when they worshipped the calfe, did think they worshipped the god that brought them out of egypt; and yet it was idolatry, because they thought the calfe either was that god, or had him in his belly.
but in that time, when not the power and authority of the teacher, but the faith of the hearer caused them to receive it, it was not the apostles that made their own writings canonicall, but every convert made them so to himself.
a king is not to be believed when he brags of his constancy in standing the shock of the enemy for his glory, if for his profit and amendment he cannot stand the liberty of a friend's advice, which has no other power but to pinch his ear, the remainder of
it must, in the first place, be allowed that, the more violent the passions are, the more are laws necessary to keep them under restraint.
they who have compared our lives to a dream were, perhaps, more in the right than they were aware of.
for the manifold representations which are given in an intuition would not all of them be my representations, if they did not all belong to one self-consciousness, that is, as my representations (even although i am not conscious of them as such), they
"who carefully pluck out their grey hairs by the roots, and renew their faces by peeling off the old skin."--tibullus, i. eight, forty five.
experience at hand to demonstrate their objective reality. there exist also, however, usurped conceptions, such as fortune, fate, which circulate with almost universal indulgence, and yet are occasionally challenged by the question, "quid juris?"
young and old die upon the same terms; no one departs out of life otherwise than if he had but just before entered into it; neither is any man so old and decrepit, who, having heard of methuselah, does not think he has yet twenty good years to come.
children, that have no other rule of good and evill manners, but the correction they receive from their parents, and masters; save that children are constant to their rule, whereas men are not so; because grown strong, and stubborn, they appeale from
and similarly, among the gifted nations, there are those on whom the woman's problem of pregnancy has devolved, and the secret task of forming, maturing, and perfecting--the greeks, for instance, were a nation of this kind, and so are the french; and
unless one should make an exception in the case of descartes, the father of rationalism (and consequently the grandfather of the revolution), who recognized only the authority of reason: but reason is only a tool, and descartes was superficial.
the cyrenaick philosophers, in like manner, despised physics and logic. zeno, in the very beginning of the books of the commonwealth, declared all the liberal arts of no use.
if i myself am a grain of the saving salt which maketh everything in the confection-bowl mix well:-
to exclude the existence or the presence of the said external body.
also, as machiavel noteth well, when princes, that ought to be common parents, make themselves as a party, and lean to a side, it is as a boat, that is overthrown by uneven weight on the one side; as was well seen, in the time of henry the third of
honor by repeating them, but i think i could no more omit them, then a writer in physick can pass over the description of a disease, whose cure he intends to teach.
hundred sixty four. yeer after christ. at which time, though ambition had so far prevailed on the great doctors of the church, as no more to esteem emperours, though christian, for the shepherds of the people, but for sheep; and emperours not christian,
suffered and risen again from the dead; and that this jesus whom he preached was the christ." the scriptures here mentioned were the scriptures of the jews, that is, the old testament.
i made a note of the thought on a sheet of paper, with the postscript: six,zero feet beyond men and time!
overcome" (hobbes),--i would even allow myself to rank philosophers according to the quality of their laughing--up to those who are capable of golden laughter.
and certainly whose degenerate arts and shifts, whereby many counsellors and governors gain both favor with their masters, and estimation with the vulgar, deserve no better name than fiddling; being things rather pleasing for the time, and graceful to
him out in the crowd for his father, to whom he is first led by his natural inclination.
thus it is very possible that after their first essays in navigation the islanders brought over the use of speech to the continent: and it is at least very probable that communities and languages were first established in islands, and even came to
henry seven., king of england, articled with don philip, son to maximilian the emperor, or (to place him more honourably) father to the emperor charles five., that the said philip should deliver up the duke of suffolk of the white rose, his enemy, who was
teach, but to command the church; which none could doe, but the civill soveraign.
the fault he commits is that of changing the state of the question, and answering something different from what he is asked.
-- the edition of one thousand five hundred eighty eight has here, "an accident not unknown to myself." -- for all passions that suffer themselves to be relished and digested are but moderate:
innate wildness, the incomprehensibleness, extent, and deviation of her desires and virtues.
to fly into the lap of the other, and to shelter ourselves under her protection from the strokes and injuries of fortune.
supremacy in religion. again, we read (two kings twenty two.) that when there was question concerning the book of the law found in the temple, the same was not decided by the high priest, but josiah sent both him, and others to enquire concerning it, of
perception is empirical consciousness, that is to say, a consciousness which contains an element of sensation.
sixty one. the philosopher, as we free spirits understand him--as the man of the greatest responsibility, who has the conscience for the general development of mankind,--will use religion for his disciplining and educating work, just as he will use the
the immortality of mans soule, not proved by scripture to be of nature, but of grace
usefully enough, if it be ingeniously. we cannot make ourselves sure of the supreme cause, and therefore crowd a great many together, to see if it may not accidentally be amongst them:
why, the prefecture, which was once a great power, is now an empty name--a burden merely on the senator's fortune; the commissioner of the public corn supply was once a personage--now what is more contemptible than this office?
the merchant himself there pays no duty; the buyer alone, without murmuring or sedition, meets the whole charge; for as the necessaries of life, such as rice and corn, are absolutely exempt from taxation, the common people is not oppressed, and the duty
paul found in repute at athens, that which they had dedicated "to the unknown god" seemed to him the most to be excused.
we are christians by the same title that we are perigordians or germans.
two more of his chief men, for want of room, pressed by and upon us; so that we were worse weary of our lodging than of our journey."
ix.) as he is regarded as affected by another idea of a particular thing, which particular thing is prior in the order of nature to the aforesaid part (two. vii.).
endowed them with lands, and houses, and officers, and revenues, set apart from all other humane uses; that is, consecrated, and made holy to those their idols; as caverns, groves, woods, mountains, and whole ilands; and have attributed to them, not onely
which hateth the consumptive populace-dogs, and all the ill-constituted, sullen brood:-praised be this spirit of all free spirits, the laughing storm, which bloweth dust into the eyes of all the melanopic and melancholic!
have it more deliberate and more slow nature of wit is to have its operation prompt and sudden nor have other tie upon one another, but by our word old men who retain the memory of things past pity is reputed a vice amongst the stoics rather complain of
a little before, indeed, he had shown a desire to speak to his wife, and had told her, with as gay a countenance as he could contrive to assume, that he had a story to tell her.
and this is not attained to, without much experience. of which things, not onely the whole summe, but every one of the particulars requires the age, and observation of a man in years, and of more than ordinary study.
fortune, or some particular incident, long ago put this saying into the mouths of the people; and the same is said of men as well as of women; for the queen of the amazons answered the scythian who courted her to love, "lame men perform best."
one hour to god, the rest to the devil, as if by composition and compensation.
thirty two. of the principles of christian politiques
the elements, however, abetted me in making a path through the deepest snow in the woods, for when i had once gone through the wind blew the oak leaves into my tracks, where they lodged, and by absorbing the rays of the sun melted the snow, and so not
they cough when i speak: they think coughing an objection to strong winds-they divine nothing of the boisterousness of my happiness!
in like manner it abolishes time and space.
miss foxley's translation of the emile , especially of book five, should be studied in connection with the social contract . a companion volume, containing the letters on the mount and other works, will be issued shortly.
this latter consists of the different privileges, which some men enjoy to the prejudice of others; such as that of being more rich, more honoured, more powerful or even in a position to exact obedience.
by a softened light as through a window of ground glass, with its bright sanded floor the same as in summer; there a perennial waveless serenity reigns as in the amber twilight sky, corresponding to the cool and even temperament of the inhabitants.
hence the profound lack of judgment, in comparison with the church, characteristic of the type "free spirit"--as its non-freedom.
or favorites of men in authority: for indignation carrieth men, not onely against the actors, and authors of injustice; but against all power that is likely to protect them; as in the case of tarquin; when for the insolent act of one of his sonnes, he was
that this quick motion, this penetration, this subtlety that we call reason, had not been given to man at all; considering how pestiferous it is to many, and useful but to few, than to have been conferred in so abundant manner, and with so liberal a
there is no excellent beauty, that hath not some strangeness in the proportion.
cry out, of one that passes by, to the people: "o, what a learned man!" and of another, "o, what a good man!"-- translated from seneca, ep., eighty eight. --they will not fail to turn their eyes, and address their respect to the former.
when i was young, gentlemen avoided the reputation of good fencers as injurious to them, and learned to fence with all imaginable privacy as a trade of subtlety, derogating from true and natural valour:
galen, on the contrary, and his followers, believe that without the concurrence of seeds there can be no generation.
superfluities among the subjects may be consumed by the luxury of the prince: for it is better for this excess to be absorbed by the government than dissipated among the individuals.
marching openly and boldly against him for his own honour and according to his duty; if he does not love such a person, he does better, he esteems him.
danger. he feeds of this monster's leavings, who receives him familiarly into his mouth, suffering him to peck in his jaws and betwixt his teeth, and thence to pick out the bits of flesh that remain; and when he has a mind to shut his mouth, he first
and discovering themselves; changing their order, one while before, and another behind.
giovanni did not fail in any duty towards his nephew; he caused him to be honourably received by the people of fermo, and lodged him in his own houses.
it follows that the perception of this permanent existence is possible only through a thing without me and not through the mere representation of a thing without me.
still am i your love's heir and heritage, blooming to your memory with many-hued, wild-growing virtues, o ye dearest ones!
this rhetoric, or power to fix the momentary eminency of an object,-so remarkable in burke, in byron, in carlyle,-the painter and sculptor exhibit in color and in stone.
there are those who have used all their arts to persuade me to undertake the support of some poor family in the town; and if i had nothing to do,-for the devil finds employment for the idle,-i might try my hand at some such pastime as that.
which men can partake of one towards another.
fifty six. thus, according to these philosophers, every thing is full of god.
is lucius sulla happy, because when he comes down into the forum room is made for him with sword-strokes, because he allows the heads of consulars to be shown to him, and counts out the price of blood through the quaestor and the state exchequer?
which object worketh on the eyes, eares, and other parts of mans body; and by diversity of working, produceth diversity of apparences.
that a king (as chilperique of france) may be deposed by a pope (as pope zachary,) for no cause; and his kingdome given to one of his subjects?
act , then if i could not : for that privation , in which the ratio formalis of falshood and sin consists, wants not the concourse of god ; for it is not a thing , and having respect to him as its cause , ought not to be called privation , but negation ;
when i consider the impression that our river of dordogne has made in my time on the right bank of its descent, and that in twenty years it has gained so much, and undermined the foundations of so many houses, i perceive it to be an extraordinary
voices in loud prayers, with a vehement and continual emotion, do doubtless things very commendable and proper for such a necessity: we ought to commend them for their devotion, but not properly for their constancy; they shun the encounter, they divert
what is it tempers cunningly the placid hours of spring, so that it blossoms with the rose for earth's engarlanding: who loads the year's maturer prime with clustered grapes in autumn time:
rather by casting atomes of scripture, as dust before mens eyes, make every thing more obscure than it is; an ordinary artifice of those that seek not the truth, but their own advantage.
it is therefore enough for them to eat and to drink, and to copulate, and to do all the other things which they severally do.
relation between them? where there is no love, of what advantage is beauty? of what use is wit to those who do not converse, or cunning to those who have no business with others?
bodies only covered with a white linen cloth: and for the greatest curse they could invent when they were angry, this was always in their mouths: "accursed be thou, as he that arms himself for fear of death."
in this inversion of valuations (in which is also included the use of the word "poor" as synonymous with "saint" and "friend") the significance of the jewish people is to be found; it is with them that the slave-insurrection in morals commences.
it may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a
and in all controversies, every subject (as also in civill controversies the lords) had for judges, men of the country where the matter in controversie lay; against which he might make his exceptions, till at last twelve men without exception being agreed
a man who thinks of something else, will not fail to take over and over again the same number and measure of steps, even to an inch, in the place where he walks; but if he made it his business to measure and count them, he will find that what he did by
faculty, therefore, which cognizes nothing per se, but only connects and arranges the material of cognition, the intuition, namely, which must be presented to it by means of the object.
thus we may say that generally, if a court is more subtle in intrigue, there is more wisdom in a senate, and republics advance towards their ends by more consistent and better considered policies; while every revolution in a royal ministry creates a
if we thought to free ourselves from the labour of these investigations by saying: "experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of
the position men have given to jesus, now for many centuries of history, is a position of authority. it characterizes themselves. it cannot alter the eternal facts. great is the soul, and plain.
in attempting to give some idea of the various relations that may hold between these two extreme terms, i shall take as an example the number of a people, which is the most easily expressible.
the destruction of mustapha (that we named before) was so fatal to solyman's line, as the succession of the turks, from solyman until this day, is suspected to be untrue, and of strange blood; for that selymus the second, was thought to be suppositious.
it is only with the help of history (not through his own personal experience, therefore) that the scholar succeeds in bringing himself to a respectful seriousness, and to a certain timid deference in presence of religions; but even when his sentiments
spiritualization by the symbolism of art, perhaps as music, or as love of god, and of mankind for god's sake--for in religion the passions are once more enfranchised, provided that...; or, finally, even the complaisant and wanton surrender to the
themselves. neverthelesse, this manner of proceeding being not throughly understood, hath given occasion to a dangerous opinion, that any man may kill another, is some cases, by a right of zeal; as if the executions done upon offenders in the kingdome of
considering that the greatest pressure of soveraign governours, proceedeth not from any delight, or profit they can expect in the dammage, or weakening of their subjects, in whose vigor, consisteth their own selves, that unwillingly contributing to their
and this is the knowledge required in a philosopher; that is to say, of him that pretends to reasoning.
i am sorry for several gentlemen who, through the folly of their physicians, have in their youth and health wholly shut themselves up: it were better to endure a cough, than, by disuse, for ever to lose the commerce of common life in things of so great
now in this initiation of our studies in their progress, whatsoever presents itself before us is book sufficient; a roguish trick of a page, a sottish mistake of a servant, a jest at the table, are so many new subjects.
but to convince us of this proposition, that where there is no property, there can be no injustice , it is only necessary to define the terms, and explain injustice to be a violation of property.
if this were the place to go into details, i could readily explain how, even without the intervention of government, inequality of credit and authority became unavoidable among private persons, as soon as their union in a single society made them compare
to their affairs, in order not to incur the danger of this example, and so that he should not lose a few bodies of his dead friends that were floating in the sea, gave opportunity to a world of living enemies to sail away in safety, who afterwards made
and here i desire to know, how this philosopher deduces gods understanding from outward things , and yet i can easily explain what idea i have thereof, by saying, that by the idea of gods understanding i conceive whatever is the form of any perception ;
we are not, peradventure, at our last gasp.
let the physicians a little excuse the liberty i take, for by this same infusion and fatal insinuation it is that i have received a hatred and contempt of their doctrine; the antipathy i have against their art is hereditary.
invited them all to come in. and in truth i am naturally very little inclined to suspicion and distrust; i willingly incline towards excuse and the gentlest interpretation; i take men according to the common order, and do not more believe in those
given myself the rein as licentiously and inconsiderately to the desire that was predominant in me, as any other whomsoever:
it thinks it gives a just interpretation to the appearances by its conceptions presented to it; but they are weak and imperfect.
i make up my mind no more to run; 'tis enough that i can crawl along; nor do i more complain of the natural decadence that i feel in myself:
however, it might well be that wretches who seek the blood of all honest men and of the whole senate should wish to destroy me also, whom they saw to be a bulwark of the senate and all honest men. but did i deserve such a fate from the fathers also?
moral estimate the qualities from which those actions emanate.
capacity for grasping and dealing with his trouble the habitual complaisance with respect to all objects and experiences, the radiant and impartial hospitality with which he receives everything that comes his way, his habit of inconsiderate good-nature,
they wanted to hold greece in almost the same way as the spartans held it, leaving it free and under its own laws, but they did not succeed; so that they were compelled to destroy many cities in that province in order to keep it, because in truth there is
in the conclusion, the last comers brought the first a worm out of their burrow, as it were for the ransom of the defunct, which the first laid upon their backs and carried home, leaving the dead body to the others."
the law; therefore harme inflicted before the law made, is not punishment, but an act of hostility.
i have found repeatedly, of late years, that i cannot fish without falling a little in self-respect. i have tried it again and again.
function, or is blemished with ingratitude and indiscretion.
and yet i have heard from those, whose arm or leg was cut off, that they have felt pain in that part which they wanted , and therefore i am not absolutely certain that any part of me is affected with pain , tho i feel pain therein.
and so whoever has the legislative or supreme power of any commonwealth, is bound to govern by established standing laws, promulgated and known to the people, and not by extemporary decrees; by indifferent and upright judges, who are to decide
attention must further be called to the fact that public deliberation, while competent to bind all the subjects to the sovereign, because of the two different capacities in which each of them may be regarded, cannot, for the opposite reason, bind the
this, however, is not the implication most usually drawn from it. the theory, in this form, originated with theologians who were also lawyers.
living together. but savage man, living dispersed among other animals and finding himself betimes in a situation to measure his strength with theirs, soon comes to compare himself with them; and, perceiving that he surpasses them more in adroitness than
agreed that all of them but one, should be under the restraint of laws, but that he should still retain all the liberty of the state of nature, increased with power, and made licentious by impunity.
begin to fail us. let them not, therefore, reproach me with the infirmities under which i now suffer; is it not enough that i for my part have lived seven-and-forty years in good health? though it should be the end of my career; 'tis of the longer sort.
in the battle of crecy, the prince of wales, being then very young, had the vanguard committed to him: the main stress of the battle happened to be in that place, which made the lords who were with him, finding themselves overmatched, send to king edward
therefore organic life is like balancing a pole on one's hand; it must be kept in continual motion, and have a constant supply of matter of which it is continually and endlessly in need.
this is true in the condition of meer nature, where there are no civill lawes; and also under civill government, in such cases as are not determined by the law.
the first man took hold of it, and found means it was told the queen; who, hearing of a declination of a monarchy, took it so ill, as she would never after hear of the other's suit.
the new-born state of society thus gave rise to a horrible state of war; men thus harassed and depraved were no longer capable of retracing their steps or renouncing the fatal acquisitions they had made, but, labouring by the abuse of the faculties which
my brother, are war and battle evil? necessary, however, is the evil; necessary are the envy and the distrust and the back-biting among the virtues.
there is good reason to condemn theophrastus, who, in his book on riches, establishes a contrary opinion, and maintains that sort of expense to be the true fruit of abundance.
hypothetically the causality of the will as the only causality.
in french, there is a good cheap edition of rousseau's complete works published by hachette in thirteen volumes. one thousand.
in this, therefore, is to be sought the possibility of synthetical judgements, and as all three contain the sources of a priori representations, the possibility of pure synthetical judgements also; nay, they are necessary upon these grounds, if we are to
the edition of one thousand five hundred eighty eight has th june one thousand five hundred eighty eight; --
many of the greeks, says cicero,-- cicero, tusc. quaes., ii. twenty seven. -- cannot endure the sight of an enemy, and yet are courageous in sickness; the cimbrians and celtiberians quite contrary;
human wisdom makes as ill use of her talent, when she exercises it in rescinding from the number and sweetness of those pleasures that are naturally our due, as she employs it favourably and well in artificially disguising and tricking out the ills of
this man that i had was a plain ignorant fellow, and therefore the more likely to tell truth: for your better-bred sort of men are much more curious in their observation, 'tis true, and discover a great deal more; but then they gloss upon it, and to give
of all kinds, to produce the appearance of intellect in order to compensate for the want of it which is so painfully felt.
consequently the pure conceptions of the understanding, even when they are applied to intuitions a priori (as in mathematics), produce cognition only in so far as these (and therefore the conceptions of the understanding by means of them) can be applied
the three modi of time are permanence, succession, and coexistence.
in the genealogy of princes, also, there seem to be certain names fatally affected, as the ptolemies of egypt, the henries in england, the charleses in france, the baldwins in flanders, and the williams of our ancient aquitaine, from whence, 'tis said,
motion, waies to go from place to place; and all things else without which a man cannot live, or not live well.
the sight of our judgment is, to truth, the same that the owl's eyes are to the splendour of the sun, says aristotle. by what can we better convince him, than by so gross blindness in so apparent a light?
socrates himself, following, of course, the taste of his talent--that of a surpassing dialectician--took first the side of reason; and, in fact, what did he do all his life but laugh at the awkward incapacity of the noble athenians, who were men of
proves itself to be an ignoble sense. for instance, we enjoy homer once more: it is perhaps our happiest acquisition that we know how to appreciate homer, whom men of distinguished culture (as the french of the seventeenth century, like saint-evremond,
greater fury when cold comes to mix with it, that our will is more obstinate by being opposed:
paul says, "wee know that an idol is nothing:" not that he thought that an image of metall, stone, or wood, was nothing; but that the thing which they honored, or feared in the image, and held for a god, was a meer figment, without place, habitation,
my answer. but such as look upon this kind of behaviour of mine as too haughty a confidence, have as little kindness for me as they who interpret the weakness of an indefensible cause; namely, the great folks, towards whom want of submission is the great
they catch us up for moments into their heaven and so fully engage us that we take no thought for the morrow, gaze like children, without an effort to make them our own.
creator has seriously and strictly prescribed it to us. authority has power only to work in regard to matters of common judgment, and is of more weight in a foreign language; therefore let us again charge at it in this place:
note.--indignation as we defined it (def. of the emotions, xx.) is necessarily evil (four.
now as sensation in itself is not an objective representation, and in it is to be found neither the intuition of space nor of time, it cannot possess any extensive quantity, and yet there does belong to it a quantity (and that by means of its
cupidity. it might even be possible that what constitutes the value of those good and respected things, consists precisely in their being insidiously related, knotted, and crocheted to these evil and apparently opposed things--perhaps even in being
plato tells us that the eldest son in their royal succession was thus brought up; after his birth he was delivered, not to women, but to eunuchs of the greatest authority about their kings for their virtue, whose charge it was to keep his body healthful
for by art is created that great leviathan called a common-wealth, or state, (in latine civitas) which is but an artificiall man; though of greater stature and strength than the naturall, for whose protection and defence it was intended; and in which, the
does the understanding of all therein contained only stick at words? shall i venture to say further, that by coming so near to understand a little, they are much wider of the whole scope than before.
the slave has an unfavourable eye for the virtues of the powerful; he has a skepticism and distrust, a refinement of distrust of everything "good" that is there honoured--he would fain persuade himself that the very happiness there is not genuine.
verily, a strong wind is zarathustra to all low places; and this counsel counselleth he to his enemies, and to whatever spitteth and speweth: "take care not to spit against the wind!"-
in true friendship, wherein i am perfect, i more give myself to my friend, than i endeavour to attract him to me.
i was so distinctly made aware of the presence of something kindred to me, even in scenes which we are accustomed to call wild and dreary, and also that the nearest of blood to me and humanest was not a person nor a villager, that i thought no place could
generatio equivoca , bichat's distinction between the working of the passions and the working of intelligence, or they return to crass atomism, etc., etc. hence the course of science is often retrogressive .
this may be seen in his treatment of law as a whole (book two, chap, vi), which deserves very careful attention.
again, the state must assure itself a safe foundation, if it is to have stability, and to be able to resist the shocks it cannot help experiencing, as well as the efforts it will be forced to make for its maintenance; for all peoples have a kind of
and from the venous artery into the left; because these two vessels are always full of blood, and their orifices, which are turned towards the heart, cannot then be closed.
and lately did i hear him say these words: "god is dead: of his pity for man hath god died."-zarathustra, two., "the pitiful."
if the ordinary fortune fail, she does without it, and forms another, wholly her own, not so fickle and unsteady as the other.
and the duty of their subjects. and in the allegation of scripture, i have endeavoured to avoid such texts as are of obscure, or controverted interpretation; and to alledge none, but is such sense as is most plain, and agreeable to the harmony and scope
true . and as to the reasons , which induced me to give credit to sensible things, 'twas easie to return an answer thereto, for finding by experience, that i was impelled by nature to many things, which reason disswaded me from, i thought i should not far
notwithstanding there appeared not to the sight, or other sense of the receiver, any thing that appeareth not before the consecration.
and nevertheless took anger at the lukewarm embraces she gave him; complaining that upon that account she was grown jealous of his affection:
but, however, montaigne has valer. maximus on his side, who says expressly, that posthumius caused his son to be put to death, and diodorus of sicily (lib. xii. cap. nineteen)."--coste.
for he that turneth the humors back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious imposthumations.
of france, though able to occupy milan without trouble, immediately lost it, and the forces of ludovico alone were sufficient to take it from him the first time, for the inhabitants who had willingly opened their gates to him, finding themselves deluded
note.--hence we see, that the infinite essence and the eternity of god are known to all.
for at this day, the ignorant people, where images are worshipped, doe really beleeve there is a divine power in the images; and are told by their pastors, that some of them have spoken; and have bled; and that miracles have been done by them; which they
christ; but for that he is a prophet avowed. for god sometimes speaketh by prophets, whose persons he hath not accepted; as he did by baalam; and as he foretold saul of his death, by the witch of endor.
began to be feared by those about him to such an extent that he was finally killed by a centurion in the midst of his army.
bless me, then, thou tranquil eye, that canst behold even the greatest happiness without envy!
the gravest of them is, to argue sophistically, to suppress facts or arguments, to misstate the elements of the case, or misrepresent the opposite opinion.
supply his sacrifices. he was, moreover, besotted with the art of divination, and gave authority to all sorts of predictions.
but i speak of those things only which god hath bestowed upon me as i am compounded of a mind and body together , and not differently consider'd .
it is said that when hatched by a hen they will directly disperse on some alarm, and so are lost, for they never hear the mother's call which gathers them again. these were my hens and chickens.
many of mankind as acknowledge his providence, by the naturall dictates of right reason; and prophetique, wherein having chosen out one peculiar nation (the jewes) for his subjects, he governed them, and none but them, not onely by naturall reason, but by
i had always been told that the night dew never rises but in the beginning of the night; but for some years past, long and familiar intercourse with a lord, possessed with the opinion that the night dew is more sharp and dangerous about the declining of
and it is certain we here advance a very intelligible proposition at least, if not a true one, when we assert that, after the constant conjunction of two objects--heat and flame, for instance, weight and solidity--we are determined by custom alone to
but according to the principle here explained, this substraction, with regard to all popular religions, amounts to an entire annihilation; and therefore we may establish it as a maxim, that no human testimony can have such force as to prove a miracle, and
that understanding which is peculiar to man, is the understanding not onely his will; but his conceptions and thoughts, by the sequell and contexture of the names of things into affirmations, negations, and other formes of speech: and of this kinde of
it must, however, be confessed, that the animal nisus, which we experience, though it can afford no accurate precise idea of power, enters very much into that vulgar, inaccurate idea, which is formed of it.
how many do we see amongst them of my humour, who despise taking physic themselves, are men of a liberal diet, and live a quite contrary sort of life to what they prescribe others? what is this but flatly to abuse our simplicity?
for pompey could pardon the whole city of the mamertines, though furiously incensed against it, upon the single account of the virtue and magnanimity of one citizen, zeno,-- plutarch calls him stheno, and also sthemnus and sthenis --who took the fault of
instead of any such attempt, i confine myself to the examination of reason alone and its pure thought; and i do not need to seek far for the sum-total of its cognition, because it has its seat in my own mind.
it will render an important service to the inquiring mind of youth, by leading the student to apply his powers to the cultivation of genuine science, instead of wasting them, as at present, on speculations which can never lead to any result, or on the
o happiness! o happiness! wilt thou perhaps sing, o my soul? thou liest in the grass. but this is the secret, solemn hour, when no shepherd playeth his pipe.
weaknesses." was he wrong? it is characteristic of germans that one is seldom entirely wrong about them.
-an old grim-beard of a god, a jealous one, forgot himself in such wise:-
"as a man that now opens, now shuts his eyes, between sleep and waking."--tasso, gierus. lib., viii., twenty six.
i remembered the story of a conceited fellow, who, in fine clothes, was wont to lounge about the village once, giving advice to workmen.
one provided, of course, he does not leave to escape his obligations and avoid having to serve his country in the hour of need. flight in such a case would be criminal and punishable, and would be, not withdrawal, but desertion.
the synthesis of the imagination in apprehension would only present to us each of these perceptions as present in the subject when the other is not present, and contrariwise; but would not show that the objects are coexistent, that is to say, that, if the
he that loves not his wife nor his friend so well as to prolong his life for them, but will obstinately die, is too delicate and too effeminate: the soul must impose this upon itself, when the utility of our friends so requires; we must sometimes lend
even if i granted all that i have been refuting, the friends of despotism would be no better off. there will always be a great difference between subduing a multitude and ruling a society.
from this it is clear also that the representation of time is itself an intuition, because all its relations can be expressed in an external intuition.
that body which consisted therein, must necessarily cease, and so every one return to the state he was in before, with a liberty to shift for himself, and provide for his own safety, as he thinks fit, in some other society.
it is good, in discourse and speech of conversation, to vary and intermingle speech of the present occasion, with arguments, tales with reasons, asking of questions, with telling of opinions, and jest with earnest: for it is a dull thing to tire, and, as
of these considerations, the first is, that if i failed to do so, many who were cognizant of my previous intention to publish some writings, might have imagined that the reasons which induced me to refrain from so doing, were less to my credit than they
profound suffering makes noble: it separates.--one of the most refined forms of disguise is epicurism, along with a certain ostentatious boldness of taste, which takes suffering lightly, and puts itself on the defensive against all that is sorrowful and
composed of divers parts and members joined and united together, with so strict connection, that it is impossible to stir so much as one brick or stone, but the whole body will be sensible of it. the legislator of the thurians-- charondas; diod.
though it is now dark, the wind still blows and roars in the wood, the waves still dash, and some creatures lull the rest with their notes. the repose is never complete.
"one day," says he, "at rome, they entertained the people with the sight of the fighting of several strange beasts, and principally of lions of an unusual size; there was one amongst the rest who, by his furious deportment, by the strength and largeness
yet will they not fail to lift up their hands towards heaven if you give them a good thrust with a sword in the breast, and when fear or sickness has abated and dulled the licentious fury of this giddy humour they will easily re-unite, and very discreetly
the single design to strip one's self of all past beliefs is one that ought not to be taken by every one.
as anything that is far-fetched generally produces the reverse of what the writer has aimed at, so do words serve to make thought comprehensible; but only up to a certain point.
while my acquaintances went unhesitatingly into trade or the professions, i contemplated this occupation as most like theirs; ranging the hills all summer to pick the berries which came in my way, and thereafter carelessly dispose of them; so, to keep the
was passed, and the judges deprived of repentance; and in the result, these poor devils were sacrificed by the forms of justice. philip, or some other, provided against a like inconvenience after this manner.
his command over his children is but temporary, and reaches not their life or property: it is but a help to the weakness and imperfection of their nonage, a discipline necessary to their education: and though a father may dispose of his own possessions as
pronaque cum spectent animalia ctera terrain, os homini sublime dedit, columque tueri jussit, et erectos ad sidera tollere vultus,
out of thy poisons brewedst thou balsam for thyself; thy cow, affliction, milkedst thou-now drinketh thou the sweet milk of her udder.
but there is great probability that things had then already come to such a pitch, that they could no longer continue as they were; for the idea of property depends on many prior ideas, which could only be acquired successively, and cannot have been formed
according to which something necessarily precedes, and when this is posited, something else necessarily follows.
every one being allowed to learn to read, ruineth in the long run not only writing but also thinking.
our will is always for our own good, but we do not always see what that is: the people is never corrupted, but it is often deceived, and on such occasions only does it seem to will what is bad" (book two, chap. iii).
were at liberty at home, every man to buy, and sell at what price he could.
these are dangerous examples, rare and sickly exceptions to our natural rules: we must yield to them, but with great moderation and circumspection: no private utility is of such importance that we should upon that account strain our consciences to such a
who regretted only that it was not english hay or cranberry meadow,-there was nothing to redeem it, forsooth, in his eyes,-and would have drained and sold it for the mud at its bottom. it did not turn his mill, and it was no privilege to him to behold it.
pag. one. line eight. dele off . p. three. l. twenty one. there wants the sign of interrogation . p. eight. l. ten. r. premeditated . ib. l. fourteen. r. falshoods . p. eighteen. l. fifteen. r. that it may . p. twenty. l. eleven. r. suffers .
they themselves. with equal right they might call themselves critics, and assuredly they will be men of experiments.
to acquire the conception of change, therefore, the perception of some existing object and of the succession of its determinations, in one word, experience, is necessary.
the shower was now over, and a rainbow above the eastern woods promised a fair evening; so i took my departure. when i had got without i asked for a drink, hoping to get a sight of the well bottom, to complete my survey of the premises; but there, alas!
epaminondas, brave and affectionate, does not seem to us to need olympus to die upon, nor the syrian sunshine. he lies very well where he is. the jerseys were handsome ground enough for washington to tread, and london streets for the feet of milton.
and of the three sorts, which is the best, is not to be disputed, where any one of them is already established; but the present ought alwaies to be preferred, maintained, and accounted best; because it is against both the law of nature, and the divine
he that hath authority to seize my person in the street, may be opposed as a thief and a robber, if he endeavours to break into my house to execute a writ, notwithstanding that i know he has such a warrant, and such a legal authority, as will impower him
it seemed to me that we parted very good friends."
apprehend as done by the saint, which they think either is the image it self, or in it.
when the door was locked, he showed me where to hang my hat, and how he managed matters there. the rooms were whitewashed once a month; and this one, at least, was the whitest, most simply furnished, and probably the neatest apartment in town.
in both of these, not only is the necessity, and therefore their origin a priori clear, but also that they are synthetical propositions. for in the conception of matter, i do not cogitate its permanency, but merely its presence in space, which it fills.
i have often had fine fancies about persons which have given me delicious hours; but the joy ends in the day; it yields no fruit. thought is not born of it; my action is very little modified.
usually keep their attention fixed upon what lies nearest; while we, as a rule, see beyond it, for the simple reason that it lies under our nose; it then becomes necessary for us to be brought back to the thing in order to obtain a near and simple view.
it may be said, that these oppositions would be useful both in making me aware of my errors, and, if my speculations contain anything of value, in bringing others to a fuller understanding of it; and still farther, as many can see better than one, in
redound to the great and manifest profit of him that recommends them: nor can they be obliged to retain them, longer than it is for the publique good; the care of which they stand so long charged withall, as they retain any other essentiall right of the
miraculous, as well as our belief: brevis est institutio vit honest beauque, si credos. "believe, and the way to happiness and virtue is a short one."
for truly there is no fear that one who is encompassed by its ramparts and defences should deserve to be exiled. but he who has ceased to wish to dwell therein, he likewise ceases to deserve to do so.
and like one that is carried to the ball, though by good players, yet in a wheele-barrough, or other frame, heavy of it self, and retarded also by the inconcurrent judgements, and endeavours of them that drive it; and so much the more, as they be more
either seeking or evading glory or reputation impose them upon me as infallible impostures: very strangeness lends them credit improperly we call this voluntary dissolution, despair impunity pass with us for justice in everything else a man may keep some
they dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. they are defects, not in the heart, but in the brain; for they take place in the stoutest natures; as in the example of henry the seventh of england.
in dancing, tennis, or wrestling, i could never arrive to more than an ordinary pitch; in swimming, fencing, vaulting, and leaping, to none at all.
the consideration of his health was constantly before him, and it was in consequence of this that, while at venice, which disappointed him, he took occasion to note, for the benefit of readers, that he had an attack of colic, and that he evacuated two
one has to thank them for invaluable services; and who is sufficiently rich in gratitude not to feel poor at the contemplation of all that the "spiritual men" of christianity have done for europe hitherto!
"what is glory, be it as glorious as it may be, if it be no more than glory?"--juvenal, sat., vii. eighty one.
strengthened in our inclination, nay, may have courage, to use them; we can judge by examples the effect of their application and so learn the correct use of them; and it is only after we have accomplished all this that we actu possess these qualities.
and likewise sinners and bad consciences! believe me, my friends: the sting of conscience teacheth one to sting.
thou goest the way to thy greatness: now hath it become thy last refuge, what was hitherto thy last danger!
not only the reproaches that we throw in the face of one another, but our reasons also, our arguments and controversies, are reboundable upon us, and we wound ourselves with our own weapons: of which antiquity has left me enough grave examples.
"if i wished to shake this tree with my hands, i should not be able to do so.
"arma proferri, jumenta produci, obsides dari jubet."
will not doubt to compare to the biting of a mad dogge, which is a disease the physicians call hydrophobia, or fear of water.
it is she that calms and appeases the storms and tempests of the soul, and who teaches famine and fevers to laugh and sing; and that, not by certain imaginary epicycles, but by natural and manifest reasons.
it seems to be also efficacious, because a newly restored magistrate starts not with the power his predecessor exercised, but with that which the law allows him.
this purpose. it is among them that the most powerful antagonists of atheism are found.
for, inasmuch as his pain arises from a comparison between his own infirmity and other men's power or virtue, it will be removed, or, in other words, he will feel pleasure, if his imagination be occupied in contemplating other men's faults; whence arises
they pretend that those objects which are commonly denominated causes, are in reality nothing but occasions; and that the true and direct principle of every effect is not any power or force in nature, but a volition of the supreme being, who wills that
things they wanted his help to preserve. what equivalent could he offer them for so great a right?
not that the writers of the scripture would have us beleeve, there could be in the globe of the earth, which is not only finite, but also (compared to the height of the stars) of no considerable magnitude, a pit without a bottome; that is, a hole of
"non esse cupidum, pecunia est; non esse emacem, vertigal est."
if i did not use my best endeavour to keep them fresh. i believe that he feels something of what i do on his behalf, and that my services touch and rejoice him.
in order to discover the rules of society best suited to nations, a superior intelligence beholding all the passions of men without experiencing any of them would be needed.
now, though the inferences from this principle were mere tautological propositions, and though it is allowed only by courtesy to retain a place in modern metaphysics, yet a thought which maintained itself for such a length of time, however empty it seems
transcendental philosophy is the idea of a science, for which the critique of pure reason must sketch the whole plan architectonically, that is, from principles, with a full guarantee for the validity and stability of all the parts which enter into the
and finally, to the complex or totality in time.
men surrender a part of their profits in order to have time to increase them at leisure. make gifts of money, and you will not be long without chains. the word finance is a slavish word, unknown in the city-state.
which there may not be some motive or touch of allurement, to whose perfection it pertains that he knows how to appear,--not as he is, but in a guise which acts as an additional constraint on his followers to press ever closer to him, to follow him more
the cold air circulated underneath, and so had access to both sides, the reflection of the sun from the bottom more than counterbalanced this advantage.
plenty of time and is not of yesterday--namely, according to the principle, "as slowly as possible"!
thing which we know in our conscience to be untrue; and it is of this last sort of liars only that i now speak. now, these do either wholly contrive and invent the untruths they utter, or so alter and disguise a true story that it ends in a lie.
a man had need have sound ears to hear himself frankly criticised; and as there are few who can endure to hear it without being nettled, those who hazard the undertaking it to us manifest a singular effect of friendship; for 'tis to love sincerely indeed,
"away, away from me!" cried he once more, and heaved his stick at the fond beggar, who, however, ran nimbly away.
of dreaming, and our waking a certain kind of sleep?
moses, and another person as represented by his sonne the christ. for person being a relative to a representer, it is consequent to plurality of representers, that there bee a plurality of persons, though of one and the same substance.
torments everlasting: but it cannot thence be inferred, that hee who shall be cast into that fire, or be tormented with those torments, shall endure, and resist them so, as to be eternally burnt, and tortured, and yet never be destroyed, nor die.
the example that is proposed to us for preferring private utility before faith given, has not weight enough by the circumstances they put to it; robbers have seized you, and after having made you swear to pay them a certain sum of money, dismiss you.
man (in good earnest) is a marvellous vain, fickle, and unstable subject, and on whom it is very hard to form any certain and uniform judgment.
"morsque minus poenae, quam mora mortis, habet;"
it to be black; if there be any thing, or if there be nothing; if there be knowledge or ignorance, which metrodorus of chios denied that man was able to determine; or whether we live, as euripides doubts whether the life we live is life, or whether that
in order more fully to illustrate the mischief of denying a hearing to opinions because we, in our own judgment, have condemned them, it will be desirable to fix down the discussion to a concrete case; and i choose, by preference, the cases which are
forty seven. avarice is the excessive desire and love of riches.
note.--this proposition is also evident from the manner in which (in prop. xi.) one demonstrated the existence of god; it is evident, i repeat, from that proof, that the existence of god, like his essence, is an eternal truth. further (in prop. xix.
many of our houses, both public and private, with their almost innumerable apartments, their huge halls and their cellars for the storage of wines and other munitions of peace, appear to me extravagantly large for their inhabitants.
"the stork with snakes and lizards from the wood and pathless wilds supports her callow brood, while jove's own eagle, bird of noble blood, scours the wide country for undaunted food; sweeps the swift hare or swifter fawn away, and feeds her nestlings
herd, are as much to wonder at the strangeness and unknown force of their temptation, as at the resisting it.
"and how you may shun or sustain every hardship." --virgil, aeneid, iii. four hundred fifty nine.
man's furthest, profoundest, star-highest issues, his prodigious powers-do not all these foam through one another in your vessel?
the old pope however did not answer, but looked aside timidly, with a painful and gloomy expression.
springs of government. such are the evils, which are with difficulty cured when they make themselves felt, but which a wise administration ought to prevent, if it is to maintain, along with good morals, respect for the laws, patriotism, and the influence
their appeal with the information that they are resolved, for one thing, never to help themselves. i require of a visitor that he be not actually starving, though he may have the very best appetite in the world, however he got it.
for such protectors, vice-roys, and governours, have no other right, but what depends on the soveraigns will; and no commission that can be given them, can be interpreted for a declaration of the will to transferre the soveraignty, without expresse and
paul held their poets for prophets, but acknowledgeth that the word prophet was commonly used to signifie them that celebrated the honour of god in verse
he immediately infers the existence of one object from the appearance of the other.
ah, how i am weary of all the inadequate that is insisted on as actual! ah, how i am weary of the poets!
and experience only teaches us, how one event constantly follows another; without instructing us in the secret connexion, which binds them together, and renders them inseparable.
that he would prefer to be born maecenas than regulus that man, whether he says so or not, would rather have been terentia (than cicero).
for whatsoever a man imagines that he is incapable of doing, he imagines this of necessity, and by that notion he is so disposed, that he really cannot do that which he conceives that he cannot do.
a blesser have i become and a yea-sayer: and therefore strove i long and was a striver, that i might one day get my hands free for blessing.
(i would fain have an explanation of these rules of honour, which so often shock and confound those of reason.) after having despatched his man, seeing the two principals still on foot and sound, he ran in to disengage his friend. what could he do less?
when i looked across the pond from this peak toward the sudbury meadows, which in time of flood i distinguished elevated perhaps by a mirage in their seething valley, like a coin in a basin, all the earth beyond the pond appeared like a thin crust
particularly upon what might fairly be doubted and prove a source of error, i gradually rooted out from my mind all the errors which had hitherto crept into it.
i hear of a convention to be held at baltimore, or elsewhere, for the selection of a candidate for the presidency, made up chiefly of editors, and men who are politicians by profession; but i think, what is it to any independent, intelligent, and
and one of the doctors of italy, nicholas machiavel, had the confidence to put in writing, almost in plain terms, that the christian faith, had given up good men, in prey to those that are tyrannical and unjust.
"as a rock, which projects into the vast ocean, exposed to the furious winds and the raging sea, defies the force and menaces of sky and sea, itself unshaken."--virgil, aeneid, x. six hundred ninety three.
that act of them that were absent, or that being present, were not willing it should be done.
are very great and grievous indeed when they hinder their ordinary labour; they never keep their beds but to die:
well! here will i hold the scales over the weltering sea: and also a witness do i choose to look on-thee, the anchorite-tree, thee, the strong-odoured, broad-arched tree that i love!-
individuals: and as they would all keep in sight the recovery and employment of such assessments, no fraud or abuse could slip into the management of them; the state would never be involved in debt, or the people over-burdened with taxes; or at least the
'tis not only in talking of the affairs of kings and state that our wits discover their force and beauty, but every whit as much in private conferences.
it was wholly in the lower ice, but close against the upper, and was flattish, or perhaps slightly lenticular, with a rounded edge, a quarter of an inch deep by four inches in diameter; and i was surprised to find that directly under the bubble the ice
but because that is but supposed, and by many questioned, the councell of laodicea is the first we know, that recommended the bible to the then christian churches, for the writings of the prophets and apostles: and this councell was held in the three
everything among them talketh, nothing succeedeth any longer and accomplisheth itself. everything cackleth, but who will still sit quietly on the nest and hatch eggs?
moreover, it is clear that this contract between the people and such and such persons would be a particular act; and from this it follows that it can be neither a law nor an act of sovereignty, and that consequently it would be illegitimate.
found no society to interest me, and was besides fortunately undisturbed by any cares or passions, i remained the whole day in seclusion, with full opportunity to occupy my attention with my own thoughts.
which happens by reason that we set too much value upon ourselves; it seems as if the universality of things were in some measure to suffer by our dissolution, and that it commiserates our condition, forasmuch as our disturbed sight represents things to
for the will of another, cannot be understood, but by his own word, or act, or by conjecture taken from his scope and purpose; which in the person of the common-wealth, is to be supposed alwaies consonant to equity and reason.
him, and to recommend him to the divine favour, that they might get safe to shore.
and although, when will or intellect be granted, an infinite number of results may follow, yet god cannot on that account be said to act from freedom of the will, any more than the infinite number of results from motion and rest would justify us in saying
shine by a borrowed lustre: they are interred and buried under 'de capsula totae"-- painted and perfumed from head to foot." (or:) "as if they were things carefully deposited in a band-box."--seneca, ep.
essentially involved in the very conception of them, is a conclusive objection to it.
"he that says nothing can be known, o'erthrows his own opinion, for he nothing knows, so knows not that."
but because not all actions are signes by constitution; but some are naturally signes of honour, others of contumely, these later (which are those that men are ashamed to do in the sight of them they reverence) cannot be made by humane power a part of
so that, upon the whole, we may conclude, that the christian religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one.
apprehend from citizen, that so each may pursue his vocation in peace and security.
and in truth, when it turned clear before him, there lay a yellow, powerful animal at his feet, resting its head on his knee,-unwilling to leave him out of love, and doing like a dog which again findeth its old master.
and these two cases he instances in, differ little from those above mentioned, to be destructive to governments, only that he has omitted the principle from which his doctrine flows: and that is, the breach of trust, in not preserving the form of
the law of nature, and the civill law contain each other
gentes esse ferantur, in quibus et nato genitrix, et nata parenti jungitur, et pietas geminato crescit amore;
divine service; a word drawn from the custom of the jews, to cast out of their synagogues, such as they thought in manners, or doctrine, contagious, as lepers were by the law of moses separated from the congregation of israel, till such time as they
i am ashamed to see our countrymen besotted with this foolish humour of quarrelling with forms contrary to their own; they seem to be out of their element when out of their own village: wherever they go, they keep to their own fashions and abominate those
all kings they called tyrants; and the aristocracy of the thirty governours set up there by the lacedemonians that subdued them, the thirty tyrants: as also to call the condition of the people under the democracy, liberty.
and, in fine, our age appeared to me as flourishing, and as fertile in powerful minds as any preceding one.
where (in every difficult question) a man is rather astonied, and dazled with the variety of discourse upon it, than informed of the course he ought to take.
alexander, the most adventurous captain that ever was, very seldom wore armour, and such amongst us as slight it, do not by that much harm to the main concern; for if we see some killed for want of it, there are few less whom the lumber of arms helps to
own lives? doctrine much more intricate and fantastic than the thing itself dost thou, then, old man, collect food for others' ears?
may it be forgiven me that i, too, when on a short daring sojourn on very infected ground, did not remain wholly exempt from the disease, but like every one else, began to entertain thoughts about matters which did not concern me--the first symptom of
by saving him you lay me under an extreme obligation. i beg you very humbly to regard him as recommended by me, and, after kissing your hands, i pray god, sir, to grant you a long and happy life.
power, sooner or later usurps the sovereign authority.
or, as voltaire: "life is a comedy to those who think; a tragedy to those who feel." five hundred.w.
should read it in my heart, and that the expression of my words does but injure the love i have conceived within.
some there are, who though they lead a single life, yet their thoughts do end with themselves, and account future times impertinences. nay, there are some other, that account wife and children, but as bills of charges.
these principles will therefore authorize us to connect phenomena according to an analogy, with the logical and universal unity of conceptions, and consequently to employ the categories in the principles themselves; but in the application of them to
i imagine it was owing to the recognition of this rule that such wonders were done by ancient governments, which did more with their parsimony than ours do with all their treasures; and perhaps from this comes the common use of the word economy , which
and for the question (which may arise sometimes) who it is that the monarch in possession, hath designed to the succession and inheritance of his power; it is determined by his expresse words, and testament; or by other tacite signes sufficient.
for a hoe,.................................. zero.fifty four ploughing, harrowing, and furrowing,......... seven.fifty too much. beans for seed,..............................
if there be a person to be found of so tender a conscience as to think no cure whatever worth so important a remedy, i shall like him never the worse; he could not more excusably or more decently perish.
we may be straitened for earth to live upon, but earth sufficient to die upon can never be wanting, as boiocalus answered the romans."-- tacitus, annal., xiii. fifty six. --why dost thou complain of this world?
in macedon, the life of a man was a matter of such importance, that alexander the great, at the height of his glory, would not have dared to put a macedonian criminal to death in cold blood, till the accused had appeared to make his defence before his
amongst chief deformities i reckon forced and artificial beauties: hemon, a young boy of chios, thinking by fine dressing to acquire the beauty that nature had denied him, came to the philosopher arcesilaus and asked him if it was possible for a wise man
-wherein didst thou put me to the test?"
a brigand surprises me at the edge of a wood: must i not merely surrender my purse on compulsion; but, even if i could withhold it, am i in conscience bound to give it up? for certainly the pistol he holds is also a power.
blessed are those drowsy ones: for they shall soon nod to sleep.-
we should have topographers to trace out to us the particular places where they have been; but for having had this advantage over us, to have seen the holy land, they would have the privilege, forsooth, to tell us stories of all the other parts of the
in authority do: we prepare ourselves for eminent occasions, more out of glory than conscience.
no wonder that the earth expresses itself outwardly in leaves, it so labors with the idea inwardly. the atoms have already learned this law, and are pregnant by it. the overhanging leaf sees here its prototype.
in conclusion, i am unwilling here to say anything very specific of the progress which i expect to make for the future in the sciences, or to bind myself to the public by any promise which i am not certain of being able to fulfill; but this only will i
neither is it a recipe for one disease only; death is the infallible cure of all; 'tis a most assured port that is never to be feared, and very often to be sought.
and to the same philip a musician, with whom he was disputing about some things concerning his art: "heaven forbid, sir," said he, "that so great a misfortune should ever befall you as to understand these things better than i."
"his parts were so pliable to all uses, that one would say he had been born only to that which he was doing."--livy, xxxix. forty nine.
he will then wish to win a woman of his own choice under different conditions, namely, under those which will render safe her future and that of her children.
hermit. i wonder what the world is doing now. i have not heard so much as a locust over the sweet-fern these three hours. the pigeons are all asleep upon their roosts,-no flutter from them.
different as are the significations in which the ancients used this term for a science or an art, we may safely infer, from their actual employment of it, that with them it was nothing else than a logic of illusion-a sophistical art for giving ignorance,
the more he seeketh to rise into the height and light, the more vigorously do his roots struggle earthward, downward, into the dark and deep-into the evil."
greater severity punish malice under a mild and gentle aspect.
the romans, by reason that this poor syllable death sounded so harshly to their ears and seemed so ominous, found out a way to soften and spin it out by a periphrasis, and instead of pronouncing such a one is dead, said, "such a one has lived," or "such a
the employment of seconds in duels, which had been carried to wild extremes in the kingdom of france, was done away with merely by these words in a royal edict: "as for those who are cowards enough to call upon seconds."
fourteen how the sovereign authority maintains itself (continued ) fifteen deputies or representatives sixteen that the institution of government is not a contract seventeen the institution of government eighteen how to check the usurpations of government
and that we despairing ones have now come into thy cave, and already no longer despair:-it is but a prognostic and a presage that better ones are on the way to thee,-
as for the instance of gaining the secure and perpetuall felicity of heaven, by any way; it is frivolous: there being but one way imaginable; and that is not breaking, but keeping of covenant.
you shall read, in some of the friars' books of mortification, that a man should think with himself, what the pain is, if he have but his finger's end pressed, or tortured, and thereby imagine, what the pains of death are, when the whole body is
sinking down at the christian cross (and with right and reason, for who of them would have been sufficiently profound and sufficiently original for an anti-christian philosophy?);--on the whole, a boldly daring, splendidly overbearing, high-flying, and
oh, that soul was itself meagre, ghastly, and famished; and cruelty was the delight of that soul!
wherefore there only remains the idea of a god , wherein i must consider whether there be not something included, which cannot possibly have its original from me.
of the sight. and therefore it was that that fine philosopher put out his own eyes, to free the soul from being diverted by them, and that he might philosophize at greater liberty; but, by the same rule, he should have dammed up his ears, that
for the contrary opinion of the immortality of the soul, which, cicero says, was first introduced, according to the testimony of books at least, by pherecydes
if one of the members be indebted to the body, he may be sued by the body; but his goods cannot be taken, nor his person imprisoned by the authority of the body; but only by authority of the common-wealth: for if they can doe it by their own authority,
as for offices, let them stand at distance, with some low galleries, to pass from them to the palace itself.
we must also place to the credit of the establishment of property, and consequently to the institution of society, assassinations, poisonings, highway robberies, and even the punishments inflicted on the wretches guilty of these crimes; which, though
so, again, when they survey the frame of the human body, they are amazed; and being ignorant of the causes of so great a work of art, conclude that it has been fashioned, not mechanically, but by divine and supernatural skill, and has been so put together
soveraign power, by the favour of the soveraign, they may seem to keep; but contending for them as their right, they must needs by degrees let them go, and have at last no further honour, than adhaereth naturally to their abilities.
the fiftieth descendant from hercules, they look upon it as a great vanity, so highly to value this, which is only a gift of fortune.
with the greatest mutations." there is no great danger in our mistaking the height of the sun, or the fraction of some astronomical supputation; but here, where our whole being is concerned, 'tis not wisdom to abandon ourselves to the mercy of the
i had principally observed this in the beginning of our intestine distempers; that other, which has sprung up since, in imitating, has surpassed it; by which i am satisfied that it is a quality inseparable from popular errors; after the first, that rolls,
for warre, consisteth not in battell onely, or the act of fighting; but in a tract of time, wherein the will to contend by battell is sufficiently known: and therefore the notion of time, is to be considered in the nature of warre; as it is in the nature
they have not the virtue to raise men from desperate and inveterate diseases, but they may help some light indisposition, or prevent some threatening alteration.
to those would they thereby do injury who have power at present: for with those the preaching of death is still most at home.
but as to his manners and conscience, he infinitely surpassed all men who ever undertook the management of affairs; for in this one thing, which ought chiefly to be considered, which alone truly denotes us for what we are, and which alone i make
"abducendus etiam nonnunquam animus est ad alia studia, sollicitudines, curas, negotia: loci denique mutatione, tanquam aegroti non convalescentes, saepe curandus est."
kindnesse-- love of persons for society, kindnesse.
from their company, in the then vast wilderness of the earth, than to be straitened for want of room to plant in.
"the mortal and th' eternal, then, to blend, and think they can pursue one common end, is madness: for what things more diff'rent are. distinct in nature, and disposed to jar?
and such as were familiar with the philosopher stilpo said, that being born with addiction to wine and women, he had by study rendered himself very abstinent both from the one and the other.
proof.--humility is pain arising from a man's contemplation of his own infirmities (def. of the emotions, xxvi.). but, in so far as a man knows himself by true reason, he is assumed to understand his essence, that is, his power (three. vii.).
will now be more and more encouraged and extended; but it has at all times an older, ampler, and more radically ingrained propensity opposed to it--and in the phenomenon of "vanity" this older propensity overmasters the younger.
principle of the succession of time according to the law of causality. all changes take place according to the law of the connection of cause and effect.
it is only for the doctors to dine worse for it, when in the best health, and to frown at the image of death; the common sort stand in need of no remedy or consolation, but just in the shock, and when the blow comes; and consider on't no more than just
commonly denominated mixed or composite might be generated and, among other things in the discoveries alluded to inasmuch as besides the stars, i knew nothing except fire which produces light, i spared no pains to set forth all that pertains to its
wholesomer to be warmed by the sun while you can be, than by an artificial fire. i thus warmed myself by the still glowing embers which the summer, like a departed hunter, had left.
not participate in their immoderate lust, sending for other women in their stead, with whom they were not obliged to so great a decorum of respect.-- plutarch, precepts of marriage, c. fourteen.
sect. ninety nine. whosoever therefore out of a state of nature unite into a community, must be understood to give up all the power, necessary to the ends for which they unite into society, to the majority of the community, unless they expresly agreed in
and yet, even in this conversing with men i spoke of but now, i have observed this vice, that instead of gathering observations from others, we make it our whole business to lay ourselves open to them, and are more concerned how to expose and set out our
at the very beginning of my fevers and sicknesses that cast me down, whilst still entire, and but little, disordered in health, i reconcile myself to almighty god by the last christian, offices, and find myself by so doing less oppressed and more easy,
some present or past cause, sometimes a man seeks what he hath lost; and from that place, and time, wherein hee misses it, his mind runs back, from place to place, and time to time, to find where, and when he had it; that is to say, to find some certain,
seventhly, from auricular confession, they obtain, for the assurance of their power, better intelligence of the designs of princes, and great persons in the civill state, than these can have of the designs of the state ecclesiasticall.
be got out, but being once upon the road i am very willing to quit the government of my house i content myself with enjoying the world without bustle i enter into confidence with dying i grudge nothing but care and trouble i hate poverty equally with pain
we eat and drink, indeed, as beasts do; but these are not actions that obstruct the functions of the soul, in these we maintain our advantage over them; this other action subjects all other thought, and by its imperious authority makes an ass of all
i question whether i can decently confess with how small a sacrifice of its repose and tranquillity i have passed over above the one half of my life amid the ruin of my country.
receive condign punishment for their contumacy.
whatever moralists may hold, the human understanding is greatly indebted to the passions, which, it is universally allowed, are also much indebted to the understanding.
whereas, contrariwise, the close and reserved living of noblemen and gentlemen, causeth a penury of military forces.
six by "men" in this and the following propositions, i mean men whom we regard without any particular emotion.
before. this is the fundamental problem of which the social contract provides the solution. the problem of political obligation is seen as including all other political problems, which fall into place in a system based upon it.
"on mine honour, my friend," answered zarathustra, "there is nothing of all that whereof thou speakest: there is no devil and no hell. thy soul will be dead even sooner than thy body: fear, therefore, nothing any more!"
and that of two thess. three.fourteen. "if any man obey not our word by this epistle, note that man, and have no company with him, that he may bee ashamed": where from the word obey, he would inferre, that this epistle was a law to the thessalonians.
of so infallible a mistress. chrysippus, though in other things as scornful a judge of the condition of animals as any other philosopher whatever, considering the motions of a dog, who coming to a place where three ways met, either to hunt after his
soul: and another, which may be called moral or political inequality, because it depends on a kind of convention, and is established, or at least authorised by the consent of men.
accordingly he will be able to say with boileau--
"fame, which with alluring sound charms proud mortals, and appears so fair, is but an echo, a dream, nay, the shadow of a dream, which at every breath vanishes and dissolves." --tasso, gerus., xiv. sixty three.
but 'tis a hazardous attempt; and from which i have, more than every day, seen it fall out, that weak understandings, having a mind to appear ingenious, in taking notice, as they read a book, of what is best and most to be admired, fix their admiration
sect. one hundred seventy nine. secondly, i say then the conqueror gets no power but only over those who have actually assisted, concurred, or consented to that unjust force that is used against him: for the people having given to their governors no power
no greater mistake can be made than to imagine that what has been written latest is always the more correct; that what is written later on is an improvement on what was written previously; and that every change means progress.
in as an assistant, and the quarrel is none of yours: he could neither be just nor courteous, at the hazard of him he was there to serve. and he was therefore enlarged from the prisons of italy at the speedy and solemn request of our king.
for before constitution of soveraign power (as hath already been shewn) all men had right to all things; which necessarily causeth warre: and therefore this proprietie, being necessary to peace, and depending on soveraign power, is the act of the power,
there are few good books in english on rousseau's politics. by far the best treatment is to be found in mr. bernard bosanquet's philosophical theory of the state .
subjects man may with less trouble adapt himself to entire abstinence man must approach his wife with prudence and temperance man must have a care not to do his master so great service man must learn that he is nothing but a fool man runs a very great
when i see alike caesar and alexander, in the midst of his greatest business, so fully enjoy human and corporal pleasures, i do not say that he relaxed his mind: i say that he strengthened it, by vigour of courage subjecting those violent employments and
"nisi purgatum est pectus, quae praelia nobis atque pericula tunc ingratis insinuandum? quantae connscindunt hominem cupedinis acres sollicitum curae? quantique perinde timores? quidve superbia, spurcitia, ac petulantia, quantas efficiunt clades?
as usual, a great proportion was trumpery which had begun to accumulate in his father's day. among the rest was a dried tapeworm.
but it can receive its determined place in time only by the presupposition that something existed in the foregoing state, upon which it follows inevitably and always, that is, in conformity with a rule.
ah! there are too many depths for all anchorites. therefore, do they long so much for a friend, and for his elevation.
prop. seventeen. if we conceive that a thing, which is wont to affect us painfully, has any point of resemblance with another thing which is wont to affect us with an equally strong emotion of pleasure, we shall hate the first--named thing, and at the
we change them we have lived enough for others we have more curiosity than capacity we have naturally a fear of pain, but not of death we have not the thousandth part of ancient writings we have taught the ladies to blush we much more aptly imagine an
so far we have been speaking only of the most simple bodies, which are only distinguished one from the other by motion and rest, quickness and slowness. we now pass on to compound bodies.
believe me, the republic is in very ill condition, if i am the only man betwixt thee and the empire. thou art not able so much as to defend thy own house, and but t'other day was baffled in a suit, by the opposed interest of a mere manumitted slave.
the will of the state, though general in relation to its own members, is no longer so in relation to other states and their members, but becomes, for them, a particular and individual will, which has its rule of justice in the law of nature.
enemy were on that hill and we found ourselves here with our army, which of us would have the advantage? how could we safely approach him maintaining our order? if we wished to retire, what ought we to do? if they retired, how should we follow them?
whenever we remember anything, even if it does not actually exist, we regard it only as present, and the body is affected in the same manner; wherefore, in so far as the remembrance of the thing is strong, a man is determined to regard it with pain; this
on the other hand, when too much time is occupied in traveling, we become strangers to our native country; and the over curious in the customs of the past are generally ignorant of those of the present.
"ocyor et coeli fiammis, et tigride foeta."
we are ignorant of the true essence of such things?
in the making of a common-wealth, every man giveth away the right of defending another; but not of defending himselfe. also he obligeth himselfe, to assist him that hath the soveraignty, in the punishing of another; but of himselfe not.
about me, have hitherto more exasperated than calmed and mollified the temper of the country, and involved me, over and over again, with invincible difficulties and dangers.
we are to pass by these common rules of civility, in favour of truth and liberty. i dare not only speak of myself, but to speak only of myself: when i write of anything else, i miss my way and wander from my subject.
and when hee had done these miracles before the people, it is said (verse forty one.) that "they beleeved him." neverthelesse, for fear of pharaoh, they durst not yet obey him.
but ye, when ye think on future fame, fancy it an immortality that ye are begetting for yourselves. why, if thou scannest the infinite spaces of eternity, what room hast thou left for rejoicing in the durability of thy name?
plato was not, like xenophon, a chronicler of facts; he does not appear in any of his writings to have aimed at literal accuracy.
otherwise our prayers are not only vain and fruitless, but vicious: "forgive us," we say, "our trespasses, as we forgive them that trespass against us"; what do we mean by this petition but that we present to god a soul free from all rancour and revenge?
"bellux a barbaris propter beneficium consecratae."
the "apology" of plato may be compared generally with those speeches of thucydides in which he has embodied his conception of the lofty character and policy of the great pericles, and which at the same time furnish a commentary on the situation of affairs
necessity, according to the sense in which it is here taken, has never yet been rejected, nor can ever, i think, be rejected by any philosopher.
twenty eight. pride is thinking too highly of one's self from self--love.
intelligently doth the body purify itself; attempting with intelligence it exalteth itself; to the discerners all impulses sanctify themselves; to the exalted the soul becometh joyful.
"for he who thinks it a shame not to requite, does not wish to have the man live to whom he owes return."--seneca, ep., eighty one.
-out into distant futures, which no dream hath yet seen, into warmer souths than ever sculptor conceived,-where gods in their dancing are ashamed of all clothes:
"galla, nega; satiatur amor, nisi gaudia torquent."
the monarch, or the soveraign assembly only hath immediate authority from god, to teach and instruct the people; and no man but the soveraign, receiveth his power dei gratia simply; that is to say, from the favour of none but god: all other, receive
for god being king of the jews, and his lieutenant being first moses, and afterward the high priest; if the people had been permitted to worship, and pray to images, (which are representations of their own fancies,) they had had no farther dependence on
true love transcends the unworthy object and dwells and broods on the eternal, and when the poor interposed mask crumbles, it is not sad, but feels rid of so much earth and feels its independency the surer.
that after the comming again of our saviour in his majesty, and glory, to reign actually, and eternally; the kingdom of god is to be on earth.
from the definition of punishment, one inferre, first, that neither private revenges, nor injuries of private men, can properly be stiled punishment; because they proceed not from publique authority.
and though this law may bee drawn by consequence, from some of those that are there already mentioned; yet the times require to have it inculcated, and remembred.
right of property, which is different from the right deducible from the law of nature.
as to the latin, which was given me for my mother tongue, i have by discontinuance lost the use of speaking it, and, indeed, of writing it too, wherein i formerly had a particular reputation, by which you may see how inconsiderable i am on that side.
necessary to save their honour. what share have they, then, in the engagement, where every one is on their side? methinks i see those paladins of ancient times presenting themselves to jousts and battle with enchanted arms and bodies. brisson,
all that seems strange to us, and that we do not understand, we condemn. the same thing happens also in the judgments we make of beasts.
thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not
accommodate itself to the common ignorance), we must no more intermeddle either with other men's affairs or our own; for business, both public and private, has to do with these people.
in earnest, they have good reason, upon that very account, to call it the little world, so many tools and parts have they employed to erect and build it.
it was very queer, especially in dark nights, when your thoughts had wandered to vast and cosmogonal themes in other spheres, to feel this faint jerk, which came to interrupt your dreams and link you to nature again.
other circumstances, to be a punishment; but rather an escape, or a publique commandement to avoid punishment by flight. and cicero sayes, there was never any such punishment ordained in the city of rome; but cals it a refuge of men in danger.
eighty one. the second objection admits not of so easy and satisfactory an answer; nor is it possible to explain distinctly, how the deity can be the mediate cause of all the actions of men, without being the author of sin and moral turpitude.
why did he fancy he did so great a thing in forbearing to confess it an evil?
i see many with whom 'tis time lost to employ a long exercise of good offices: a word ill taken obliterates ten years' merit; he is happy who is in a position to oil their goodwill at this last passage.
from hence it followeth, that when the actor maketh a covenant by authority, he bindeth thereby the author, no lesse than if he had made it himselfe; and no lesse subjecteth him to all the consequences of the same.
opinions were widely divergent as to her merits; but every one agreed that up to the time of her death, in one thousand eight hundred fifty eight, mill was wholly lost to his friends.
the possessors were thus made more dependent, and the forces at their command used to guarantee their fidelity.
as to seneca, amongst a million of little pamphlets that those of the so-called reformed religion disperse abroad for the defence of their cause (and which sometimes proceed from so good a hand, that 'tis pity his pen is not employed in a better subject),
the first of these errors (according to his opinion, never continued rooted in any man from his infancy to his old age); the other two, he confesses, men might be obstinate in.
said laelius.--"i would have obeyed him," said the other.
my excuse for not lecturing against the use of tobacco is, that i never chewed it; that is a penalty which reformed tobacco-chewers have to pay; though there are things enough i have chewed, which i could lecture against.
the want once gratified, the two sexes knew each other no more; and even the offspring was nothing to its mother, as soon as it could do without her.
it is amusing to see how, with this aim in view, first this mannerism and then that is tried; these they intend to represent the mask of intellect: this mask may possibly deceive the inexperienced for a while, until it is recognised as being nothing but a
for as moses, and the high priests, were gods representative in the old testament; and our saviour himselfe as man, during his abode on earth: so the holy ghost, that is to say, the apostles, and their successors, in the office of preaching, and teaching,
where yesterday was cold gray ice there lay the transparent pond already calm and full of hope as in a summer evening, reflecting a summer evening sky in its bosom, though none was visible overhead, as if it had intelligence with some remote horizon.
admiration of the more simple; that jurisprudence, medicine, and the other sciences, secure for their cultivators honors and riches; and, in fine, that it is useful to bestow some attention upon all, even upon those abounding the most in superstition and
fiftly, and consequently to that which was sayd last, no man that hath soveraigne power can justly be put to death, or otherwise in any manner by his subjects punished.
violently to open the way for present supply, or perish; and being put often to these extremities, at last reduceth the people to their due temper; or else the common-wealth must perish.
look upon honour as the sum of all blessings, and valour as the height of all perfection.
--the ephoros who so rudely cut the two strings that phrynis had added to music never stood to examine whether that addition made better harmony, or that by its means the instrument was more full and complete; it was enough for him to condemn the
"such are the minds of men, that they change as the light with which father jupiter himself has illumined the increasing earth." --cicero, frag. poet, lib. x.
de la boetie, the greatest man, in my judgment, of our age, i should think myself very negligent of my duty if i failed, to the utmost of my power, to prevent such a name as his, and a memory so richly meriting remembrance, from falling into oblivion; and
but this i only say probably , for tho i should accurately search into all the arguments drawn from the distinct idea of body , which i find in my imagination , yet i find none of them, from whence i may necessarily conclude, that body does exist .
forty. were we to attempt a definition of this sentiment, we should, perhaps, find it a very difficult, if not an impossible task; in the same manner as if we should endeavour to define the feeling of cold or passion of anger, to a creature who never had
for it has been already shewn, that nothing the soveraign representative can doe to a subject, on what pretence soever, can properly be called injustice, or injury; because every subject is author of every act the soveraign doth; so that he never wanteth
the bodies that are upon the earth, since they are either colored, or transparent, or luminous; and finally on man, since he is the spectator of these objects.
as i walked on the railroad causeway, i used to wonder at the halo of light around my shadow, and would fain fancy myself one of the elect.
sent him the title of csar and, by deliberation of the senate, he was declared his colleague; all of which was accepted as true by albinus.
i myself, who have so impudent a way of talking, am, nevertheless, naturally so modest this way, that unless at the importunity of necessity or pleasure, i scarcely ever communicate to the sight of any either those parts or actions that custom orders us
vii.), both in so far as it possesses the former, and in so far as it possesses the latter, it endeavours to persist in its own being, and that for an indefinite time (three. viii.). now as the mind (two.
now, the possibility of a thing can never be proved from the fact that the conception of it is not self-contradictory, but only by means of an intuition corresponding to the conception.
voice, which, without bearing the same relation to any particular ideas, are better calculated to express them all, as conventional signs.
great blame. if france, therefore, with her own forces could have taken naples, she ought to have done so; if she could not she ought not to have divided it.
irregular systemes, are those which having no representative, consist only in concourse of people; which if not forbidden by the common-wealth, nor made on evill designe, (such as are conflux of people to markets, or shews, or any other harmelesse end,)
the best prophet naturally is the best guesser; and the best guesser, he that is most versed and studied in the matters he guesses at: for he hath most signes to guesse by.
"fluctus uti primo coepit cum albescere vento, paulatim sese tollit mare, et altius undas erigit, inde imo consurgit ad aethera fundo."
for the testimony of such an accuser, if it be not willingly given, is praesumed to be corrupted by nature; and therefore not to be received: and where a mans testimony is not to be credited, his not bound to give it.
yet because they prove, on the contrary, that all bishops receive jurisdiction when they have it from their civill soveraigns, i will not omit the recitall of them.
our sufficiency is cut out into small parcels; mine has no latitude, and is also very contemptible in number.
we accept the present as something that is only temporary, and regard it only as a means to accomplish our aim.
mine eye no longer overfloweth for the shame of suppliants; my hand hath become too hard for the trembling of filled hands.
to intend to steale, or kill, is a sinne, though it never appeare in word, or fact: for god that seeth the thoughts of man, can lay it to his charge: but till it appear by some thing done, or said, by which the intention may be crime; which distinction
there is difference, between transferring of right to the thing; and transferring, or tradition, that is, delivery of the thing it selfe.
in india no woman is ever independent, but each one stands under the control of her father or her husband, or brother or son, in accordance with the law of manu.
certainly they are to be repressed, or at least well guarded: for they cloud the mind; they leese friends; and they check with business, whereby business cannot go on currently and constantly.
again, envy is ever joined with the comparing of a man's self; and where there is no comparison, no envy; and therefore kings are not envied, but by kings.
sect. thirty. thus this law of reason makes the deer that indian's who hath killed it; it is allowed to be his goods, who hath bestowed his labour upon it, though before it was the common right of every one.
religion and the common laws, an enemy to civil conversation, and all human pleasures, incapable of all public administration, unfit either to assist others or to relieve himself, and a fit object for all sorts of injuries and affronts.
title, and instrument of division and faction, than by itself.
now thought is cognition by means of conceptions. but conceptions, as predicates of possible judgements, relate to some representation of a yet undetermined object.
themselves. no one distributes his money to others, but every one distributes his time and his life: there is nothing of which we are so prodigal as of these two things, of which to be thrifty would be both commendable and useful.
admitted. that, however, which offends even in the humanest englishman is his lack of music, to speak figuratively (and also literally): he has neither rhythm nor dance in the movements of his soul and body; indeed, not even the desire for rhythm and
were) look into this body ; from hence, i say, i perceive it may so be , that by this very body i may imagine corporeal beings : so that this manner of thinking differs from pure intellection only in this, that the mind , when it understands , does as it
the gentiles worshipped for gods, jupiter, and others; that living, were men perhaps that had done great and glorious acts; and for the children of god, divers men and women, supposing them gotten between an immortall deity, and a mortall man.
--epicurus dispenses his sages from all foresight and care of the future.
we are to inquire till what age young men are to be loved."
an untoward disease, that a man should be so riveted to his own belief as to fancy that others cannot believe otherwise than as he does; and yet worse, that they should entertain so vicious an opinion of such great parts as to think any man so qualified,
are they real existences? or, are they merely relations or determinations of things, such, however, as would equally belong to these things in themselves, though they should never become objects of intuition; or, are they such as belong only to the form
memories are full enough, but the judgment totally void men approve of things for their being rare and new men are not always to rely upon the personal confessions men as often commend as undervalue me beyond reason men make them (the rules) without their
i would even be bold to say that to possess them and to always observe them is dangerous, but to appear to possess them is useful.
the conception of the shortest is therefore fore wholly an addition, and by no analysis can it be extracted from our conception of a straight line. intuition must therefore here lend its aid, by means of which, and thus only, our synthesis is possible.
the sky itself; and at such a time, being on its surface, and looking with divided vision, so as to see the reflection, i have discerned a matchless and indescribable light blue, such as watered or changeable silks and sword blades suggest, more cerulean
any previous investigation of the ability or inability of reason for such an undertaking.
i will here declare, by way of example, that the pope's late ten days' diminution
secondly, in an assembly of many, there cannot choose but be some whose interests are contrary to that of the publique; and these their interests make passionate, and passion eloquent, and eloquence drawes others into the same advice.
for all men that are not subjects, are either enemies, or else they have ceased from being so, by some precedent covenants.
the multiplication of happiness is, according to the utilitarian ethics, the object of virtue: the occasions on which any person (except one in a thousand) has it in his power to do this on an extended scale, in other words, to be a public benefactor, are
king of kings. the honour of great persons, is to be valued for their beneficence, and the aydes they give to men of inferiour rank, or not at all.
the problem, however, still remains of making the general will, in any particular state, active and conscious. it is clear that there are states in which visible and recognised institutions hardly answer in any respect to its requirements.
treachery of my understanding, whence i extract the reformation of the whole mass.
by concoction, i understand the reducing of all commodities, which are not presently consumed, but reserved for nourishment in time to come, to some thing of equal value, and withall so portably, as not to hinder the motion of men from place to place; to
the mariner of old said thus to neptune, in a great tempest: "o god, thou wilt save me if thou wilt, and if thou choosest, thou wilt destroy me; but, however, i will hold my rudder straight."-- seneca, ep., eighty five.
begin till the general resurrection. and that is it which our saviour saith, (mat. sixteen.twenty seven.) "the son of man shall come in the glory of his father, with his angels; and then he shall reward every man according to his works."
have a good distrust to-day ye, higher men, ye enheartened ones! ye open-hearted ones! and keep your reasons secret! for this to-day is that of the populace.
by the law of reason than by the law of nature can anything occur without a cause.
a time, however, came, in the progress of human affairs, when men ceased to think it a necessity of nature that their governors should be an independent power, opposed in interest to themselves.
be it spoken, that we might voluptuously beget them with our fingers and heels; nor that the body should be without desire and without titillation. these are ungrateful and wicked complaints.
its existence, which is really momentary, may be compared to a crystal the instant it becomes crystallised.
if a subject be taken prisoner in war; or his person, or his means of life be within the guards of the enemy, and hath his life and corporall libertie given him, on condition to be subject to the victor, he hath libertie to accept the condition; and
book manufacturers, compilers, and the ordinary history writers, and others like them, take their material straight out of books; it passes into their fingers without its having paid transit duty or undergone inspection when it was in their heads, to say
for in truth, as to the effects of the mind, there is no part of me, be it what it will, with which i am satisfied; and the approbation of others makes me not think the better of myself.
agenois, who were walking upon the 'theatre aux ayenes'; who having shown him to the sieur de villiers, commissary of the artillery, he pointed a culverin so admirably well, and levelled it so exactly right against him, that had not the marquis, seeing
all this is true, if time stood still; which contrariwise moveth so round, that a froward retention of custom, is as turbulent a thing as an innovation; and they that reverence too much old times, are but a scorn to the new.
the ratio of these two surpluses will then be inverse to that of the products, and the tract which produces only five will give a surplus double that of the tract which produces ten.
for as conditions of all existence in general, space and time must be conditions of the existence of the supreme being also.
now that i have shewn, that all the obedience required to salvation, consisteth in the will to obey the law of god, that is to say, in repentance; and all the faith required to the same, is comprehended in the beleef of this article, jesus is the christ;
whoever should once make my soul lose her footing, would never set her upright again: she retastes and researches herself too profoundly, and too much to the quick, and therefore would never let the wound she had received heal and cicatrise.
sect. two hundred twenty seven. in both the fore-mentioned cases, when either the legislative is changed, or the legislators act contrary to the end for which they were constituted; those who are guilty are guilty of rebellion: for if any one by force
two hundred forty seven. how little the german style has to do with harmony and with the ear, is shown by the fact that precisely our good musicians themselves write badly.
worked cheerfully at his father's side the while, not knowing how poor a bargain the latter had made.
nam cupide eonculcatur nimis ante metutum;
for a man that was no saint, but, as we say, a gentleman, of civilian and ordinary manners, and of a moderate ambition, the richest life that i know, and full of the richest and most to be desired parts, all things considered, is, in my opinion, that of
others the good which he desires for himself, as we have shown above (four. xxxvii.).
to what disease in the naturall body of man, i may exactly compare this irregularity of a common-wealth, i know not.
our power, we shall no more regret the absence of such goods as seem due to our birth, when deprived of them without any fault of ours, than our not possessing the kingdoms of china or mexico, and thus making, so to speak, a virtue of necessity, we shall
bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like.
what if i should undertake to show humanity attacked in its very source, and even in the most sacred of all ties, in which fortune is consulted before nature, and, the disorders of society confounding all virtue and vice, continence becomes a criminal
other men, than to demand his own right.
in general, the following rule holds good here as elsewhere, namely: what is new is seldom good; because a good thing is only new for a short time.
are not aware of what it is that they really believe; for, as the act of mind by which a thing is believed is different from that by which we know that we believe it, the one act is often found without the other.
concerning love or hate towards him who has done good or harm to something, which we conceive to be like ourselves, see three. xxii. note.
not that in this i imitated the sceptics who doubt only that they may doubt, and seek nothing beyond uncertainty itself; for, on the contrary, my design was singly to find ground of assurance, and cast aside the loose earth and sand, that i might reach
we can see from this that the sovereign power, absolute, sacred and inviolable as it is, does not and cannot exceed the limits of general conventions, and that every man may dispose at will of such goods and liberty as these conventions leave him; so that
one hundred. we all feign to ourselves that we are simpler than we are, we thus relax ourselves away from our fellows.
church, another of the venetians, were always obliged to hold fast to him, and by whose aid he could easily make sure of any who were still great.
he was only such as they all are; and yet, such as he was, there is no country, in which his acquaintance would not have been coveted, and cultivated even with advantage by men of the highest character.
they must find out something to lean to; and not having of their own stuff wherewith to entertain us, they bring in the story to supply the defect of language.
and 'tis worth our taking notice, that i have no other thing in me so perfect and so great , but i understand that there may be perfecter and greater , for if (for example) i consider the faculty of understanding , i presently perceive that in me 'tis
what man but a philosopher would not be ashamed to see his furniture packed in a cart and going up country exposed to the light of heaven and the eyes of men, a beggarly account of empty boxes? that is spaulding's furniture.
"prima est haec ultio, quod se judice nemo nocens absohitur."
be loved or praised by all, all become mutually hateful.
the use and figure of every part or organ. accuracy is, in every case, advantageous to beauty, and just reasoning to delicate sentiment. in vain would we exalt the one by depreciating the other.
insolencies committed upon the common people, which are only punished with a cudgel in peace, are capital in war; for an egg taken by a turkish soldier without paying for it, fifty blows with a stick is the fixed rate; for anything else, of what sort or
shy distrust is regarded by it as base, and every one who wanteth oaths instead of looks and hands: also all over-distrustful wisdom,-for such is the mode of cowardly souls.
proof.--a true idea in us is an idea which is adequate in god, in so far as he is displayed through the nature of the human mind (two. xi. coroll.).
to arrive it cognitions which lie far beyond the limits of all experience. david hume perceived that, to render this possible, it was necessary that the conceptions should have an a priori origin.
obtain the reputation of being conjurers.
if, then, my perception is to contain the cognition of an event, that is, of something which really happens, it must be an empirical judgement, wherein we think that the succession is determined; that is, it presupposes another phenomenon, upon which this
whether the field of possibility be greater than that of reality, and whether the field of the latter be itself greater than that of necessity, are interesting enough questions, and quite capable of synthetic solution, questions, however, which come under
the following by certain estates of men, answerable to that, which a great person himself professeth (as of soldiers, to him that hath been employed in the wars, and the like), hath ever been a thing civil, and well taken, even in monarchies; so it be
a thing of which we do not know whether the essence does or does not involve a contradiction, or of which, knowing that it does not involve a contradiction, we are still in doubt concerning the existence, because the order of causes escapes us,--such a
cicero maketh honorable mention of one of the cassii, a severe judge amongst the romans, for a custome he had, in criminal causes, (when the testimony of the witnesses was not sufficient,) to ask the accusers, cui bono; that is to say, what profit, honor,
suitable to such imaginary virtues. we can never be allowed to mount up from the universe, the effect, to jupiter, the cause; and then descend downwards, to infer any new effect from that cause; as if the present effects alone were not entirely worthy of
'tis a lease she only signs by particular favour, and it may be to one only in the space of two or three ages, and then with a pass to boot, to carry him through all the traverses and difficulties she has strewed in the way of this long career.
every strange woman appears charming, and we all find by experience that being continually together is not so pleasing as to part for a time and meet again.
all does not here consist in the imagination; our fancies may work upon other things: but here is the certain science that is playing its part, of which our senses themselves are judges:
in which words wee have the place from whence salvation is to proceed, "jerusalem, a quiet habitation;" the eternity of it, "a tabernacle that shall not be taken down," c.
all that exceeds a simple death appears to me absolute cruelty.
"rari quippe boni: numero vix sunt totidem quot thebarum portae, vel divitis ostia nili,"
of themselves are rare sparing and an husband of his knowledge speak less of one's self than what one really is is folly spectators can claim no interest in the honour and pleasure stilpo lost wife, children, and goods stilpo: thank god, nothing was lost
what saith deep midnight's voice indeed?
nor that we should support ourselves by putting only a little of that drug into our mouths, by which epimenides took away his appetite and kept himself alive; nor that we should stupidly beget children with our fingers or heels, but rather; with reverence
uniformly throughout. were i to live my life over again, i should live it just as i have lived it; i neither complain of the past, nor do i fear the future; and if i am not much deceived, i am the same within that i am without.
that he was so rich in those treasures which defy fortune, that never was man more satisfied or content.
i have taken notice of several in my time, who, convicted by their consciences of unjustly detaining the goods of another, have endeavoured to make amends by their will, and after their decease; but they had as good do nothing, as either in taking so much
it sometimes happens, that a man undergoes such changes, that i should hardly call him the same.
if you do not find him, will you not acquiesce that it is best you should not find him? for there is a power, which, as it is in you, is in him also, and could therefore very well bring you together, if it were for the best.
the romanes used to say, that their generall had pacified such a province, that is to say, in english, conquered it; and that the countrey was pacified by victory, when the people of it had promised imperata facere, that is, to doe what the romane people
"it was formerly the custom to enliven banquets with slaughter, and to combine with the repast the dire spectacle of men contending with the sword, the dying in many cases falling upon the cups, and covering the tables with blood."--silius italicus, xi.
we do not question each other, we do not complain to each other; we go together openly through open doors.
"to keep a just mean, to observe a just limit, and to follow nature."--lucan, ii. three hundred eighty one.
fills the ambient air with doleful cries.
advise with him for the making of good lawes, or for any other cause, as with one person representing the whole country, such deputies, having a place and time of meeting assigned them, are there, and at that time, a body politique, representing every
twenty eight.) "your sons and your daughters shall prophecy; your old men shall dream dreams, and your young men shall see visions:" where again, the word prophecy is expounded by dream, and vision.
darius asking certain greeks what they would take to assume the custom of the indians, of eating the dead bodies of their fathers (for that was their use, believing they could not give them a better nor more noble sepulture than to bury them in their own
if the sight be not the most necessary of all our senses, 'tis at least the most pleasant; but the most pleasant and most useful of all our members seem to be those of generation; and yet a great many have conceived a mortal hatred against them only for
as regards the mode of proof which we have employed in treating of these transcendental laws of nature, and the peculiar character of it we must make one remark, which will at the same time be important as a guide in every other attempt to demonstrate the
beasts, he becomes liable to be destroyed by him he uses force against, as any savage ravenous beast, that is dangerous to his being.
law, and consequently of the sovereign, whose acts must always be laws.
so these men, when they have promised great matters, and failed most shamefully, yet (if they have the perfection of boldness) they will but slight it over, and make a turn, and no more ado.
in may and june come pinks of all sorts, specially the blushpink; roses of all kinds, except the musk, which comes later; honeysuckles; strawberries; bugloss; columbine; the french marigold, flos africanus; cherry-tree in fruit; ribes; figs in fruit;
object, and the disposition of the organ, in order to render them, within their sphere, the proper criteria of truth and falsehood. there are other more profound arguments against the senses, which admit not of so easy a solution.
not to cleave to one's own liberation, to the voluptuous distance and remoteness of the bird, which always flies further aloft in order always to see more under it--the danger of the flier.
who is it that has disguised it thus, with this false, pale, and ghostly countenance? there is nothing more airy, more gay, more frolic, and i had like to have said, more wanton.
monopolies, and coemption of wares for re-sale, where they are not restrained, are great means to enrich; especially if the party have intelligence, what things are like to come into request, and so store himself beforehand.
i saw one the other day from whom they had taken away the goat that used to nourish it, by reason the father had only borrowed it of a neighbour; the child would not touch any other they could bring, and died, doubtless of hunger.
what is here the unknown ten, upon which the understanding rests when it believes it has found, out of the conception a a foreign predicate b, which it nevertheless considers to be connected with it?
among men, as among all other animals, there is a surplus of defective, diseased, degenerating, infirm, and necessarily suffering individuals; the successful cases, among men also, are always the exception; and in view of the fact that man is the animal
which lately i have sufficiently experienced, when i supposed all those things (which formerly i assented to as most true ) as very false , for this reason only that i found my self able to doubt of them in some manner.
for utility is their bond, and not respects. the united provinces of the low countries, in their government, excel; for where there is an equality, the consultations are more indifferent, and the payments and tributes, more cheerful.
without discretion? and in that elegant and admirable contexture of their buildings, can birds rather make choice of a square figure than a round, of an obtuse than of a right angle, without knowing their properties and effects?
into a thousand forms, and scatter and disperse it in a thousand ways. but suppose our kings should thus hoard up all the gold they could get in several ages and let it lie idle by them.
"boy, when you pour out old falernian wine, the bitterest put into my bowl."--catullus, xxvii. i.
proof.--whatsoever takes place in the object of any idea, its idea is in god (by prop. iii.
he comes to the test, his servants find him quite another thing; not to make any mention of his misfortunes.
what we have just said confirms chapter sixteen, and makes it clear that the institution of government is not a contract, but a law; that the depositaries of the executive power are not the people's masters, but its officers; that it can set them up and
josephus relates that in the time of the war the romans made in judaea, happening to pass by where they had three days before crucified certain jews, he amongst them knew three of his own friends, and obtained the favour of having them taken down, of whom
this appears more clearly from the consideration of the contrary emotion, pain.
in the time of moses, there were seventy men besides himself, that prophecyed in the campe of the israelites. in what manner god spake to them, is declared in the eleven of numbers, verse twenty five.
of weather. for as the nature of foule weather, lyeth not in a showre or two of rain; but in an inclination thereto of many dayes together: so the nature of war, consisteth not in actuall fighting; but in the known disposition thereto, during all the time
"there are so many forms of crime."--virgil, georg., i. five hundred six.
what kind of things they were, to whom they attributed the name of daemons, appeareth partly in the genealogie of their gods, written by hesiod, one of the most ancient poets of the graecians; and partly in other histories; of which i have observed some
should he become weary of his sublimeness, this sublime one, then only will his beauty begin-and then only will i taste him and find him savoury.
la bruyere passes the seas, and still maintains his reputation: but the glory of malebranche is confined to his own nation, and to his own age. and addison, perhaps, will be read with pleasure, when locke shall be entirely forgotten.
this difference must have a ground in the nature of the human understanding.
useful, but which they believe to be false?
the one hundred and twenty-five dollars annually subscribed for a lyceum in the winter is better spent than any other equal sum raised in the town.
a numerous nobility causeth poverty, and inconvenience in a state; for it is a surcharge of expense; and besides, it being of necessity, that many of the nobility fall, in time, to be weak in fortune, it maketh a kind of disproportion, between honor and
let us buy our entrance to this guild by a long probation. why should we desecrate noble and beautiful souls by intruding on them? why insist on rash personal relations with your friend? why go to his house, or know his mother and brother and sisters?
a difference of one vote destroys equality; a single opponent destroys unanimity; but between equality and unanimity, there are several grades of unequal division, at each of which this proportion may be fixed in accordance with the condition and the
the definitions of veneration and scorn i here pass over, for i am not aware that any emotions are named after them.
the scenes of the universe are continually shifting, and one object follows another in an uninterrupted succession; but the power of force, which actuates the whole machine, is entirely concealed from us, and never discovers itself in any of the sensible
less attention should be paid to the apparent repose and tranquillity of the rulers than to the well-being of their nations as wholes, and above all of the most numerous states. a hail-storm lays several cantons waste, but it rarely makes a famine.
they believe in the immortality of the soul, and that those who have merited well of the gods are lodged in that part of heaven where the sun rises, and the accursed in the west.
"nothing is so adverse to those who make it their business to please as expectation"--cicero, acad., ii. four
when the thoughts of a man, that has a designe in hand, running over a multitude of things, observes how they conduce to that designe; or what designe they may conduce into; if his observations be such as are not easie, or usuall, this wit of his is
proceed from any contingency in the cause, but from the secret operation of contrary causes.
masters become, though more learned, ever the wiser, or more able. in plain truth, the cares and expense our parents are at in our education, point at nothing, but to furnish our heads with knowledge; but not a word of judgment and virtue.
and therefore at the election of a new apostle in the place of judas iscariot, s.
"whoever of the grecian fleet has escaped the capharean rocks, ever takes care to steer from the euboean sea."--ovid, trist., i. i, eighty three.
verily, all too well do i understand the dream's portent and monition: my doctrine is in danger; tares want to be called wheat!
in plato, is of opinion that there is no other right but the convenience of the superior.
"the gods forbid," said posidonius to him, "that pain should ever have the power to hinder me from talking," and thereupon fell immediately upon a discourse of the contempt of pain: but, in the meantime, his own infirmity was playing his part, and plagued
naturalis). for human reason, without any instigations imputable to the mere vanity of great knowledge, unceasingly progresses, urged on by its own feeling of need, towards such questions as cannot be answered by any empirical application of reason, or
generally should refuse him, to call to his obedience such as should beleeve in him amongst the gentiles.
the fourth argument, is taken from the baptisme of kings; wherein, that they may be made christians they submit their scepters to christ; and promise to keep, and defend the christian faith.
explain their existence; but on the contrary, the reality of the causes is established by the reality of the effects.
passage through, and stain the scenes, and men, and gods below:"
this part will not endeavour to do away with its own powers, in order that the other parts of the body may perform its office; for this it would be necessary for it to have a force or power of doing away with its own powers, which (three. vi.) is absurd.
was then still unknown.--in the last ten thousand years, on the other hand, on certain large portions of the earth, one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a
passions, but from a divine and supernatural constraint, having but one form, one face, and one lustre, which is the authority of god and his divine grace.
praise, and magnifying are significant both by words, and actions: by words, when we say a man is good, or great: by actions, when we thank him for his bounty, and obey his power. the opinion of the happinesse of another, can onely be expressed by words.
he who gets it of nobody else, let him pay himself out of his own purse.
the history of this intellectual revolution-much more important in its results than the discovery of the passage round the celebrated cape of good hope-and of its author, has not been preserved.
concerns as those of the battle of bunker hill, at least.
yet when we have said all our fine things about the arts, we must end with a frank confession, that the arts, as we know them, are but initial. our best praise is given to what they aimed and promised, not to the actual result.
when the ground was partially bare of snow, and a few warm days had dried its surface somewhat, it was pleasant to compare the first tender signs of the infant year just peeping forth with the stately beauty of the withered vegetation which had withstood
when, however, they raised him, and set him upon his feet, behold, all on a sudden his eye changed; he understood everything that had happened, stroked his beard, and said with a strong voice:
courage slayeth also giddiness at abysses: and where doth man not stand at abysses! is not seeing itself-seeing abysses?
two when in the popular assembly a law is proposed, what the people is asked is not exactly whether it approves or rejects the proposal, but whether it is in conformity with the general will, which is their will.
accompanied with so many circumstances and superfluous elements, as to make it exceedingly difficult to disentangle the truth from its adjuncts--besides, he will find almost all of them so ill described, or even so false (because those who made them have
i think the same of their intellects: of those of the common sort, they have evidently far more brutishness is immeasurably rarer there; but in individual characters of the highest form, we are nothing indebted to them.
to equall justice, appertaineth also the equall imposition of taxes; the equality whereof dependeth not on the equality of riches, but on the equality of the debt, that every man oweth to the common-wealth for his defence.
"and it is sweet to me to live with a loosened neck." --pseudo gallus, i. sixty one.
up the court and departed, the whole assembly highly commending the high courage of this personage.-- plutarch, how far a man may praise himself, c. five.
this is the new stillness which i have experienced: their noise around me spreadeth a mantle over my thoughts.
for of the capable leaders whom they might have feared, some did not conquer, some met with opposition, and others directed their ambition elsewhere.
such an one i have known who, having been very imperious in his youth, when he came to be old, though he might have lived at his full ease, would ever strike, rant, swear, and curse: the most violent householder in france: fretting himself with
in the fairest and best fortified city under the sun, added at last, that he was obliged yearly to offer to the gods fifty thousand men.
i am prodigal enough of my hat, especially in summer, and never am so saluted but that i pay it again from persons of what quality soever, unless they be in my own service.
"we are turning in the same circle, ever therein confined." --lucretius, iii. one thousand ninety three.
accordingly, in the series of these perceptions, there was no determined order, which necessitated my beginning at a certain point, in order empirically to connect the manifold.
he had the reputation of being a clever man, had been there some three months waiting for his trial to come on, and would have to wait as much longer; but he was quite domesticated and contented, since he got his board for nothing, and thought that he was
in like manner was the saying: "from nothing comes nothing," only another inference from the principle or permanence, or rather of the ever-abiding existence of the true subject in phenomena.
of right; and therefore he that promiseth onely, because he hath already received the benefit for which he promiseth, is to be understood as if he intended the right should passe: for unlesse he had been content to have his words so understood, the other
in the family, it is clear, for several reasons which lie in its very nature, that the father ought to command.
"and that for this reason nearly all things are clothed with skin, or hair, or shells, or bark, or some such thing." --lucretius, iv. nine hundred thirty six.
we shall make trial of this, with regard to the hypothesis, by which we have, in the foregoing discourse, endeavoured to account for all experimental reasonings; and it is hoped, that this new point of view will serve to confirm all our former
i am not to be a herdsman, i am not to be a grave-digger. not any more will i discourse unto the people; for the last time have i spoken unto the dead.
prop. six. the modes of any given attribute are caused by god, in so far as he is considered through the attribute of which they are modes, and not in so far as he is considered through any other attribute.
they that taking occasion from this place, doe commonly call him the verbe of god, do but render the text more obscure.
for, as in the story of aristippus, who, speaking to some young men who blushed to see him go into a scandalous house, said "the vice is in not coming out, not in going in," let her who has no care of her conscience have yet some regard to her reputation;
because men, are naturally fitter than women, for actions of labour and danger.
--who with incredible bravery alone sustained the power of his victorious army.
if we examine the operations of body, and the production of effects from their causes, we shall find that all our faculties can never carry us farther in our knowledge of this relation than barely to observe that particular objects are constantly
in the tower is the place for thee, thou shouldst be locked up; to one better than thyself thou blockest the way!"-and with every word he came nearer and nearer the first one.
another--to prefer that which is truly beautiful to that which is deformed.
who has not sometimes derived an inexpressible satisfaction from his food in which appetite had no share?
"it is useless to know what shall come to pass; it is a miserable thing to be tormented to no purpose." --cicero, de natura deor., iii. six.
wife-every man has such a wife-changed her mind and wished to keep it, and he offered me ten dollars to release him.
let who will 'verbis indisciplinatis' talk of fortune, destiny, accident, good and evil hap, and other suchlike phrases, according to his own humour; i for my part propose fancies merely human and merely my own, and that simply as human fancies, and
aristotle explains in the politics eleven the great disadvantages which the spartans brought upon themselves by granting too much to their women, by allowing them the right of inheritance and dowry, and a great amount of freedom; and how this contributed
and storax,-- a resinous gum. --instead of sand, there to make a solemn feast for all that infinite number of people: the last act of one only day:
to make myself understood, i have only to make a little more exact the too vague ideas of religion as relating to this subject.
ninety three. in affability there is no hatred of men, but precisely on that account a great deal too much contempt of men.
arise. for in that case, we should lose altogether that which alone can represent the unity of time, to wit, the identity of the substratum, as that through which alone all change possesses complete and thorough unity.
and for this reason it has ever been impossible to persuade our forefathers but that the victories obtained by dint of force and the hazard of war were not more honourable than those performed in great security by stratagem or practice:
all the philosophy, therefore, in the world, and all the religion, which is nothing but a species of philosophy, will never be able to carry us beyond the usual course of experience, or give us measures of conduct and behaviour different from those which
but that ye, my friends, might become weary of the old words which ye have learned from the fools and liars:
-deeper down into pain than i ever ascended, even into its darkest flood! so willeth my fate. well! i am ready.
a stone. for tho that cause transfers none of its own actual or formal reality into my idea , i must not from thence conclude that 'tis less real ; but i may think that the nature of the idea it self is such, that of it self it requires no other formal
whilst the halcyon produces her young, which is just about the solstice, the shortest day of the year; so that by her privilege we have seven days and seven nights in the very heart of winter wherein we may sail without danger.
you, for whom i have taken the pains, contrary to my custom, to write so long a discourse, will not refuse to support your sebond by the ordinary forms of arguing, wherewith you are every day instructed, and in this will exercise both your wit and
"not for any profit, but for the honour of honesty itself." --cicero, de finib., i. ten.
against them or by not obeying them. the prince is not in time, in such dangers, to assume absolute authority, for the citizens and subjects who are accustomed to take their orders from the magistrates are not ready in these emergencies to obey his, and
--by this means attributing to his quality the praise that only belongs to merit, and that of right is due to supreme desert, though lodged in the lowest and most inferior subject.
i wanted to live deep and suck out all the marrow of life, to live so sturdily and spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it
for it. as, in order to will, it is necessary to be free, a difficulty no less great than the former arises--that of preserving at once the public liberty and the authority of government.
'first, then, wilt thou suffer me by a few questions to make some attempt to test the state of thy mind, that i may learn in what way to set about thy cure?'
that they shall doe wisely, to expect the coming of christ hereafter, in patience, and faith, with obedience to their present magistrates.
it is time that villages were universities, and their elder inhabitants the fellows of universities, with leisure-if they are indeed so well off-to pursue liberal studies the rest of their lives.
it ought to be observed that the tax on land is a real duty on the produce.
vicious manners, and shall see no end of its punishments till it be returned to its natural constitution, and that it has, by the force of reason, purged itself from those gross, stupid, and elementary qualities it was polluted with."
but afterwards coming back to the situation, he grasped the hand of the magician, and said, full of politeness and policy:
i hear what you say of the admirable parts and tried temper of the party you praise, but i see well that for all his purple cloaks i shall not like him, unless he is at last a poor greek like me.
asked, what security, what fence is there, in such a state, against the violence and oppression of this absolute ruler? the very question can scarce be borne. they are ready to tell you, that it deserves death only to ask after safety.
the good father that god gave me (who has nothing of me but the acknowledgment of his goodness, but truly 'tis a very hearty one) sent me from my cradle to be brought up in a poor village of his, and there continued me all the while i was at nurse, and
the first is this, "the civill power is subject to the spirituall: therefore he that hath the supreme power spirituall, hath right to command temporall princes, and dispose of their temporalls in order to the spirituall.
such qualities must be somewhat beyond what is merely requisite for producing the effect, which we examine.
i see even those who are pertinent enough, who would, but cannot stop short in their career; for whilst they are seeking out a handsome period to conclude with, they go on at random, straggling about upon impertinent trivialities, as men staggering upon
others. it is no easy matter to reduce to obedience a man who has no ambition to command; nor would the most adroit politician find it possible to enslave a people whose only desire was to be independent.
hence every prince who despises his subjects, dishonours himself, in confessing that he does not know how to make them worthy of respect.
this duke entered romagna with auxiliary troops, leading forces composed entirely of french soldiers, and with these he took imola and forli; but as they seemed unsafe, he had recourse to mercenaries, and hired the orsini and vitelli; afterwards finding
all christians believe that the blessed are the poor and humble, and those who are ill-used by the world; that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven; that they should judge not,
most of those i converse with, speak the same language i here write; but whether they think the same thoughts i cannot say.
amiable and virtuous daughters of geneva, it will be always the lot of your sex to govern ours.
instead of a vivid conception and a living belief, there remain only a few phrases retained by rote; or, if any part, the shell and husk only of the meaning is retained, the finer essence being lost.
my own weakness nothing alters the esteem i ought to have for the force and vigour of those who deserve it:
the action of the soul is oftener in that which is felt and left unsaid than in that which is said in any conversation. it broods over every society, and they unconsciously seek for it in each other. we know better than we do.
a man of a prodigious fortune coming to give his judgment upon some slight dispute that was foolishly set on foot at his table, began in these words: "it can be no other but a liar or a fool that will say otherwise than so and so."
in the twilight and the night the rabbits came regularly and made a hearty meal. all day long the red squirrels came and went, and afforded me much entertainment by their manuvres.
than to suffer it at full leisure to entertain and divert itself, which i now hoped it might henceforth do, as being by time become more settled and mature; but i find--
world, or society at large. the great majority of good actions are intended, not for the benefit of the world, but for that of individuals, of which the good of the world is made up; and the thoughts of the most virtuous man need not on these occasions
is it then true what they say, that thou hast again awakened him? and why? was he not for good reasons killed and made away with?
but he who discovered the country of "man," discovered also the country of "man's future." now shall ye be sailors for me, brave, patient!
thus the relations which we denote by the terms, great, small, strong, weak, swift, slow, fearful, bold, and the like, almost insensibly compared at need, must have at length produced in him a kind of reflection, or rather a mechanical prudence, which
when he judged himself-that was his supreme moment; let not the exalted one relapse again into his low estate!
were the coats of mail our forefathers were so constantly wont to use).
however, there are numerous bad dramatic authors striving to fill the theatre by means of the matter they are treating.
of the experience i have of myself, i find enough to make me wise, if i were but a good scholar: whoever will call to mind the excess of his past anger, and to what a degree that fever transported him, will see the deformity of this passion better than in
the destruction of crispus, a young prince of rare towardness, by constantinus the great, his father, was in like manner fatal to his house; for both constantinus and constance, his sons, died violent deaths; and constantius, his other son, did little
participate of the gaine, according to the proportion of his adventure; or take his own; and sell what he transports, or imports, at such prices as he thinks fit.
desiring-that is now for me to have lost myself. i possess you, my children! in this possessing shall everything be assurance and nothing desire.
to exercise cruelty upon, and to destroy, the functions of the body that are stupid and servile, to spare the soul the solicitude of governing them according to reason: ubi iratos deos timent, qui sic propitios habere merentur?
under the roman republic, neither the senate nor the consuls ever attempted to pardon; even the people never did so, though it sometimes revoked its own decision.
"who will not say, that it is the property of folly, slothfully and contumaciously to perform what is to be done, and to bend the body one way and the mind another, and to be distracted betwixt wholly different motions?"--seneca, ep., seventy four.
admitted) his essence would perforce have been different, which is absurd.
degraded, and afterward put to death, according, says he, to the ancient laws,-- ammianus marcellinus, xxiv. four; xxv. i. --and yet elsewhere for the like offence he only condemned others to remain amongst the prisoners under the baggage ensign.
now, the duty of chastity is of a vast extent; is it the will that we would have them restrain? this is a very supple and active thing; a thing very nimble, to be stayed. how?
we first of all separate a predicate of a thing from the conception of the thing, and afterwards connect with this predicate its opposite, and hence do not establish any contradiction with the subject, but only with its predicate, which has been conjoined
there was a certain positive originality, however slight, to be detected in him, and i occasionally observed that he was thinking for himself and expressing his own opinion, a phenomenon so rare that i would any day walk ten miles to observe it, and it
of emotions, vii.), consequently it may easily happen also, that peter should hate paul in return, and that each should endeavour to do the other an injury, (three. xxxix.), that is (four. xxx.), that they should be contrary one to another.
hunting after novelties, and applauding the inventors; by which means manners are corrupted and the old institutions come to be nauseated and despised.
for the most part, and especially in these latter ages, persons are culled out for this work from amongst the common people, upon the sole consideration of well-speaking, as if we were to learn grammar from them; and the men so chosen have fair reason,
gain tempts to the first breach of faith, and almost always presents itself, as in all other ill acts, sacrileges, murders, rebellions, treasons, as being undertaken for some kind of advantage; but this first gain has infinite mischievous consequences,
the greatest harm done is to those who are not heretics, and whose whole mental development is cramped, and their reason cowed, by the fear of heresy.
than that of their ordinary life. at the same time their cures seem not to have been less perfect, for their not having been tortured by incisions, poisoned with drugs, or wasted by fasting.
"jucundum quum aetas florida ver ageret."
"they bite at it, my bait taketh, there departeth also from them their enemy, the spirit of gravity. now do they learn to laugh at themselves: do i hear rightly?
of their country, it will be past doubt what is doing.
nevertheless, the recognition of this rule, as a condition of the synthetical unity of phenomena in time, was the ground of experience itself and consequently preceded it a priori.
again, it is one thing to understand persons, and another thing to understand matters; for many are perfect in men's humors, that are not greatly capable of the real part of business; which is the constitution of one that hath studied men, more than
-when however zarathustra had heard these words,-what think ye then took place in his soul?
if you assert, therefore, that the understanding of the child is led into this conclusion by any process of argument or ratiocination, i may justly require you to produce that argument; nor have you any pretence to refuse so equitable a demand.
prop. four. the idea of god, from which an infinite number of things follow in infinite ways, can only be one.
who knows what beautiful and winged life, whose egg has been buried for ages under many concentric layers of woodenness in the dead dry life of society, deposited at first in the alburnum of the green and living tree, which has been gradually converted
first found out some reason by which he proves that fear may produce such an effect. i, who am very subject to it, know well that this cause concerns not me; and i know it, not by argument, but by necessary experience.
a sudden, bold, and unexpected question doth many times surprise a man, and lay him open.
he that is only real, had need have exceeding great parts of virtue; as the stone had need to be rich, that is set without foil.
greatest miracles of nature might be formed, and the most wonderful examples, especially upon the subject of human actions.
solon, being lectured by his friends not to shed powerless and unprofitable tears for the death of his son, "it is for that reason that i the more justly shed them," said he, "because they are powerless and unprofitable."
i could show that among these four kinds of inequality, personal qualities being the origin of all the others, wealth is the one to which they are all reduced in the end; for, as riches tend most immediately to the prosperity of individuals, and are
we cannot, however, be wrong in attributing to her the parentage of one book of mill, the subjection of women . it is true that mill had before learnt that men and women ought to be equal in legal, political, social, and domestic relations.
general logic, then, resolves the whole formal business of understanding and reason into its elements, and exhibits them as principles of all logical judging of our cognitions.
secondly, that men do all things for an end, namely, for that which is useful to them, and which they seek.
both moments, then, are limitations of the time of a change, consequently of the intermediate state between both, and as such they belong to the total of the change.
the new intelligence which resulted from this development increased his superiority over other animals, by making him sensible of it.
but the existence of phenomena cannot be known a priori, and although we could arrive by this path at a conclusion of the fact of some existence, we could not cognize that existence determinately, that is to say, we should be incapable of anticipating in
but motion, considered as the description of a space, is a pure act of the successive synthesis of the manifold in external intuition by means of productive imagination, and belongs not only to geometry, but even to transcendental philosophy.
and many a one who hath turned away from life, hath only turned away from the rabble: he hated to share with them fountain, flame, and fruit.
same thing, man; which consequence is signified by coupling them together with the word is. and as wee use the verbe is; so the latines use their verbe est, and the greeks their esti through all its declinations.
same way imagine ourselves possessed of another body and that we see other stars and another earth, when there is nothing of the kind.
yet his thinking was so primitive and immersed in his animal life, that, though more promising than a merely learned man's, it rarely ripened to any thing which can be reported.
insignificant, then, must be the good whose loss can be borne so equably.
thousand five hundred forty six, and at length mayor from one thousand five hundred fifty three to one thousand five hundred fifty six. he was a man of austere probity, who had "a particular regard for honour and for propriety in his person and attire . .
all sensuality is one, though it takes many forms; all purity is one. it is the same whether a man eat, or drink, or cohabit, or sleep sensually.
after waiting some days to arrange all that was necessary to his villainous projects, oliverotto invited giovanni fogliani and all the principal men of fermo to a grand banquet.
then for physiques, that is, the knowledge of the subordinate, and secundary causes of naturall events; they render none at all, but empty words.
"ferox gens, nullam vitam rati sine armis esse."
are, and with the persons of the men lose the benefit of the story.
the specific name reticulatus would not apply to this; it should be guttatus rather. these are all very firm fish, and weigh more than their size promises.
must i not wear stilts, that they may overlook my long legs-all those enviers and injurers around me?
he replied; each has its appropriate produce, and appointed season, during the continuance of which it is fresh and blooming, and during their absence dry and withered; to neither of which states is the cypress exposed, being always flourishing; and of
thirdly , this self-command is very different at different times. a man in health possesses more of it than one languishing with sickness. we are more master of our thoughts in the morning than in the evening: fasting, than after a full meal.
do the doctors themselves show us more felicity and duration in their own lives, that may manifest to us some apparent effect of their skill?
-a star, ready and ripe in its noontide, glowing, pierced, blessed, by annihilating sun-arrows:-
it is a wretched and dangerous thing to depend upon others; we ourselves, in whom is ever the most just and safest dependence, are not sufficiently sure.
but those who dissuade us from rich wives, for fear they should be less tractable and kind, are out in their advice to make a man lose a real commodity for so frivolous a conjecture.
my nearest neighbor is a mile distant, and no house is visible from any place but the hill-tops within half a mile of my own.
true enough; want can thus be soothed by riches, wholly removed it cannot be. for if this ever-gaping, ever-craving want is glutted by wealth, it needs must be that the want itself which can be so glutted still remains.
chapter thirty four. of the signification of spirit, angel, and inspiration in the books of holy scripture
it happened in addition that the town tribes, being more on the spot, were often the stronger in the comitia and sold the state to those who stooped to buy the votes of the rabble composing them.
immolation acquit, towards god, the whole army of the greeks from all the crimes they had committed;
and, as if every one saw as clearly into me as i do myself, instead of retiring from an accusation, i step up to meet it, and rather give it some kind of colour by an ironical and scoffing confession, if i do not sit totally mute, as of a thing not worth
in the opinion of our author, we deal inconsiderately with them in this: after we have discovered that they are, without comparison, more able and ardent in the practice of love than we, and that the old priest testified as much, who had been one while a
his deed, for i dearly love to talk,-cultivated it, and him too to some extent, i trust, and withdrew when i had enjoyed it long enough, leaving him to carry it on. this experience entitled me to be regarded as a sort of real-estate broker by my friends.
of men who, in all times, our own included, have every chance of passing through life blameless and respected.
although in a confused manner; the latter add to our conceptions of the subject a predicate which was not contained in it, and which no analysis could ever have discovered therein.
virtue, that she appeared another lucretia; and yet i have since been very well assured that both before and after she was not so difficult a piece.
to the soul; in other words, to that part of us which is distinct from the body, and of which it has been said above that the nature distinctively consists in thinking, functions in which the animals void of reason may be said wholly to resemble us; but
the principal use of reading to me is, that by various objects it rouses my reason, and employs my judgment, not my memory.
be deceived by the pleasant delusion ; so i willingly fall into my opinions, and am afraid to be roused, least a toilsome waking succeeding a pleasant rest i may hereafter live not in the light , but in the confused darkness of the doubts now raised.
so that the children, whatever may have happened to the fathers, are freemen, and the absolute power of the conqueror reaches no farther than the persons of the men that were subdued by him, and dies with them: and should he govern them as slaves,
no method nor discipline can supersede the necessity of being forever on the alert.
for as such a science must contain a complete exposition not only of our synthetical a priori, but of our analytical a priori knowledge, it is of too wide a range for our present purpose, because we do not require to carry our analysis any farther than is
divinity or theology, as it proves the existence of a deity, and the immortality of souls, is composed partly of reasonings concerning particular, partly concerning general facts. it has a foundation in reason , so far as it is supported by experience.
by employing that word, we pretend not to have given the ultimate reason of such a propensity. we only point out a principle of human nature, which is universally acknowledged, and which is well known by its effects.
in some lights, viewed even from a hill-top, it is of a vivid green next the shore.
similes, are all names of good and evil; they do not speak out, they only hint. a fool who seeketh knowledge from them!
triumph the impulse of nature, which is a rough counsellor the last informed is better persuaded than the first the mean is best the mind grows costive and thick in growing old the most manifest sign of wisdom is a continual cheerfulness the most
"thou shalt set bounds" (saith the lord, exod nineteen. twelve.) "to the people round about, and say, take heed to your selves that you goe not up into the mount, or touch the border of it; whosoever toucheth the mount shall surely be put to death."
non alio pacto, quam si, pes cum dolet gri, in nullo caput interea sit forte dolore.
to judge of them by utility and by the naked truth, the lessons of simplicity are not much inferior to those which learning teaches us: nay, quite the contrary.
let us here steal room to insert a story.
thus revering the soul, and learning, as the ancient said, that "its beauty is immense," man will come to see that the world is the perennial miracle which the soul worketh, and be less astonished at particular wonders; he will learn that there is no
note.--the endeavour to injure one whom we hate is called anger; the endeavour to repay in kind injury done to ourselves is called revenge.
'tis an infirmity that punishes the members by which thou hast most offended. thou art a conscientious fellow;"
the effect of the indulgence of this human affection is a certain cordial exhilaration.
he forthwith adopts one of the candidates thus selected as the only available one, thus proving that he is himself available for any purposes of the demagogue.
the company of so many noble, young, and active men delights you; the ordinary sight of so many tragic spectacles; the freedom of the conversation, without art; a masculine and unceremonious way of living, please you; the variety of a thousand several
"non aestimatione census, verum victu atque cultu, terminantur pecunix modus."
"thus ev'ry thing is changed in course of time, what now is valued passes soon its prime; to which some other thing, despised before, succeeds, and grows in vogue still more and more; and once received, too faint all praises seem, so highly it is rais'd
of the possibility of a conjunction of the manifold representations given by sense eleven.
better under that tie, have yet enough to do. the true touch and test of a happy marriage have respect to the time of the companionship, if it has been constantly gentle, loyal, and agreeable.
part of his audience, such as might be supposed capable of comprehending his arguments.
signes of contract are words both of the past, present, and future in contracts, the right passeth, not onely where the words are of the time present, or past; but also where they are of the future; because all contract is mutuall translation, or change
mandeville well knew that, in spite of all their morality, men would have never been better than monsters, had not nature bestowed on them a sense of compassion, to aid their reason: but he did not see that from this quality alone flow all those social
there is no need for me to set forth the matter more clearly or in more detail.
"quod licet, ingratum est; quod non licet, acrius urit."
confidently urged in answer that the fuller life of the future depends on the manifold activities, even though they may be antagonistic, of the individual.
"neque, ut omnia, qux praescripta et imperata sint, defendat, necessitate ulla cogitur."
yet, though many people of every class came this way to the pond, i suffered no serious inconvenience from these sources, and i never missed anything but one small book, a volume of homer, which perhaps was improperly gilded, and this i trust a soldier of
"as to those who understand the language of birds, and who rather consult the livers of animals other than their own, i had rather hear them than attend to them." --cicero, de divin., i. fifty seven, ex pacuvio
father, but that price which god the father was pleased in mercy to demand.
it follows, that this "i" has not any predicate of intuition, which, in its character of permanence, could serve as correlate to the determination of time in the internal sense-in the same way as impenetrability is the correlate of matter as an empirical
it is hers. but if she expose it, and another find, and nourish it, the dominion is in him that nourisheth it.
"but, in these travels, you will be taken ill in some wretched place, where nothing can be had to relieve you." i always carry most things necessary about me; and besides, we cannot evade fortune if she once resolves to attack us.
having caught up the word utilitarian, while knowing nothing whatever about it but its sound, they habitually express by it the rejection, or the neglect, of pleasure in some of its forms; of beauty, of ornament, or of amusement.
i have seen another who, being yet a boy, flourished a two-handed sword, and, if i may so say, handled a halberd with the mere motions of his neck and shoulders for want of hands; tossed them into the air, and caught them again, darted a dagger, and
the like madness does sometimes push on a whole multitude; for in one of the encounters that germanicus had with the germans, two great parties were so amazed with fear that they ran two opposite ways, the one to the same place from which the other had
the contagion is very dangerous in the crowd. a man must either imitate the vicious or hate them both are dangerous things, either to resemble them because they are many or to hate many because they are unresembling to ourselves.
alleging further reason. men had need beware, how they be too perfect in compliments; for be they never so sufficient otherwise, their enviers will be sure to give them that attribute, to the disadvantage of their greater virtues.
have ever been aware of that danger and provided against it, and so have i.
to any one whose thoughts have been occupied with the sphere of abstract speculation, the lively and vivid presentment of concrete fact comes as a delightful and agreeable shock.
tyrants have been sacrificed to the hatred of the people by the hands of those very men they have unjustly advanced; such kind of men as buffoons, panders, fiddlers, and such ragamuffins, thinking to assure to themselves the possession of benefits unduly
fine, have possessed all the perfections which i could recognize in god.
that she can make standing rules, which shall be of perpetual obligation, by which they ought to regulate all the concerns of their property, and bound their liberty all the course of their lives?
i am afraid our eyes are bigger than our bellies, and that we have more curiosity than capacity; for we grasp at all, but catch nothing but wind.
is franklin the only man who is lost, that his wife should be so earnest to find him? does mr. grinnell know where he himself is?
cannot change , and from which i cannot detract .
but the spirit that for his punishment was invested with the body of the sun must certainly have a very rare and particular measure of change.
lo! how thou spurnest none from thee, neither beggars nor kings. thou sufferest little children to come unto thee, and when the bad boys decoy thee, then sayest thou simply, ye-a.
viscount morley's rousseau is a good life, but is not of much use as a criticism of views; mr. w. boyd's the educational theory of rousseau contains some fairly good chapters on the political views. five hundred. g.
it was therefore the assembly that elected their own elders: the apostles were onely presidents of the assembly to call them together for such election, and to pronounce them elected, and to give them the benediction, which now is called consecration.
they saw it astonished and overthrown in all its faculties through the mere bite of a mad dog, and in that condition to have no stability of reason, no sufficiency, no virtue, no philosophical resolution, no resistance that could exempt it from the
considered irreligious or immoral? among them we may occasionally see some man of deep conscientiousness, and subtle and refined understanding, who spends a life in sophisticating with an intellect which he cannot silence, and exhausts the resources of
i shall content myself, in this section, with an easy task, and shall pretend only to give a negative answer to the question here proposed.
iii. if equals be taken from equals the remainders will be equal.
xenophon lays it for an objection and an accusation against menon, that he never made love to any but old women.
god is said to be eternal, according to the testimony of the most pious: he who hath so much time taketh his time. as slow and as stupid as possible: thereby can such a one nevertheless go very far.
but zarathustra came not to say unto all those liars and fools: "what do ye know of virtue! what could ye know of virtue!"-
my affairs and servants, has not in it something more abject, troublesome, and tormenting than there would be in serving a man better born than myself, who would govern me with a gentle rein, and a little at my own case:
legislation, and in certain cases binds the body of the nation itself, while the former has only the right of execution, and is binding only on individuals.
in one kind of barking of a dog the horse knows there is anger, of another sort of bark he is not afraid.
but when severus had defeated and killed nigrinus, and pacified things in the east, he returned to rome and charged albinus in the senate with having, unmindful of the benefits received from him, traitorously sought to assassinate him, and stated that he
i see several animals who live an entire and perfect life, some without sight, others without hearing; who knows whether to us also one, two, three, or many other senses may not be wanting?
i have seen some of them swallow sand, ashes, and do their utmost to destroy their stomachs to get pale complexions.
proof.--only free men are thoroughly useful one to another, and associated among themselves by the closest necessity of friendship (four. xxxv., and coroll. i.), only such men endeavour, with mutual zeal of love, to confer benefits on each other (four.
walpole's letters to richard west, twenty two march one thousand seven hundred forty (cunningham's edit. i. forty one), where walpole, speaking of rome, describes her very ruins as ruined.
having accepted it, is the subject of him that took him; because he had no other way to preserve himselfe. the case is the same, if he be deteined on the same termes, in a forreign country.
noble thou feelest thyself still, and noble others also feel thee still, though they bear thee a grudge and cast evil looks. know this, that to everybody a noble one standeth in the way.
from whence may be inferred, first, that exhortation and dehortation, is directed to the good of him that giveth the counsell, not of him that asketh it, which is contrary to the duty of a counsellour; who (by the definition of counsell) ought to regard,
i would observe, by the way, that it costs me nothing for curtains, for i have no gazers to shut out but the sun and moon, and i am willing that they should look in.
for there was a good roadstead there, in which foreign ships also liked to anchor: those ships took many people with them, who wished to cross over from the happy isles.
proof.--the endeavour or power of the mind is the actual essence thereof (three.
"why stealest thou along so furtively in the twilight, zarathustra? and what hidest thou so carefully under thy mantle?
and therefore the acts of this councell, were not laws, but counsells.
are easily granted. the fourth is, "that the pope has (in the dominions of other princes) the supreme temporall power indirectly:" which is denyed; unlesse he mean by indirectly, that he has gotten it by indirect means; then is that also granted.
when two legs of my level were on the shore and the third on the ice, and the sights were directed over the latter, a rise or fall of the ice of an almost infinitesimal amount made a difference of several feet on a tree across the pond.
crimes the latines understand by crimina laesae majestatis, and consist in designe, or act, contrary to a fundamentall law.
many great captains lost their lives valiantly in his service, whose names lasted no longer than their wives and children lived:
well said, but well thought i do not willingly alight when i am once on horseback i enter into confidence with dying i ever justly feared to raise my head too high i every day hear fools say things that are not foolish i find myself here fettered by the
one say it is the part of a wise man to refresh and recreate himself with moderate and pleasant food and drink, and also with perfumes, with the soft beauty of growing plants, with dress, with music, with many sports, with theatres, and the like, such as
every authentic act of the general will, binds or favours all the citizens equally; so that the sovereign recognises only the body of the nation, and draws no distinctions between those of whom it is made up.
like things. but in ancient times, the trophies erected upon the place of the victory; the funeral laudatives and monuments for those that died in the wars; the crowns and garlands personal; the style of emperor, which the great kings of the world after
i enjoy them as misers do their money, in knowing that i may enjoy them when i please: my mind is satisfied with this right of possession.
i enjoin my soul to look upon pain and pleasure with an eye equally regulated:
that simple minds, having been taught the obvious grounds of the truths inculcated on them, may trust to authority for the rest, and being aware that they have neither knowledge nor talent to resolve every difficulty which can be raised, may repose in the
well-governed corporations take care to assemble their citizens, not only to the solemn duties of devotion, but also to sports and spectacles.
love, had to invent a god who is entire love, entire capacity for love--who takes pity on human love, because it is so paltry, so ignorant!
omnia cum colo, terraque, manque, nil sunt ad summam summal totius omnem.
but the very question suggests its own answer.
their fort. in the manner of living of the tunnies we observe a singular knowledge of the three parts of mathematics.
from the propagation of religion, it is not hard to understand the causes of the resolution of the same into its first seeds, or principles; which are only an opinion of a deity, and powers invisible, and supernaturall; that can never be so abolished out
the same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. the great man will not be prudent in the popular sense; all his prudence will be so much deduction from his grandeur.
it is good to make him, like a young horse, trot before him, that he may judge of his going, and how much he is to abate of his own speed, to accommodate himself to the vigour and capacity of the other.
he began therefore to seek fresh alliances and to vacillate with france in the expedition that the french made towards the kingdom of naples against the spaniards, who were besieging gaeta.
behold, we know what thou teachest: that all things eternally return, and ourselves with them, and that we have already existed times without number, and all things with us.
for answer whereunto, we are to remember that the high priest (next and immediately under god) was the civill soveraign; and all judges were to be constituted by him. the words alledged sound therefore thus.
yet a seamless cope remained; small imps that fill the air and lay their eggs on the ground on bare sand or rocks on the tops of hills, where few have found them; graceful and slender like ripples caught up from the pond, as leaves are raised by the wind
thus, moreover, the principles of geometry-for example, that "in a triangle, two sides together are greater than the third," are never deduced from general conceptions of line and triangle, but from intuition, and this a priori, with apodeictic certainty.
defer." this story may serve, by the way, to let us see how flexible our reason is to all sorts of images.
is that they call turpe; evill in effect, and end, is molestum, unpleasant, troublesome; and evill in the means, inutile, unprofitable, hurtfull.
it is good to be born in a very depraved age; for so, in comparison of others, you shall be reputed virtuous good cheap; he who in our days is but a parricide and a sacrilegious person is an honest man and a man of honour:
tho they use very differing words ? and does not the philosopher disprove himself when he speaks of the agreements which at pleasure we have made about the significations of words ?
from the very creation, god not only reigned over all men naturally by his might; but also had peculiar subjects, whom he commanded by a voice, as one man speaketh to another.
moral reasonings are either concerning particular or general facts. all deliberations in life regard the former; as also all disquisitions in history, chronology, geography, and astronomy.
synthetical unity of the manifold in intuitions, as given a priori, is therefore the foundation of the identity of apperception itself, which antecedes a priori all determinate thought.
their soveraign at this day in all the world: wherein whilest they needlessely think to justifie themselves, they justifie all the successefull rebellions that ambition shall at any time raise against them, and their successors.
here, then, is our natural state of ignorance with regard to the powers and influence of all objects. how is this remedied by experience?
as if in the wool, wherewith we are wont to clothe ourselves, there has accidentally some occult desiccative property been found out of curing kibed heels, or as if in the radish we eat for food there has been found out some aperitive operation.
hee that will attribute to god, nothing but what is warranted by naturall reason, must either use such negative attributes, as infinite, eternall, incomprehensible; or superlatives, as most high, most great, and the like; or indefinite, as good, just,
by which (as i have already shewn in this chapter) is proved no more, than that the gates of hell shall not prevail against the confession of peter, which gave occasion to that speech; namely this, that jesus is christ the sonne of god.
even in real war, a just prince, while laying hands, in the enemy's country, on all that belongs to the public, respects the lives and goods of individuals: he respects rights on which his own are founded.
could neither exist nor be conceived; lastly, that all things are predetermined by god, not through his free will or absolute fiat, but from the very nature of god or infinite power.
and by still greater ones than any of the saviours must ye be saved, my brethren, if ye would find the way to freedom!
i am of the opinion that this temperature of my soul has often raised my body from its lapses; this is often depressed; if the other be not brisk and gay, 'tis at least tranquil and at rest.
and only when the clear sky looketh again through ruined roofs, and down upon grass and red poppies on ruined walls-will i again turn my heart to the seats of this god.
a councillor of toulouse, printed, of a strange incident, of two men who presented themselves the one for the other.
but now method seems to require me to rank all my thoughts under certain heads, and to search in which of them truth or falshood properly consists.
plato treats of this mystery with a raillery manifest enough; for where he writes according to his own method he gives no certain rule.
panique terrour-- feare, without the apprehension of why, or what, panique terror; called so from the fables that make pan the author of them; whereas in truth there is always in him that so feareth, first, some apprehension of the cause, though the rest
--i should have a register of injuries, or a prompter, as darius, who, that he might not forget the offence he had received from those of athens, so oft as he sat down to dinner, ordered one of his pages three times to repeat in his ear, "sir, remember
"jamque adeo est affecta aetas effoet aque tellus;"
find the benefit of it amount to little more than nothing.
i.), in so far as we have inadequate ideas; and only in so far as we have such ideas are we passive (three. iii.); that is, we are only necessarily passive (two. xl. note), in so far as we conceive, or (two. xvii.
persons and in their gifts: kings who were great in reputation, valour, and fortune.
one hundred forty nine. that which an age considers evil is usually an unseasonable echo of what was formerly considered good--the atavism of an old ideal.
"an quidquam stultius, quam, quos singulos contemnas, eos aliquid putare esse universes?"
it is remarkable what a value is still put upon wood even in this age and in this new country, a value more permanent and universal than that of gold. after all our discoveries and inventions no man will go by a pile of wood.
(i use my latin with the liberty of conscience you are pleased to allow me.) now this great body, with so many fronts, and so many motions, which seems to threaten heaven and earth:--
over this great expanse there is no disturbance but it is thus at once gently smoothed away and assuaged, as, when a vase of water is jarred, the trembling circles seek the shore and all is smooth again.
cordially and thoroughly;--the genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing--to lie placid as a mirror, that the deep heavens may be reflected
the imagination. the dogmatical theory of idealism is unavoidable, if we regard space as a property of things in themselves; for in that case it is, with all to which it serves as condition, a nonentity.
hateful to it altogether, and a loathing, is he who will never defend himself, he who swalloweth down poisonous spittle and bad looks, the all-too-patient one, the all-endurer, the all-satisfied one: for that is the mode of slaves.
to-morrow; and there is nothing that remains in the same state, or that is always the same thing.
but all these are only preliminary conditions for his task; this task itself demands something else--it requires him to create values.
let us bring in the women too. who has not heard at paris of her that caused her face to be flayed only for the fresher complexion of a new skin?
at this point there is a crash, which is followed by an error in the opposite direction. to show the course that is taken in its periodical return would be the true practical subject of the history of literature; little notice is taken of it, however.
note.--in these few remarks i have explained the causes of human infirmity and inconstancy, and shown why men do not abide by the precepts of reason.
and therefore all the danger that can be pretended, must arise from the contention of those, that for an office of so great honour, and profit, may become competitors.
and last years of existence. remember rather that the man who writes for fools always finds a large public: and only read for a limited and definite time exclusively the works of great minds, those who surpass other men of all times and countries, and
other. it is manifest enough, that when a man receiveth two contrary commands, and knows that one of them is gods, he ought to obey that, and not the other, though it be the command even of his lawfull soveraign (whether a monarch, or a soveraign
in some way the time they seem to lose is redeemed and the pains they seem to take remunerate themselves. these men fan the flame of human love and raise the standard of civil virtue among mankind.
on account of those absolute and impatient ones, be not jealous, thou lover of truth! never yet did truth cling to the arm of an absolute one.
what usually happens in these cases,--although the philosopher himself, through his belief in the equality of the sexes, was debarred from thinking so,--is the extremely valuable action and reaction of two different classes and orders of mind.
the combined expression of all is this: "all phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible."
must either be a rare friend to you or else a very bitter enemy to the prince if he keeps faith with you.
"nimirum propter continentiam incontinentia necessaria est; incendium ignibus extinguitur."
next spanish hides, with the tails still preserving their twist and the angle of elevation they had when the oxen that wore them were careering over the pampas of the spanish main,-a type of all obstinacy, and evincing how almost hopeless and incurable
foment one, if he has ruled and lived as i have described, he will always if he stands firm be able to sustain every shock, as i have shown that nabis the spartan did.
'tis not requisite for the establishment of my conclusion, that we cannot be deceived on any account (for i willingly granted, that we may be often deceived) but that we cannot be deceived, when that our error argues that in god there is such a will to
but, as the name regret seems to refer to desire, i set this emotion down, among the emotions springing from desire.
the queen-regent of france, who was extremely prejudiced against the port-royal, sent her own physician to examine the miracle, who returned an absolute convert.
and that which has always been found by ancient experience, and which we have heretofore observed among ourselves, that men of quality have ever been more jealous of such recompenses than of those wherein there was gain and profit, is not without very
recommendation. what kind of faith can that be that cowardice and want of courage establish in us? a pleasant faith, that does not believe what it believes but for want of courage to disbelieve it!
the ancient gauls' looked upon it as a very horrid thing for a man to have society with a woman before he was twenty years of age, and strictly recommended to the men who designed themselves for war the keeping their virginity till well grown in years,
opposition of arguments, we ought to give the preference to such as are founded on the greatest number of past observations.
plutarch delivers this story for a certain truth, and that it happened in the age wherein he lived.
almost everything that we call "higher culture" is based upon the spiritualising and intensifying of cruelty--this is my thesis; the "wild beast" has not been slain at all, it lives, it flourishes, it has only been--transfigured.
i shall not ask whether his long nails were at first, as aristotle supposes, only crooked talons; whether his whole body, like that of a bear, was not covered with hair; or whether the fact that he walked upon all fours, with his looks directed toward the
for feare: because his will is not framed by the justice, but by the apparant benefit of what he is to do.
our nature alone be clearly and distinctly understood. on the other hand, i say that we are passive as regards something when that something takes place within us, or follows from our nature externally, we being only the partial cause.
it appears to me certain that everything, which is not proscribed by law, or contrary to morality, and yet may be prohibited by the government, may also be permitted on payment of a certain duty.
had i been born a great person, i should have been ambitious to have made myself beloved, not to make myself feared or admired: shall i more plainly express it? i should more have endeavoured to please than to profit others.
remainder of a very great, army that followed her behind the neighbouring mountains to give him a visit; where she publicly and in plain terms told him that the fame of his valour and victories had brought her thither to see him, and to make him an offer
and, in truth, why, almighty as he is, should he have limited his power within any certain bounds? in favour of whom should he have renounced his privilege?
and afterwards, at such times as he was in no such apprehension, when setting about the act (his thoughts being then disengaged and free, and his body in its true and natural estate) he was at leisure to cause the part to be handled and communicated to
one is soveraign, another supreme; where one can make lawes, and another make canons; there must needs be two common-wealths, of one the same subjects; which is a kingdome divided in it selfe, and cannot stand.
meanwhile also came the chickadees in flocks, which, picking up the crumbs the squirrels had dropped, flew to the nearest twig, and, placing them under their claws, hammered away at them with their little bills, as if it were an insect in the bark, till
to which i can give no other kind of answer, but that which is given to those that urge the scripture in like manner against the opinion of the motion of the earth.
consolatory letter written by plutarch to his wife, translated by him into french; regretting much that fortune has made it so suitable a present you, and that, having had but one child, and that a daughter, long looked for, after four years of your
among us, the kings of england have made themselves heads of the church, and the czars have done the same: but this title has made them less its masters than its ministers; they have gained not so much the right to change it, as the power to maintain it:
eighteen. it is evident that there is a principle of connexion between the different thoughts or ideas of the mind, and that, in their appearance to the memory or imagination, they introduce each other with a certain degree of method and regularity.
those qualities which are not in it, than of those which are in it; whereas, on the other hand, the presence of the object would cause it more particularly to regard that which is therein.
happy and powerful; while, because thou hast forgotten by what means the earth is governed, thou deemest that fortune's changes ebb and flow without the restraint of a guiding hand.
and first, concerning an elective king, whose power is limited to his life, as it is in many places of christendome at this day; or to certaine yeares or moneths, as the dictators power amongst the romans; if he have right to appoint his successor, he is
gradually now by means of the material image my hand, to the number seven, and by this process, i at length see the number twelve arise.
in truth, why do we meet a man with a hunch-back, or any other deformity, without being moved, and cannot endure the encounter of a deformed mind without being angry? this vicious sourness sticks more to the judge than to the crime.
-some sorcerer with laying-on-of-hands, some sombre wonder-worker by the grace of god, some anointed world-maligner, whom, may the devil take!
his first wish was to make germans or englishmen, when he ought to have been making russians; and he prevented his subjects from ever becoming what they might have been by persuading them that they were what they are not.
the worst titles are those that are stolen, such titles that is to say that other books already bear; for in the first place they are a plagiarism, and in the second a most convincing proof of an absolute want of originality.
last one of his domestic and familiar friends dragged away amongst the captives, he fell to tearing his hair and beating his breast, with all the other extravagances of extreme sorrow.
not so considerable, as that one man can thereupon claim to himselfe any benefit, to which another may not pretend, as well as he.
"a slap on his eye, a slap on his snout, a slap on sagoin's back."--marot. fripelippes, valet de marot a sagoin.
a servant or a favorite, if he be inward, and no other apparent cause of esteem, is commonly thought, but a by-way to close corruption. for roughness: it is a needless cause of discontent: severity breedeth fear, but roughness breedeth hate.
"nothing can be regular that does not proceed from a fixed ground of reason."--idem, ibid., c. twenty six.
all things originated in one thing, and when dissolved returned to that same thing; and that he died at phalerum, and that this epitaph was inscribed on his tomb:-
and when the civill soveraign is an infidel, every one of his own subjects that resisteth him, sinneth against the laws of god (for such as are the laws of nature,) and rejecteth the counsell of the apostles, that admonisheth all christians to obey their
nearest relations to close his eyes. i have enough to do to comfort myself, without having to console others; thoughts enough in my head, not to need that circumstances should possess me with new; and matter enough to occupy me without borrowing.
and because life is precisely will to power.
and others are there who call virtue the slothfulness of their vices; and when once their hatred and jealousy relax the limbs, their "justice" becometh lively and rubbeth its sleepy eyes.
the ignorance that knows itself, judges and condemns itself, is not an absolute ignorance; to be such, it must be ignorant of itself; so that the profession of the pyrrhonians is to waver, doubt, and inquire, not to make themselves sure of, or responsible
their existence, yet at the same time no one, unless his intellect is impaired, can deny, when the question relates to a metaphysical certitude, that there is sufficient reason to exclude entire assurance, in the observation that when asleep we can in the
and commonly they that live under a monarch, think it the fault of monarchy; and they that live under the government of democracy, or other soveraign assembly, attribute all the inconvenience to that forme of common-wealth; whereas the power in all
if the father die whilst the children are young, do they not naturally every where owe the same obedience to their mother, during their minority, as to their father were he alive?
fox"; the most usual occasions of surprise are derived from this practice, and we hold that there are no moments wherein a chief ought to be more circumspect, and to have his eye so much at watch, as those of parleys and treaties of accommodation; and it
though, even in that case, something might still be said for the utilitarian theory; since utility includes not solely the pursuit of happiness, but the prevention or mitigation of unhappiness; and if the former aim be chimerical, there will be all the
the nation in general, than merely for the raising of money.
in our times we do not see that they have profited any ruler, except the countess of forli on the death of her consort count girolamo, for she was thus enabled to escape the popular rising and await help from milan and recover the state; the circumstances
which has also in its turn good reasons for paying the highest honours to "disinterested knowledge" the objective man, who no longer curses and scolds like the pessimist, the ideal man of learning in whom the scientific instinct blossoms forth fully after
an evil huntsman was i? see how taut my bow was bent! strongest was he by whom such bolt were sent-- woe now! that arrow is with peril fraught, perilous as none.--have yon safe home ye sought!
own vanity and inconstancy: nihil itaque amplius nostrum est; quod nostrum dico, artis est: "therefore nothing is any more truly ours; what we call ours belongs to art."
you conclude, that religious doctrines and reasonings can have no influence on life, because they ought to have no influence; never considering, that men reason not in the same manner you do, but draw many consequences from the belief of a divine
representative faculty of the subject is affected by the object.
both our spiritual and corporal physicians, as by compact betwixt themselves, can find no other way to cure, nor other remedy for the infirmities of the body and the soul, than by misery and pain.
private, are those, which are constituted by subjects amongst themselves, or by authoritie from a stranger. for no authority derived from forraign power, within the dominion of another, is publique there, but private.
thus, in my own case, i am persuaded that if i had been taught from my youth all the truths of which i have since sought out demonstrations, and had thus learned them without labour, i should never, perhaps, have known any beyond these; at least, i should
used for honours sake to their persons; and when tis done for the death of them by whose life the mourners had benefit, it proceeds from their particular dammage: and so david honoured saul, and abner, with his fasting; and in the death of his owne child,
there are men who are learning to speak at a time when they should learn to be silent for ever. a man may always study, but he must not always go to school what a contemptible thing is an old abecedarian!-- seneca, ep. thirty six
-more horror, more danger, more earthquake. ye long (it almost seemeth so to me-forgive my presumption, ye higher men)-
for though they were first invested in the right of being supreme teachers of christian doctrine, by, and under christian emperors, within the limits of the romane empire (as is acknowledged by themselves) by the title of pontifex maximus, who was an
luxury, which cannot be prevented among men who are tenacious of their own convenience and of the respect paid them by others, soon completes the evil society had begun, and, under the pretence of giving bread to the poor, whom it should never have made
all the kingdoms that augustus gained by the right of war, he either restored to those who had lost them or presented them to strangers.
g what sort of power, then, is this which cannot drive away the gnawings of anxiety, or shun the stings of terror? fain would they themselves have lived secure, but they cannot; then they boast about their power!
not; and in that which is not his own, how much we are obliged to him for the choice, disposition, ornament, and language he has there presented us with. what if he has borrowed the matter and spoiled the form, as it often falls out?
grotius is sometimes held to have stated the theory so as to admit both forms of contract; but it is clear that he is only thinking of the first form as admitting democratic as well as monarchical government.
-ready for myself and for my most hidden will: a bow eager for its arrow, an arrow eager for its star:-
'tis not that a wise man may not live everywhere content, and be alone in the very crowd of a palace; but if it be left to his own choice, the schoolman will tell you that he should fly the very sight of the crowd: he will endure it if need be; but if it
note) love it or hate it, and shall do so with the utmost love or hatred that can arise from the given emotion. but if the thing which causes the emotion be conceived as acting by necessity, we shall then (by the same def. vii.
but with regard to robert schumann, who took things seriously, and has been taken seriously from the first--he was the last that founded a school,--do we not now regard it as a satisfaction, a relief, a deliverance, that this very romanticism of
the present onely has a being in nature; things past have a being in the memory onely, but things to come have no being at all; the future being but a fiction of the mind, applying the sequels of actions past, to the actions that are present; which with
accustomed to worship; that there be no more occasion of such idolatry.
these, then, as to this sort of subjects, are the authors that best please me.
and while the body is confined to one planet, along which it creeps with pain and difficulty; the thought can in an instant transport us into the most distant regions of the universe; or even beyond the universe, into the unbounded chaos, where nature is
how many ordinary people do we see led to execution, and that not to a simple death, but mixed with shame and sometimes with grievous torments, appear with such assurance, whether through firm courage or natural simplicity, that a man can discover no
plaster. but here were two acres and a half of furrows, and only a hoe for cart and two hands to draw it,-there being an aversion to other carts and horses,-and chip dirt far away.
his subjects; yet it seems they were not reserved for his maintenance in his publique, but in his naturall capacity: for he, and his successors did for all that, lay arbitrary taxes on all subjects land, when they judged it necessary.
i never hesitate to cite the example of cesare borgia and his actions.
necessitated in my own defence, to ask him, unaptly enough, some universal questions, such as may serve to try his natural understanding; a lesson as strange and unknown to him, as his is to me.
but if a man mark it well, it is, in praise and commendation of men, as it is in gettings and gains: for the proverb is true, that light gains make heavy purses; for light gains come thick, whereas great, come but now and then.
"misero quod omneis eripit sensus mihi: nam simul te, lesbia, aspexi, nihil est super mi, quod loquar amens. lingua sed torpet: tenuis sub artus flamma dimanat; sonitu suopte tintinant aures; gemina teguntur lumina nocte."
by a body i mean whatever is capable of shape , or can be contained in a place , and so fill's a space that it excludes all other bodys out of the same, that which may be touch'd , seen , heard , tasted , or smelt , and that which is capable of various
of the starrs. and any object being removed from our eyes, though the impression it made in us remain; yet other objects more present succeeding, and working on us, the imagination of the past is obscured, and made weak; as the voyce of a man is in the
the secrets of princes are a troublesome burthen to such as are not interested in them. i very willingly bargain that they trust me with little, but confidently rely upon what i tell them. i have ever known more than i desired.
i had soon read all the tracts that were left there, and examined where former prisoners had broken out, and where a grate had been sawed off, and heard the history of the various occupants of that room; for i found that even here there was a history and
it follows that a conception of the understanding or category of the reciprocal sequence of the determinations of phenomena (existing, as they do, apart from each other, and yet contemporaneously), is requisite to justify us in saying that the reciprocal
violated its terms, or that they no longer suited his convenience. it is upon this principle that the right of abdication may possibly be founded.
i saw them always prepare their poison with precaution; and always did they put glass gloves on their fingers in doing so.
i care not what the subject is, the opinions are to me all one, and i am almost indifferent whether i get the better or the worse.
for though in the institution or acquisition of a common-wealth, which is independent, there needs no writing, because the power of the representative has there no other bounds, but such as are set out by the unwritten law of nature; yet in subordinate
have the more body; they mount on horseback, because they are not able to stand on their own legs.
reason, that is to say, to "good europeanism." and while digressing on this possibility, i happen to become an ear-witness of a conversation between two old patriots--they were evidently both hard of hearing and consequently spoke all the louder.
others have regulated this question as to their armies thus if your enemy come full drive upon you, stand firm to receive him; if he stand to receive you, run full drive upon him.
"quum jam praesagit gaudia corpus, atque in eo est venus, ut muliebria conserat arva."
in travelling, it pleases me that i may stay where i like, without inconvenience, and that i have a place wherein commodiously to divert myself.
how comes it to pass that we have different affections, and no more retain the same sentiment in the same thought?
explanation--ambition is the desire, whereby all the emotions (cf. three. xxvii. and xxxi.) are fostered and strengthened; therefore this emotion can with difficulty be overcome.
any right. how many worthy men have we known to survive their own reputation, who have seen and suffered the honour and glory most justly acquired in their youth, extinguished in their own presence?
the next day, as they were leading him a second time to another trial, strongly disengaging himself from the hands of his guards, he furiously ran his head against a wall, and beat out his brains.
many are of opinion that in the great and last naval engagement that antony lost to augustus, his admiral galley was stayed in the middle of her course by the little fish the latins call remora , by reason of the property she has of staying all sorts of
our choice has been determined is itself possessed of these qualities.
certainly if miracles be the command over nature, they appear most in adversity. it is yet a higher speech of his, than the other (much too high for a heathen), it is true greatness, to have in one the frailty of a man, and the security of a god.
if therefore a man have a question of injury, depending on the law of nature; that is to say, on common equity; the sentence of the judge, that by commission hath authority to take cognisance of such causes, is a sufficient verification of the law of
choosing one from among themselves, and they do not know how to live in freedom, so that they are slower to take arms, and a prince can win them over with greater facility and establish himself securely.
to rally and make head against him? what hope is there that he will dare at another time to attack an enemy reunited and recomposed, and armed anew with anger and revenge, who did not dare to pursue them when routed and unmanned by fear?
water dissolves wood and iron and salt; air dissolves water; electric fire dissolves air, but the intellect dissolves fire, gravity, laws, method, and the subtlest unnamed relations of nature in its resistless menstruum.
at the approach of spring the red-squirrels got under my house, two at a time, directly under my feet as i sat reading or writing, and kept up the queerest chuckling and chirruping and vocal pirouetting and gurgling sounds that ever were heard; and when i
in the transcendental philosophy of the ancients there exists one more leading division, which contains pure conceptions of the understanding, and which, although not numbered among the categories, ought, according to them, as conceptions a priori, to be
faintly on the hill-sides here and there. on the third or fourth of may i saw a loon in the pond, and during the first week of the month i heard the whippoorwill, the brown-thrasher, the veery, the wood-pewee, the chewink, and other birds.
for solon said well to croesus (when in ostentation he showed him his gold), sir, if any other come, that hath better iron, than you, he will be master of all this gold.
after the third potion, he asked him again how he did: "why, i find myself swollen and puffed up," said he, "as if i had a dropsy."--"that is very well," said the physician.
"why, sir," he answered, "you go with your face bare: i am all face."
six. love is pleasure, accompanied by the idea of an external cause.
accordingly, nature has furnished woman, as she has the rest of her creatures, with the weapons and implements necessary for the protection of her existence and for just the length of time that they will be of service to her; so that nature has proceeded
renouncing (or) transferring right what; obligation duty justice
the comitia tributa were properly the council of the roman people. they were convoked by the tribunes alone; at them the tribunes were elected and passed their plebiscita.
there is nothing i distrust more than my elocution; which neverthelesse i am confident (excepting the mischances of the presse) is not obscure.
and, in truth, in persons of mean and low condition, it cannot perform its true and genuine office, being naturally more prompt to assist in the conduct of war, in the government of peoples, in negotiating the leagues and friendships of princes and
cowardice, irresolution, ambition, spite, and envy agitate him as much as another:
government is at best but an expedient; but most governments are usually, and all governments are sometimes, inexpedient.
certain, when he that pretendeth the science of any thing, can teach the same; that is to say, demonstrate the truth thereof perspicuously to another: uncertain, when onely some particular events answer to his pretence, and upon many occasions prove so as
effect upon him who swallows them with appetite and pleasure: the bitterness of the potion and the abhorrence of the patient are necessary circumstances to the operation.
of terrour, because of their unbeleef; nor of dammage, because they returned thereby into the favour of the world; and in the world to come, were to be in no worse estate, then they which never had beleeved.
if, sometimes, i have been put upon the management of other men's affairs, i have promised to take them in hand, but not into my lungs and liver; to take them upon me, not to incorporate them; to take pains, yes: to be impassioned about it, by no means;
neither a counsellor, nor a councell of state, if we consider it with no authority of judicature or command, but only of giving advice to the soveraign when it is required, or of offering it when it is not required, is a publique person.
verily, men have given unto themselves all their good and bad. verily, they took it not, they found it not, it came not unto them as a voice from heaven.
one here i am, a barbarian, because men understand me not.
nevertheless, this principle of the anticipation of perception must somewhat startle an inquirer whom initiation into transcendental philosophy has rendered cautious.
the apology of plato is not the report of what socrates said, but an elaborate composition, quite as much so in fact as one of the dialogues.
cudgelled their brains about words, these made it their business to inquire into things; there was an eternal babble of the tongue, here a continual exercise of the soul.
consider the intimate and curious acquaintance one makes with various kinds of weeds,-it will bear some iteration in the account, for there was no little iteration in the labor,-disturbing their delicate organizations so ruthlessly, and making such
seventy six. all laws being founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have a regular and uniform influence on the mind, and both produce the good and prevent the evil actions.
the sumach ( rhus glabra ,) grew luxuriantly about the house, pushing up through the embankment which i had made, and growing five or six feet the first season. its broad pinnate tropical leaf was pleasant though strange to look on.
i would have thy victory and freedom long for a child. living monuments shalt thou build to thy victory and emancipation.
what is it other than a confession of his impotency, and a sending back not only to ignorance, to be there in safety, but even to stupidity, insensibility, and nonentity?
ye preachers of equality, the tyrant-frenzy of impotence crieth thus in you for "equality": your most secret tyrant-longings disguise themselves thus in virtue-words!
the great advantages of simulation and dissimulation are three. first, to lay asleep opposition, and to surprise. for where a man's intentions are published, it is an alarum, to call up all that are against them.
they acquire, by long habit, such a turn of mind, that, upon the appearance of the cause, they immediately expect with assurance its usual attendant, and hardly conceive it possible that any other event could result from it.
note) attributed to one part of the body, we generally desire to preserve our being with out taking into consideration our health as a whole: to which it may be added, that the desires which have most hold over us (four.
--says that psammenitus, king of egypt, being defeated and taken prisoner by cambyses, king of persia, seeing his own daughter pass by him as prisoner, and in a wretched habit, with a bucket to draw water, though his friends about him were so concerned as
"the first hour that gave us life took away also an hour." --seneca, her. fur., three chor. eight hundred seventy four.
i have them in horror, i say, with a detestation so natural, and so much my own, that the same instinct and impression i brought of them with me from my nurse, i yet retain, and no temptation whatever has had the power to make me alter it.
hic speusippus, hic xenocrates, hic eius auditor polemo; cuius ipsa illa sessio fuit, quam videmus.
stung all over by poisonous flies, and hollowed like the stone by many drops of wickedness: thus did i sit among them, and still said to myself: "innocent is everything petty of its pettiness!"
he has become so accustomed to the crack in consequence of its unwarrantable toleration.
but as this is the case with all synthesis of apprehension, as i have shown above in the example of a house, my apprehension of an event is not yet sufficiently distinguished from other apprehensions.
nor so much as the use of writing. the middle sort of poesy betwixt these two is despised, of no value, honour, or esteem.
their view of a contract implied mutual obligations; they regarded the ruler as bound, by its terms, to govern constitutionally.
i no longer feel in common with you; the very cloud which i see beneath me, the blackness and heaviness at which i laugh-that is your thunder-cloud.
without the influence of custom, we should be entirely ignorant of every matter of fact beyond what is immediately present to the memory and senses.
as i have observed, for example, in adrian turnebus, who having never made other profession than that of mere learning only, and in that, in my opinion, he was the greatest man that has been these thousand years, had nothing at all in him of the pedant,
but, when inheritances so increased in number and extent as to occupy the whole of the land, and to border on one another, one man could aggrandise himself only at the expense of another; at the same time the supernumeraries, who had been too weak or too
"the deity will perchance by a favourable turn restore us to our former position."--horace, epod., xiii. seven.
i do not know the force of the hebrew text: but i perceive that, in the vulgate, jephthah positively recognises the right of the god chamos, and that the french translator weakened this admission by inserting an "according to you," which is not in the
not having obeyed the order which had been given him. such as have had to do with testy and obstinate women, may have experimented into what a rage it puts them to oppose silence and coldness to their fury, and that a man disdains to nourish their anger.
these same questions that disturb and puzzle and confound us have in their turn occurred to all the wise men; not one has been omitted; and each has answered them, according to his ability, by his words and his life.
to conclude; from the first institution of gods kingdome, to the captivity, the supremacy of religion, was in the same hand with that of the civill soveraignty; and the priests office after the election of saul, was not magisteriall, but ministeriall.
satiety, if not to lassitude: unless we mean to say that the regimen which stops the toper before he has drunk himself drunk, the glutton before he has eaten to a surfeit, and the lecher before he has got the pox, is an enemy to pleasure.
corollary.--hence it most clearly follows, that the proud and the dejected specially fall a prey to the emotions.
our judgments are yet sick, and obey the humour of our depraved manners.
if a monarch shall relinquish the soveraignty, both for himself, and his heires; his subjects returne to the absolute libertie of nature; because, though nature may declare who are his sons, and who are the nerest of his kin; yet it dependeth on his own
i pass through this people and let fall many words: but they know neither how to take nor how to retain them.
jupiter, juno, and vesta. diogenes apolloniates, that 'tis air. zenophanes makes god round, seeing and hearing, not breathing, and having nothing in common with human nature.
i loved to sound him on the various reforms of the day, and he never failed to look at them in the most simple and practical light. he had never heard of such things before. could he do without factories? i asked.
that little i have done for it, is no more at my own disposal; it may know many things that are gone from me, and from me hold that which i have not retained; and which, as well as a stranger, i should borrow thence, should i stand in need.
twenty eight. of punishments, and rewards
the disgrace of being taken. boges, governor in eion for king xerxes, being besieged by the athenian army under the conduct of cimon, refused the conditions offered, that he might safe return into asia with all his wealth, impatient to survive the loss of
"certainty" to a whole cartload of beautiful possibilities; there may even be puritanical fanatics of conscience, who prefer to put their last trust in a sure nothing, rather than in an uncertain something.
but when the law that forbiddeth a fact, is made before the fact be done; yet he that doth the fact, is lyable to the penalty ordained after, in case no lesser penalty were made known before, neither by writing, nor by example, for the reason immediatly
none of them preached that himselfe, or any other apostle was such an interpreter of the scripture, as all that became christians, ought to take their interpretation for law.
with a wickedness do i begin every day: i mock at the winter with a cold bath: on that account grumbleth my stern house-mate.
in this place i say no more, but that though it were granted, the pope could not possibly teach any error at all, yet doth not this entitle him to any jurisdiction in the dominions of another prince, unlesse we shall also say, a man is obliged in
and the two remedies are by the contraries.
figures, and to the life an irresistible truth. this property is the hitting, in all the figures we draw, the right centre of gravity.
young bodies are supple; one should, therefore, in that age bend and ply them to all fashions and customs: and provided a man can contain the appetite and the will within their due limits, let a young man, in god's name, be rendered fit for all nations
first, it must be allowed, that, when we know a power, we know that very circumstance in the cause, by which it is enabled to produce the effect: for these are supposed to be synonimous.
"imperet bellante prior, jacentem lenis in hostem."
furthermore, seeing admiration and wonder, is consequent to the knowledge and experience, wherewith men are endued, some more, some lesse; it followeth, that the same thing, may be a miracle to one, and not to another.
ten the germans are the only people who at present use this word to indicate what others call the critique of taste.
hobbes, whose whole aim is to make his government sovereign, can only do this by leaving the government outside the contract: he thus avoids the necessity of submitting it to any obligation whatsoever, and leaves it absolute and irresponsible.
of the emotions, i.) the essence of man--that is (three. vii.), the endeavour made by everyone to preserve his own being. therefore, no one can desire, c. q.e.five hundred.
note.--if hatred be the prevailing emotion, he will endeavour to injure him who loves him; this emotion is called cruelty, especially if the victim be believed to have given no ordinary cause for hatred.
but if i was to compare them with my own, i should then also say that the first is as much according to my capacity, and from desire, which i conform to my capacity, as the second is far beyond it; that i could not approach the last but with veneration,
hence the one man will be affected with pleasure, the other will be affected with pain, and thus they will be at variance one with another.
and therefore, those that are seconds in factions, do many times, when the faction subdivideth, prove principals; but many times also, they prove ciphers and cashiered; for many a man's strength is in opposition; and when that faileth, he groweth out of
that principles exist at all is to be ascribed solely to the pure understanding, which is not only the faculty of rules in regard to that which happens, but is even the source of principles according to which everything that can be presented to us as an
the god who beheld everything, and also man: that god had to die! man cannot endure it that such a witness should live."
noxious to them, and so may bring such evil on any one, who hath transgressed that law, as may make him repent the doing of it, and thereby deter him, and by his example others, from doing the like mischief.
the crop of english hay is carefully weighed, the moisture calculated, the silicates and the potash; but in all dells and pond holes in the woods and pastures and swamps grows a rich and various crop only unreaped by man.
power, which they every one worship as god; and feare as a revenger of their perfidy.
(as consider'd in my self) should be more perfect then now i am, yet nevertheless i cannot deny but that there may be a greater perfection in the whole universe of things, for that some of its parts are obnoxious to errors , and some not, then if they
are they not still wives and friends to the dead who are not at the end of this but in the other world? we embrace not only the absent, but those who have been, and those who are not yet.
that idea arises immediately. the thought moves instantly towards it, and conveys to it all that force of conception, which is derived from the impression present to the senses.
tune; but these cases do not suppose any more pure obedience in that part; for is anything commonly more tumultuary or indiscreet?
have virtues, have those only which have come to agreement with our most secret and heartfelt inclinations, with our most ardent requirements: well, then, let us look for them in our labyrinths!--where, as we know, so many things lose themselves, so many
in this conveniency of lodging that i desire, i mix nothing of pomp and amplitude--i hate it rather; but a certain plain neatness, which is oftenest found in places where there is less of art, and that nature has adorned with some grace that is all her
this was my curious labor all summer,-to make this portion of the earth's surface, which had yielded only cinquefoil, blackberries, johnswort, and the like, before, sweet wild fruits and pleasant flowers, produce instead this pulse.
but they want to be rid of life; what care they if they bind others still faster with their chains and gifts!-
whether these laws were then written, or not written, but dictated to the people by moses (after his forty dayes being with god in the mount) by word of mouth, is not expressed in the text; but they were all positive laws, and equivalent to holy
it is a lie! creators were they who created peoples, and hung a faith and a love over them: thus they served life.
worthy did this man seem, and ripe for the meaning of the earth: but when i saw his wife, the earth seemed to me a home for madcaps.
themselves people conceiving they have right and title to be judges pyrrho's hog repute for value in them, not what they bring to us satisfaction of mind to have only one path to walk in that which cowardice itself has chosen for its refuge the honour we
abolished the kingly title! and if, as happens but rarely, these prerogatives are conferred on virtuous men, it is only the virtue of those who exercise them that pleases. so it appears that honour cometh not to virtue from rank, but to rank from virtue.
then again did one distrust all soothsayers and astrologers; and therefore did one believe, "everything is freedom: thou canst, for thou willest!"
but this is not the only proof we have that women are not very fit to treat of theological affairs.
astyages, in xenophon, asks cyrus to give an account of his last lesson; and thus it was, "a great boy in our school, having a little short cassock, by force took a longer from another that was not so tall as he, and gave him his own in exchange:
for if ye be not invalids, or decrepit creatures, of whom the earth is weary, then are ye sly sloths, or dainty, sneaking pleasure-cats. and if ye will not again run gaily, then shall ye-pass away!
person only, was not placed in one, but two persons jointly. but to let this of names pass.
it is true, when any cause fails of producing its usual effect, philosophers ascribe not this to any irregularity in nature; but suppose, that some secret causes, in the particular structure of parts, have prevented the operation.
thirty six. this principle is custom or habit.
all motion discovers us: the very same soul of caesar, that made itself so conspicuous in marshalling and commanding the battle of pharsalia, was also seen as solicitous and busy in the softer affairs of love and leisure.
proof.--if we see that any one rates us too highly, for love's sake, we are apt to become elated (three. xli.), or to be pleasurably affected (def. of the emotions, xxx.); the good which we hear of ourselves we readily believe (three.
authorities than their townsmen, and by their goings and comings stitch towns together in parts where else they would be ripped.
an extensive quantity i call that wherein the representation of the parts renders possible (and therefore necessarily antecedes) the representation of the whole.
"the person love does to us fit, like manna, has the taste of all in it."
religion, together with the religious significance of life, sheds sunshine over such perpetually harassed men, and makes even their own aspect endurable to them, it operates upon them as the epicurean philosophy usually operates upon sufferers of a higher
this may or may not take place, and if it does, it is not with safety to you, as that defence is known to be cowardly and not to be depended on; and only those defences are good, certain and durable, which depend only on yourself and your own ability.
nations, which have no certain kings, but as occasion is offered, in peace or war, they choose their captains as they please, one. i. c. twenty five.
do we wish men to be virtuous? then let us begin by making them love their country: but how can they love it, if their country be nothing more to them than to strangers, and afford them nothing but what it can refuse nobody?
annex such penalties to them, as may tend to the preservation of the whole, by cutting off those parts, and those only, which are so corrupt, that they threaten the sound and healthy, without which no severity is lawful.
in these westerne parts of the world, we are made to receive our opinions concerning the institution, and rights of common-wealths, from aristotle, cicero, and other men, greeks and romanes, that living under popular states, derived those rights, not from
the worship we exhibite to those we esteem to be but men, as to kings, and men in authority, is civill worship: but the worship we exhibite to that which we think to bee god, whatsoever the words, ceremonies, gestures, or other actions be, is divine
from him that has done it: and any other person, who finds it just, may also join with him that is injured, and assist him in recovering from the offender so much as may make satisfaction for the harm he has suffered.
had i ever seen so much loathing and pale horror on one countenance? he had perhaps gone to sleep? then had the serpent crawled into his throat-there had it bitten itself fast.
'tis the only prayer i use in all places and conditions, and which i still repeat instead of changing; whence it also happens that i have no other so entirely by heart as that.
and with regard to aristophanes--that transfiguring, complementary genius, for whose sake one pardons all hellenism for having existed, provided one has understood in its full profundity all that there requires pardon and transfiguration; there is nothing
these are shadows wherewith we palliate and pay one another; but we do not pay, but inflame the reckoning towards that great judge, who tucks up our rags and tatters above our shameful parts, and suckles not to view us all over, even to our inmost and
it has seemed to me lately more possible than i knew, to carry a friendship greatly, on one side, without due correspondence on the other. why should i cumber myself with regrets that the receiver is not capacious?
it is indisputable that the being whose capacities of enjoyment are low, has the greatest chance of having them fully satisfied; and a highly-endowed being will always feel that any happiness which he can look for, as the world is constituted, is
love appointeth, as is due, faithful laws to comrades true-- love, all-sovereign love!--oh, then, ye are blest, ye sons of men, if the love that rules the sky in your hearts is throned on high!
hence the principles of the mathematical use of the categories will possess a character of absolute necessity, that is, will be apodeictic; those, on the other hand, of the dynamical use, the character of an a priori necessity indeed, but only under the
what to sacrifice! i squander what is given me, a squanderer with a thousand hands: how could i call that-sacrificing?
their career, without mending or plastering up the defects that this comparison has laid open to my own view. and, in plain truth, a man had need of a good strong back to keep pace with these people.
but all sudden changes of circumstances bring inevitably a certain commotion of spirit. thus it hath come to pass that thou also for awhile hast been parted from thy mind's tranquillity.
enterprises, which have ever been observed among mankind. would you know the sentiments, inclinations, and course of life of the greeks and romans?
of its own. there is a limit to the legitimate interference of collective opinion with individual independence: and to find that limit, and maintain it against encroachment, is as indispensable to a good condition of human affairs, as protection against
and that which is more to be admired is the proportion and figure of the cavity within, which is composed and proportioned after such a manner as not to receive or admit any other thing than the bird that built it; for to any thing else it is so
this great world which some do yet multiply as several species under one genus, is the mirror wherein we are to behold ourselves, to be able to know ourselves as we ought to do in the true bias.
believed when authorised by a supernatural approbation. the privilege it has pleased almighty god to give to some of our witnesses, ought not to be lightly communicated and made cheap.
so again the emotion of pain, which arises from one object, is by nature different from the pain arising from another object, and, similarly, in the case of love, hatred, hope, fear, vacillation, c.
foulke, count of anjou, went as far as jerusalem, there to cause himself to be whipped by two of his servants, with a rope about his neck, before the sepulchre of our lord.
i steal away from occasions of vexing myself, and turn from the knowledge of things that go amiss; and yet i cannot so order it, but that every hour i jostle against something or other that displeases me; and the tricks that they most conceal from me, are
he will say: "there is something cruel in the tendency of my spirit": let the virtuous and amiable try to convince him that it is not so!
here's one who learnedly concludes against himself, and another who deafens you with prefaces and senseless digressions: an other falls into downright railing, and seeks a quarrel after the german fashion, to disengage himself from a wit that presses too
one cannot allow of the way in which we settle for ourselves the duration of our life.
"when we the heavenly arch above behold. and the vast sky adorned with stars of gold. and mark the r'eglar course? that the sun and moon in their alternate progress run."
his own former favor. nothing is thought so easy a request to a great person, as his letter; and yet, if it be not in a good cause, it is so much out of his reputation.
which rambles and roves avidiously around all the realms of the future--let us go with all our "devils" to the help of our "god"! it is probable that people will misunderstand and mistake us on that account: what does it matter!
one this does not contradict what i said before (book ii, ch. ix) about the disadvantages of great states; for we were then dealing with the authority of the government over the members, while here we are dealing with its force against the subjects.
and if i have not taken away the conqueror's land, which, being vanquished, it is impossible i should; scarce any other spoil i have done him can amount to the value of mine, supposing it equally cultivated, and of an extent any way coming near what i had
every philosophy has constituted the true vital germ out of which the entire plant has always grown.
following the history of civil society, we shall be telling also that of human sickness.
there is a plenty of such chairs as i like best in the village garrets to be had for taking them away. furniture! thank god, i can sit and i can stand without the aid of a furniture warehouse.
start now on that farthest western way, which does not pause at the mississippi or the pacific, nor conduct toward a worn-out china or japan, but leads on direct a tangent to this sphere, summer and winter, day and night, sun down, moon down, and at last
singing the praises of the gods to his lyre, drowned the voices of the sirens, and kept out of danger."
"the tamer herds, and wilder sort of brutes. though we of higher race conclude them mutes.
yet they seldom attempt to make out a list of the a priori principles which are to serve as the premises of the science; still more rarely do they make any effort to reduce those various principles to one first principle, or common ground of obligation.
concurring with themselves, they approve.
by romulus, he is all soul, i think; he hath no flesh, and spirit cannot be gyved; then we have vanquished nothing; he is free, and martius walks now in captivity.
i love to discourse and dispute, but it is with but few men, and for myself; for to do it as a spectacle and entertainment to great persons, and to make of a man's wit and words competitive parade is, in my opinion, very unbecoming a man of honour.
to maturity. it does so with severity, indeed it desires severity; every aristocratic morality is intolerant in the education of youth, in the control of women, in the marriage customs, in the relations of old and young, in the penal laws (which have an
judgment to my ears; so great a power has pronunciation to give fashion and value to works that are left to the efficacy and modulation of the voice.
zeno, seeing chremonides, a young man whom he loved, draw near to sit down by him, suddenly started up; and cleanthes demanding of him the reason why he did so, "i hear," said he, "that physicians especially order repose, and forbid emotion in all
"come ye who love, and ye who hate, children of the holy dove, and guy faux of the state, and hang conspiracies from the tough rafters of the trees!"
barren years, long and sharp winters, scorching summers which parched the fruits of the earth, must have demanded a new industry. on the sea-shore and the banks of rivers, they invented the hook and line, and became fishermen and eaters of fish.
and thus the community may be said in this respect to be always the supreme power, but not as considered under any form of government, because this power of the people can never take place till the government be dissolved.
limited sovereignty is a contradiction in terms; the sovereign has a right to all that reason allows it, and as soon as reason demands that the state shall interfere, no appeal to individual rights can be made.
if i were a prince or a legislator, i should not waste time in saying what wants doing; i should do it, or hold my peace.
fifteen. despair is pain arising from the idea of something past or future, wherefrom all cause of doubt has been removed.
and as often as this pre-conceived opinion of gods great power comes into my mind, i cannot but confess that he may easily cause me to err even in those things which i think i perceive most evidently with my mind; yet as often as i consider the things
the apostles, to be any more than counsells; though as is said in the th verse, "he that despiseth them, despiseth not man, but god": for our saviour himself came not to judge, that is, to be king in this world; but to sacrifice himself for sinners, and
in the first place, experience makes me dread it; for amongst all my acquaintance, i see no people so soon sick, and so long before they are well, as those who take much physic; their very health is altered and corrupted by their frequent prescriptions.
complete survey and criticism of past and present ethical doctrine. it would, however, be easy to show that whatever steadiness or consistency these moral beliefs have attained, has been mainly due to the tacit influence of a standard not recognised.
but unhappily there is no security in the state of the public mind, that the suspension of worse forms of legal persecution, which has lasted for about the space of a generation, will continue.
you would in vain object to me the difficulty, and almost impossibility of deceiving the world in an affair of such consequence; the wisdom and solid judgement of that renowned queen; with the little or no advantage which she could reap from so poor an
i premise that by the term synthesis of apprehension i understand the combination of the manifold in an empirical intuition, whereby perception, that is, empirical consciousness of the intuition (as phenomenon), is possible.
"thus father aeneas, from his high bed of state, spoke." --aeneid, ii. two.
thirty two. should it be said that, from a number of uniform experiments, we infer a connexion between the sensible qualities and the secret powers; this, i must confess, seems the same difficulty, couched in different terms.
other virtues have had little or no credit in this age; but valour is become popular by our civil wars; and in this, we have souls brave even to perfection, and in so great number that the choice is impossible to make.
note.--the idea which constitutes the nature of the human mind is, in the same manner, proved not to be, when considered in itself alone, clear and distinct; as also is the case with the idea of the human mind, and the ideas of the ideas of the
the image of him whom he hates. this condition generally comes into play in the case of love for a woman: for he who thinks, that a woman whom he loves prostitutes herself to another, will feel pain, not only because his own desire is restrained, but also
eleven. unity is another aspect of goodness. now, all things subsist so long only as they preserve the unity of their being; when they lose this unity, they perish.
"avoiding affairs and born to secure ease." --ovid, de trist., iii. two, nine.
and to serve ourselves, at the expense of the divinity, with what small portion of capacity he has been pleased to impart to our natural condition; and because we cannot extend our sight to his glorious throne, to have brought him down to our corruption
defending, according as occasion should require.
but ye servants of the people, ye famous wise ones-how could ye go with me!-
lastly, though i reverence those men of ancient time, that either have written truth perspicuously, or set us in a better way to find it out our selves; yet to the antiquity it self i think nothing due: for if we will reverence the age, the present is the
dissected in their presence the heart of some large animal possessed of lungs (for this is throughout sufficiently like the human), and to have shown to them its two ventricles or cavities: in the first place, that in the right side, with which correspond
too much put me in mind, urge me to wisdom, and preach to me.
and by the same right that he concludes the mind to be a motion , he may conclude also that the earth is heaven, or what else he pleases.
hardly a man takes a half hour's nap after dinner, but when he wakes he holds up his head and asks, "what's the news?" as if the rest of mankind had stood his sentinels.
where the athenians stopped them: but that some time after, both the athenians, and they and their island, were swallowed by the flood.
law of nature. the observers of this law, are those we call modest, and the breakers arrogant men. the greeks call the violation of this law pleonexia; that is, a desire of more than their share.
three.two.) in the apparition of a flame of fire out of the midst of a bush: and after the time of moses, (where the manner how god spake immediately to man in the old testament, is expressed) hee spake alwaies by a vision, or by a dream; as to gideon,
"from whose mouth all posterity has drawn out copious streams of verse, and has made bold to turn the mighty river into its little rivulets, fertile in the property of one man." --manilius, astyon., ii. eight.
the moral part is that which determines and fixes this desire exclusively upon one particular object; or at least gives it a greater degree of energy toward the object thus preferred.
confirmation of the correctness of the principles established in this critique of pure reason, both speculative and practical; and i must, therefore, leave the task of clearing up the obscurities of the present work-inevitable, perhaps, at the outset-as
the only mode of obtaining an answer to these questions of the senses is to forego all low curiosity, and, accepting the tide of being which floats us into the secret of nature, work and live, work and live, and all unawares the advancing soul has built
the next is, the apprehension and construction of the injury offered, to be, in the circumstances thereof, full of contempt: for contempt is that, which putteth an edge upon anger, as much or more than the hurt itself.
but this is certain; by how much one man has more experience of things past, than another; by so much also he is more prudent, and his expectations the seldomer faile him.
well used may be called those (if it is permissible to use the word well of evil) which are committed once for the need of securing one's self, and which afterwards are not persisted in, but are exchanged for measures as useful to the subjects as
well! this is my sermon for their ears: i am zarathustra the godless, who saith: "who is more godless than i, that i may enjoy his teaching?"
then was there again spoken unto me without voice: "what matter about their mockery! thou art one who hast unlearned to obey: now shalt thou command!
all which, by an observing reader, may be found in such ancient histories, greek and latine, as make mention of the german nation, and manners, in their times.
in multiplying the names of individuals, from ignorance of their genus and species, they made afterwards too few of these, from not having considered beings in all their specific differences.
take two tracts of equal extent, one of which brings in five and the other ten. if the inhabitants of the first consume four and those of the second nine, the surplus of the first product will be a fifth and that of the second a tenth.
this misconception will easily be laid aside by one, who reflects on the nature of knowledge, and seeing that it in no wise involves the conception of extension, will therefore clearly understand, that an idea (being a mode of thinking) does not consist
other from me than austerity, nor felt other than a tyrannical manner of proceeding."
we are wont to imagine rare and delectable places in some remote and more celestial corner of the system, behind the constellation of cassiopeia's chair, far from noise and disturbance.
for example, the proposition, "every change has a cause," is a proposition a priori, but impure, because change is a conception which can only be derived from experience.
thus, when men say that this or that physical action has its origin in the mind, which latter has dominion over the body, they are using words without meaning, or are confessing in specious phraseology that they are ignorant of the cause of the said
hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time.
it gives what it hath, and all it hath, but its own majesty can lend a better grace to bannocks and fair water than belong to city feasts.
the fabric of the state of sparta was wholly (though not wisely) framed and composed, to that scope and end. the persians and macedonians had it for a flash. the gauls, germans, goths, saxons, normans, and others, had it for a time.
(one kings twenty two) of four hundred prophets, of whom the k.
now preaching in the originall, is that act, which a crier, herald, or other officer useth to doe publiquely in proclaiming of a king. but a crier hath not right to command any man.
quite familiar to me at last, though i never saw the bird while it was making it.
'tis a fine humour to strain the writings of plato, to wrest his pretended intercourses with phaedo, dion, stella, and archeanassa:
controversie: it returns therefore to the sword again; and every man recovereth the right of protecting himselfe by his own strength, contrary to the designe they had in the institution.
if he can, then all free and voluntary contracts cease, and are void in the world; there needs nothing to dissolve them at any time, but power enough: and all the grants and promises of men in power are but mockery and collusion: for can there be any
and also to unearth and disclose.--it is otherwise with the second type of morality, slave-morality.
antitheses, but as conditioned, as demanded in the sense of necessary shades of colour in such an overflow of light.
crime, and committed them into the hands of the governor of the province, with express command, by whatever means, to destroy and bring them all to an evil end, so that of that great number of men, not so much as one ever returned again into macedonia:
i had read of the potter's clay and wheel in scripture, but it had never occurred to me that the pots we use were not such as had come down unbroken from those days, or grown on trees like gourds somewhere, and i was pleased to hear that so fictile an art
seneca tried to surrender his wealth also to nero, and go into retirement; but neither achieved his purpose. when they tottered, their very greatness dragged them down.
seven nothing is more useful than for writers, even, on moral , political , or physical subjects, to distinguish between reason and experience , and to suppose, that these species of argumentation are entirely different from each other.
his holiness, pope leo ten., therefore, has found the pontificate in a very powerful condition, from which it is hoped, that as those popes made it great by force of armies, so he through his goodness and infinite other virtues will make it both great and
secondly, that, by this means, i the less remember the injuries i have received; insomuch that, as the ancient said,-- cicero, pro ligar. c. twelve.
actual intellect and a different will, his essence would also have been different; and thus, as i concluded at first, if things had been brought into being by god in a different way from that which has obtained, god's intellect and will, that is (as is
accordingly, seeing that our senses sometimes deceive us, i was willing to suppose that there existed nothing really such as they presented to us; and because some men err in reasoning, and fall into paralogisms, even on the simplest matters of geometry,
pressure. what the usage of his time made him account roughness, that of ours makes us look upon as effeminacy.
he hector was whilst he could fight, but when dragg'd by achilles' steeds, no hector then;
thus do i ever advise them to have things done properly, according to my capacity; and lastly, demea, i command my cooks to look into every dish as if it were a mirror, and tell them what they should do." --terence, adelph., iii. three, seventy one.
should a robber break into my house, and with a dagger at my throat make me seal deeds to convey my estate to him, would this give him any title? just such a title, by his sword, has an unjust conqueror, who forces me into submission.
again, the injustice of manners, is the disposition, or aptitude to do injurie; and is injustice before it proceed to act; and without supposing any individuall person injured.
but here again, it is not the power of a magistrate to punish offenders, that is meant by a rod; but onely the power of excommunication, which is not in its owne nature a punishment, but onely a denouncing of punishment, that christ shall inflict, when he
the father and the son may be of quite contrary humours, and so of brothers: he is my son, he is my brother; but he is passionate, ill-natured, or a fool.
i have seen at one time lying on the ice pickerel of at least three different kinds; a long and shallow one, steel-colored, most like those caught in the river; a bright golden kind, with greenish reflections and remarkably deep, which is the most common
as to what remains, they are either some particulars , as that the sun is of such a bigness or shape , c. or they are things less clearly understood, as light , sound , pain , c.
-how long and weary it becometh, my strange soul! hath a seventh-day evening come to it precisely at noontide? hath it already wandered too long, blissfully, among good and ripe things?
the attempt ever relishes of the quality of the thing to which it is directed, for it is a good part of, and consubstantial with, the effect.
but a particular volition and a particular idea are one and the same (by the foregoing prop.); therefore, will and understanding are one and the same. q.e.five hundred.
the builders, are the pastors; the foundation, that jesus is the christ; the stubble and hay, false consequences drawn from it through ignorance, or frailty; the gold, silver, and pretious stones, are their true doctrines; and their refining or purging,
and but empty words; and the right of all men to all things remaining, wee are still in the condition of warre.
but when free, the worship consists in the opinion of the beholders: for if to them the words, or actions by which we intend honour, seem ridiculous, and tending to contumely; they are not worship; because a signe is not a signe to him that giveth it, but
princes, and especially new ones, have found more faith and more usefulness in those men, whom at the beginning of their power they regarded with suspicion, than in those they at first confided in.
they are indeed things that have some relation to one another, but there is a great deal of difference; we should not so mix their names and titles; 'tis a wrong to them both so to confound them.
running in his mind and tyrannising over him, he was subject to relapse into the same misfortune.
it was the only open and cultivated field for a great distance on either side of the road; so they made the most of it; and sometimes the man in the field heard more of travellers' gossip and comment than was meant for his ear: "beans so late!
for example, in the judgement-"all bodies are divisible," our conception of divisible applies to various other conceptions; among these, however, it is here particularly applied to the conception of body, and this conception of body relates to certain
the very women and children nowadays take upon them to lecture the oldest and most experienced men about the ecclesiastical laws; whereas the first of those of plato forbids them to inquire so much as into the civil laws, which were to stand instead of
one hundred seventy six. the vanity of others is only counter to our taste when it is counter to our vanity.
honour, ought to be taken and used for such, by private men in their publique worship.
the shocks and jostles that the soul receives from the body's passions can do much in it, but its own can do a great deal more; to which it is so subjected that perhaps it may be made good that it has no other pace and motion but from the breath of those
after which, remaining for some time silent, he began again, in louder tones, and exclaimed against himself, saying: "why livest thou, if it be for the good of so many that thou shouldst die? must there be no end of thy revenges and cruelties?
besides the fear of god, and the value of so rare a glory, which ought to make them look to themselves, the corruption of the age we live in compels them to it; and if i were they, there is nothing i would not rather do than intrust my reputation in so
madame, how should i hate such a recommendation of being a clever fellow at writing, and an ass and an inanity in everything else! yet i had rather be a fool both here and there than to have made so ill a choice wherein to employ my talent.
christian faith. for who is there, that knowing there is so great danger in an error, when the naturall care of himself, compelleth not to hazard his soule upon his own judgement, rather than that of any other man that is unconcerned in his damnation?
and that he directeth his counsell to his own benefit, is manifest enough, by the long and vehement urging, or by the artificial giving thereof; which being not required of him, and consequently proceeding from his own occasions, is directed principally
the arke, god saith, hee will no more smite "omnem animam viventem," that is "every living creature;" and deut. twelve.twenty three. "eate not the bloud, for the bloud is the soule;" that is "the life."
he ought therefore, if the word of the law doe not fully authorise a reasonable sentence, to supply it with the law of nature; or if the case be difficult, to respit judgement till he have received more ample authority.
away with thee, thou blissful hour! with thee hath there come to me an involuntary bliss! ready for my severest pain do i here stand:-at the wrong time hast thou come!
but if we consider not the exercise, but the right of governing, the soveraign power was still in the high priest.
in it alone is all reality of phenomena possible. these may all be annihilated in thought, but time itself, as the universal condition of their possibility, cannot be so annulled.
for in a discourse of our present civill warre, what could seem more impertinent, than to ask (as one did) what was the value of a roman penny? yet the cohaerence to me was manifest enough.
thus a thief, whom i cannot harm, but by appeal to the law, for having stolen all that i am worth, i may kill, when he sets on me to rob me but of my horse or coat; because the law, which was made for my preservation, where it cannot interpose to secure
interval of relaxed energy and self-command might so easily be fatal, that they could not afford to wait for the salutary permanent effects of freedom.
the end of this matter is excusable, if any can be so; but the profit of the augmentation of the public revenue, that served the roman senate for a pretence to the foul conclusion i am going to relate, is not sufficient to warrant any such injustice.
cotton's version of this story commences differently, and includes a passage which is not in any of the editions of the original before me:
resistance it is, is the more easy to be impressed upon.
i have frequently seen a poet withdraw, having enjoyed the most valuable part of a farm, while the crusty farmer supposed that he had got a few wild apples only.
faith untried and unknown, without obligation, without hostage, under the sole security of the grandeur of his own courage, his good fortune, and the promise of his high hopes.-- livy, xxviii. seventeen.
nothing could be less prudent than the course he adopted; for, wishing to take ferrara, he put himself entirely into the power of a foreigner.
such, sir, is what justice and affection, forming in this instance a rare conjunction, oblige me to say of this great and good man; and if i have at all offended by the freedom which i have taken in addressing myself to you on such a subject at such a
presently free: for law, in its true notion, is not so much the limitation as the direction of a free and intelligent agent to his proper interest, and prescribes no farther than is for the general good of those under that law: could they be happier
wee may further observe in scripture, that the end of miracles, was to beget beleef, not universally in all men, elect, and reprobate; but in the elect only; that is to say, is such as god had determined should become his subjects.
known generally. it is just the reverse if a man is wanting in these formal qualities, but has, on the other hand, knowledge of such a kind that it lends value to his conversation; this value, however, will then entirely rest on the matter of his
if they are persons of meaner condition, the body of the defunct is carried to the place of sepulture, and there placed sitting, the widow kneeling before him, embracing the dead body; and they continue in this posture whilst the people build a wall about
to warm him, and i saw him strip off three pairs of pants and two pairs of stockings ere he got down to the skin, though they were dirty and ragged enough, it is true, and that he could afford to refuse the extra garments which i offered him, he had so
thirst in the creating one, arrow and longing for the superman: tell me, my brother, is this thy will to marriage?
game. credit is given for deer skins also, and they were daily sold. one man still preserves the horns of the last deer that was killed in this vicinity, and another has told me the particulars of the hunt in which his uncle was engaged.
of which i have not at any time seen any signe, but in man onely; for this is a curiosity hardly incident to the nature of any living creature that has no other passion but sensuall, such as are hunger, thirst, lust, and anger.
let us take example from ourselves: judgments are the utmost point of all dogmatical and determinative speaking; and yet those arrets that our parliaments give the people, the most exemplary of them, and those most proper to nourish in them the reverence
chances human prudence had no right to expect.
saved from all the evill, and calamities that sinne hath brought upon us.
"potentissimus est, qui se habet in potestate."
to the soveraign therefore it belongeth also to give titles of honour; and to appoint what order of place, and dignity, each man shall hold; and what signes of respect, in publique or private meetings, they shall give to one another.
and how could i endure to be a man, if man were not also the composer, and riddle-reader, and redeemer of chance!
frugality,(though in poor men a vertue,) maketh a man unapt to atchieve such actions, as require the strength of many men at once: for it weakeneth their endeavour, which is to be nourished and kept in vigor by reward.
they cannot so much as be private in the watercloset.
injustice allures them, as the honour of their virtuous actions does the good; and the more riches they bring with them, they are so much the more good-natured, as women, who are handsome, are all the more inclined and proud to be chaste.
but receive another kind of sound. we see at festivals and theatres that, opposing a painted glass of a certain colour to the light of the flambeaux, all things in the place appear to us green, yellow, or violet:--
the judging rightly of good brings along with it the judging soundly of evil: pain has something of the inevitable in its tender beginnings, and pleasure something of the evitable in its excessive end.
if we abandon the senses, how can it be made conceivable that the categories (which are the only conceptions that could serve as conceptions for noumena) have any sense or meaning at all, inasmuch as something more than the mere unity of thought, namely,
lastly when we assert, that some ideas are innate or natural to us, we do not mean that they are always present with us (for so no idea would be innate ) but only that we have in our selves a faculty of producing them.
when the actor doth any thing against the law of nature by command of the author, if he be obliged by former covenant to obey him, not he, but the author breaketh the law of nature: for though the action be against the law of nature; yet it is not his:
or the rule for deciding between the various principles when they conflict, ought to be self-evident.
now seeing esdras was the high priest, and the high priest was their civill soveraigne, it is manifest, that the scriptures were never made laws, but by the soveraign civill power.
the scholar shames us by his bifold life. whilst something higher than prudence is active, he is admirable; when common sense is wanted, he is an encumbrance. yesterday, csar was not so great; to-day, the felon at the gallows' foot is not more miserable.
since every one's imagination renders it more or less terrible, and since every one has some choice amongst the several forms of dying, let us try a little further to find some one that is wholly clear from all offence.
i have never felt lonesome, or in the least oppressed by a sense of solitude, but once, and that was a few weeks after i came to the woods, when, for an hour, i doubted if the near neighborhood of man was not essential to a serene and healthy life.
different care and kindness, trouble and expence, which is often employed upon one child more than another.
pretty much as in china at present, where the distinction or disgrace of a child redounds to its parents, the retro-operating power of success or failure was what induced men to think well or ill of an action.
for when we speak of things as phenomena, the objects, nay, even the properties which we ascribe to them, are looked upon as really given; only that, in so far as this or that property depends upon the mode of intuition of the subject, in the relation of
people, are such members of the common-wealth, as may fitly be compared to the organs of voice in a body naturall.
what is the price-current of an honest man and patriot today? they hesitate, and they regret, and sometimes they petition; but they do nothing in earnest and with effect.
ordure of his pestilent ambition excepted, i think there is no fault to be objected against him, saving this, that he speaks too sparingly of himself, seeing so many great things could not have been performed under his conduct, but that his own personal
thus it may happen that we are affected by the same emotion of pleasure or pain concerning a thing past or future, as concerning the conception of a thing present; this i have already shown in three. xviii., to which, with its note, i refer the reader.
and again, when mucianus encourageth vespasian, to take arms against vitellius, he saith, we rise not against the piercing judgment of augustus, nor the extreme caution or closeness of tiberius.
but we must bear in mind that i have deduced this vacillation from causes, which give rise through themselves to one of the emotions, and to the other accidentally.
thus far i have treated of the emotions attributable to man, in so far as he is passive. it remains to add a few words on those attributable to him in so far as he is active.
he therefore gave the people, by means of this assembly, all the authority of numbers to balance that of power and riches, which he left to the patricians.
'tis the price of the blade that you inquire into, not of the scabbard: you would not peradventure bid a farthing for him, if you saw him stripped.
thereby a means, an instrument, and a hammer. their "knowing" is creating, their creating is a law-giving, their will to truth is--will to power.--are there at present such philosophers? have there ever been such philosophers?
it is no dream of mine, to ornament a line; i cannot come nearer to god and heaven than i live to walden even.
but if, in wild onset sweeping, boreas frees day's prisoned light, all suddenly the radiant god outstreams, and strikes our dazzled eyesight with his beams.
nullus in urbe fuit tota, qui tangere vellet uxorem gratis, cciliane, tuam, dum licuit: sed nunc, positis custodibus, ingens turba fututorum est. ingeniosus homo es.
the poets speak of saturn. and as the contumely is greater towards god, so the danger is greater towards men.
and 'tis true, that he that is a christian, that is, hee that hath already obliged himself to receive our saviour when he shall come, for his king, shal tempt god too much in choosing for king in this world, one that hee knoweth will endeavour, both by
the people alone can appoint the form of the commonwealth, which is by constituting the legislative, and appointing in whose hands that shall be.
with regard to fichte. it is a question what goethe really thought about the germans?--but about many things around him he never spoke explicitly, and all his life he knew how to keep an astute silence--probably he had good reason for it.
now, if it appears that when, on the one hand, we assume that our cognition conforms to its objects as things in themselves, the unconditioned cannot be thought without contradiction , and that when, on the other hand, we assume that our representation of
--and men there are who will condemn others to death for crimes that they themselves do not repute so much as faults.
this however is the other danger, and mine other sympathy:-he who is of the populace, his thoughts go back to his grandfather,-with his grandfather, however, doth time cease.
tell me, that i was sufficiently collected to order them to bring a horse to my wife whom on the road, i saw struggling and tiring herself which is hilly and rugged. this should seem to proceed from a soul its functions; but it was nothing so with me.
superstition, i do not presently run into the contrary extreme of irreligion.
all which are so many testimonies against paternal sovereignty, and plainly prove, that it was not the natural right of the father descending to his heirs, that made governments in the beginning, since it was impossible, upon that ground, there should
if the state is a moral person whose life is in the union of its members, and if the most important of its cares is the care for its own preservation, it must have a universal and compelling force, in order to move and dispose each part as may be most
that to study philosopy is to learn to die
everything will it give you, if ye worship it, the new idol: thus it purchaseth the lustre of your virtue, and the glance of your proud eyes.
naturally each workman feels himself more strong in some special part his art, and those are to be regarded as most fortunate, who lay hands on the noblest, for all the parts essential to the construction of any whole are not equally precious.
to a system of pure reason. such a science must not be called a doctrine, but only a critique of pure reason; and its use, in regard to speculation, would be only negative, not to enlarge the bounds of, but to purify, our reason, and to shield it against
i expose myself entire; 'tis a body where, at one view, the veins, muscles, and tendons are apparent, every of them in its proper place; here the effects of a cold; there of the heart beating, very dubiously.
nay, the majesty of kings, is rather exalted than diminished, when they are in the chair of counsel; neither was there ever prince, bereaved of his dependences, by his counsel, except where there hath been, either an over-greatness in one counsellor, or
i should commend a soul of several stages, that knows both how to stretch and to slacken itself; that finds itself at ease in all conditions whither fortune leads it; that can discourse with a neighbour, of his building, his hunting, his quarrels; that
two hundred eighty eight. there are men who are unavoidably intellectual, let them turn and twist themselves as they will, and hold their hands before their treacherous eyes--as though the hand were not a betrayer; it always comes out at last that they
prayed for, or against, they prayed to, as if there were ghosts of those names hanging over their heads, and letting fall, or withholding that good, or evill, for, or against which they prayed.
prop. forty eight. love or hatred towards, for instance, peter is destroyed, if the pleasure involved in the former, or the pain involved in the latter emotion, be associated with the idea of another cause: and will be diminished in proportion as we
plato-- diogenes laertius, iii. thirty eight. but he whom plato censured was not a boy playing at nuts, but a man throwing dice. --reprehending a boy for playing at nuts, "thou reprovest me," says the boy, "for a very little thing."
the utilitarian morality does recognise in human beings the power of sacrificing their own greatest good for the good of others. it only refuses to admit that the sacrifice is itself a good.
in the greatest part of the world, that member of our body was deified; in the same province, some flayed off the skin to offer and consecrate a piece; others offered and consecrated their seed.
the thought of genius is spontaneous; but the power of picture or expression, in the most enriched and flowing nature, implies a mixture of will, a certain control over the spontaneous states, without which no production is possible.
if you come to rush against the bar where the principal error lies, they have presently this sentence in their mouths, "that there is no disputing with persons who deny principles."
but i believed that i had already given sufficient time to languages, and likewise to the reading of the writings of the ancients, to their histories and fables. for to hold converse with those of other ages and to travel, are almost the same thing.
with one another! as the stoics say that vices are profitably introduced to give value to and to set off virtue, we can, with better reason and less temerity of conjecture, say that nature has given us pain for the honour and service of pleasure and
that in the phenomenon which contains the condition of this necessary rule of apprehension, is the object.
disputants; and our enquiries, in the course of two thousand years, been able to pass from words to the true and real subject of the controversy.
as to what remains, i am now in a position to discern, as i think, with sufficient clearness what course must be taken to make the majority those experiments which may conduce to this end: but i perceive likewise that they are such and so numerous, that
do you imagine that the lacedaemonians, who test the mettle of their children by public flogging, do not love them?
"that is, of admiration. she (iris, the rainbow) is beautiful, and for that reason, because she has a face to be admired, she is said to have been the daughter of thamus." --cicero, de nat. deor., iii. twenty.
seeing all men by nature had right to all things, they had right every one to reigne over all the rest.
i, who make the laws, am of opinion, that you neither are yourselves your own, nor is that yours of which you are possessed.
but beauty's voice speaketh gently: it appealeth only to the most awakened souls.
chapter six. of the interiour beginnings of voluntary motions
that the only purpose for which power can be rightfully exercised over any member of a civilised community, against his will, is to prevent harm to others. his own good, either physical or moral, is not a sufficient warrant.
that all besides was nothing but inanity and chimera; for that he had seen all, and said all." a position, that for having been a little too injuriously and broadly interpreted, brought him once and long kept him in great danger of the inquisition at rome.
"transvolat in medio posita, et fugientia captat."
if we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them , who will build railroads? and if railroads are not built, how shall we get to heaven in season?
what it is to know, and what to be ignorant; what ought to be the end and design of study; what valour, temperance, and justice are; the difference betwixt ambition and avarice, servitude and subjection, licence and liberty; by what token a man may know
here it must be specially remembered that we must consider the order of time and not the lapse thereof. the relation remains, even though no time has elapsed.
we there hazard all; but for the world's concern, they are things so ordinary, and so many of them are every day seen, and there must of necessity be so many of the same kind to produce any notable effect, that we cannot expect any particular renown from
the power of the laws depends still more on their own wisdom than on the severity of their administrators, and the public will derives its greatest weight from the reason which has dictated it.
their fire. to conserve one's three hundred foregrounds; also one's black spectacles: for there are circumstances when nobody must look into our eyes, still less into our "motives." and to choose for company that roguish and cheerful vice, politeness.
for if we suppose any thing in the idea , which was not in its cause , it must of necessity have this from nothing ; but (tho it be a most imperfect manner of existing , by which the thing is objectively in the intellect by an idea , yet) it is not
but what do we mean by that affirmation?
therefore, temporall depend on spirituall. and therefore are subject to them."
you may even tread on them, or have your eyes on them for a minute, without discovering them.
things of a nobler and more elevated being may, indeed, reproach ours; but it is against nature for us to contemn and make little account of ourselves; 'tis a disease particular to man, and not discerned in any other creatures, to hate and despise itself.
"esse unum hominem accommodatum ad tantam morum ac sermonum et voluntatum varietatem,"
besides, fictitious narratives lead us to imagine the possibility of many events that are impossible; and even the most faithful histories, if they do not wholly misrepresent matters, or exaggerate their importance to render the account of them more
peace, quiet, and property will still be at the same uncertainty, as it was in the state of nature.
but thus much is certain, that he that commands the sea, is at great liberty, and may take as much, and as little, of the war as he will. whereas those that be strongest by land, are many times nevertheless in great straits.
is requisite a faculty of judging , or at least of imagining , both which faculties are positive , and given to all creatures subject to error, and to them only.
the legions of these myrmidons covered all the hills and vales in my wood-yard, and the ground was already strewn with the dead and dying, both red and black.
the last comers remained on horseback in my courtyard, whilst their leader, who was with me in the parlour, would not have his horse put up in the stable, saying he should immediately retire, so soon as he had news of his men.
understanding. for in the understanding alone is the unity of experience, in which all perceptions must have their assigned place, possible.
from the reading, i say, of such books, men have undertaken to kill their kings, because the greek and latine writers, in their books, and discourses of policy, make it lawfull, and laudable, for any man so to do; provided before he do it, he call him
length it changes from definite to indefinable.
'tis night: now do all gushing fountains speak louder. and my soul also is a gushing fountain.
stealing; and the corporations of men, that by authority from any forraign person, unite themselves in anothers dominion, for easier propagation of doctrines, and for making a party, against the power of the common-wealth.
which were not taken by the king of france. be it observed, therefore, that those states which on annexation are united to a previously existing state may or may not be of the same nationality and language.
neverthelesse, i may propound such things to the consideration of more learned divines, as the text it selfe suggesteth.
"for the soul, doubtful as to its return, could not compose itself" --tasso, gierus. lib., xii. seventy four.
seeing therefore such contribution is every where, as a thing inevitable, (notwithstanding it be an assistance to the enemy,) esteemed lawfull; as totall submission, which is but an assistance to the enemy, cannot be esteemed unlawfull.
in your love be your honour! little doth woman understand otherwise about honour. but let this be your honour: always to love more than ye are loved, and never be the second.
as plutarch says, that those who, through false shame, are soft and facile to grant whatever is desired of them, are afterwards as facile to break their word and to recant; so he who enters lightly into a quarrel is apt to go as lightly out of it.
if however, from too much conversing with material objects, the soul was gross, and misplaced its satisfaction in the body, it reaped nothing but sorrow; body being unable to fulfil the promise which beauty holds out; but if, accepting the hint of these
"we are turned about like the top with the thong of others." --idem, sat., ii. seven, eighty two.
do but consider the form of this justice that governs us; 'tis a true testimony of human weakness, so full is it of error and contradiction.
for my own part, one may desire in general to be other than i am; i may condemn and dislike my whole form, and beg of almighty god for an entire reformation, and that he will please to pardon my natural infirmity: but i ought not to call this repentance,
hot and obstinate disputes, wherein my adversary would at last have the better, the issue that would render my heat and obstinacy disgraceful would peradventure vex me to the last degree.
as when a master of a family, in taking an account, casteth up the summs of all the bills of expence, into one sum; and not regarding how each bill is summed up, by those that give them in account; nor what it is he payes for; he advantages himselfe no
the body of the magistrate may be composed of a greater or a less number of members.
for this is the secret of the soul: when the hero hath abandoned it, then only approacheth it in dreams-the superhero.-
deceived. i will only mention one modern instance. alexander six.
i feel the same truth how often in my trivial conversation with my neighbors, that somewhat higher in each of us overlooks this by-play, and jove nods to jove from behind each of us.
pain prolong your misery an hour or two prudent and just man may be intemperate and inconsistent prudent man, when i imagine him in this posture psalms of king david: promiscuous, indiscreet public weal requires that men should betray, and lie puerile
prevented so great an interference by law in the details of private life; but the engines of moral repression have been wielded more strenuously against divergence from the reigning opinion in self-regarding, than even in social matters; religion, the
'tis what the ancients say of simonides, that by reason his imagination suggested to him, upon the question king hiero had put to him-- what god was.--cicero, de nat. deor., i. twenty two.
sometimes she plays the physician. jason of pheres being given over by the physicians, by reason of an imposthume in his breast, having a mind to rid himself of his pain, by death at least, threw himself in a battle desperately into the thickest of the
other of which they severally imagine happiness to consist.--ch. three. philosophy proceeds to consider whether happiness can really be secured in any of these ways, ( a ) so far from bringing contentment, riches only add to men's wants.--ch. four.
it is in the lawes of a common-wealth, as in the lawes of gaming: whatsoever the gamesters all agree on, is injustice to none of them. a good law is that, which is needfull, for the good of the people, and withall perspicuous.
"the only actual revolution which has ever taken place in my modes of thinking was already complete," two he says, before her influence became paramount. there is a curiously humble estimate of his own powers (to which dr.
in short, the kingdome of god is a civill kingdome; which consisted, first in the obligation of the people of israel to those laws, which moses should bring unto them from mount sinai; and which afterwards the high priest of the time being, should deliver
no letters being first brought to him, he never sees any but those that shall seem fit for his knowledge.
conquest, is not the victory it self; but the acquisition by victory, of a right, over the persons of men.
and as men, who receive good from those they expected evil from, feel under a greater obligation to their benefactor, so the subject populace will become even better disposed towards him than if he had become prince through their favour.
"si modica coenare times olus omne patella."
little learning is needed to form a sound mind--seneca little less trouble in governing a private family than a kingdom live a quite contrary sort of life to what they prescribe others live at the expense of life itself live, not so long as they please,
and yet they are no other than pictures that make no essential dissimilitude; for as you see actors in a play representing the person of a duke or an emperor upon the stage, and immediately after return to their true and original condition of valets and
pleasure itself is painful in profundity:
if a man doe an action of injustice, that is to say, an action contrary to the law, god they say is the prime cause of the law, and also the prime cause of that, and all other actions; but no cause at all of the injustice; which is the inconformity of the
yonder men are too many for an embassage, and too few for a fight. but before the sun set, he found them enow to give him the chase with infinite slaughter.
and so hee hath also, where he saith, (luke twelve.fourteen.) "who made mee a judge, or divider over you?" and (john twelve.forty seven.) "i came not to judge the world, but to save the world."
celsus could never have spoken it as a physician, had he not been a wise man withal, when he giveth it for one of the great precepts of health and lasting, that a man do vary, and interchange contraries, but with an inclination to the more benign extreme:
irresistible; there had been no reason, why he should not by that power have ruled, and defended both himselfe, and them, according to his own discretion.
find, gone on in the same train with the other works of nature.
thus a careful and well-intentioned government, vigilant incessantly to maintain or restore patriotism and morality among the people, provides beforehand against the evils which sooner or later result from the indifference of the citizens to the fate of
his observations and experience are developed through this ready-made apparatus instead of his ideas being developed out of his own observations.
"the skip of the tip-toe-hop, a romance of the middle ages, by the celebrated author of 'tittle-tol-tan,' to appear in monthly parts; a great rush; don't all come together."
he is a palace of sweet sounds and sights; he dilates; he is twice a man; he walks with arms akimbo; he soliloquizes; he accosts the grass and the trees; he feels the blood of the violet, the clover and the lily in his veins; and he talks with the brook
"it is sad enough," answered the wanderer and shadow, "thou art right: but how can i help it! the old god liveth again, o zarathustra, thou mayst say what thou wilt.
but he feels that such conduct brings discredit on the name of athens: he feels too, that the judge has sworn not to give away justice; and he cannot be guilty of the impiety of asking the judge to break his oath, when he is himself being tried for
a man but ill proves the honour and beauty of an action by its utility: and very erroneously concludes that every one is obliged to it, and that it becomes every one to do it, if it be of utility:
also, the popularity of a potent subject, (unlesse the common-wealth have very good caution of his fidelity,) is a dangerous disease; because the people (which should receive their motion from the authority of the soveraign,) by the flattery, and by the
always comforted himself after the same manner and countenance: if he had begun a discourse, he would always end what he had to say, though the person he was speaking to had gone away: if he walked, he never stopped for any impediment that stood in his
improvement, that i can see, in the pronunciation, or accent, or emphasis, or any more skill in extracting or inserting the moral.
right on his side, having ordinarily but his own single strength, hath not force enough to defend himself from injuries, or to punish delinquents.
the condition which high friendship demands is ability to do without it. that high office requires great and sublime parts. there must be very two, before there can be very one.
priests, which fathers did at the first, grew perhaps by the same occasion. howbeit, this is not the only kind of regiment that has been received in the world.
a man may always study, but he must not always go to school accursed be thou, as he that arms himself for fear of death all things have their seasons, even good ones all those who have authority to be angry in my family "an emperor," said he, "must die
fear is more importunate and insupportable than death itself fear to lose a thing, which being lost, cannot be lamented?
in the thought of to-morrow there is a power to upheave all thy creed, all the creeds, all the literatures of the nations, and marshal thee to a heaven which no epic dream has yet depicted.
every animal has ideas, since it has senses; it even combines those ideas in a certain degree; and it is only in degree that man differs, in this respect, from the brute.
if a is subsequently found to be at rest, this rest cannot be the result of a's previous motion, for such motion can only have led to continued motion; the state of rest therefore must have resulted from something, which was not in a, namely, from an
all that he could think of was to practise some new austerity, to let his mind descend into his body and redeem it, and treat himself with ever increasing respect.
if then there are opponents when the social compact is made, their opposition does not invalidate the contract, but merely prevents them from being included in it. they are foreigners among citizens.
-herald shall they one day with flaming tongues: it cometh, it is nigh, the great noontide!
to this curious and laborious search after sciences, that has reduced him to imbecility? and to this rare aptitude to the exercises of the soul, that has rendered him without exercise and without soul?
journey from thence, and dispersed throughout the whole world, the same day it was fought; and if caesar was of opinion, that it has often happened, that the report has preceded the incident, shall we not say, that these simple people have suffered
daily after dinner: one may read about the matter in his biography. a question by the way: a pessimist, a repudiator of god and of the world, who makes a halt at morality--who assents to morality, and plays the flute to laede-neminem morals, what?
in the fift day of the creation, god said, let the water produce reptile animae viventis, the creeping thing that hath in it a living soule; the english translate it, "that hath life:" and again, god created whales, " omnem animam viventem;" which in the
nothing. it is only of objective validity in regard to phenomena, because these are things which we regard as objects of our senses.
instruct us in that whereof we have need. i study myself more than any other subject; 'tis my metaphysic, my physic:
agreement of their respective natures, stand in one another's way; if this were so, props. xxx. and xxxi. of this part would be untrue. but if we give the matter our unbiased attention, we shall see that the discrepancy vanishes.
should i take one to be my guide, peradventure i should not be able to keep pace with him; and in the freedom of my liberty might deliver judgments, which upon better thoughts, and according to reason, would be illegitimate and punishable.
good fortune (if lasting,) honourable; as a signe of the favour of god. ill fortune, and losses, dishonourable. riches, are honourable; for they are power. poverty, dishonourable.
they were intended to make sure that the pupil understood his own opinion, and (by necessary correlation) the opinion opposed to it, and could enforce the grounds of the one and confute those of the other.
but the gospell which paul, and the other apostles, preached, was onely this article, that jesus is the christ; therefore for the beleef of this article, we are to reject the authority of an angell from heaven; much more of any mortall man, if he teach
the second main point raised by critics of the general will is whether in defining it as a will directed solely to the common interest, rousseau means to exclude acts of public immorality and short-sightedness. he answers the questions in different ways.
one finds them jealous when they are crossed or forestalled in their charity.
i tried to help him with my experience, telling him that he was one of my nearest neighbors, and that i too, who came a-fishing here, and looked like a loafer, was getting my living like himself; that i lived in a tight, light, and clean house, which
it is in great measure on their wisdom, their known moderation, and their zeal for the prosperity of the state that i build my hopes of its perpetual tranquillity.
he therefore who conceives that he is hated by another will conceive his enemy as the cause of some evil or pain; thus he will be affected with pain or fear, accompanied by the idea of his enemy as cause; in other words, he will be affected with hatred
"phoebus ne'er deviates from the zodiac's way; yet all things doth illustrate with his ray."
punishment and fear were not; nor were threatening words read on suspended brass; nor did the suppliant crowd fear the words of their judge; but were safe without an avenger.
prop. sixty seven. a free man thinks of death least of all things; and his wisdom is a meditation not of death but of life.
i ordinarily see that men, in things propounded to them, more willingly study to find out reasons than to ascertain truth: they slip over presuppositions, but are curious in examination of consequences; they leave the things, and fly to the causes.
besides the advantage that lies in the distinction between the two powers, it presents that of its members being chosen; for, in popular government, all the citizens are born magistrates; but here magistracy is confined to a few, who become such only by
theory that he who prayed ought to be exempt from vicious inclinations for the time being; item, in my estimate of cruelty, as something beyond simple death; item, in my view that a child ought to be brought up to do everything, and so on; that these were
the definitions of jealousy and other waverings of the mind i pass over in silence, first, because they arise from the compounding of the emotions already described; secondly, because many of them have no distinctive names, which shows that it is
in itself; if it be in another, they are two; if it be in itself, they are yet two; the comprehending, and the comprehended. according to these doctrines the nature of things is no other than a shadow, either false or vain.
they will shuffle and crow, crook and hide, feign to confess here, only that they may brag and conquer there, and not a thought has enriched either party, and not an emotion of bravery, modesty, or hope.
sidenote: the reasons why i doubted my senses.
general logic is constructed upon a plan which coincides exactly with the division of the higher faculties of cognition. these are, understanding, judgement, and reason.
and should any one reply that there have been many princes, who have done great things with their armies, who have been thought extremely liberal, i would answer by saying that the prince may either spend his own wealth and that of his subjects or the
for certainly great riches, have sold more men, than they have bought out. seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly. yet have no abstract nor friarly contempt of them.
no truth so sublime but it may be trivial to-morrow in the light of new thoughts. people wish to be settled; only as far as they are unsettled is there any hope for them.
but the moon still revolveth around all that is earthly: so revolveth also the prince around what is earthliest of all-that, however, is the gold of the shopman.
certainly it is good to compound employments of both; for that will be good for the present, because the virtues of either age, may correct the defects of both; and good for succession, that young men may be learners, while men in age are actors; and,
secondly, how, and by what covenants it is made; what are the rights and just power or authority of a soveraigne; and what it is that preserveth and dissolveth it.
'tis an abominable intemperance that pushes them on so often to change, and that will not let them limit their affection to any one person whatever; as is evident in that goddess to whom are attributed so many changes and so many lovers.
it is only after a long course of uniform experiments in any kind, that we attain a firm reliance and security with regard to a particular event.
but, in so far as the external body is an individual, which has no reference to the human body, the knowledge or idea thereof is in god (two. ix.), in so far as god is regarded as affected by the idea of a further thing, which (two.
to the production of a type prepared for slavery in the most subtle sense of the term: the strong man will necessarily in individual and exceptional cases, become stronger and richer than he has perhaps ever been before--owing to the unprejudicedness of
melting in this flame, having approached it, a great number were there suffocated and burned, being kept from retiring by the crowd that followed after.
if there be any vanity in the case, 'tis superficially infused into me by the treachery of my complexion, and has no body that my judgment can discern: i am sprinkled, but not dyed.
best of all, do i see you, my friends, throw the golden ball! and so tarry i still a little while on the earth-pardon me for it!
"no lion drinks a weaker lion's gore, no boar expires beneath a stronger boar."
twenty two.thirty.) "that in the resurrection they neither marry, nor are given in marriage, but are as the angels of god in heaven," is a description of an eternall life, resembling that which we lost in adam in the point of marriage.
distribute it abroad. and here i cannot but smile to think how i have paid myself in showing the foppery of this kind of learning, who myself am so manifest an example; for, do i not the same thing throughout almost this whole composition?
one cannot acquiesce in the judgment given by one in the behalf of sophocles, who concluded him capable of the management of domestic affairs, against the accusation of his son, from having read one of his tragedies.
the turk hath at hand, for cause of war, the propagation of his law or sect; a quarrel that he may always command.
once more disguised. "ni dieu, ni maitre"--that, also, is what you want; and therefore "cheers for natural law!"--is it not so?
he need not cumber himself with a conventional nature and culture, nor ask what is the mode in rome or in paris, but that house and weather and manner of living which poverty and the fate of birth have made at once so odious and so dear, in the gray
-blessedness to write upon the will of millenniums as upon brass,-harder than brass, nobler than brass. entirely hard is only the noblest.
what the pagans had feared took place. then everything changed its aspect: the humble christians changed their language, and soon this so-called kingdom of the other world turned, under a visible leader, into the most violent of earthly despotisms.
yet not in this only, but in all other duties of life also, the way of those who aim at honour is very different from that they proceed by, who propose to themselves order and reason.
and those that we have, of the beginning of any polities in the world, excepting that of the jews, where god himself immediately interposed, and which favours not at all paternal dominion, are all either plain instances of such a beginning as i have
and therefore the offence men take, from contumely, in words, or gesture, when they produce no other harme, than the present griefe of him that is reproached, hath been neglected in the lawes of the greeks, romans, and other both antient, and moderne
this was the interpretation that cleanthes gave of this transaction, giving us by that to understand that those creatures that have no voice are not, nevertheless, without intercourse and mutual communication, whereof 'tis through our own defect that we
the care of the dead is recommended to us; now, i have been bred up from my infancy with these dead; i had knowledge of the affairs of rome long before i had any of those of my own house; i knew the capitol and its plan before i knew the louvre, and the
conjugal society could subsist and attain its ends without it; nay, community of goods, and the power over them, mutual assistance and maintenance, and other things belonging to conjugal society, might be varied and regulated by that contract which unites
there was a time when all the present world uprose at once.
by excluding all those species, in which nature has plainly established, in the comparative power of the sexes, relations different from those which exist among us: thus we can base no conclusion about men on the habits of fighting cocks.
"because," said he, "i could think of no other remedy against thy perpetual mischiefs." -- tacitus, annal., xv. sixty seven.
paul, "raise themselves up to heaven and take possession of it; and we, with all our knowledge, plunge ourselves into the infernal abyss."
they suggest not merely the purity of infancy, but a wisdom clarified by experience. such an eye was not born when the bird was, but is coeval with the sky it reflects. the woods do not yield another such a gem.
if the alternative is to keep all just men in prison, or give up war and slavery, the state will not hesitate which to choose.
just motley speaking, from mask of fool confusedly shouting, circumambling on fabricated word-bridges, on motley rainbow-arches, 'twixt the spurious heavenly, and spurious earthly, round us roving, round us soaring,- mere fool! mere poet!
i, who have so much and so universally adored that "the mean is best," of the passed time, and who have concluded the most moderate measures to be the most perfect, shall i pretend to an immeasurable and prodigious old age?
four. in natural theology, where we think of an object-god-which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and
other in whose territories the interview is appointed to be, intimating thereby a kind of deference to the other, it appearing proper for the less to seek out and to apply themselves to the greater, and not the greater to them.
disorders, and overturn and confound everything; for those who were brought up to one thing find themselves destined for another; and neither those who rise nor those who fall are able to assume the rules of conduct, or to possess themselves of the
and made thee her darling. thou didst bear off a boon which she had never before granted to any private person. art thou, then, minded to cast up a reckoning with fortune? now for the first time she has turned a jealous glance upon thee.
prop. twenty three. he who conceives, that an object of his hatred is painfully affected, will feel pleasure. contrariwise, if he thinks that the said object is pleasurably affected, he will feel pain.
forty one. not to communicate a man's honour.
when however he had thereby come to the door of his cave, lo, then had he again a longing for the good air outside, and for his animals,-and wished to steal out.
-and here there arose a long silence between them: zarathustra, however, became profoundly absorbed in thought, so that he shut his eyes.
when, however, the path again curved round a rock, all at once the landscape changed, and zarathustra entered into a realm of death. here bristled aloft black and red cliffs, without any grass, tree, or bird's voice.
two hundred ninety three. a man who says: "i like that, i take it for my own, and mean to guard and protect it from every one"; a man who can conduct a case, carry out a resolution, remain true to an opinion, keep hold of a woman, punish and overthrow
the chin is a still larger drop, the confluent dripping of the face. the cheeks are a slide from the brows into the valley of the face, opposed and diffused by the cheek bones.
chapter eleven. of the difference of manners
purely abstract beings are perceivable in the same manner, or are only conceivable by the help of language.
the doctrines have no hold on ordinary believers--are not a power in their minds.
sect. one hundred seventy one. secondly, political power is that power, which every man having in the state of nature, has given up into the hands of the society, and therein to the governors, whom the society hath set over itself, with this express or
kingdome of glory; for they are bidden to denounce it (ver. eleven.) to those cities which shall not receive them, as a threatning, that it shall be more tolerable in that day for sodome, than for such a city. and (mat.
it is the same in painting, where touches shall sometimes slip from the hand of the painter, so surpassing both his conception and his art, as to beget his own admiration and astonishment.
miserably let a hundred thousand livres yearly revenue slip through his hands; i know another who talks, who better advises than any man of his counsel, and there is not in the world a fairer show of soul and understanding than he has; nevertheless, when
or perchance, at evening, i hear him in his stable blowing off the superfluous energy of the day, that he may calm his nerves and cool his liver and brain for a few hours of iron slumber.
lactantius seems to attribute to beasts not only speech, but laughter also. and the difference of language which is seen amongst us, according to the difference of countries, is also observed in animals of the same kind.
that the lonesome height may not for ever remain lonesome and self-sufficing; that the mountains may come to the valleys and the winds of the heights to the plains:-
luke; and consequently whatsoever was written by them, is as ancient as the time of the apostles. but the time wherein the books of the new testament were received, and acknowledged by the church to be of their writing, is not altogether so ancient.
for guides to bring us into that kingdome, to be the onely, and assured way thereunto. this, being our promise in baptisme; and the authority of earthly soveraigns being not to be put down till the day of judgment; (for that is expressely affirmed by s.
nor to warfare, unless they voluntarily undertake it
which they called portenta and ostenta, because they thought them to portend, or foreshew some great calamity to come; sometimes, in meer lottery, as crosse and pile; counting holes in a sive; dipping of verses in homer, and virgil; and innumerable other
the schema of reality is existence in a determined time.
"when the chaste arria gave to poetus the reeking sword she had drawn from her breast, 'if you believe me,' she said, 'paetus, the wound i have made hurts not, but 'tis that which thou wilt make that hurts me.'"---martial, i. fourteen.
affirm an infinite number simultaneously), so also can we, by the same faculty of feeling, feel or perceive (in succession) an infinite number of bodies.
secondly, a mere ignorance of our own and the state's good, entirely unprompted by selfish desires, does not make our will anti-social or individual.
defect with obstinacy, temerity, and impudence.
time past; which remission is the reward of our faith in christ.
of multiplication by all the simple forms.
in what follows ( twenty two), it will be shown, from the mode in which the empirical intuition is given in the faculty of sensibility, that the unity which belongs to it is no other than that which the category (according to sixteen) imposes on the
besides that an army is a body made up of so many individual members, it is impossible for it to move in this fury with so exact a motion as not to break the order of battle, and that the best of them are not engaged before their fellows can come on to
of our duty. 'tis, peradventure, more easy to keep clear of the sex than to maintain one's self aright in all points in the society of a wife; and a man may with less trouble adapt himself to entire abstinence than to the due dispensation of abundance.
seeing then they had taken on them the name of spirituall, to have allowed themselves (when there was no need) the propriety of wives, had been an incongruity.
many ways; disorders and inconveniences could not but multiply continually, till it became necessary to commit the dangerous trust of public authority to private persons, and the care of enforcing obedience to the deliberations of the people to the
-longing for the further, the higher, the brighter. "i want heirs," so saith everything that suffereth, "i want children, i do not want myself,"-
books. such men are fitter for practice, than for counsel; and they are good, but in their own alley: turn them to new men, and they have lost their aim; so as the old rule, to know a fool from a wise man, mitte ambos nudos ad ignotos, et videbis, doth
your enemy shall ye seek; your war shall ye wage, and for the sake of your thoughts! and if your thoughts succumb, your uprightness shall still shout triumph thereby!
"will" can naturally only operate on "will"--and not on "matter" (not on "nerves," for instance): in short, the hypothesis must be hazarded, whether will does not operate on will wherever "effects" are recognized--and whether all mechanical action,
what is the hardest task in the world? to think. i would put myself in the attitude to look in the eye an abstract truth, and i cannot. i blench and withdraw on this side and on that.
but we read not any where, that they who received not the doctrine of christ, did therein sin; but that they died in their sins; that is, that their sins against the laws to which they owed obedience, were not pardoned.
but if it were allowable to assign to god a different intellect and a different will, without any change in his essence or his perfection, what would there be to prevent him changing the decrees which he has made concerning created things, and
every one of them, in short, constantly dwelling on wants, avidity, oppression, desires and pride, has transferred to the state of nature ideas which were acquired in society; so that, in speaking of the savage, they described the social man.
latine, and modern bibles; because thereby they seem to be the proper names of daemons; and men are the more easily seduced to beleeve the doctrine of devills; which at that time was the religion of the gentiles, and contrary to that of moses, and of
and do his motions cease, because there are no other like them? if what we have not seen is not, our knowledge is marvellously contracted: qu sunt tant animi angusti! "how narrow are our understandings!"
i say, he was not then king in present, by vertue of the pact, which the faithfull make with him in baptisme; neverthelesse, by the renewing of their pact with god in baptisme, they were obliged to obey him for king, (under his father) whensoever he
king francis i. vaunted that he had by this means nonplussed francesco taverna, ambassador of francesco sforza, duke of milan, a man very famous for his science in talking in those days.
the knob of the handle, and drew it by a line along the birch, and so pulled the axe out again.
admire, and extraordinary examples, marks of express and particular purposes, of the nature of miracles, presented before us for manifestations of its almightiness, equally above both our rules and force, which it would be folly and impiety to attempt to
if the occasion be lawfull, and manifest, the concourse is lawfull; as the usuall meeting of men at church, or at a publique shew, in usuall numbers: for if the numbers be extraordinarily great, the occasion is not evident; and consequently he that cannot
of this double monopoly one part is disadvantageous to the people at home, the other to forraigners.
he that performeth first in the case of a contract, is said to merit that which he is to receive by the performance of the other; and he hath it as due.
even in the very beasts that have no voice at all, we easily conclude, from the society of offices we observe amongst them, some other sort of communication: their very motions discover it:
it is very remarkable that we cannot perceive the possibility of a thing from the category alone, but must always have an intuition, by which to make evident the objective reality of the pure conception of the understanding.
and the individual, in whom simple tastes and susceptibility to all the great human influences overpower the accidents of a local and special culture, is the best critic of art.
since we cannot attain unto it, let us revenge our selves by railing at it; and yet it is not absolutely railing against anything to proclaim its defects, because they are in all things to be found, how beautiful or how much to be coveted soever.
without any necessity evident in the scripture, that man shall ascend to his happinesse any higher than gods footstool the earth. on the contrary, we find written (joh.
"singula de nobis anni praedantur euntes."
and these are the lawes of that divine worship, which naturall reason dictateth to private men.
besides so many wenches as daily drop their children by stealth, as they conceived them, that fair and noble wife of sabinus, a patrician of rome, for another's interest, endured alone, without help, without crying out, or so much as a groan, the bearing
and on the other side, counsellors should not be too speculative into their sovereign's person.
they help by their utility, yet they trouble by their inconformity. besides, they are like strangers; more admired, and less favored.
we have enough to do to deal with the disease, without troubling ourselves with these superfluous rules.
now, the order and connection of ideas is (by prop. vii. of this book) the same as the order and connection of causes.
he was the first, amongst so many valiant men of the army, to run to the relief of alcibiades, oppressed with the enemy, to shield him with his own body, and disengage him from the crowd by absolute force of arms.
by nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws.
with whom lieth the greatest danger to the whole human future? is it not with the good and just?
for instance, i shall call a man intrepid, if he despises an evil which i am accustomed to fear; if i further take into consideration, that, in his desire to injure his enemies and to benefit those whom he loves, he is not restrained by the fear of an
excretion, c; to which motions there needs no help of imagination: the other in animal motion, otherwise called voluntary motion; as to go, to speak, to move any of our limbes, in such manner as is first fancied in our minds.
very gently and courteously used"; at the same time requiring of them victuals for their nourishment, and gold whereof to make some pretended medicine; setting forth, moreover, the belief in one only god, and the truth of our religion, which they advised
our sensuous intuition. space and time, as conditions of the possibility of the presentation of objects to us, are valid no further than for objects of sense, consequently, only for experience.
that which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters.
for those men that are so remissely governed, that they dare take up armes, to defend, or introduce an opinion, are still in warre; and their condition not peace, but only a cessation of armes for feare of one another; and they live as it were, in the
justice of manners, and justice of actions
this difficulty, which would have seemed insurmountable, has been removed, like the first, by the most sublime of all human institutions, or rather by a divine inspiration, which teaches mankind to imitate here below the unchangeable decrees of the deity.
there is commonly sufficient space about us. our horizon is never quite at our elbows.
to adam, and his posterity in common, it is impossible that any man, but one universal monarch, should have any property upon a supposition, that god gave the world to adam, and his heirs in succession, exclusive of all the rest of his posterity.
which he died, returning from an entertainment like this, with his head full of idle fancies of love and jollity, as mine was then, and that, for aught i knew, the same-destiny was attending me.
climate, and because of the different tempers of those who inhabit it; for some in a fertile country consume little, and others on an ungrateful soil much.
and can we believe that in the mutations that are made of the bodies of animals into others of the same kind, the new comers are not other than their predecessors?
impossible that there should exist in any machine a diversity of organs sufficient to enable it to act in all the occurrences of life, in the way in which our reason enables us to act.
them to keep these errors from being detected, and to make men mistake the ignis fatuus of vain philosophy, for the light of the gospell.
proportion, over the lot of individuals.
if words are piled up beyond this point they make the thought that is being communicated more and more obscure. to hit that point is the problem of style and a matter of discernment; for every superfluous word prevents its purpose being carried out.
does monsieur make any bargain, or prepare any despatch that does not please? 'tis suppressed, and causes afterwards forged to excuse the want of execution in the one or answer in the other.
such manner as i have divided them in the following table.
every just king, in a settled kingdom, is bound to observe that paction made to his people, by his laws, in framing his government agreeable thereunto, according to that paction which god made with noah after the deluge.
lucullus's soldier having been rifled by the enemy, performed upon them in revenge a brave exploit, by which having made himself a gainer, lucullus, who had conceived a good opinion of him from that action, went about to engage him in some enterprise of
in a word, abuses are inevitable and their consequences fatal in every society where the public interest and the laws have no natural force, and are perpetually attacked by personal interest and the passions of the ruler and the members.
for if the lesser number pronounce (for example) in the affirmative, and the greater in the negative, there will be negatives more than enough to destroy the affirmatives; and thereby the excesse of negatives, standing uncontradicted, are the onely voyce
orthodox christians who are tempted to think that those who stoned to death the first martyrs must have been worse men than they themselves are, ought to remember that one of those persecutors was saint paul.
therefore the entring of satan, and his wicked purpose, was one and the same thing.
trussed up for the same reason; as also did the captain martin du bellay, then governor of turin, with the governor of san buono, in the same country, all his people having been cut to pieces at the taking of the place.
experience only could show the weakness of such a constitution, and how easily it might be infringed with impunity, from the difficulty of convicting men of faults, where the public alone was to be witness and judge: the laws could not but be eluded in
to the same effect: as if he should say, the new jerusalem, the paradise of god, at the coming again of christ, should come down to gods people from heaven, and not they goe up to it from earth.
proof.--individual things are modes whereby the attributes of god are expressed in a given determinate manner (i. xxv. coroll.); that is, (i.
name of space. it is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena.
lying is a base vice; a vice that one of the ancients portrays in the most odious colours when he says, "that it is to manifest a contempt of god, and withal a fear of men."
this is a thing may seem to many a matter trivial, and done already. but if it were done less partially, it would be embraced more generally.
we live and negotiate with the people; if their conversation be troublesome to us, if we disdain to apply ourselves to mean and vulgar souls (and the mean and vulgar are often as regular as those of the finest thread, and all wisdom is folly that does not
he was far remote from the religious scruples of the ancient romans, who would never prevail in their wars but by dint of pure and simple valour; and yet he was more conscientious than we should be in these days, and did not approve all sorts of means to
there are the records of the philosophical societies, and the public eulogies of great men! it is the good adam contemplating his own virtue.
for the nature of god is incomprehensible; that is to say, we understand nothing of what he is, but only that he is; and therefore the attributes we give him, are not to tell one another, what he is, nor to signifie our opinion of his nature, but our
this cannot be done, except you introduce two several sorts of usury, a less and a greater. for if you reduce usury to one low rate, it will ease the common borrower, but the merchant will be to seek for money.
evil is honourable; but death is honourable; therefore death is no evil"; against drunkenness this: "no one commits his secrets to a drunkard; but every one commits his secrets to a wise man: therefore a wise man is no drunkard." is this to hit the white?
in a word, besides the principles that are common to all, every nation has in itself something that gives them a particular application, and makes its legislation peculiarly its own.
and did not his will assure the necessity of mans will, and consequently of all that on mans will dependeth, the liberty of men would be a contradiction, and impediment to the omnipotence and liberty of god.
it is useful to know something of the manners of different nations, that we may be enabled to form a more correct judgment regarding our own, and be prevented from thinking that everything contrary to our customs is ridiculous and irrational, a conclusion
appeared to me of some importance, and of which other men were generally ignorant, the gratification thence arising so occupied my mind that i was wholly indifferent to every other object.
note.--this proposition is comprehended much more clearly from what we have said in the note to two. vii. we there showed that the idea of body and body, that is, mind and body (two.
and of the other that persisted to mock and laugh in contempt of the pains inflicted upon him; so that the provoked cruelty of the executioners that had him in handling, and all the inventions of tortures redoubled upon him, one after another, spent in
one of my wishes at this time should be, to have a son-in-law that knew handsomely how to cherish my old age, and to rock it asleep; into whose hands i might deposit, in full sovereignty, the management and use of all my goods, that he might dispose of
art thou a new strength and a new authority? a first motion? a self-rolling wheel? canst thou also compel stars to revolve around thee?
but the works of god in egypt, by the hand of moses, were properly miracles; because they were done with intention to make the people of israel beleeve, that moses came unto them, not out of any design of his owne interest, but as sent from god.
but they sit cool in the cool shade: they want in everything to be merely spectators, and they avoid sitting where the sun burneth on the steps.
in antiquity when a man read--which was seldom enough--he read something to himself, and in a loud voice; they were surprised when any one read silently, and sought secretly the reason of it.
on cato of utica, ii. three hundred eighty three.
and theft are injurious to human happiness. even then i do not think that he would find the question very puzzling; but, at all events, the matter is now done to his hand.
contempt of fear; and with this ammunition, sent him, whilst yet a boy, with no more than thirty thousand foot, four thousand horse, and but forty-two thousand crowns, to subjugate the empire of the whole earth.
it may have been a piece of infatuation, or, if we prefer to say so, it may have been the most gracious and the most human page in mill's career. mrs.
if to take books in hand were to learn them: to look upon them were to consider them: and to run these slightly over were to grasp them, i were then to blame to make myself out so ignorant as i say i am.
sixteen the thought, "these representations given in intuition belong all of them to me," is accordingly just the same as, "i unite them in one self-consciousness, or can at least so unite them"; and although this thought is not itself the consciousness
and let those seek out some other to join with them than me, who will reckon the kings of castile and portugal amongst the warlike and magnanimous conquerors, because at the distance of twelve hundred leagues from their lazy abode, by the conduct of their
render conceivable and deduce the possibility of such evident a priori cognitions.
if pliny and herodotus are to be believed, there are in certain places kinds of men very little resembling us, mongrel and ambiguous forms, betwixt the human and brutal natures; there are countries where men are bom without heads, having their mouth and
eighty. a thing that is explained ceases to concern us--what did the god mean who gave the advice, "know thyself!" did it perhaps imply "cease to be concerned about thyself! become objective!"--and socrates?--and the "scientific man"?
in sickness, in languor, give us a strain of poetry or a profound sentence, and we are refreshed; or produce a volume of plato or shakspeare, or remind us of their names, and instantly we come into a feeling of longevity.
moderation, but degenerates into hatred and envy, producing tares and nettles instead of corn and wine when conducted by human passions.
men should use common words to say uncommon things, but they do the reverse.
when choice and lot are combined, positions that require special talents, such as military posts, should be filled by the former; the latter does for cases, such as judicial offices, in which good sense, justice, and integrity are enough, because in a
"a great fortune is a great slavery." --seneca, de consol. ad. polyb., c. twenty six.
likewise children, fooles, and mad-men that have no use of reason, may be personated by guardians, or curators; but can be no authors (during that time) of any action done by them, longer then (when they shall recover the use of reason) they shall judge
but leaving these curiosities (though not unworthy to be thought on, in fit place), we will handle, what persons are apt to envy others; what persons are most subject to be envied themselves; and what is the difference between public and private envy.
what hath happened unto me, my friends? ye see me troubled, driven forth, unwillingly obedient, ready to go-alas, to go away from you!
not owe where their profit is, let them there have their pleasure too who by their fondness of some fine sounding word
all the particular being summed up together, i do not find one man of my country, who pays so dear for the defence of our laws both in loss and damages (as the lawyers say) as myself; and some there are who vapour and brag of their zeal and constancy,
their jaws are erected by thirst of blood, and their anger scarcely abstains from their trembling masters."--lucan, iv. two hundred thirty seven.
if any one be in rapture with his own knowledge, looking only on those below him, let him but turn his eye upward towards past ages, and his pride will be abated, when he shall there find so many thousand wits that trample him under foot.
interpreted literally, and possessing rather the impressiveness of poetry or eloquence than the precision of legislation.
for want of natural memory, i make one of paper; and as any new symptom happens in my disease, i set it down, whence it falls out that, having now almost passed through all sorts of examples, if anything striking threatens me, turning over these little
gigni pariter cum corpore, et una crescere sentimus, pariterque senescere mentem.
there are few things, that are uncapable of being represented by fiction. inanimate things, as a church, an hospital, a bridge, may be personated by a rector, master, or overseer.
that he has the support of those whom fear prevents from speaking, and to punish those who dare to speak.
slip out of our memory, and put us to a new labour, may again be recalled, by such words as they were marked by. so that the first use of names, is to serve for markes, or notes of remembrance.
every one ought to make the same vow to himself that the kings of egypt made their judges solemnly swear, that they would not do anything contrary to their consciences, though never so much commanded to it by themselves.
make one of their own, and , crowd five or six of boccaccio's novels into one single comedy. that which makes them so load themselves with matter is the diffidence they have of being able to support themselves with their own strength.
monstrous; or that man should rise above himself and humanity; for he cannot see but with his eyes, nor seize but with his hold.
real force; for its force is that of the state, the dimension of which remains equal. thus the relative force or activity of the government decreases, while its absolute or real force cannot increase.
but his published work on the subject owed nothing to her, he tells us, in its doctrines.
the consuls were in them merely the presidents of the people; the tribunes were mere speakers; one the senate was nothing at all.
oh, ye sentimental dissemblers, ye covetous ones! ye lack innocence in your desire: and now do ye defame desiring on that account!
twenty seven.one.) they were commanded to write upon great stones playstered over, at their passing over jordan: this law also was written by moses himself in a book; and delivered into the hands of the "priests, and to the elders of israel," (deut.
that cannot be: but there may be something in this, that goodness is more beautiful and attractive when it is rare; and that contrariety and diversity fortify and consolidate well-doing within itself, and inflame it by the jealousy of opposition and by
pitch of wisdom to which it can possibly arrive.
prop. twenty nine. nothing in the universe is contingent, but all things are conditioned to exist and operate in a particular manner by the necessity of the divine nature.
moment. and therefore, though the people cannot be judge, so as to have, by the constitution of that society, any superior power, to determine and give effective sentence in the case; yet they have, by a law antecedent and paramount to all positive laws
after having taught him what will make him more wise and good, you may then entertain him with the elements of logic, physics, geometry, rhetoric, and the science which he shall then himself most incline to, his judgment being beforehand formed and fit to
it is the civill soveraign, that is to appoint judges, and interpreters of the canonicall scriptures; for it is he that maketh them laws.
for no government can have a right to obedience from a people who have not freely consented to it; which they can never be supposed to do, till either they are put in a full state of liberty to chuse their government and governors, or at least till they
bis patet in prceps, tantem tenditque sub umbras, quantus ad thereum cli suspectus olympum:
there be so many other places that confirm this interpretation, that it were a wonder there is no greater notice taken of it, but that it gives too much light to christian kings to see their right of ecclesiastical government.
it will even be enough to prevent the state from being ill governed, that the legislator shall have provided, as he should, for every need of place, climate, soil, custom, neighbourhood, and all the rest of the relations peculiar to the people he had to
the point of being uncontested. the cessation, on one question after another, of serious controversy, is one of the necessary incidents of the consolidation of opinion; a consolidation as salutary in the case of true opinions, as it is dangerous and
let him, if he have hands, handle; if eyes, measure and discriminate; let him accept and hive every fact of chemistry, natural history and economics; the more he has, the less is he willing to spare any one.
proinde, quod in quoquo est his visum tempore, verum est et, si non potuit ratio dissolvere causam, cur ea, qu fuerint juxtim quadrata, procul sint visa rotunda; tamen prstat rationis egentem beddere mendose causas utriusque figur, quam manibus manifesta
three) "against moses, and against aaron, and said unto them, 'ye take too much upon you, seeing all the congregation are holy, every one of them, and the lord is amongst them, why lift you up your selves above the congregation of the lord?'" god caused
seventhly, is annexed to the soveraigntie, the whole power of prescribing the rules, whereby every man may know, what goods he may enjoy and what actions he may doe, without being molested by any of his fellow subjects: and this is it men call propriety.
if we might pursue the subject further, i could point out, that the power which is commonly attributed to god is not only human (as showing that god is conceived by the multitude as a man, or in the likeness of a man), but involves a negation of power.
"thence the odour of the arm-pits, the precocious hair, and the beard which astonished my mother."--martial, xi. twenty two, seven.
but when it comes to armies they make a poor show; which proceeds entirely from the weakness of the leaders, for those that know are not obedient, and every one thinks that he knows, there being hitherto nobody who has raised himself so high both by
thus do i speak unto you in parable, ye who make the soul giddy, ye preachers of equality! tarantulas are ye unto me, and secretly revengeful ones!
all in the room were weeping and lamenting; but he held without interruption the thread of his discourse, which was pretty long. but when he had done, he directed us all to leave the room, except the women attendants, whom he styled his garrison.
with which your adversaries sustain the spirits of their followers. the popular inclinations resemble a tidal wave; if the current once commences in your favour, it will go on of its own force to the end.
knowledge how to do it, but for want of will.
behaviour. they think it a reproach to all literature, that philosophy should not yet have fixed, beyond controversy, the foundation of morals, reasoning, and criticism; and should for ever talk of truth and falsehood, vice and virtue, beauty and
old once promised to teach--they "know" today what is good and evil.
-are not all words made for the heavy? do not all words lie to the light ones? sing! speak no more!"-
capacity for the nobler feelings is in most natures a very tender plant, easily killed, not only by hostile influences, but by mere want of sustenance; and in the majority of young persons it speedily dies away if the occupations to which their position
comment ne pas supposer que one hundred'est dans ces moments-la, que fifty'homme voit le mieux?"...
but then these arguments would be as ready to stand up for the other side; that a general ought rather to lessen in his men their solicitude of preserving themselves than to increase it; that by such means they will be in a double fear of hazarding their
evil do i call it and misanthropic: all that teaching about the one, and the plenum, and the unmoved, and the sufficient, and the imperishable!
in the rainy day he builds a work-bench, or gets his tool-box set in the corner of the barn-chamber, and stored with nails, gimlet, pincers, screwdriver and chisel.
four. of the division of transcendental logic into transcendental analytic and dialectic.
as we have already termed the content of a cognition its matter, we shall say: "of the truth of our cognitions in respect of their matter, no universal test can be demanded, because such a demand is self-contradictory."
what christians may do to avoid persecution
these difficulties the student must be left to worry out for himself; it is only possible to present, in outline, what rousseau meant to convey.
of many other men; which is little better, then to venture his salvation at crosse and pile.
beautiful captives, he would not so much as look upon one.
the idea of representation is modern; it comes to us from feudal government, from that iniquitous and absurd system which degrades humanity and dishonours the name of man.
thou grape-vine! why dost thou praise me? have i not cut thee! i am cruel, thou bleedest-: what meaneth thy praise of my drunken cruelty?
had not monsieur de foix's ardour transported him so furiously to pursue the remains of the victory of ravenna, he had not obscured it by his own death.
now the cause, why the mind ceases to affirm this existence of the body, cannot be the mind itself (three. iv.), nor again the fact that the body ceases to exist. for (by two.
-blow amongst those leaves, o zarathustra, that everything withered may run away from thee the faster!-
quality of the cognition, which is the principle of that connection.
what gave him a free disposing of his property, according to his own will, within the compass of that law? i answer, a state of maturity wherein he might be supposed capable to know that law, that so he might keep his actions within the bounds of it.
and this is the intention of the tenth commandement, and the summe of the second table; which is reduced all to this one commandement of mutuall charity, "thou shalt love thy neighbour as thy selfe:" as the summe of the first table is reduced to "the love
make use of the most lascivious means to that end then in use, as to have all the hairs of his body twitched off, and to wipe all over with perfumes with the extremest nicety.
it is true, that god is king of all the earth: yet may he be king of a peculiar, and chosen nation.
"quicquid principes faciunt, praecipere videntur."
this was covertly taught to princes by ancient writers, who relate how achilles and many others of those princes were given to chiron the centaur to be brought up, who kept them under his discipline; this system of having for teacher one who was half
the last have nibbled for me a quarter of an acre clean. but what right had i to oust johnswort and the rest, and break up their ancient herb garden? soon, however, the remaining beans will be too tough for them, and go forward to meet new foes.
meditat. three. of god, and that there is a god. p. twenty seven.
endeavour he could use, to restrain his people: so that, avarice and revenge trampling under foot both his authority and all military discipline, he there saw a considerable part of the city sacked and ruined before his face.
and where the body of the people, or any single man, is deprived of their right, or is under the exercise of a power without right, and have no appeal on earth, then they have a liberty to appeal to heaven, whenever they judge the cause of sufficient
if the moving point continually changes its direction it will describe a curve; hence it follows that only one right line can be drawn between two points.
that sels them at home; both which againe are gainfull to the adventurers.
when this bar is gradually increased by storms, tides, or currents, or there is a subsidence of the waters, so that it reaches to the surface, that which was at first but an inclination in the shore in which a thought was harbored becomes an individual
necessary use in the objects of experience were not shown. nay, the representation of them is a mere schema, that always relates to the reproductive imagination, which calls up the objects of experience, without which they have no meaning.
collective impression of such future europeans will probably be that of numerous, talkative, weak-willed, and very handy workmen who require a master, a commander, as they require their daily bread; while, therefore, the democratising of europe will tend
when the ancient greeks would accuse any one of extreme insufficiency, they would say, in common proverb, that he could neither read nor swim; he was of the same opinion, that swimming was of great use in war, and himself found it so; for when he had to
own the english nation; and therefore 'tis likely that what comes from him may be more acceptable to his countrymen, then what proceeds from a stranger; and as the strength of a fortification is never better known then by a forcible resistance, so fares
many generations must have prepared the way for the coming of the philosopher; each of his virtues must have been separately acquired, nurtured, transmitted, and embodied; not only the bold, easy, delicate course and current of his thoughts, but above all
"pain will make even the innocent lie."--publius syrus, de dolore.
the very decided yea and nay of their palate, their promptly ready disgust, their hesitating reluctance with regard to everything strange, their horror of the bad taste even of lively curiosity, and in general the averseness of every distinguished and
chief among those were the marcomanni or marchmen, the quadi (mentioned in this book), the sarmatians, the catti, the jazyges.
obliged already not to do the common-wealth disservice: nor are they graces; because they be extorted by feare, which ought not to be incident to the soveraign power: but are rather sacrifices, which the soveraign (considered in his naturall person, and
revenge is in thy soul: wherever thou bitest, there ariseth black scab; with revenge, thy poison maketh the soul giddy!
respect of god, who is the author of nature, it may be said to be inflicted, and therefore a punishment divine; yet it is not contaned in the name of punishment in respect of men, because it is not inflicted by the authority of man.
some country people have just brought me news in great haste, that they presently left in a forest of mine a man with a hundred wounds upon him, who was yet breathing, and begged of them water for pity's sake, and help to carry him to some place of
that as a theory this is a novelty--as a reality it is the fundamental fact of all history let us be so far honest towards ourselves!
"the more each man denies himself, the more the gods give him. poor as i am, i seek the company of those who ask nothing; they who desire much will be deficient in much." --horace, od., iii. sixteen,twenty one,forty two.
older is the pleasure in the herd than the pleasure in the ego: and as long as the good conscience is for the herd, the bad conscience only saith: ego.
every one there governs himself according to his own method; let who will speak his thoughts, i sit mute, meditating and shut up in my closet, without any offence to my guests.
for such truth, as opposeth no man profit, nor pleasure, is to all men welcome.
then he turned to his wife. "my image," said he (for so he often called her, there being some sort of relationship between them), "since i have been united to you by marriage, which is one of the most weighty and sacred ties imposed on us by god, for the
known, and first of all learn to know myself!"
when something happens, the mere fact of the occurrence, without regard to that which occurs, is an object requiring investigation.
proportion of infidels in all ages have been persons of distinguished integrity and honour); and would be maintained by no one who had the smallest conception how many of the persons in greatest repute with the world, both for virtues and for attainments,
parts of different animals together; and if by chance they invent any thing so new that nothing was ever seen like it, for that 'tis wholy fictitious and false, yet the colours at least of which, they make it must be true colours ; so upon the same
your humble brother and servant, montaigne.
for of the possibility of a cause which changes the condition of things, that is, which determines them to the contrary to a certain given state, the understanding gives us a priori no knowledge; not merely because it has no insight into the possibility
have they in themselves, much less to give to others?'
much that passed for good with one people was regarded with scorn and contempt by another: thus i found it. much found i here called bad, which was there decked with purple honours.
two) consequences of the qualities from liquid bodies that fill the space between the starres; such as are the ayre, or substance aetherial.
and thus much i have thought fit to say upon the review of the first and second part of this discourse.
"the gifts of great men are unknown to me."--aeneid, xii. five hundred twenty nine.
for, as to clytus, the fault was more than redeemed; and that very action, as much as any other whatever, manifests the goodness of his nature, a nature most excellently formed to goodness; and it was ingeniously said of him, that he had his virtues from
the preacher, instead of vexing the ears of drowsy farmers on their day of rest at the end of the week,-for sunday is the fit conclusion of an ill-spent week, and not the fresh and brave beginning of a new one,-with this one other draggle-tail of a
each morning the manager of this gallery substituted some new picture, distinguished by more brilliant or harmonious coloring, for the old upon the walls.
prop. forty one. knowledge of the first kind is the only source of falsity, knowledge of the second and third kinds is necessarily true.
of human bondage, or the strength of the emotions
such as have merited from me friendship and gratitude have never lost these by being no more; one have better and more carefully paid them when gone and ignorant of what i did; i speak most affectionately of my friends when they can no longer know it.
it will perhaps be said that society is so formed that every man gains by serving the rest. that would be all very well, if he did not gain still more by injuring them.
to affect the quality of the day, that is the highest of arts. every man is tasked to make his life, even in its details, worthy of the contemplation of his most elevated and critical hour.
evermore did he now see himself as the doer of one deed. madness, i call this: the exception reversed itself to the rule in him.
nevertheless i believe that a child which had been brought up in an absolute solitude, remote from all society of men (which would be an experiment very hard to make), would have some kind of speech to express his meaning by.
now as i cannot rest in the mere intuitions, but-if they are to become cognitions-must refer them, as representations , to something, as object , and must determine the latter by means of the former, here again there are two courses open to me.
their pleasure: and from thence proceeded from time to time the civill troubles, divisions, and calamities of the nation.
he left his money in the hands of a banker with this condition--that if his children were fools, he should then give it to them; if wise, he should then distribute it to the most foolish of the people; as if fools, for being less capable of living without
of it clearly. to choose time, is to save time; and an unseasonable motion, is but beating the air. there be three parts of business; the preparation, the debate or examination, and the perfection.
sins. there is nothing so easy, so sweet, and so favourable, as the divine law: it calls and invites us to her, guilty and abominable as we are; extends her arms and receives us into her bosom, foul and polluted as we at present are, and are for the
with axe and shovel you explore this mine, and follow the marrowy store, yellow as beef tallow, or as if you had struck on a vein of gold, deep into the earth.
one it would be possible to employ a more logical method, but none could be more favourable to tyrants.
incline, and then take fit occasion to fall in with the victors.
itself, and is by so much more apt to mistrust itself.
but suppose, that all the historians who treat of england, should agree, that, on the first of january one thousand six hundred, queen elizabeth died; that both before and after her death she was seen by her physicians and the whole court, as is usual
but besides the judgment, there is necessary also the pronouncing of sentence: and this belonged alwaies to the apostle, or some pastor of the church, as prolocutor; and of this our saviour speaketh in the eighteen verse, "whatsoever ye shall bind on
i felt my heart so oppressed at this moment, that i had not the power to make him any answer; but in the course of two or three hours, solicitous to keep up his courage, and, likewise, out of the tenderness which i had had all my life for his honour and
or i heard the peep of the young when i could not see the parent bird.
him, but is protected by the adverse party for his contribution.
"how could we still be content with the man of the present day after such outlooks, and with such a craving in our conscience and consciousness?
expect similar effects from causes which are, to appearance, similar. this is the proposition which one intended to enforce in the present section. if one be right, one pretend not to have made any mighty discovery.
why truly, that if this man, when robust and strong, were dependent on others as he is when feeble, there is no extravagance he would not be guilty of; that he would beat his mother when she was too slow in giving him her breast; that he would strangle
conceive peter not to have been the sole cause of either emotion.
what we experience in dreams, provided we experience it often, pertains at last just as much to the general belongings of our soul as anything "actually" experienced; by virtue thereof we are richer or poorer, we have a requirement more or less, and
servius made yet a third division, quite distinct from the two we have mentioned, which became, in its effects, the most important of all.
shall we with pains erect a heaven of blue glass over ourselves, though when it is done we shall be sure to gaze still at the true ethereal heaven far above, as if the former were not?
demetrius. the historian, a cotemporary writer, noted for candour and veracity, and withal, the greatest and most penetrating genius, perhaps, of all antiquity; and so free from any tendency to credulity, that he even lies under the contrary imputation,
to prevent them from paying him in his own coin, he married a wife from a place where any one finds what he wants for his money: "good morrow, strumpet"; "good morrow, cuckold"; and there was not anything wherewith he more commonly and openly entertained
they find themselves. as to the custom of eating, it is in us, as in them, natural, and without instruction;
the governor and his council faintly remember the pond, for they went a-fishing there when they were boys; but now they are too old and dignified to go a-fishing, and so they know it no more forever. yet even they expect to go to heaven at last.
and as when a complaint was made to moses, against those of the seventy that prophecyed in the camp of israel, he justified them in it, as being subservient therein to his government; so also our saviour, when st.
ready for lightning in its dark bosom, and for the redeeming flash of light, charged with lightnings which say yea! which laugh yea! ready for divining flashes of lightning:-
amongst so many and so great dangers i do not remember i have anywhere read that caesar was ever wounded; a thousand have fallen in less dangers than the least of those he went through.
softness, and all sensible accidents, as mean and superfluous vestments, to accommodate them to her own immortal and spiritual condition; as rome and paris, for example, that i have in my fancy, paris that i imagine, i imagine and comprehend it without
relief; they tell me they durst not go near him, but have run away, lest the officers of justice should catch them there; and as happens to those who are found near a murdered person, they should be called in question about this accident, to their utter
st. paul coming to thessalonica, where was a synagogue of the jews, (acts seventeen.two, three.) "as his manner was, went in unto them, and three sabbath dayes reasoned with them out of the scriptures, opening and alledging, that christ must needs have
proof.--this prop. is evident from the mere definition of love and hatred (three. xiii. note).
pond, but vainly bellowing troonk from time to time, and pausing for a reply.
authority, if we find, that the same theory is requisite to explain the same phenomena in all other animals.
this desire of change, is like the breach of the first of gods commandements: for there god says, non habebis deos alienos; thou shalt not have the gods of other nations; and in another place concerning kings, that they are gods.
though completely waterlogged and almost as heavy as lead, they not only burned long, but made a very hot fire; nay, i thought that they burned better for the soaking, as if the pitch, being confined by the water, burned longer, as in a lamp.
power of the law of nature, which, as a man, he had a right to: and he alone could punish him in his family, where the respect of his children had laid by the exercise of such a power, to give way to the dignity and authority they were willing should
which considered, the equality of imposition, consisteth rather in the equality of that which is consumed, than of the riches of the persons that consume the same.
who, whatever he shall do, it cannot be imputed to malice; 'tis at the worst but misfortune:
that the samaritans worshipped they know not what, but the jews worship what they knew, "for salvation is of the jews (ex judais, that is, begins at the jews): as if he should say, you worship god, but know not by whom he wil save you, as we doe, that
i say, i do not know what nobler spectacle jupiter could find on earth, should he turn his eyes thither, than that of cato, after his party had more than once been defeated, still standing upright amid the ruins of the commonwealth.
and in sedition, men being alwayes in the procincts of battell, to hold together, and use all advantages of force, is a better stratagem, than any that can proceed from subtilty of wit.
and verily! many a thing also that is our own is hard to bear! and many internal things in man are like the oyster-repulsive and slippery and hard to grasp;-
quasi-contract between people and government, as a second vindication of popular liberties. rousseau, on the other hand, bases no vital argument on the historical nature of the contract, in which, indeed, he clearly does not believe.
but yet, as to this, it would be excusable in that governor who, going out, should, notwithstanding, do it in such manner that the safety and advantage should be on his side; as count guido di rangone did at reggio (if we are to believe du bellay, for
this, i think, will be evident to every moderately attentive reader.
step, which supports the understanding in this conclusion. but as the question is yet new, every reader may not trust so far to his own penetration, as to conclude, because an argument escapes his enquiry, that therefore it does not really exist.
it is more profitable to attack rousseau for his facile identification of the interests of each of the citizens with those of all; but here, too, most of the critics have abused their opportunity.
proof.--the force and increase of any passion and its persistence in existing are defined by the power of an external cause compared with our own (by the foregoing prop.); therefore (four. iii.) it can overcome a man's power, e. q.e.five hundred.
"the king," says commines, "had the best horse under him in the world, and therefore he stood his ground bravely, till a number of his men, not a great way from him, arrived at the critical minute."
"servitude enchains few, but many enchain themselves to servitude."--seneca, ep., twenty two.
and whereas some salaries are certain, and proceed from the publique treasure; and others uncertain, and casuall, proceeding from the execution of the office for which the salary is ordained; the later is in some cases hurtfull to the common-wealth; as in
this is the wise waggish-will and good-will of my soul, that it concealeth not its winters and glacial storms; it concealeth not its chilblains either.
by which he verified what has been said, that the greatest part of what we know is the least of what we do not; that is to say, that even what we think we know is but a piece, and a very little one, of our ignorance.
yet some of the topics may have been actually used by socrates; and the recollection of his very words may have rung in the ears of his disciple.
"the fawning whelps of household curs will rise, and, shaking the soft slumber from their eyes, oft bark and stare at ev'ry one within, as upon faces they had never seen."
but ye know also that my happiness is heavy, and not like a fluid wave of water: it presseth me and will not leave me, and is like molten pitch."-
god knows, in the present quarrel of our civil war, where there are a hundred articles to dash out and to put in, great and very considerable, how many there are who can truly boast, they have exactly and perfectly weighed and understood the grounds and
the dogmas of civil religion ought to be few, simple, and exactly worded, without explanation or commentary.
itself, has become attached to the act of willing--to such a degree that he who wills believes firmly that willing suffices for action.
glory. thieves and robbers, of their special favour, have no particular spite at me; no more have one to them: one should have my hands too full.
further, while a man will, as a rule, address others, even those inferior to himself, with a certain feeling of consideration and humanity, it is unbearable to see how proudly and disdainfully a lady of rank will, for the most part, behave towards one who
a prince, therefore, must not mind incurring the charge of cruelty for the purpose of keeping his subjects united and confident; for, with a very few examples, he will be more merciful than those who, from excess of tenderness, allow disorders to arise,
a rendring of evill for good. and thirdly, of the law that commandeth equity; that is to say, an equall distribution of justice; which in punishing the innocent is not observed.
"quicumque argolica de classe capharea fugit, semper ab euboicis vela retorquet aquis."
the whole before offering it to the public and partly to the nature of the case.
other things, i do really believe, it had been totally impossible to have made it to submit by violence and force. shall i here acquaint you with one faculty of my youth?
of nephews"; which having said, with some exhortations to her family to live in peace, she divided amongst them her goods, and recommending her domestic gods to her eldest daughter, she boldly took the bowl that contained the poison, and having made her
when, therefore, these two kinds of experience are contrary, we have nothing to do but substract the one from the other, and embrace an opinion, either on one side or the other, with that assurance which arises from the remainder.
is a hint for the explanation of the paradox, why it was precisely in the most christian period of european history, and in general only under the pressure of christian sentiments, that the sexual impulse sublimated into love (amour-passion).
if he come into debt by contract, or mulct, the case is the same.
outward observance and a few prayers, and by walking in a particular straight though useless path from time to time, to save their souls.
it may calm the apprehension of calamity in the most susceptible heart to see how quick a bound nature has set to the utmost infliction of malice. we rapidly approach a brink over which no enemy can follow us:-
sanctioned by it, had contributed to the formation of european life and character, human affairs would have been in a worse condition than they now are.
only pure intuitions and pure conceptions are possible a priori; the empirical only a posteriori.
but this synthetical unity can be no other than that of the conjunction of the manifold of a given intuition in general, in a primitive act of consciousness, according to the categories, but applied to our sensuous intuition.
for divinity, maketh the love of ourselves the pattern; the love of our neighbors, but the portraiture.
but, be it how it will, nature has no more privileged us in this from her common laws than in the rest and if we will judge ourselves aright, we shall find that, if there be some animals less favoured in this than we, there are others, and in greater
much more would he have said that that master ought to blush for shame, to pretend to any share in the honour, having contributed nothing to the work, but his voice and thought; nor even so much as these, considering that in such work as that, the
-shatter, shatter, o my brethren, those old tables of the pious! tatter the maxims of the world-maligners!-
and i am so far from expecting to gain any new reputation by these follies, that i shall think i come off pretty well if i lose nothing by them of that little i had before.
wherein they change." it may, probably, be urged in opposition to this proof that, after all, i am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain
the theory of a contract between government and people had, as we have seen, been used mainly as a support for popular liberties, a means of assertion against the government.
she hath taken away her friends, and left thee thine ? what price wouldst thou not have given for this service in the fulness of thy prosperity when thou seemedst to thyself fortunate?
strato says that 'tis nature, she having the power of generation, augmentation, and diminution, without form and sentiment zeno says 'tis the law of nature, commanding good and prohibiting evil; which law is an animal; and takes away the accustomed gods,
"nec nisi bellantis gaudet cervice juvenci"--
a herdsman governs his dogs and cattle, and yet is only the meanest of mankind. if it be a fine thing to command, it is when those who obey us are capable of doing us honour.
whose powerful and captivating eloquence are so much the better calculated to bear to men's hearts the maxims of the gospel, as they are themselves the first to put them into practice.
the molinists were in a sad dilemma. they durst not assert the absolute insufficiency of human evidence, to prove a miracle. they were obliged to say, that these miracles were wrought by witchcraft and the devil.
where all the circumstances are the same.
there is therefore, in the distribution of the executive power, always a gradation from the greater to the lesser number, with the difference that sometimes the greater number is dependent on the smaller, and sometimes the smaller on the greater.
stone, all things pass for current pay, without any manner of scruple or contradiction.
the proposition never will be demonstrated, nay, more, the possibility of any such pure assertion never can be shown, without making reference to the empirical use of the understanding, and thus, ipso facto, completely renouncing pure and non-sensuous
"non pudeat dicere, quod non pudet sentire."
that seems to me to be the least contemptible condition of men, which by its plainness and simplicity is seated in the lowest degree, and invites us to a more regular course.
honour to the government, and obedience, and also to the crooked government! so desireth good sleep. how can i help it, if power like to walk on crooked legs?
history preserves the memory of that woman in great veneration, who parted from her husband because she would not comply with his indecent and inordinate desires.
thing which god onely can doe for us, is divine worship, and idolatry.
those great poets, for example, such as byron, musset, poe, leopardi, kleist, gogol (i do not venture to mention much greater names, but i have them in my mind), as they now appear, and were perhaps obliged to be: men of the moment, enthusiastic,
at this point, it would be very allowable for us to stop our philosophical researches. in most questions we can never make a single step farther; and in all questions we must terminate here at last, after our most restless and curious enquiries.
wholly at our own disposal, and the tongue, the hands, and the feet; it rather awakens than stupefies you.
and so accordingly of these the community may make compounded and mixed forms of government, as they think good.
himselfe of opinions, when his actions are not by law forbidden, is against the law of nature; and especially in them, who teach, that a man shall bee damned to eternall and extream torments, if he die in a false opinion concerning an article of the
nevertheless remaining perfect? for his intellect and will concerning things created and their order are the same, in respect to his essence and perfection, however they be conceived.
forty eight. lust is desire and love in the matter of sexual intercourse.
everything now begins to change its aspect.
as, for instance, if he should say that he is unable to form any clear conceptions, or that he can desire and do nothing but what is wicked and base, c.
the great accessions and unions of kingdoms, do likewise stir up wars; for when a state grows to an over-power, it is like a great flood, that will be sure to overflow. as it hath been seen in the states of rome, turkey, spain, and others.
a fifth doctrine, that tendeth to the dissolution of a common-wealth, is, "that every private man has an absolute propriety in his goods; such, as excludeth the right of the soveraign."
moreover because (as d. cartes affirms) the certainty and truth of all knowledge depends only on the knowledge of the true god , either an atheist cannot from the memory of his past life conclude that he is awake , or else 'tis possible for a man to know
those of his acquaintance who were most intimate with him, the mischiefs that he saw would inevitably fall upon the crown of france and the friends he had in that court, he revolted and turned to the other side; to his own misfortune, nevertheless, what
let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. if a man should dedicate himself to the payment of notes, would not this be injustice?
the philosophers, chrysippus and epicurus, were in this of two quite contrary humours: the first not only in his books mixed passages and sayings of other authors, but entire pieces, and, in one, the whole medea of euripides; which gave apollodorus
unjustly thought guilty of the parricide of another than to serve justice by a parricide of their own.
twenty seven. repentance is pain accompanied by the idea of some action, which we believe we have performed by the free decision of our mind.
the spartan history is full of a thousand more cruel and rare examples; and is; indeed, all miracle in this respect.
thirdly, where his own issue faileth, rather a brother than a stranger; and so still the neerer in bloud, rather than the more remote, because it is alwayes presumed that the neerer of kin, is the neerer in affection; and 'tis evident that a man receives
own sentiments. "et temporum" is an addition by montaigne.--coste.
i will conclude with an old versicle, that i think very apt to the purpose:
and yet i am angry at him for judging more severely of pompey than consists with the opinion of those worthy men who lived in the same time, and had dealings with him; and to have reputed him on a par with marius and sylla, excepting that he was more
prop. ten. towards something future, which we conceive as close at hand, we are affected more intensely, than if we conceive that its time for existence is separated from the present by a longer interval; so too by the remembrance of what we conceive to
nay, even intentional sophistries, the colouring of truth, in which the thoroughness of procedure which logic requires was imitated, and their topic employed to cloak the empty pretensions.
as to business, many excellent opportunities have escaped me for want of good management; and yet my deliberations were sound enough, according to the occurrences presented to me: 'tis their way to choose always the easiest and safest course.
"courage is greedy of danger."--seneca, de providentia, c. four
the laws of conscience, which we pretend to be derived from nature, proceed from custom; every one, having an inward veneration for the opinions and manners approved and received amongst his own people, cannot, without very great reluctance, depart from
the way by which our laws attempt to regulate idle and vain expenses in meat and clothes, seems to be quite contrary to the end designed.
for to interpret the laws, is part of the administration of a present kingdome; which the apostles had not. they prayed then, and all other pastors ever since, "let thy kingdome come;" and exhorted their converts to obey their then ethnique princes.
excessive greatnesse of a town, multitude of corporations
them ghosts; as the latines called them imagines, and umbrae; and thought them spirits, that is, thin aereall bodies; and those invisible agents, which they feared, to bee like them; save that they appear, and vanish when they please.
and that there is nothing naturally so contrary to our taste as satiety which proceeds from facility; nor anything that so much whets it as rarity and difficulty:
let us grant to political government to endure them with patience, however unworthy; to conceal their vices; and to assist them with our recommendation in their indifferent actions, whilst their authority stands in need of our support.
from whence we may collect, that the propriety which a subject hath in his lands, consisteth in a right to exclude all other subjects from the use of them; and not to exclude their soveraign, be it an assembly, or a monarch.
be the writer's wit or borrowed from some other; until that i always stand upon my guard.
but i did wish it, and i shall never cease to wish it. shall i admit it? then the work of thwarting the informer will come to an end. shall i call the wish for the preservation of that illustrious house a crime?
yet was not this done without a great deal of solicitude and anxiety of mind; i kept it very close, and though i dare talk so boldly of myself, never spoke of my money, but falsely, as others do, who being rich, pretend to be poor, and being poor, pretend
the best christian common-wealths. and for the danger that may arise to religion, by the subjects tolerating of an heathen, or an erring prince, it is a point, of which a subject is no competent judge; or if hee bee, the popes temporall subjects may judge
stepping over the sill; a cavernous house, wherein you must reach up a torch upon a pole to see the roof; where some may live in the fire-place, some in the recess of a window, and some on settles, some at one end of the hall, some at another, and some
we will call the love towards him who confers a benefit on another, approval; and the hatred towards him who injures another, we will call indignation. we must further remark, that we not only feel pity for a thing which we have loved (as shown in three.
-when thou spakest: 'let mine animals lead me! more dangerous have i found it among men than among animals:'-that was forsakenness!
things represented in ideas follow, and are derived from their particular attribute, in the same manner, and with the same necessity as ideas follow (according to what we have shown) from the attribute of thought.
"dixerat; et niveis hinc atque hinc diva lacertis cunctantem amplexu molli fovet.
how does philosophy, that should arm me to contend with fortune, and steel my courage to trample all human adversities under foot, arrive to this degree of cowardice to make me hide my head at this rate, and save myself by these pitiful and ridiculous
but, moreover, fifteen days' provision, together with a certain number of stakes, wherewith to fortify their camp, sixty pounds in weight.
'tis possible i may have derived this natural antipathy to physic from them; but had there been no other consideration in the case, i would have endeavoured to have overcome it; for all these conditions that spring in us without reason, are vicious; 'tis
it is worthy of remark, that in respect to quantities in general, we can cognize a priori only a single quality, namely, continuity; but in respect to all quality (the real in phenomena), we cannot cognize a priori anything more than the intensive
and when i performed my hardest task, and celebrated the triumph of my victories, then did ye make those who loved me call out that i then grieved them most.
corollary.--hence it follows that the mind is more or less liable to be acted upon, in proportion as it possesses inadequate ideas, and, contrariwise, is more or less active in proportion as it possesses adequate ideas.
i see and have seen worse things, and divers things so hideous, that i should neither like to speak of all matters, nor even keep silent about some of them: namely, men who lack everything, except that they have too much of one thing-men who are nothing
one still worketh, for work is a pastime. but one is careful lest the pastime should hurt one.
a man should neither pursue nor avoid them, but receive them. i receive them, i confess, a little too warmly and kindly, and easily suffer myself to follow my natural propensions.
calepin (ambrogio da calepio), a famous lexicographer of the fifteenth century. his polyglot dictionary became so famous, that calepin became a common appellation for a lexicon
if we were to attribute succession to time itself, we should be obliged to cogitate another time, in which this succession would be possible.
and all those being dead who, if discontented, could injure him, he fortified himself with new orders, civil and military, in such a way that within the year that he held the principality he was not only safe himself in the city of fermo, but had become
prop. forty one. pleasure in itself is not bad but good: contrariwise, pain in itself is bad.
so as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer.
intellectuall: and to the person of a common-wealth, his counsellours serve him in the place of memory, and mentall discourse.
there is wonderful relation and correspondence in this universal government of the works of nature, which very well makes it appear that it is neither accidental nor carried on by divers masters.
"these lands, they say, formerly with violence and vast desolation convulsed, burst asunder, where erewhile were."--aeneid, iii. four hundred fourteen.
"whom, since we yet not worthy think of heaven, we suffer to possess the earth we've given."
having proved that the inequality of mankind is hardly felt, and that its influence is next to nothing in a state of nature, i must next show its origin and trace its progress in the successive developments of the human mind.
proof.--whatsoever exists expresses god's nature or essence in a given conditioned manner (by prop. xxv., coroll.); that is, (by prop.
on the other hand, nothing could be more unhappy than savage man, dazzled by science, tormented by his passions, and reasoning about a state different from his own.
i know the hatred and envy of your hearts. ye are not great enough not to know of hatred and envy. then be great enough not to be ashamed of them!
has; and this hinders not but this light in the understanding may be very different from an obstinate opinion taken up without clear perception .
the social contract contains practically the whole of his constructive political theory; it requires to be read, for full understanding, in connection with his other works, especially emile and the letters on the mount (one thousand seven hundred sixty
him, and the sole judge of his deserts, no feeling arising from comparisons he could not be led to make could take root in his soul; and for the same reason, he could know neither hatred nor the desire for revenge, since these passions can spring only
the ecclesiastiques take the cream of the land, by donations of ignorant men, that stand in aw of them, and by tythes: so also it is in the fable of fairies, that they enter into the dairies, and feast upon the cream, which they skim from the milk.
he did not more pump his brains about his glorious expedition into the indies, nor than another in unravelling a passage upon which depends the safety of mankind.
chastity of style. everything that is redundant has a harmful effect. the law of simplicity and naivete applies to all fine art, for it is compatible with what is most sublime.
desirable than it is possible. i will agree, further, that a man without passions would certainly be a bad citizen; but it must be agreed also that, if men are not taught not to love some things, it is impossible to teach them to love one object more than
the injury and the crime is equal, whether committed by the wearer of a crown, or some petty villain. the title of the offender, and the number of his followers, make no difference in the offence, unless it be to aggravate it.
for all lawes that bind, are understood to be lawes by his authority that has power to repeale them. somewhat like to these lawes, are the acts of parliament in england.
for all men whom the truth concernes, if they rely not on their own, must rely on the opinion of some other, whom they think wiser than themselves, and see not why he should deceive them.
less exists, especially in the sect of ali, and there are states, such as persia, where it is continually making itself felt.
being curious to know what position my great bubbles occupied with regard to the new ice, i broke out a cake containing a middling sized one, and turned it bottom upward.
one hundred ninety. there is something in the morality of plato which does not really belong to plato, but which only appears in his philosophy, one might say, in spite of him: namely, socratism, for which he himself was too noble.
"when once the body is shaken by the violence of time, blood and vigour ebbing away, the judgment halts, the tongue and the mind dote."--lucretius, iii. four hundred fifty two.
the whole stress of which argument lies thus, because i know it impossible for me to be of the same nature i am, viz.
its help whatever devilry we have in us:--our disgust at the clumsy and undefined, our "nitimur in vetitum," our love of adventure, our sharpened and fastidious curiosity, our most subtle, disguised, intellectual will to power and universal conquest,
and whoever will observe will, i believe, find it experimentally true, that occasions of the least lustre are ever the most dangerous; and that in the wars of our own times there have more brave men been lost in occasions of little moment, and in the
but we assumed that the pleasure in question would be prevented by another's delight in its object; we shall, therefore, endeavour to prevent his possession thereof (three. xxviii.). q.e.five hundred.
if you know not how to die, never trouble yourself; nature will, at the time, fully and sufficiently instruct you: she will exactly do that business for you; take you no care--
seventy six. under peaceful conditions the militant man attacks himself.
and yet that were not to be controverted but for the exercise of logic; there is nothing disputed therein to bring it into doubt, but to defend the author of the school from foreign objections; his authority is the non-ultra, beyond which it is not
and i answered: "what hath not the skin of my humility endured! at the foot of my height do i dwell: how high are my summits, no one hath yet told me. but well do i know my valleys."
"neque enim disputari sine reprehensione potest."
he is in my domain: therein shall he receive no scath! and verily, there are many evil beasts about me."-
in this example we find the means and a very likely guide and conduct to this experience, as we also do in those that physicians pretend to have been directed to by the example of some beasts.
if a man were waking; saving that the organs of sense being now benummed, so as there is no new object, which can master and obscure them with a more vigorous impression, a dreame must needs be more cleare, in this silence of sense, than are our waking
one fancy virtue to be something else, and something more noble, than good nature, and the mere propension to goodness, that we are born into the world withal.
all men recognize the right of revolution; that is, the right to refuse allegiance to and to resist the government, when its tyranny or its inefficiency are great and unendurable. but almost all say that such is not the case now.
election of saul, when they refused to be governed by god any more, and demanded a king after the manner of the nations; which god himself consented unto, as i have more at large proved before, in the thirty five. chapter.
which they were destined. it reflects great dishonour on rome that the integrity of cato the censor was something so very remarkable, and that an emperor, on rewarding the talents of a singer with a few crowns, thought it necessary to observe that the
fence against rebellion, and the probablest means to hinder it: for rebellion being an opposition, not to persons, but authority, which is founded only in the constitutions and laws of the government; those, whoever they be, who by force break through,
as if the whole kingly authority were nothing else but to be their general: and therefore the tribes who had stuck to saul's family, and opposed david's reign, when they came to hebron with terms of submission to him, they tell him, amongst other
men of understanding do yet, to this day, condemn the custom of the kings of persia to give their lieutenants and agents so little rein, that, upon the least arising difficulties, they must fain have recourse to their further commands; this delay, in so
by the latter, the people nominates the rulers who are to be entrusted with the government that has been established. this nomination, being a particular act, is clearly not a second law, but merely a consequence of the first and a function of government.
paul here speak, were all infidels; much more therefore we are to obey those christians, whom god hath ordained to have soveraign power over us.
hence, in the state of nature, we can conceive no wish to render to every man his own, or to deprive a man of that which belongs to him; in other words, there is nothing in the state of nature answering to justice and injustice.
for an opportunity of making their virtue, which otherwise would have been lost in darkness, shine before the world. great men, i say, often rejoice at crosses of fortune just as brave soldiers do at wars.
nation, but by many. now, the only likely sign, by which they can argue or infer some natural laws, is the universality of approbation; for we should, without doubt, follow with a common consent that which nature had truly ordained us; and not only every
but some of the conditions of intellectual construction are of rare occurrence. the intellect is a whole and demands integrity in every work. this is resisted equally by a man's devotion to a single thought and by his ambition to combine too many.
xxxix.), and who endeavours to benefit us, is called gratitude or thankfulness. it thus appears that men are much more prone to take vengeance than to return benefits.
while he has supplied me, so far as ever a man could, with just and obvious opportunities for commendation, i find myself unable and unqualified to render it to him --i, who am his debtor for so many vivid communications, and who alone have it in my power
any reflection upon bodin, to make a difficulty of believing that in another which they could not or would not do themselves.
the process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are
"and the infirm mind can bear no difficult exertion." --ovid, de ponto., i. five, eighteen.
when, in rosy chariot drawn, phoebus 'gins to light the dawn, by his flaming beams assailed, every glimmering star is paled. when the grove, by zephyrs fed, with rose-blossom blushes red;-- doth rude auster breathe thereon, bare it stands, its glory gone.
there too i admired, though i did not gather, the cranberries, small waxen gems, pendants of the meadow grass, pearly and red, which the farmer plucks with an ugly rake, leaving the smooth meadow in a snarl, heedlessly measuring them by the bushel and the
why does it not encourage its citizens to be on the alert to point out its faults, and do better than it would have them? why does it always crucify christ, and excommunicate copernicus and luther, and pronounce washington and franklin rebels?
nor are the earth, water, and other elements, examined by aristotle, and hippocrates, more like to those which at present lie under our observation than the men described by polybius and tacitus are to those who now govern the world.
here and there they wish even to make women into free spirits and literary workers: as though a woman without piety would not be something perfectly obnoxious or ludicrous to a profound and godless man;--almost everywhere her nerves are being ruined by
"wisdom wearieth, nothing is worth while; thou shalt not crave!"-this new table found i hanging even in the public markets.
what causes us here commonly to believe that the predicate of such apodeictic judgements is already contained in our conception, and that the judgement is therefore analytical, is merely the equivocal nature of the expression.
the state, i call it, where all are poison-drinkers, the good and the bad: the state, where all lose themselves, the good and the bad: the state, where the slow suicide of all-is called "life."
but if he be withall deprived of his lands, or goods, then the punishment lyeth not in the exile, but is to be reckoned amongst punishments pecuniary.
be put upon him, his courage at least enjoined him to free himself from the sense of it, and not to serve for a fable to the people, nor for a triumph to men less deserving than himself; which having said he leaped into the fire.
zeno represented the motion of his imagination upon these divisions of the faculties of the soul thus: "an open and expanded hand signified appearance; a hand half shut, and the fingers a little bending, consent; a clenched fist, comprehension; when with
those who know anything about the matter are aware that every writer, from epicurus to bentham, who maintained the theory of utility, meant by it, not something to be contradistinguished from pleasure, but pleasure itself, together with exemption from
yet even amongst those, who, all things considered, have reputed his, eloquence incomparable, there have been some, who have not stuck to observe some faults in it: as that great brutus his friend, for example, who said 'twas a broken and feeble
but, "why does he part with nothing? why does he not give?" and i should take it for a favour that men would expect from me no greater effects of supererogation than these.
for if any body, upon this supposition, can shew me any one man in any age of the world free to begin a lawful monarchy, i will be bound to shew him ten other free men at liberty, at the same time to unite and begin a new government under a regal, or any
to be sure, ye call it will to procreation, or impulse towards a goal, towards the higher, remoter, more manifold: but all that is one and the same secret.
i wean myself daily by my reason from this childish and inhuman humour, of desiring by our sufferings to move the compassion and mourning of our friends: we stretch our own incommodities beyond their just extent when we extract tears from others; and the
can and should be represented. we thus see that if we looked closely into the matter we should find that very few nations have any laws.
further the nature and origin of the emotions.
testimony might do him greatest honour: such as you, sir, who may very possibly have had some knowledge of him during his life, but assuredly too slight to discover the perfect extent of his worth.
a pitiful cheat, at the price at the same time of degrading themselves in the eyes of men of understanding, who turn up their noses at all this borrowed incrustation, yet whose praise alone is worth the having.
whereas, on the contrary, it seems as if men studied this foolish daring of language, to reduce god to their own measure:--
volition is surely an act of the mind, with which we are sufficiently acquainted. reflect upon it. consider it on all sides.
every man is the lord of a realm beside which the earthly empire of the czar is but a petty state, a hummock left by the ice. yet some can be patriotic who have no self -respect, and sacrifice the greater to the less.
that spreads like that; i know sufficiently by experience what 'tis worth a yard.
only when we make this critique our foundation, do we possess a pure touchstone for estimating the philosophical value of ancient and modern writings on this subject; and without this criterion, the incompetent historian or judge decides upon and corrects
and note); therefore, in so far as the mind feels pain, its power of understanding, that is, of activity, is diminished or checked (three.
for as the proverb of zarathustra saith: "one thing is more necessary than the other." only that his eyes remained open:-for they never grew weary of viewing and admiring the tree and the love of the vine.
prop. fifty seven. the proud man delights in the company of flatterers and parasites, but hates the company of the high--minded.
"ista sic reciprocantur, ut et si divinatio sit, dii sint; et si dii lint, sit divinatio."
therefore whatsoever obedience was yeelded to any of the judges, (who were men chosen by god extraordinarily, to save his rebellious subjects out of the hands of the enemy,) it cannot bee drawn into argument against the right the high priest had to the
-o mine animals, answered zarathustra, talk on thus and let me listen! it refresheth me so to hear your talk: where there is talk, there is the world as a garden unto me.
if the world had received no other advantages from religion, this would be enough to impose on men the duty of adopting and cultivating it, abuses and all, since it has been the means of saving more blood than fanaticism has ever spilt.
commerce is unexpectedly confident and serene, alert, adventurous, and unwearied. it is very natural in its methods withal, far more so than many fantastic enterprises and sentimental experiments, and hence its singular success.
the inconstancy and various motions of fortune
his army, being in some consternation upon the rumour that was spread of the great forces that king juba was leading against him, instead of abating the apprehension which his soldiers had conceived at the news and of lessening to them the forces of the
--supposing that the fondness that would then possess his own soul, would render him a fairer judge of such an action; so i, also, could wish to speak to such as have had experience of what i say: though, knowing how remote a thing such a friendship is
we owe justice to men, and graciousness and benignity to other creatures that are capable of it; there is a certain commerce and mutual obligation betwixt them and us.
individual combats, duels and encounters, are acts which cannot constitute a state; while the private wars, authorised by the establishments of louis nine, king of france, and suspended by the peace of god, are abuses of feudalism, in itself an absurd
the laws of nature, however, govern them still, not as yet much vitiated with any mixture of ours: but 'tis in such purity, that i am sometimes troubled we were not sooner acquainted with these people, and that they were not discovered in those better
trust to your philosophy, my masters; and brag that you have found the bean in the cake when you see what a rattle is here with so many philosophical heads!
let him sequester himself, from the company of his countrymen, and diet in such places, where there is good company of the nation where he travelleth.
in one thousand five hundred sixty three. previously the year commenced at easter, so that the st january one thousand five hundred sixty three became the first day of the year one thousand five hundred sixty three.
he onely went for the businesse of the people; the others, as the nobles of his retinue, were admitted for honour to that speciall grace, which was not allowed to the people; which was, (as in the verse after appeareth) to see god and live.
four. the law of nature, and the civill law, contain each other, and are of equall extent.
he who has nothing to do but only to discharge his body of a natural necessity, need not trouble others with so curious preparations: it is not meat for a gross, coarse appetite.
speculative reason has thus, at least, made room for such an extension of our knowledge: and, if it must leave this space vacant, still it does not rob us of the liberty to fill it up, if we can, by means of practical data-nay, it even challenges us to
"the passage from the state of nature to the civil state produces a very remarkable change in man, by substituting justice for instinct in his conduct, and giving his actions the morality they had hitherto lacked....
the sea stormeth: all is in the sea. well! cheer up! ye old seaman-hearts!
places conclude the depth of my sense by its obscurity concluding no beauty can be greater than what they see confession enervates reproach and disarms slander counterfeit condolings of pretenders crates did worse, who threw himself into the liberty of
work is spoilt. one people is amenable to discipline from the beginning; another, not after ten centuries. russia will never be really civilised, because it was civilised too soon.
inhabitants than a shepherd is to be found, sends as many representatives to the grand assembly of law-makers, as a whole county numerous in people, and powerful in riches.
no, nor their meeting, unless they have also freedom of debating, and leisure of perfecting, what is for the good of the society, wherein the legislative consists: when these are taken away or altered, so as to deprive the society of the due exercise of
as were best governed; and having taken the names of the owners, when they had assembled the citizens, they appointed these farmers for new governors and magistrates; concluding that they, who had been so provident in their own private concerns, would be
and as in arithmetique, unpractised men must, and professors themselves may often erre, and cast up false; so also in any other subject of reasoning, the ablest, most attentive, and most practised men, may deceive themselves, and inferre false
"aut verberatae grandine vineae, fundusque mendax, arbore nunc aquas culpante, nunc torrentia agros sidera, nunc hyemes iniquas."
'tis said of severus cassius that he spoke best extempore, that he stood more obliged to fortune than to his own diligence; that it was an advantage to him to be interrupted in speaking, and that his adversaries were afraid to nettle him, lest his anger
carthaginians, who surpassed him in power; and having war with them, often declined the victory, not to incur the sense of this prediction; but he understood it ill; for the god indicated the time of the advantage, that by favour and injustice he obtained
what cicero practised as the means of forensic success, requires to be imitated by all who study any subject in order to arrive at the truth. he who knows only his own side of the case, knows little of that.
as soon as ever he came home he deprived himself of the rebellious member, and sent it to his mistress, a cruel and bloody victim for the expiation of his offence.
and because the name of tyranny, signifieth nothing more, nor lesse, than the name of soveraignty, be it in one, or many men, saving that they that use the former word, are understood to bee angry with them they call tyrants; i think the toleration of a
yet time and space are but inverse measures of the force of the soul. the spirit sports with time,-
but one would here remark that i consider that a body undergoes death, when the proportion of motion and rest which obtained mutually among its several parts is changed.
rest. i hate the morsels that necessity carves me; any commodity upon which i had only to depend would have me by the throat;
garnett tells us, in his life of carlyle , that mill made a substantial reparation for the calamity for which he was responsible by inducing the aggrieved author to accept half of the l which he offered. mrs.
fire given to it, slipped aside, it was certainly concluded the shot had taken him full in the body. and, in like manner, some years before, lorenzo de' medici, duke of urbino, and father to the queen-mother-- catherine de' medici, mother of henry three.
this tone consisted chiefly in making the proper distinction between the laws of the production of wealth, which are real laws of nature, dependent on the properties of objects, and the modes of its distribution, which, subject to certain conditions,
for if the supreme king, have not his regall power in this world; by what authority can obedience be required to his officers? as my father sent me, (so saith our saviour) i send you.
it cannot be doubted, that the mind is endowed with several powers and faculties, that these powers are distinct from each other, that what is really distinct to the immediate perception may be distinguished by reflexion; and consequently, that there is a
will you see the proof of this? compare our manners to those of a mahometan or pagan, you will still find that we fall very
proof.--it is in the nature of reason to regard things, not as contingent, but as necessary (two. xliv.). reason perceives this necessity of things (two. xli.) truly--that is (i. ax. vi.), as it is in itself. but (i.
nine. but may we not hope, that philosophy, if cultivated with care, and encouraged by the attention of the public, may carry its researches still farther, and discover, at least in some degree, the secret springs and principles, by which the human mind
learn my own debility and the treachery of my understanding life of caesar has no greater example for us than our own long sittings at table both trouble me and do me harm made all medicinal conclusions largely give way to my pleasure man after who held
their knees continually adore, and their hands are eulogies of virtue, but their heart knoweth naught thereof.
ordinarily enjoy the possessions of his father, but under the same terms his father did, by becoming a member of the society; whereby he puts himself presently under the government he finds there established, as much as any other subject of that
to create itself freedom, and give a holy nay even unto duty: for that, my brethren, there is need of the lion.
and from conscience of deserving to be hated
"we afterwards saw," says apion, "androdus leading this lion, in nothing but a small leash, from tavern to tavern at rome, and receiving what money every body would give him, the lion being so gentle as to suffer himself to be covered with the flowers
there have been caught in walden pickerel, one weighing seven pounds, to say nothing of another which carried off a reel with great velocity, which the fisherman safely set down at eight pounds because he did not see him, perch and pouts, some of each
but i leave to plutarch the duty of comforting you, acquainting you with your duty herein, begging you to put your faith in him for my sake; for he will reveal to you my own ideas, and will express the matter far better than i should myself.
the wars of latter ages seem to be made in the dark, in respect of the glory, and honor, which reflected upon men from the wars, in ancient time.
much of the grace of their singing: we may judge by this that they improve by discipline and study; and, even amongst the wild, it is not all and every one alike--every one has learnt to do better or worse, according to their capacity.
the athenians were to choose one of two architects for a very great building they had designed; of these, the first, a pert affected fellow, offered his service in a long premeditated discourse upon the subject of the work in hand, and by his oratory
thou dost not believe this? thou shakest thy head? well! cheer up, old bear! but i also-am a soothsayer."
"o zarathustra," said they, "gazest thou out perhaps for thy happiness?"-"of what account is my happiness!"
author, is not valid, without his counter-assurance. but if he that so covenanteth, knew before hand he was to expect no other assurance, than the actors word; then is the covenant valid; because the actor in this case maketh himselfe the author.
we keep our feast of feasts, sure of our bourne, our aims self-same: the guest of guests, friend zarathustra, came! the world now laughs, the grisly veil was torn, and light and dark were one that wedding-morn.
they delighted to lie soft, and alleged it as a great testimony of hardiness to lie upon a mattress. they ate lying upon beds, much after the manner of the turks in this age:
right to the end, containeth right to the means
didst thou commit thy sails to the winds, thou wouldst voyage not whither thy intention was to go, but whither the winds drave thee; didst thou entrust thy seed to the fields, thou wouldst set off the fruitful years against the barren.
people such doctrine, as was against their religion, and trade. the occasion here, considering the lawes of that people, was just; yet was their assembly judged unlawfull, and the magistrate reprehended them for it, in these words,(acts nineteen.
and this example puts me in mind of another pleasant diversity; for as there were there some people who delighted to unmuffle the ends of their instruments, and clipped off the prepuce after the mahometan and jewish manner; there were others who made so
it would be a nameless office, otherwise it would lose its grace and its effect; and 'tis a part that is not indifferently fit for all men; for truth itself has not the privilege to be spoken at all times and indiscriminately; its use, noble as it is, has
in his private notes on the subject the author uses the expression "superman" (always in the singular, by-the-bye), as signifying "the most thoroughly well-constituted type," as opposed to "modern man"; above all, however, he designates zarathustra
i teach you the superman. man is something that is to be surpassed. what have ye done to surpass man?
'tis the fear of death and of pain, impatience of disease, and a violent and indiscreet desire of a present cure, that so blind us: 'tis pure cowardice that makes our belief so pliable and easy to be imposed upon: and yet most men do not so much believe
"consurgit ad ictus, et, quoties victor ferrum jugulo inserit, illa delicias ait esse suas, pectusque jacentis virgo modesta jubet converso pollice rumpi."
reason. our most holy religion is founded on faith , not on reason; and it is a sure method of exposing it to put it to such a trial as it is, by no means, fitted to endure.
first, we have the example of the children of israel; who when moses, that had approved his calling to them by miracles, and by the happy conduct of them out of egypt, was absent but forty dayes, revolted from the worship of the true god, recommended to
chapter of this book, that the kingdom of god is a civil common-wealth, where god himself is soveraign, by vertue first of the old, and since of the new covenant, wherein he reigneth by his vicar, or lieutenant; the same places do therefore also prove,
and generally, in all bodies politique, if any particular member conceive himself injured by the body it self, the cognisance of his cause belongeth to the soveraign, and those the soveraign hath ordained for judges in such causes, or shall ordaine for
the struggle between liberty and authority is the most conspicuous feature in the portions of history with which we are earliest familiar, particularly in that of greece, rome, and england.
there seems some reason in forming a judgment of a man from the most usual methods of his life; but, considering the natural instability of our manners and opinions, i have often thought even the best authors a little out in so obstinately endeavouring to
insupportable, that, in truth, i was more afraid than i have since found i had cause: by which i am still more fortified in this belief, that most of the faculties of the soul, as we employ them, more trouble the repose of life than they are any way
the sinking sound of melting snow is heard in all dells, and the ice dissolves apace in the ponds.
it is certain, so many overthrown estates, so many votes for troubles. lucan noteth well the state of rome before the civil war,
for no man giveth, but with intention of good to himselfe; because gift is voluntary; and of all voluntary acts, the object is to every man his own good; of which if men see they shall be frustrated, there will be no beginning of benevolence, or trust;
consultations of the assembly. and as for very little common-wealths, be they popular, or monarchicall, there is no humane wisdome can uphold them, longer then the jealousy lasteth of their potent neighbours.
even in his own judgment, this volubility and discordance. i have nothing to say of myself entirely, simply, and solidly without mixture and confusion. 'distinguo' is the most universal member of my logic.
and this puts me in mind of that rich gentleman of rome,-- calvisius sabinus. seneca, ep., twenty seven.
scilicet et morbis et debilitate carebis, et luctum et curam effugies, et tempora vit longa tibi post hc fato meliore dabuntur.
this power regal under christ, being challenged, universally by that pope, and in particular common-wealths by assemblies of the pastors of the place, (when the scripture gives it to none but to civill soveraigns,) comes to be so passionately disputed,
they make great game of all the absurdities a clever rascal or an insinuating speaker might get the people of paris or london to believe.
cimon gave an honourable sepulture to the mares with which he had three times gained the prize of the course at the olympic games.
as that the kingdome of god is the present church
marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of pertinax.
a man, that after a little endeavour to quit his lusts, is vanquished by the strength of them; and becomes seven times worse than he was.
that when a thing lies still, unlesse somewhat els stirre it, it will lye still for ever, is a truth that no man doubts of.
thus supposing the regulation of times for the assembling and sitting of the legislative, not settled by the original constitution, it naturally fell into the hands of the executive, not as an arbitrary power depending on his good pleasure, but with this
amongst those laws that relate to the dead, i look upon that to be very sound by which the actions of princes are to be examined after their decease.-- diodorus siculus, i. six.
walter, one thousand eight hundred ninety three; by h. j.
which makes them fear the power of invisible things
all vice proceeds from ignorance, which, if it be true, required a very long interpretation.
it is important that the value of any commodity and the duties laid on it should be so proportioned that the avarice of individuals may not be too strongly tempted to fraud by the greatness of the possible profit.
so much kindness, so much weakness do i see. so much justice and pity, so much weakness.
thus, whether we conceive nature under the attribute of extension, or under the attribute of thought, or under any other attribute, we shall find the same order, or one and the same chain of causes--that is, the same things following in either case.
the gravity, solidity, age, and probity of so great an emperor, who, through the whole course of his life, conversed in a familiar manner with his friends and courtiers, and never affected those extraordinary airs of divinity assumed by alexander and
and it seems that the latins also sometimes take it in this sense for the whole hand:
this conception of mine is nowhere more demonstrable than in comparing the aeneid with orlando furioso; of which we see the first, by dint of wing, flying in a brave and lofty place, and always following his point: the latter, fluttering and hopping from
one finds nowadays among artists and scholars plenty of those who betray by their works that a profound longing for nobleness impels them; but this very need of nobleness is radically different from the needs of the noble soul itself, and is in fact the
and this other is a gullery of the same stamp, to call the offices of our kingdom by the lofty titles of the romans, though they have no similitude of function, and still less of authority and power.
moreover, the criterion of necessity in existence possesses no application beyond the field of possible experience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or
conjunction of our wills more rich. this insatiable desire of personal presence a little implies weakness in the fruition of souls.
the public weal requires that men should betray, and lie, and massacre; let us leave this commission to men who are more obedient and more supple.
to call any proposition certain, while there is any one who would deny its certainty if permitted, but who is not permitted, is to assume that we ourselves, and those who agree with us, are the judges of certainty, and judges without hearing the other
it may be seen, from the last chapter, that the way in which general business is managed may give a clear enough indication of the actual state of morals and the health of the body politic.
wherefore, i no longer dread the remedies which thou saidst were something too severe for my strength; nay, rather, i am eager to hear of them and call for them with all vehemence.'
"dreams, magic terrors, marvels, sorceries, thessalian prodigies." --horace. ep. ii. three, two hundred eight.
antiquity, i believe, thought to put a compliment upon, and to add something to, the divine grandeur in assimilating it to man, investing it with his faculties, and adorning it with his ugly humours and most shameful necessities; offering it our aliments
"is not all weeping complaining? and all complaining, accusing?" thus speakest thou to thyself; and therefore, o my soul, wilt thou rather smile than pour forth thy grief-
of one another, covenant and combine ourselves together into a civil body politic." the natural implication of this view would seem to be the corollary of complete popular sovereignty which rousseau draws.
o my brethren, what i can love in man is that he is an over-going and a down-going. and also in you there is much that maketh me love and hope.
what could a pitiful schoolmaster have done worse, whose trade it was thereby to get his living?
when two names are joyned together into a consequence, or affirmation; as thus, a man is a living creature; or thus, if he be a man, he is a living creature, if the later name living creature, signifie all that the former name man signifieth, then the
laws, and in the defence of the commonwealth from foreign injury; and all this only for the public good.
a man incorporates anger by concealing it, as diogenes told demosthenes, who, for fear of being seen in a tavern, withdrew himself the more retiredly into it: "the more you retire backward, the farther you enter in."
used to live under the same government, not speaking the same language) do commonly undervalue one another, may turn to the oppression of his subjects; which is indeed a great inconvenience; but it proceedeth not necessarily from the subjection to a
make the selection. so that if there existed any one whom we assuredly knew to be capable of making discoveries of the highest kind, and of the greatest possible utility to the public; and if all other men were therefore eager by all means to assist him
all other things are communicable and fall into commerce: we lend our goods and stake our lives for the necessity and service of our friends; but to communicate a man's honour, and to robe another with a man's own glory, is very rarely seen.
he who will not thank me for the order, the sweet and silent calm that has accompanied my administration, cannot, however, deprive me of the share that belongs to me by title of my good fortune.
this motion, which is called appetite, and for the apparence of it delight, and pleasure, seemeth to be, a corroboration of vitall motion, and a help thereunto; and therefore such things as caused delight, were not improperly called jucunda, (a juvando,)
xvii.); that is (as i have just shown), the power of the mind and of the body is diminished, or constrained, until the mind conceives something else, which excludes the existence of the former thing conceived: therefore the mind (three.
another point of their commission, is to baptize, "in the name of the father, and of the son, and of the holy ghost." what is baptisme? dipping into water. but what is it to dip a man into the water in the name of any thing?
as to arms, we have more natural ones than than most other animals more various motions of limbs, and naturally and without lesson extract more service from them.
agitation: for had it always followed this course, or were hereafter to do it, the aspect of the world would be totally changed.
are you absolutely obliged to straighten at once what is crooked? to stuff every hole with some kind of oakum? is there not time enough for that? has not the time leisure? oh, ye demons, can ye not at all wait?
further, that all the decrees of god have been ratified from all eternity by god himself. if it were otherwise, god would be convicted of imperfection or change.
nec veneres nostras hoc fallit; quo magis ips omnia summopere hos vit postscenia celant, quos retinere volunt, adstrictoque esse in amore:
and i answered her: "concerning woman, one should only talk unto men."
was, (whereas government has no other end but the preservation of property) could never be safe nor at rest, nor think themselves in civil society, till the legislature was placed in collective bodies of men, call them senate, parliament, or what you
my brethren, will ye suffocate in the fumes of their maws and appetites! better break the windows and jump into the open air!
ought to have had no other end, but the acquainting of the people with the commandements which they were to obey, and to expound unto them the writings of the prophets.
milan, had thought it convenient to have a gentleman on his behalf to be with that duke: an ambassador in effect, but in outward appearance a private person who pretended to reside there upon his own particular affairs; for the duke, much more depending
conclusions; not but that reason it selfe is always right reason, as well as arithmetique is a certain and infallible art: but no one mans reason, nor the reason of any one number of men, makes the certaintie; no more than an account is therefore well
when we say that the infinity of ages, as well past as to come, are but one instant with god; that his goodness, wisdom, and power are the same with his essence; our mouths speak it, but our understandings apprehend it not; and yet, such is our vain
for their employment, as deacons, was to serve the congregation; though upon occasion they omitted not to preach the gospel, and maintain the doctrine of christ, every one according to his gifts, as s.
let them hear me chattering and sighing with winter-cold, all those poor squinting knaves around me! with such sighing and chattering do i flee from their heated rooms.
the engineer does not forget at night, or his nature does not, that he has beheld this vision of serenity and purity once at least during the day. though seen but once, it helps to wash out state-street and the engine's soot.
it cannot be denied, but outward accidents conduce much to fortune; favor, opportunity, death of others, occasion fitting virtue. but chiefly, the mould of a man's fortune is in his own hands. faber quisque fortunae suae, saith the poet.
from something else than himself, and that he has them no more in his power than the orators say they have those extraordinary motions and agitations that sometimes push them beyond their design.
it convinces me that earth is still in her swaddling clothes, and stretches forth baby fingers on every side. fresh curls spring from the baldest brow. there is nothing inorganic.
assigne to the author of my being , so much the more probable it will be, that i am so imperfect as to be alwayes deceived .
happiness, that the two objects are confounded.
your highest thought, however, ye shall have it commanded unto you by me-and it is this: man is something that is to be surpassed.
but i cross it like a cart-path in the woods. i will not have my eyes put out and my ears spoiled by its smoke and steam and hissing.
and this perverted use is the only one in which the word is popularly known, and the one from which the new generation are acquiring their sole notion of its meaning.
between individuals (e.g. colour, size, c.) and their definite number, and only distinctly imagining that, in which all the individuals, in so far as the body is affected by them, agree; for that is the point, in which each of the said individuals chiefly
but evill men under pretext that god can do any thing, are so bold as to say any thing when it serves their turn, though they think it untrue; it is the part of a wise man, to believe them no further, than right reason makes that which they say, appear
planned on an open plain; so that although the several buildings of the former may often equal or surpass in beauty those of the latter, yet when one observes their indiscriminate juxtaposition, there a large one and here a small, and the consequent
the majority have not yet learnt to feel the power of the government their power, or its opinions their opinions. when they do so, individual liberty will probably be as much exposed to invasion from the government, as it already is from public opinion.
"the transferring of money from the right owners to strangers ought not to have the title of liberality." --cicero, de offic., i. fourteen.
man shall be trained for war, and woman for the recreation of the warrior: all else is folly.
lastly, since hatred and love are themselves emotions of pain and pleasure, it follows in like manner that the endeavour, appetite, or desire, which arises through hatred or love, will be greater in proportion to the hatred or love. q.e.five hundred.
else but the mode in which the subject is affected.
we have seen that everything which the understanding draws from itself, without borrowing from experience, it nevertheless possesses only for the behoof and use of experience.
there is a great difference between imagination (that is) having an idea of a thing, and the conception of the mind (that is) a concluding from reasoning that a thing is or exists . but des-cartes has not declared to us in what they differ.
manifests something of compulsion, indigence, obsequiousness, oppression, and non-freedom; it is suspicious to have such feelings--the person betrays himself.
ninthly, is annexed to the soveraignty, the right of making warre, and peace with other nations, and common-wealths; that is to say, of judging when it is for the publique good, and how great forces are to be assembled, armed, and payd for that end; and
ye cannot endure it with yourselves, and do not love yourselves sufficiently: so ye seek to mislead your neighbour into love, and would fain gild yourselves with his error.
neither are we without great examples of constancy and resolution in this affair the poor souls that are to be sacrificed, old men, women, and children, themselves going about some days before to beg alms for the offering of their sacrifice, presenting
other to assist him; or, even then, by what means they could agree about the conditions.
for who could absolve that of the censor from envy and ambition, having dared to attack the honour of scipio, a man in goodness and all other excellent qualities infinitely beyond him or any other of his time?
the middle region harbours storms and tempests; the two extremes, of philosophers and peasants, concur in tranquillity and happiness:
three) consequences from qualities of bodies terrestrial
heat and light are collateral effects of fire, and the one effect may justly be inferred from the other.
on the other side, true dispatch is a rich thing. for time is the measure of business, as money is of wares; and business is bought at a dear hand, where there is small dispatch.
the immense power of the ephors, harmless as long as sparta preserved its morality, hastened corruption when once it had begun.
we are conscious of an animal in us, which awakens in proportion as our higher nature slumbers. it is reptile and sensual, and perhaps cannot be wholly expelled; like the worms which, even in life and health, occupy our bodies.
many brave men lived before agamemnon, but all are pressed by the long night unmourned and unknown."--horace, od., iv. nine, twenty five.
two hundred eighty two.--"but what has happened to you?"--"i do not know," he said, hesitatingly; "perhaps the harpies have flown over my table."--it sometimes happens nowadays that a gentle, sober, retiring man becomes suddenly mad, breaks the plates,
proof.--all emotions of hatred are bad (four. xlv. coroll. i.); therefore he who lives under the guidance of reason will endeavour, as far as possible, to avoid being assailed by such emotions (four.
and that whereas they were wont to tear off their hair, they should only take off their high-crowned tiara.'-- plutarch, notable sayings of the ancient king.
now 'tis very likely that, if the soul knew any thing, it would in the first place know itself; and if it knew any thing out of itself, it would be its own body and case, before any thing else.
and these authors conditionall, are generally called suretyes, in latine fidejussores, and sponsores; and particularly for debt, praedes; and for appearance before a judge, or magistrate, vades.
mighty testimonies of his excellence, that in a short time he became celebrated in the mouths of all learned men.
thirdly: because, as the poor had nothing but their freedom to lose, it would have been in the highest degree absurd for them to resign voluntarily the only good they still enjoyed, without getting anything in exchange: whereas the rich having feelings,
from this we may learn what to think of the real advantages of industry and the actual effects of its progress.
in a good history, the judgement must be eminent; because the goodnesse consisteth, in the method, in the truth, and in the choyse of the actions that are most profitable to be known. fancy has no place, but onely in adorning the stile.
coroll.) necessarily perceives a adequately, and has this adequate perception, both in so far as it perceives itself, and in so far as it perceives its own or any external body, nor can a be conceived in any other manner. q.e.five hundred.
"what is the reason that the oracles at delphi are no longer uttered: not merely in this age of ours, but for a long time past, insomuch that nothing is more in contempt?" --cicero, de divin., ii. fifty seven.
we employ it in this place in the latter sense-that of a dynamical community, without which even the community of place (communio spatii) could not be empirically cognized.
explanation--when we remember a thing, we are by that very fact, as i have already said more than once, disposed to contemplate it with the same emotion as if it were something present; but this disposition or endeavour, while we are awake, is generally
calamity, the government he was under comes to be dissolved; or else by some public act cuts him off from being any longer a member of it.
the friend of the anchorite is always the third one: the third one is the cork which preventeth the conversation of the two sinking into the depth.
running, upon condition that they who failed should lose their lives. there were enough who thought the prize very well worth the hazard, and who suffered the cruel penalty of the contract.
the very air itself, and the serenity of heaven, will cause some mutation in us, according to these verses in cicero:--
and that which i was saying of goats was upon this account; that it is ordinary all about where i live, to see the countrywomen, when they want milk of their own for their children, to call goats to their assistance; and i have at this hour two
the flattery of others, or onely supposed by himselfe, for delight in the consequences of it, is called vaine-glory: which name is properly given; because a well-grounded confidence begetteth attempt; whereas the supposing of power does not, and is
the carthaginians immolated their own children to saturn; and those who had none of their own bought of others, the father and mother being in the mean time obliged to assist at the ceremony with a gay and contented countenance.
look how in duels and in councils of a few the italians are superior in strength, dexterity, and intelligence.
they all powdered themselves with a certain powder, to moderate their sweats.
sect. two hundred twenty three. to this perhaps it will be said, that the people being ignorant, and always discontented, to lay the foundation of government in the unsteady opinion and uncertain humour of the people, is to expose it to certain ruin; and
kant was first and foremost proud of his table of categories; with it in his hand he said: "this is the most difficult thing that could ever be undertaken on behalf of metaphysics." let us only understand this "could be"!
let us then admit that force does not create right, and that we are obliged to obey only legitimate powers. in that case, my original question recurs.
one hundred twenty eight. for here is the chief and most confounding objection to excessive scepticism, that no durable good can ever result from it; while it remains in its full force and vigour. we need only ask such a sceptic, what his meaning is?
iii.), in so far as it understands; therefore, it is in agreement with reason, c. q.e.five hundred.
where hee sayes, that christ after his ascension into heaven, "gave gifts to men, some apostles, some prophets, and some evangelists, and some pastors, and some teachers:" and thence inferres, they have indeed their jurisdiction in gods right; but will
(good women) are not by the dozen, as every one knows they begin to teach us to live when we have almost done living they better conquer us by flying they buy a cat in a sack they can neither lend nor give anything to one another they do not see my heart,
which may serve as an admonition, for those that are the true, and absolute representative of a people, to instruct men in the nature of that office, and to take heed how they admit of any other generall representation upon any occasion whatsoever, if
for in the differences of private men, to declare, what is equity, what is justice, and what is morall vertue, and to make them binding, there is need of the ordinances of soveraign power, and punishments to be ordained for such as shall break them; which
event from the other; which we are enabled to do at present, after so long a course of uniform experience. i know not whether the reader will readily apprehend this reasoning.
the romans by this means erected their colonies; for, perceiving their city to grow immeasurably populous, they eased it of the most unnecessary people, and sent them to inhabit and cultivate the lands conquered by them; sometimes also they purposely
hence we drew the conclusion that extended substance is one of the infinite attributes of god. however, in order to explain more fully, i will refute the arguments of my adversaries, which all start from the following points:----
abstention, cease to be lustful. in fact, these emotions are not so much concerned with the actual feasting, drinking, c., as with the appetite and love of such.
i am plain and heavy, and stick to the solid and the probable, avoiding those ancient reproaches:
solyman, aesop, gasca, president of peru; and socrates may go likewise amongst them; with others.
it was no longer the journal of a traveller which he kept, but the diary of an invalid,-- "i am reading montaigne's travels, which have lately been found; there is little in them but the baths and medicines he took, and what he had everywhere for
one hundred sixty four. jesus said to his jews: "the law was for servants;--love god as i love him, as his son! what have we sons of god to do with morals!"
and writing on a gate, some offensive words concerning christianity.
what matter in the end about the swamps of the sick, evil world, or of the "ancient world," when like him, one has the feet of a wind, the rush, the breath, the emancipating scorn of a wind, which makes everything healthy, by making everything run!
and certainly, the more a man drinketh of the world, the more it intoxicateth; and age doth profit rather in the powers of understanding, than in the virtues of the will and affections.
and generally, all warlike people are a little idle, and love danger better than travail. neither must they be too much broken of it, if they shall be preserved in vigor.
knowledge of a certain herb proper for their cure. there is no sense that has not a mighty dominion, and that does not by its power introduce an infinite number of knowledges.
the best books are not read even by those who are called good readers. what does our concord culture amount to?
and even ernest renan: how inaccessible to us northerners does the language of such a renan appear, in whom every instant the merest touch of religious thrill throws his refined voluptuous and comfortably couching soul off its balance!
it is a strange thing, that in sea voyages, where there is nothing to be seen, but sky and sea, men should make diaries; but in land-travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered, than
for so livy (after he had described cato major in these words, in illo viro tantum robur corporis et animi fuit, ut quocunque loco natus esset, fortunam sibi facturus videretur) falleth upon that, that he had versatile ingenium.
after having established the uncertainty, to go about to establish the certainty of human opinions, was it not to establish doubt, and not certainty, and to promise, that had he had yet another age to live, he would be always upon terms of altering his
another source of the increase of public wants, which depends on the foregoing, is this.
there is unquestionably this instinct in me which belongs to the lower orders of creation; yet with every year i am less a fisherman, though without more humanity or even wisdom; at present i am no fisherman at all.
"when in the popular assembly a law is proposed, what the people is asked is not exactly whether it accepts or rejects the proposal, but whether it is in conformity with the general will, which is its will....
in getting such a knowledge of the world, it is as a novice that the boy and youth have the first and most difficult lessons to learn; but frequently even the matured man has still much to learn.
two peoples that were strangers the one to the other, and almost always enemies, could not long recognise the same master: two armies giving battle could not obey the same leader.
"you who govern public affairs, what need have you to employ punishments? love virtue, and the people will be virtuous.
which the eye had fastened have melted into air. if they set out to contend, saint paul will lie and saint john will hate. what low, poor, paltry, hypocritical people an argument on religion will make of the pure and chosen souls!
plato adds, that these are immortal children that immortalise and deify their fathers, as lycurgus, solon, minos.
resists pleasure if he cannot see it, if he knows not what it is, and cannot discern its graces, its force, and most alluring beauties; i know both the one and the other, and may therefore the better say it.
it afforded me means to rouse up all my faculties, and to lay my hand before the wound that would else, peradventure, have gone farther; and i experienced, in my patience, that i had some stand against fortune, and that it must be a great shock could
its object, only in so far as it contains nothing more than what is necessary to the synthetical unity of experience.
and for either respect, they will abandon the good of their affairs.
the fact of jehoiada, in killing athaliah (two kings eleven.) was either by the authority of king joash, or it was a horrible crime in the high priest, which (ever after the election of king saul) was a mere subject. the fact of st.
all that mass of mental and moral phenomena which we do not make objects of voluntary thought, come within the power of fortune; they constitute the circumstance of daily life; they are subject to change, to fear, and hope.
the division of objects into phenomena and noumena, and of the world into a mundus sensibilis and intelligibilis is therefore quite inadmissible in a positive sense, although conceptions do certainly admit of such a division; for the class of noumena have
people is gathered together, the less can the government usurp the sovereign's place: the people's leaders can deliberate as safely in their houses as the prince in council, and the crowd gathers as rapidly in the squares as the prince's troops in their
for as touching the common-wealth which then was amongst the jews, both they that bare rule amongst them, that they that were governed, did all expect the messiah, and kingdome of god; which they could not have done if their laws had forbidden him (when
sound of the voice, or by singing; and ofttimes also by grief and fear." physicians hold that there are certain complexions that are agitated by the same sounds and instruments even to fury.
atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy, in the minds of
having thus provided myself with these maxims, and having placed them in reserve along with the truths of faith, which have ever occupied the first place in my belief, i came to the conclusion that i might with freedom set about ridding myself of what
as one walk along the stony shore of the pond in my shirt sleeves, though it is cool as well as cloudy and windy, and i see nothing special to attract me, all the elements are unusually congenial to me.
but that he does it so often, as men need to feare such things, more than they feare the stay, or change, of the course of nature, which he also can stay, and change, is no point of christian faith.
by these considerations i begin a little better to understand my self what i am; but yet it seems , and i cannot but think that corporeal things (whose images are formed in my thought , and which by my senses , i perceive) are much more distinctly known ,
usury and accession revenge more wounds our children than it heals us revenge, which afterwards produces a series of new cruelties reverse of truth has a hundred thousand forms rhetoric: an art to flatter and deceive rhetoric: to govern a disorderly and
the poet admires the man of energy and tactics; the merchant breeds his son for the church or the bar; and where a man is not vain and egotistic you shall find what he has not by his praise.
discontented with your present state, for reasons which threaten your unfortunate descendants with still greater discontent, you will perhaps wish it were in your power to go back; and this feeling should be a panegyric on your first ancestors, a
things get quite lost! and is there anything finer than to search for one's own virtues? is it not almost to believe in one's own virtues?
it being a general maxim, that no objects have any discoverable connexion together, and that all the inferences, which we can draw from one to another, are founded merely on our experience of their constant and regular conjunction; it is evident, that we
to those of no great moment, one add the jealousy of my own rule, to make them weight; it wracks and oppresses me with its own interest.
jean paul knew what he was doing when he declared himself incensed at fichte's lying but patriotic flatteries and exaggerations,--but it is probable that goethe thought differently about germans from jean paul, even though he acknowledged him to be right
the meaning of these words of baptisme is this.
proved, there is still room to hope, that the industry, good fortune, or improved sagacity of succeeding generations may reach discoveries unknown to former ages.
there are several examples in the roman history (and suetonius more particularly observes it of caesar) of captains who, on pressing occasions, commanded their cavalry to alight, both by that means to take from them all hopes of flight, as also for the
second edition, one thousand nine hundred two
deafened the voice of laws none of the sex, let her be as ugly as the devil thinks lovable obliged to his age for having weaned him from pleasure open speaking draws out discoveries, like wine and love perfect men as they are, they are yet simply men.
parted. he-- la boetie. --lived, enjoyed, and saw for me, and i for him, as fully as if he had himself been there; one part of us remained idle, and we were too much blended in one another when we were together; the distance of place rendered the
behind rank, as if the waves had planted them. there also i have found, in considerable quantities, curious balls, composed apparently of fine grass or roots, of pipewort perhaps, from half an inch to four inches in diameter, and perfectly spherical.
i am very sorry they are not such as i could wish they were, but then i also am spared somewhat of my application and engagement towards them.
with regard to these two methods of becoming a prince,--by ability or by good fortune, i will here adduce two examples which have taken place within our memory, those of francesco sforza and cesare borgia.
"so the wide fountain of liquid light, the ethereal sun, steadily fertilises the heavens with new heat, and supplies a continuous store of fresh light."--lucretius, v. two hundred eighty two.
xxxiv.), must at the same time have an adequate idea or true knowledge of his knowledge; that is, obviously, he must be assured. q.e.five hundred.
although the functions of the father of a family and those of the chief magistrate ought to make for the same object, they must do so in such different ways, and their duty and rights are so essentially distinct, that we cannot confound them without
the favour, the super-abundance, the protection are there lacking under which variations are fostered; the species needs itself as species, as something which, precisely by virtue of its hardness, its uniformity, and simplicity of structure, can in
were we wise, we ought to rejoice and boast, as i one day heard a young gentleman of a good family very innocently do, that his mother had lost her cause, as if it had been a cough, a fever, or something very troublesome to keep.
and thus the community perpetually retains a supreme power of saving themselves from the attempts and designs of any body, even of their legislators, whenever they shall be so foolish, or so wicked, as to lay and carry on designs against the liberties and
my wild wisdom became pregnant on the lonesome mountains; on the rough stones did she bear the youngest of her young.
godlike attributes, and so of the rest. but when, amongst the more moderate opinions, i meet with arguments that endeavour to demonstrate the near resemblance betwixt us and animals, how large a share they have in our greatest privileges, and with how
for every conception are requisite, firstly, the logical form of a conception (of thought) general; and, secondly, the possibility of presenting to this an object to which it may apply.
tu mea, tu moriens fregisti commoda, frater; tecum una tota est nostra sepulta anima cujus ego interitu tota de menthe fugavi haec studia, atque omnes delicias animi. alloquar? audiero nunquam tua verba loquentem?
suppose now that morality necessarily presupposed liberty, in the strictest sense, as a property of our will; suppose that reason contained certain practical, original principles a priori , which were absolutely impossible without this presupposition; and
the fourth argument is taken from places expresse, and such as receive no controversie of interpretation; as first, john five. thirty nine. "search the scriptures, for in them yee thinke yee have eternall life; and they are they that testifie of mee."
that our affections carry themselves beyond us
let us see the last and dying words of epicurus; they are grand, and worthy of such a philosopher, and yet they carry some touches of the recommendation of his name and of that humour he had decried by his precepts.
thou drinkest copiously at the sea: that doth thine embittered eloquence betray! in sooth, for a dog of the depth, thou takest thy nourishment too much from the surface!
ye daring ones around me! ye venturers and adventurers, and whoever of you have embarked with cunning sails on unexplored seas! ye enigma-enjoyers!
two hundred ninety one. man, a complex, mendacious, artful, and inscrutable animal, uncanny to the other animals by his artifice and sagacity, rather than by his strength, has invented the good conscience in order finally to enjoy his soul as something
a right line drawn from the vertex and turning about it in the plane of the angle, from the position of coincidence with one leg to that of coincidence with the other, is said to turn through the angle, and the angle is the greater as the quantity of
i remember a cruel moneyed man in the country, that would say, the devil take this usury, it keeps us from forfeitures, of mortgages and bonds.
six.six.) "the apostles prayed, and laid their hands" on the seven deacons; which was done, not to give them the holy ghost, (for they were full of the holy ghost before thy were chosen, as appeareth immediately before, verse three.) but to design them to
now this manifold must be combined in original apperception according to relations of time-a necessity imposed by the a priori transcendental unity of apperception, to which is subjected all that can belong to my (i.e., my own) cognition, and therefore
now it waiteth and waiteth,-for what doth it wait? it dwelleth too close to the seat of the clouds; it waiteth perhaps for the first lightning?"
for i found myself involved in so many doubts and errors, that i was convinced i had advanced no farther in all my attempts at learning, than the discovery at every turn of my own ignorance.
mutat enira mundi naturam totius tas, ex alioque alius status excipere omnia debet; nec manet ulla sui similis res; omnia migrant, omnia commutat natura, et vertere cogit.
"fine words truly."--ter. and., i. i, one hundred fourteen.
promoter of avarice; that is something, but it is physic for a disease that a man should prevent the birth of.
condition of the internal intuition, that is, to time-time is a condition a priori of all phenomena whatsoever-the immediate condition of all internal, and thereby the mediate condition of all external phenomena.
to know by rote, is no knowledge, and signifies no more but only to retain what one has intrusted to our memory.
i hear a rustling of the leaves. is it some ill-fed village hound yielding to the instinct of the chase? or the lost pig which is said to be in these woods, whose tracks i saw after the rain? it comes on apace; my sumachs and sweet-briers tremble.-eh, mr.
so that for a man that is monarch of divers nations, whereof he hath, in one the soveraignty by institution of the people assembled, and in another by conquest, that is by the submission of each particular, to avoyd death or bonds; to demand of one nation
i have known some whose reputation has for a great while suffered under slander, who have afterwards been restored to the world's universal approbation by their mere constancy without care or artifice; every one repents, and gives himself the lie for what
--which master has thus portrayed himself to me; "that he foresees the weight of accidents as well as another, but that in those for which there is no remedy, he presently resolves upon suffering; in others, having taken all the necessary precautions
if physic should one day give me some good and visible relief, then truly i will cry out in good earnest:
advise to choose weapons of the shortest sort an ignorance that knowledge creates and begets ashamed to lay out as much thought and study upon it can neither keep nor enjoy anything with a good grace change of fashions chess: this idle and childish game
the following illustration is due to professor henrici:-"if we suspend a weight by a string, the string becomes stretched, and we say it is straight, by which we mean to express that it has assumed a peculiar definite shape.
recall a single step of my walk, and i have thought that perhaps my body would find its way home if its master should forsake it, as the hand finds its way to the mouth without assistance.
and therefore my opinion is, that when once forty years we should consider it as an age to which very few arrive.
no sooner were artificers wanted to smelt and forge iron, than others were required to maintain them; the more hands that were employed in manufactures, the fewer were left to provide for the common subsistence, though the number of mouths to be furnished
and finally, to ordinary men, to the majority of the people, who exist for service and general utility, and are only so far entitled to exist, religion gives invaluable contentedness with their lot and condition, peace of heart, ennoblement of obedience,
"ah! tum te miserum malique fati, quem attractis pedibus, patente porta, percurrent raphanique mugilesque:"
as a great rock repels the rolling tides,
as a matter of fact, we may affirm that among utilitarians as among adherents of other systems, there is every imaginable degree of rigidity and of laxity in the application of their standard: some are even puritanically rigorous, while others are as
in short, i would have this to be the book my young gentleman should study with the most attention.
two hundred seventy. the intellectual haughtiness and loathing of every man who has suffered deeply--it almost determines the order of rank how deeply men can suffer--the chilling certainty, with which he is thoroughly imbued and coloured, that by virtue
no such absolute authority. but the ends of matrimony requiring no such power in the husband, the condition of conjugal society put it not in him, it being not at all necessary to that state.
ordinary path; and that she stray from, or wander out of the way set out and beaten by the church, how soon she loses, confounds and fetters herself, tumbling and floating in this vast, turbulent, and waving sea of human opinions, without restraint, and
they are, as phenomena, empirical objects), the question of the relation of the representation to the object is transcendental; and not only are the raindrops mere phenomena, but even their circular form, nay, the space itself through which they fall, is
moreover, ye are not sufficiently beautiful and well-born for me. i require pure, smooth mirrors for my doctrines; on your surface even mine own likeness is distorted.
but, in the same note, i also remarked that, strictly speaking, i recognize no distinction between appetite and desire. for whether a man be conscious of his appetite or not, it remains one and the same appetite.
have been so many little kingdoms; all must have been but only one universal monarchy, if men had not been at liberty to separate themselves from their families, and the government, be it what it will, that was set up in it, and go and make distinct
lose my sight, than my hearing and speech.
therefore the people are to be taught, to abstain from violence to one anothers person, by private revenges; from violation of conjugall honour; and from forcibly rapine, and fraudulent surreption of one anothers goods.
and, those, who attempt to disabuse them of such prejudices, may, for aught i know, be good reasoners, but i cannot allow them to be good citizens and politicians; since they free men from one restraint upon their passions, and make the infringement of
consequently, only because i can connect a variety of given representations in one consciousness, is it possible that i can represent to myself the identity of consciousness in these representations; in other words, the analytical unity of apperception is
therefore, let a man either avoid the occasion altogether; or put himself often to it, that he may be little moved with it.
the thing in the world i am most afraid of is fear, that passion alone, in the trouble of it, exceeding all other accidents.
chrysippus and zeno, the two heads of the stoic sect, were of opinion that there was no hurt in making use of our dead carcasses, in what way soever for our necessity, and in feeding upon them too;-- diogenes laertius, vii. one hundred eighty eight.
of quantity of quality unity reality plurality negation totality limitation
that socrates always received smilingly the contradictions offered to his arguments, a man may say arose from his strength of reason; and that, the advantage being certain to fall on his side, he accepted them as a matter of new victory.
but the pure schema of quantity (quantitatis) as a conception of the understanding, is number, a representation which comprehends the successive addition of one to one (homogeneous quantities).
but i need living companions, who will follow me because they want to follow themselves-and to the place where i will.
for example, many a man thinks marriage unadvisable as far as his social standing and monetary position are concerned, unless he contracts a brilliant match.
in this state eat much less than in that of larv. the voracious caterpillar when transformed into a butterfly," . . "and the gluttonous maggot when become a fly," content themselves with a drop or two of honey or some other sweet liquid.
one hundred five. you then, who are my accusers, have acknowledged, that the chief or sole argument for a divine existence (which i never questioned) is derived from the order of nature; where there appear such marks of intelligence and design, that you
forty five. of daemonology, and other reliques of the religion of the gentiles
sidenote: the reasons why i trusted my senses.
'to live as i incline, or not to live at all': so do i wish; so wisheth also the holiest. but alas! how have i still-inclination?
at this there was nothing else spoken of but the higher man.
if we adopt the second alternative--namely, that the parts will not retain the nature of substance--then, if the whole substance were divided into equal parts, it would lose the nature of substance, and would cease to exist, which (by prop.
i borrow from the vulgar opinion, which is false, notwithstanding the witty conceit of arcesilaus in answer to one, who, being reproached that many scholars went from his school to the epicurean, but never any from thence to his school, said in answer, "i
example in goodness, as she was the sole earthly delight of those who had the happiness to belong to her.
necessarily be driven aside from that point by the stronger which alone in this way reach it i had expounded all these matters with sufficient minuteness in the treatise which i formerly thought of publishing.
in all those curious subjects of speculation, about which they are commonly employed.
one hundred fifty seven. the thought of suicide is a great consolation: by means of it one gets successfully through many a bad night.
the lawes of nature oblige in conscience alwayes,
"now, married to a young wife and happy in children, he was demoralised by his love as father and husband." --tasso, gierus., x. thirty nine.
i have taken the pains to plead this cause, which i understand indifferently, a little to back and support the natural aversion to drugs and the practice of physic i have derived from my ancestors, to the end it may not be a mere stupid and inconsiderate
sudden glory laughter-- sudden glory, is the passion which maketh those grimaces called laughter; and is caused either by some sudden act of their own, that pleaseth them; or by the apprehension of some deformed thing in another, by comparison whereof
without my expatiating thus uselessly on these details, every one must see that as the bonds of servitude are formed merely by the mutual dependence of men on one another and the reciprocal needs that unite them, it is impossible to make any man a slave,
"let the wise man bear the name of a madman, the just one of an unjust, if he seek wisdom more than is sufficient." --horace, ep., i. six, fifteen.
such properties as belong to objects as things in themselves never can be presented to us through the medium of the senses.
strong measures with them, being under an obligation to them; for which reason, however strong your armies may be, you will always need the favour of the inhabitants to take possession of a province. it was from these causes that louis twelve.
i seldom opened my door in a winter evening without hearing it; hoo hoo hoo, hoorer, hoo, sounded sonorously, and the first three syllables accented somewhat like how der do ; or sometimes hoo hoo only.
now from what vanity can it proceed to despise and look down upon, and disdainfully to interpret, effects that we can neither imitate nor comprehend?
all these places are for salvation, and the kingdome of god (after the day of judgement) upon earth.
been understood hitherto, as intention-morality, has been a prejudice, perhaps a prematureness or preliminariness, probably something of the same rank as astrology and alchemy, but in any case something which must be surmounted.
have ye ever spoken thus? have ye ever cried thus? ah! would that i had heard you crying thus!
"et fugit ad salices, et se cupit ante videri."
the sun, but as betwixt night and shade; there she sleeps, here she slumbers; but, whether more or less, 'tis still dark, and cimmerian darkness. we wake sleeping, and sleep waking.
"yea, into the evil!" cried the youth once more.
we are to dignify to each other the daily needs and offices of man's life, and embellish it by courage, wisdom and unity.
but from what i understand of it, the force and power of this god are more lively and animated in the picture of poesy than in their own essence:
where we read that the twelve, after the number of disciples was multiplyed, called them together, and having told them, that it was not fit that the apostles should leave the word of god, and serve tables, said unto them (verse three.) "brethren looke
i had given anything with my own eyes to see those two great marvels, the book of joachim the calabrian abbot, which foretold all the future popes, their names and qualities; and that of the emperor leo, which prophesied all the emperors and patriarchs of
for this reason, every transition in perception to anything which follows upon another in time, is a determination of time by means of the production of this perception.
secondly, it is impossible of right, that men should do so, because all men being born under government, they are to submit to that, and are not at liberty to begin a new one.
to conclude this notable commentary, which has escaped from me in a torrent of babble, a torrent sometimes impetuous and hurtful,
that is all of little value when estimated intellectually, and is far from being "science," much less "wisdom"; but, repeated once more, and three times repeated, it is expediency, expediency, expediency, mixed with stupidity, stupidity,
all imaginable degrees of assurance, from the highest certainty to the lowest species of moral evidence.
substance of the matter, but deliver it to us pure and entire in all its dimensions.
this, also, befalls me, that i do not find myself where i seek myself, and i light upon things more by chance than by any inquisition of my own judgment.
the second argument, is from the nature of monarchy; wherein all authority is in one man, and in others by derivation from him: but the government of the church, he says, is monarchicall. this also makes for christian monarchs.
like our fields, what becomes of all those fine prerogatives we so soothe ourselves withal?
to give it wholly up to us is to beget in us contempt. want and abundance fall into the same inconvenience:
xix.); consequently, while dependent on hope, he fears for the issue.
i never seriously settled myself to the reading any book of solid learning but plutarch and seneca; and there, like the danaides, i eternally fill, and it as constantly runs out; something of which drops upon this paper, but little or nothing stays with
ourselves think myself no longer worth my own care think of physic as much good or ill as any one would have me thinking nothing done, if anything remained to be done thinks nothing profitable that is not painful this decay of nature which renders him
disposition prompts us to it, we stir neither hand nor toot. our religion is intended to extirpate vices, whereas it screens, nourishes, and incites them. we must not mock god.
maids, those in the lower are reduced to very hard work of a distasteful nature, or become prostitutes, and lead a life which is as joyless as it is void of honour.
insensibly in peace and innocence; that it is this faculty, which, successively producing in different ages his discoveries and his errors, his vices and his virtues, makes him at length a tyrant both over himself and over nature.
that our opinion gives the value to things is very manifest in the great number of those which we do, not so much prizing them, as ourselves, and never considering either their virtues or their use, but only how dear they cost us, as though that were a
altogether clear of, or insensibly corrected a number which sagacity could not have provided against with equal effect; and, in fine, the defects are almost always more tolerable than the change necessary for their removal; in the same manner that
if other men would consider themselves at the rate i do, they would, as i do, discover themselves to be full of inanity and foppery; to rid myself of it, i cannot, without making myself away.
"-has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? if not, i will describe it.
"non equidem hoc studeo, bullatis ut mihi nugis, pagina turgescat...... secreti loquimur:"
serviceable or repugnant to mankind. to those who ask why god did not so create all men, that they should be governed only by reason, i give no answer but this: because matter was not lacking to him for the creation of every degree of perfection from
taken from the body of the state, and equality, because liberty cannot exist without it.
the ceremonies of the roman catholic religion may be considered as instances of the same nature.
-abandoned to the favour, the spirit and the madness of every generation that cometh, and reinterpreteth all that hath been as its bridge!
as in the sea hast thou lived in solitude, and it hath borne thee up. alas, wilt thou now go ashore? alas, wilt thou again drag thy body thyself?"
than one interpretation. while england endeavors to cure the potato-rot, will not any endeavor to cure the brain-rot, which prevails so much more widely and fatally?
socrates was put to death, but the socratic philosophy rose like the sun in heaven, and spread its illumination over the whole intellectual firmament.
the so celebrated art of divination amongst the tuscans took its beginning thus: a labourer striking deep with his cutter into the earth, saw the demigod tages ascend, with an infantine aspect, but endued with a mature and senile wisdom.
as we say in controversies of religion that we must have a judge neither inclining to the one side nor the other, free from all choice and affection, which cannot be amongst christians, just so it falls out in this; for if he be old he cannot judge of the
quantity thereof, namely, that they have a degree. all else is left to experience.
etext editor's bookmarks for the complete edition:
on the other hand, in those countries where the husbandman is taxed in proportion to the produce of his lands, he leaves them uncultivated, or reaps just as much from them as suffices for bare subsistence.
particular description. it is a clear and deep green well, half a mile long and a mile and three quarters in circumference, and contains about sixty-one and a half acres; a perennial spring in the midst of pine and oak woods, without any visible inlet or
valour has its bounds as well as other virtues, which, once transgressed, the next step is into the territories of vice; so that by having too large a proportion of this heroic virtue, unless a man be very perfect in its limits, which upon the confines
but whilst he is in an estate, wherein he has not understanding of his own to direct his will, he is not to have any will of his own to follow: he that understands for him, must will for him too; he must prescribe to his will, and regulate his actions;
one should, therefore, train up this boy to be sparing and an husband of his knowledge when he has acquired it; and to forbear taking exceptions at or reproving every idle saying or ridiculous story that is said or told in his presence; for it is a very
because he supped beside his hearth off the very roots and herbs which he himself, though an old man, and one who had enjoyed a triumph, had grubbed up while clearing his field of weeds? what then?
but as regards the higher man: well! i shall seek him at once in those forests: from thence came his cry. perhaps he is there hard beset by an evil beast.
where is beauty? where i must will with my whole will; where i will love and perish, that an image may not remain merely an image.
ornaments renders the complexion of their own compositions so sallow and deformed, that they lose much more than they get.
let us speak thereof, ye wisest ones, even though it be bad. to be silent is worse; all suppressed truths become poisonous.
sect. twenty six. god, who hath given the world to men in common, hath also given them reason to make use of it to the best advantage of life, and convenience. the earth, and all that is therein, is given to men for the support and comfort of their being.
do not account it singular that i, with no tie of blood to you, am interested in you; for, being the child of one who is so closely allied to me, i am necessarily concerned in what concerns you; and consequently the affairs of your brother, one thousand.
therefore one ought to take a little heed not to call that force which is only a pretty knack of writing, and that solid which is only sharp, or that good which is only fine:
and therefore seeing to baptize is to declare the reception of men into gods kingdome; and to refuse to baptize is to declare their exclusion; it followeth, that the power to declare them cast out, or retained in it, was given to the same apostles, and
let the soul be assured that somewhere in the universe it should rejoin its friend, and it would be content and cheerful alone for a thousand years.
purity of its waters or the color of its sands. in these as in other respects, however, it is a lesser twin of walden. they are so much alike that you would say they must be connected under ground.
his elevation, that is to say, to his superspection, his circumspection, and his despection.
i ask then, when did they begin to be his? when he digested? or when he eat? or when he boiled? or when he brought them home? or when he picked them up? and it is plain, if the first gathering made them not his, nothing else could.
a prince, not long ago, told me that in his youth upon a solemn festival in the court of king francis i., where everybody was finely dressed, he would needs put on his father's hair shirt, which was still kept in the house; but how great soever his
medium non deserit unquam coeli phoebus iter; radiis tamen omnia lustrat.
moreover not only the knowledge of truth , but belief or giving assent , are not the acts of the will ; for whatever is proved by strong arguments , or credibly told, we believe whether we will or no.
nature, if they shall have armed one, or a few men with the joint power of a multitude, to force them to obey at pleasure the exorbitant and unlimited decrees of their sudden thoughts, or unrestrained, and till that moment unknown wills, without having
method in the solution of mathematical difficulties, or even in the solution likewise of some questions belonging to other sciences, but which, by my having detached them from such principles of these sciences as were of inadequate certainty, were
prop. forty four. love and desire may be excessive.
unbroken prosperity cannot bear a single blow; but he who has waged an unceasing strife with his misfortunes has gained a thicker skin by his sufferings, yields to no disaster, and even though he fall yet fights on his knee.
"o zarathustra," he began, with sorrowful voice, "thou dost not stand there like one whose happiness maketh him giddy: thou wilt have to dance lest thou tumble down!
and, besides, they have a very advantageous way of making use of all sorts of events: for what fortune, nature, or any other cause (of which the number is infinite), products of good and healthful in us, it is the privilege of physic to attribute to
all these things i have supposed not to be . yet my position stands firm; nevertheless i am something.
this new table, o my brethren, put i up over you: become hard!-
for the right men have by nature to protect themselves, when none else can protect them, can by no covenant be relinquished.
and thus, o circular philosopher, i hear some reader exclaim, you have arrived at a fine pyrrhonism, at an equivalence and indifferency of all actions, and would fain teach us that if we are true , forsooth, our crimes may be lively stones out of which we
on this account, moreover, it is neither a canon of the understanding in general, nor an organon of a particular science, but merely a cathartic of the human understanding.
when any number of men have so consented to make one community or government, they are thereby presently incorporated, and make one body politic, wherein the majority have a right to act and conclude the rest.
but the misery is, that the most effectual means, are now applied to the ends, least to be desired.
the difference between hobbes and rousseau on this point is solely that rousseau regards as inalienable a supreme power which hobbes makes the people alienate in its first corporate action.
that i have, one is common to all my race, and indeed to others also; there are two families at paris and montpellier, whose surname is montaigne, another in brittany, and one in xaintonge, de la montaigne.
in england and holland the farmer pays very little, and in china nothing: yet these are the countries in which the land is best cultivated.
meditat. two. of the nature of mans mind, and that 'tis easier proved to be then our body. p. eleven.
lastly, because in almost all crimes there is an injury done, not onely to some private man, but also to the common-wealth; the same crime, when the accusation is in the name of the common-wealth, is called publique crime; and when in the name of a
you afterwards become so enamoured of this offspring of your brain, that you imagine it impossible, but he must produce something greater and more perfect than the present scene of things, which is so full of ill and disorder.
let us now pass to the second division of the argument, and dismissing the supposition that any of the received opinions may be false, let us assume them to be true, and examine into the worth of the manner in which they are likely to be held, when their
to goe out, and depart from this servant of god:" and again the same exorcisme is repeated once more before he be baptized.
he with his own hand reduced several of the enemy that day to his mercy, whom he delivered to the first gentleman he met either to kill or receive them to quarter, referring the whole execution to this other hand; and he did this with regard to william,
'tis to prize life at its just value, to abandon it for a dream. and yet hear the soul triumph over the miseries and weakness of the body, and that it is exposed to all attacks and alterations; truly, it has reason so to speak!
enslave or destroy them. the people have no other remedy in this, as in all other cases where they have no judge on earth, but to appeal to heaven: for the rulers, in such attempts, exercising a power the people never put into their hands, (who can never
it is the land of truth (an attractive word), surrounded by a wide and stormy ocean, the region of illusion, where many a fog-bank, many an iceberg, seems to the mariner, on his voyage of discovery, a new country, and, while constantly deluding him with
--the so devout egyptians thought they sufficiently satisfied the divine justice by sacrificing hogs in effigy and representation; a bold invention to pay god so essential a substance in picture only and in show.
forty seven. wherever the religious neurosis has appeared on the earth so far, we find it connected with three dangerous prescriptions as to regimen: solitude, fasting, and sexual abstinence--but without its being possible to determine with certainty
of the country; but there was sport enough for this pressure and preparation, to force myself contrary to my custom and inclination, so stopped my throat that i could not swallow one drop, and was deprived of drinking so much as with my meat; i found
out-of-the-way narrowness and mystery, of the too-near, of the foreground, of the magnified, the diminished, the misshapen, the beautified--an enjoyment of the arbitrariness of all these manifestations of power.
only remark that i am not here speaking of things, which come to pass through causes external to themselves, but only of substances which (by prop. vi.) cannot be produced by any external cause.
"as aegean seas, when storms be calmed again, that rolled their tumbling waves with troublous blasts, do yet of tempests passed some show retain, and here and there their swelling billows cast."--fairfax.
--in which wild agitation there is no folly, nor idle fancy they do not light upon:--
the third is, the commodious use of them; as that they may serve in all weathers; that the carriage may be light and manageable; and the like.
it is a strange desire, to seek power and to lose liberty: or to seek power over others, and to lose power over a man's self.
but as regards the empirical criterion of this necessary permanence, and with it of the substantiality of phenomena, we shall find sufficient opportunity to speak in the sequel.
the celebrating of the lords supper; by which, we are put in mind, of our deliverance from the bondage of sin, by our blessed saviours death upon the crosse.
these pariahs of society, these long-pursued, badly-persecuted ones--also the compulsory recluses, the spinozas or giordano brunos--always become in the end, even under the most intellectual masquerade, and perhaps without being themselves aware of it,
if you hold, of certain judgment, that you know nothing, they will maintain that you do.
words (not to speak of syllables) of a page--he rather takes about five out of every twenty words at random, and "guesses" the probably appropriate sense to them--just as little do we see a tree correctly and completely in respect to its leaves, branches,
all events seem entirely loose and separate. one event follows another; but we never can observe any tie between them. they seem conjoined , but never connected .
but the best signes of knowledge of any art, are, much conversing in it, and constant good effects of it.
and it has never come into my fancy that it could be of any great benefit to the life of a man of sense to have twenty people prating about him when he is at stool; or that the services of a man of ten thousand livres a year, or that has taken casale or
forgive me, father and mother, whom i shall ever regret: my complaint embitters your griefs; but would they might be an eternal and terrible example to every one who dares, in the name of nature, to violate her most sacred right.
the place served afterwards, to receive the filth, and garbage which was carried thither, out of the city; and there used to be fires made, from time to time, to purifie the aire, and take away the stench of carrion.
he who gives himself entirely to his fellow-men appears to them useless and selfish; but he who gives himself partially to them is pronounced a benefactor and philanthropist.
the writer often does not thoroughly understand the old books; he will, at the same time, not use their exact words, so that the result is he spoils and bungles what has been said in a much better and clearer way by the old writers; since they wrote from
xix.) the human mind does not know the human body itself, that is (two. xi.
for if i should not believe all that is written by historians, of the glorious acts of alexander, or caesar; i do not think the ghost of alexander, or caesar, had any just cause to be offended; or any body else, but the historian.
but boldly to confess the truth (for since one has passed the barriers of impudence, there is no bridle), his way of writing appears to me negligent and uninviting: for his prefaces, definitions, divisions, and etymologies take up the greatest part of his
to a virtue so elevated as his, i have nothing to oppose. methinks i see him march, with a victorious and triumphant pace, in pomp and at his ease, without opposition or disturbance.
the other is, that before i was afflicted with the stone, hearing that the blood of a he-goat was with many in very great esteem, and looked upon as a celestial manna rained down upon these latter ages for the good and preservation of the lives of men,
cum suspicimus mni clestia mundi templa super, stellisque micantibus arthera fiium, el venit in mcntem lun solisque viarurn.
for i make others say for me, not before but after me, what, either for want of language or want of sense, i cannot myself so well express.
"nec id rutilio et scauro citra fidem; aut obtrectationi fuit."
at him. their quarrels therefore would seldom have very bloody consequences; for the subject of them would be merely the question of subsistence. but i am aware of one greater danger, which remains to be noticed.
the philosophers, who have inquired into the foundations of society, have all felt the necessity of going back to a state of nature; but not one of them has got there.
by which it is plain, that moses who was alone called up to god, (and not aaron, nor the other priests, nor the seventy elders, nor the people who were forbidden to come up) was alone he, that represented to the israelites the person of god; that is to
ever induce him to such a conduct. the veracity of quintus curtius is as much to be suspected, when he describes the supernatural courage of alexander, by which he was hurried on singly to attack multitudes, as when he describes his supernatural force and
as to what remains, if it be from ourselves that we are to extract the rules of our manners, upon what a confusion do we throw ourselves!
"a monsieur de montaigne, knight of my order, gentleman in ordinary of my chamber, being at present in rome."
of which unhappy distemper he died the seventh day after he sicken'd.
i have kept my, word in things wherein i might easily have been dispensed; they sometimes surrendered themselves with reputation, and upon articles that they were willing enough should be broken by the conqueror: i have, more than once, made pleasure in
we may owe to dreams some light on the fountain of this skill; for as soon as we let our will go and let the unconscious states ensue, see what cunning draughtsmen we are!
on the most profitable lie the course of events presently lays a destructive tax; whilst frankness invites frankness, puts the parties on a convenient footing and makes their business a friendship.
two hundred ten. supposing, then, that in the picture of the philosophers of the future, some trait suggests the question whether they must not perhaps be skeptics in the last-mentioned sense, something in them would only be designated thereby--and not
they all become wiser than they were. it arches over them like a temple, this unity of thought in which every heart beats with nobler sense of power and duty, and thinks and acts with unusual solemnity.
therefore, after briefly showing that the contrary is the case, i go on to prove it by the same method, as that whereby i have hitherto proceeded.
i never lived more at my ease; i never had the repulse of finding the purse of any of my friends shut against me, having enjoined myself this necessity above all other necessities whatever, by no means to fail of payment at the appointed time, which also
to do with them, that all they say is nothing but lying and deceit:
ataxi obstaculum ; being an answer to several queries dispersed in several parts of glocestershire in octavo .
concerning the first, there is a saying much usurped of late, that wisedome is acquired, not by reading of books, but of men.
believest thou that he there spake the truth? why dost thou believe it?"
whatever may be the content of our cognition, and in whatever manner our cognition may be related to its object, the universal, although only negative conditions of all our judgements is that they do not contradict themselves; otherwise these judgements
and therefore it is a bridle also to great ones, to keep them within bounds.
but i thought hooker alone might be enough to satisfy those men, who relying on him for their ecclesiastical polity, are by a strange fate carried to deny those principles upon which he builds it.
finger upon the mouth, signified, says varro, that mysterious decree to their priests, to conceal their mortal original, as it must by necessary consequence cancel all the veneration paid to them.
for the second point; the causes and motives of anger, are chiefly three.
augustine makes mention of another, who, upon the hearing of any lamentable or doleful cries, would presently fall into a swoon, and be so far out of himself, that it was in vain to call, bawl in his ears, pinch or burn him, till he voluntarily came to
do you consider socrates to have been badly used, because he took that draught which the state assigned to him as though it were a charm to make him immortal, and argued about death until death itself?
or to suffer himself to be carnally abused by a great ethiopian slave they brought to him. he submitted to the first condition, and wrongly, people say.
long slept zarathustra; and not only the rosy dawn passed over his head, but also the morning. at last, however, his eyes opened, and amazedly he gazed into the forest and the stillness, amazedly he gazed into himself.
two may talk and one may hear, but three cannot take part in a conversation of the most sincere and searching sort. in good company there is never such discourse between two, across the table, as takes place when you leave them alone.
see them clamber, these nimble apes! they clamber over one another, and thus scuffle into the mud and the abyss.
being sometimes facetious and familiar; for besides the reasons i have given, 'tis inhuman and unjust to set so great a value upon this pitiful prerogative of fortune, and the polities wherein less disparity is permitted betwixt masters and servants seem
tullius marcellinus, a young man of rome, having a mind to anticipate the hour of his destiny, to be rid of a disease that was more trouble to him than he was willing to endure, though his physicians assured him of a certain, though not sudden, cure,
as if it were more to the purpose to borrow our proofs from the shops of vascosan or plantin, than from what is to be seen in our own village; or else, indeed, that we have not the wit to cull out and make useful what we see before us, and to judge of it
you have seen him go up into heaven." which soundeth as if they had said, he should come down to govern them under his father, eternally here; and not take them up to govern them in heaven; and is conformable to the restauration of the kingdom of god,
others form man; i only report him: and represent a particular one, ill fashioned enough, and whom, if i had to model him anew, i should certainly make something else than what he is but that's past recalling.
but things are ever grouping themselves according to higher or more interior laws. neighborhood, size, numbers, habits, persons, lose by degrees their power over us.
symptoms of it, either in his reins, sides, or any other part, and had lived, till then, in a happy, vigorous state of health, little subject to infirmities, and he continued seven years after in this disease, dragging on a very painful end of life.
--it thinks it discovers at a great distance, i know not what glimpses of light and imaginary truth: but whilst running to it, so many difficulties, hindrances, and new inquisitions cross it, that it loses its way, and is made drunk with the motion: not
there be some that proceed further; and will not have the law of nature, to be those rules which conduce to the preservation of mans life on earth; but to the attaining of an eternall felicity after death; to which they think the breach of covenant may
i fortify myself both in courage, which is the strongest assistant, and also in fortune, therein wherewith to satisfy myself, though everything else should forsake me.
yet, for my part, one was never unusually squeamish; i could sometimes eat a fried rat with a good relish, if it were necessary. i am glad to have drunk water so long, for the same reason that i prefer the natural sky to an opium-eater's heaven.
thus the predicates of space and time are rightly attributed to objects of the senses as such, and in this there is no illusion.
nine shillings from the state, he is soon permitted to go at large again.
for though the right of a soveraign monarch cannot be extinguished by the act of another; yet the obligation of the members may.
as it grew darker, i was startled by the honking of geese flying low over the woods, like weary travellers getting in late from southern lakes, and indulging at last in unrestrained complaint and mutual consolation.
"all things that are according to nature are worthy of esteem." --cicero, de fin., iii. six.
signs were hung out on all sides to allure him; some to catch him by the appetite, as the tavern and victualling cellar; some by the fancy, as the dry goods store and the jeweller's; and others by the hair or the feet or the skirts, as the barber, the
such gruel sustains life here, i thought; so, shutting my eyes, and excluding the motes by a skilfully directed under-current, i drank to genuine hospitality the heartiest draught i could. i am not squeamish in such cases when manners are concerned.
"if a king at the popes admonition, doe not purge his kingdome of haeretiques, and being excommunicate for the same, make not satisfaction within a year, his subjects are absolved of their obedience."
persistent spiritual will to interpret everything that happened according to a christian scheme, and in every occurrence to rediscover and justify the christian god:--all this violence, arbitrariness, severity, dreadfulness, and unreasonableness, has
there cometh the tarantula willingly: welcome, tarantula! black on thy back is thy triangle and symbol; and i know also what is in thy soul.
four. conclusions from the foregoing conceptions.
let us thank fortune, that has not made us live in an effeminate, idle, and languishing age; some who could never have been so by other means will be made famous by their misfortunes.
two hundred fifty one. it must be taken into the bargain, if various clouds and disturbances--in short, slight attacks of stupidity--pass over the spirit of a people that suffers and wants to suffer from national nervous fever and political ambition: for
it is told of brutus, that when he fell on his sword after the battle of philippi, he quoted a line of euripides,-"o virtue! i have followed thee through life, and i find thee at last but a shade." i doubt not the hero is slandered by this report.
circumspection, and cast his eye, on the law, on the punishment, and on the consequence thereof to humane society; all which in committing the crime, hee hath contemned, and postposed to his own appetite.
to-morrow he hath a new belief, and the day after, one still newer. sharp perceptions hath he, like the people, and changeable humours.
that which men desire, they are also sayd to love; and to hate those things, for which they have aversion.
so long-winded was he and so unweariable, that when he had swum farthest he would immediately plunge again, nevertheless; and then no wit could divine where in the deep pond, beneath the smooth surface, he might be speeding his way like a fish, for he had
those whom he vanquishes yield joyfully, not through failure, but through increase in their powers; all these consequences follow so plainly from the mere definitions of love and understanding, that i have no need to prove them in detail.
and in general, if i have observed correctly, the "non-freedom of the will" is regarded as a problem from two entirely opposite standpoints, but always in a profoundly personal manner: some will not give up their "responsibility," their belief in
it was a good beginning to make gods and demons the authors of their science, and to have used a peculiar way of speaking and writing, notwithstanding that philosophy concludes it folly to persuade a man to his own good by an unintelligible way: "ut si
secretly influenced by his instincts, and forced into definite channels.
so in the old testament he that came to anoynt jehu, (two kings nine.eleven.) was a prophet; but some of the company asked jehu, "what came that mad-man for?"
twice only movedst thou thy rattle with thy little hands-then did my feet swing with dance-fury.-
prop. eleven. the first element, which constitutes the actual being of the human mind, is the idea of some particular thing actually existing.
might be most subservient to the public good, and best suit the ends of parliaments.
granted, then, that we must go out beyond a given conception, in order to compare it synthetically with another, a third thing is necessary, in which alone the synthesis of two conceptions can originate.
again, subjective tediousness is merely relative: this is because the reader is not interested in the subject of the work, and that what he takes an interest in is of a very limited nature.
"questionableness," the mere apparentness of such ownership, and wishes to have finer tests in order to know especially whether the woman not only gives herself to him, but also gives up for his sake what she has or would like to have--only then does he
'tis a sign of eagerness which they ought to disguise with all the art they have, so rashly, wholly, and hand-over-hand to surrender themselves.
him, to preach, at least, the way to rome, if not to walk therein.--that these last words may not be misunderstood, i will call to my aid a few powerful rhymes, which will even betray to less delicate ears what i mean--what i mean counter to the "last
provide for their wants much more easily by mutual help, and that only by uniting their forces can they escape from the dangers that on every side beset them: not to say how much more excellent and worthy of our knowledge it is, to study the actions of
there is no reason that has not its contrary, say the wisest of the philosophers.
there are few men addicted to poetry, who would not be much prouder to be the father to the aeneid than to the handsomest youth of rome; and who would not much better bear the loss of the one than of the other.
if ye would go up high, then use your own legs! do not get yourselves carried aloft; do not seat yourselves on other people's backs and heads!
and to make his peace with god, he says, that he is daily ready by good offices to make satisfaction to the successors of those he has robbed, and if he do not finish (for to do it all at once he is not able), he will then leave it in charge to his heirs
therefore repentance, and baptisme, that is, beleeving that jesus is the christ, is all that is necessary to salvation. again, our saviour being asked by a certain ruler, (luke eighteen.eighteen.) "what shall i doe to inherit eternall life?"
one another, out of emulation of honour and worth, whether in the exercises of the body or in those of the mind, wherein sovereign greatness can have no true part.
and it is besides evident in reason, that since death and misery, were the punishments of sin, the discharge of sinne, must also be a discharge of death and misery; that is to say, salvation absolute, such as the faithfull are to enjoy after the day of
it will, however, soon appear that-a fact which concerns both the evidence of these principles, and the a priori determination of phenomena-according to the categories of quantity and quality (if we attend merely to the form of these), the principles of
degrees as completely as another phenomenon could with greater.
in a semi-legal aspect, using the terminology, if not the standpoint, of jurisprudence, he restates the same doctrine in the form of popular sovereignty. this use tends continually to pass over into the more philosophical form which comes third.
being upon my return home, a sudden occasion falling out to make use of this horse in a kind of service that he was not accustomed to, one of my train, a lusty, tall fellow, mounted upon a strong german horse, that had a very ill mouth, fresh and
"ut me conspexit venientem, et troja circum arma amens vidit, magnis exterrita monstris, diriguit visu in medio, calor ossa reliquit, labitur, et longo vix tandem tempore fatur."
certainly get the better of his pious compatriots. christian charity does not readily allow a man to think hardly of his neighbours.
of god;" whom they had then newly received as their king.
as at walden, in sultry dog-day weather, looking down through the woods on some of its bays which are not so deep but that the reflection from the bottom tinges them, its waters are of a misty bluish-green or glaucous color.
but the effects of custom are much more manifest in the strange impressions she imprints in our minds, where she meets with less resistance. what has she not the power to impose upon our judgments and beliefs?
i reason, and have convinced myself as follows: no deity, nor anyone else, save the envious, takes pleasure in my infirmity and discomfort, nor sets down to my virtue the tears, sobs, fear, and the like, which axe signs of infirmity of spirit; on the
i saw both proofs and free confessions, and i know not what insensible mark upon the miserable creature: i examined and talked with her and the rest as much and as long as i would, and gave the best and soundest attention i could, and i am not a man to
note.--we have thus removed the cause which is commonly assigned for error. for we have shown above, that falsity consists solely in the privation of knowledge involved in ideas which are fragmentary and confused.
all resolution. the pyrrhonian opinion is more bold, and also somewhat more likely; for this academic inclination, and this propension to one proposition rather than another, what is it other than a recognition of some more apparent truth in this than in
these two kinds of servants have thus much common to them both, that their labour is appointed them by another, whether, as a slave, or a voluntary servant: and the word latris, is the general name of both, signifying him that worketh for another,
this very being of yours that you now enjoy is equally divided betwixt life and death. the day of your birth is one day's advance towards the grave:
bottom of their matrix. now my legislator-- the pope who, as montaigne has told us, took it into his head to geld the statues.
circumscriptions; and that the pleaders have got the victory.
as the body assimilates what is homogeneous to it, so will a man retain what interests him; in other words, what coincides with his system of thought or suits his ends. every one has aims, but very few have anything approaching a system of thought.
revolutions. but they enter an active profession and the forming colossus shrinks to the common size of man.
this partage of things in an inequality of private possessions, men have made practicable out of the bounds of society, and without compact, only by putting a value on gold and silver, and tacitly agreeing in the use of money: for in governments, the laws
prop. forty one. if anyone conceives that he is loved by another, and believes that he has given no cause for such love, he will love that other in return. (cf. three. xv. coroll., and three. xvi.)
sometimes the body first submits to age, sometimes the mind; and i have seen enough who have got a weakness in their brains before either in their legs or stomach; and by how much the more it is a disease of no great pain to the sufferer, and of obscure
the citizen and the labourer; it is like those scorching winds, which, covering the trees and plants with devouring insects, deprive useful animals of their subsistence and spread famine and death wherever they blow.
then by means of the knowledge and experience gained in one locality, one can easily understand any other that it may be necessary to venture on, for the hills and valleys, plains and rivers of tuscany, for instance, have a certain resemblance to those of
as for mercenary forces (which is the help in this case), all examples show, that whatsoever estate or prince doth rest upon them, he may spread his feathers for a time, but he will mew them soon after.
inspired ones they resemble: but it is not the heart that inspireth them-but vengeance. and when they become subtle and cold, it is not spirit, but envy, that maketh them so.
and i considered a long while, and trembled. at last, however, did i say what i had said at first. "i will not."
and in that part of the world where the portuguese subdued the indians, they found some states where it was a universal and inviolable law amongst them that every enemy overcome by the king in person, or by his lieutenant, was out of composition.
life, though, thanks be to god, i have passed my time pleasantly enough, and at my ease, and the loss of such a friend excepted, free from any grievous affliction, and in great tranquillity of mind, having been contented with my natural and original
i conclude then that fortune varying and men remaining fixed in their ways, they are successful so long as these ways conform to each other, but when they are opposed to each other then they are unsuccessful.
as to what remains, had i been of their counsel, i would have rendered my discipline more sacred and mysterious; they begun well, but they have not ended so.
sect. forty one. there cannot be a clearer demonstration of any thing, than several nations of the americans are of this, who are rich in land, and poor in all the comforts of life; whom nature having furnished as liberally as any other people, with the
foretelling thus life's future miseries; but beasts, both wild and tame, greater and less, do of themselves in strength and bulk increase; they need no rattle, nor the broken chat, ay which the nurse first teaches boys to prate they look not out for
nobles, who, favoured by the emperor, had held them in subjection, and the church encouraged this in order to increase its temporal power. in many other cities one of the inhabitants became prince.
let him also see, and visit, eminent persons in all kinds, which are of great name abroad; that he may be able to tell, how the life agreeth with the fame. for quarrels, they are with care and discretion to be avoided.
(by property i must be understood here, as in other places, to mean that property which men have in their persons as well as goods.) voluntary agreement gives the second, viz.
and all companies, even to debauchery and excess, if need be; that is, where he shall do it out of complacency to the customs of the place. let him be able to do everything, but love to do nothing but what is good.
i could never tell from inspecting such a load whether it belonged to a so called rich man or a poor one; the owner always seemed poverty-stricken. indeed, the more you have of such things the poorer you are.
synagogues at damascus, (acts nine.two.) to apprehend christians, men and women, and to carry them bound to jerusalem, by commission from the high priest.
ninety two. in the foregoing reasoning we have supposed, that the testimony, upon which a miracle is founded, may possibly amount to an entire proof, and that the falsehood of that testimony would be a real prodigy: but it is easy to shew, that we have
for the power by which the people are to be defended, consisteth in their armies; and the strength of an army, in the union of their strength under one command; which command the soveraign instituted, therefore hath; because the command of the militia,
are engaged in something that is of a purely intellectual nature, when, in reality, we have retired from the world, so that we may observe it from the outside, like spectators at a theatre.
by this way we find our reason well-grounded, and discourse at a venture; for our masters prepossess and gain beforehand as much room in our belief as is necessary towards concluding afterwards what they please, as geometricians do by their granted
imprint in their minds a beliefe, that those precepts which they gave concerning religion, might not be thought to proceed from their own device, but from the dictates of some god, or other spirit; or else that they themselves were of a higher nature than
is more active, more eager, and more sharp: but withal, 'tis more precipitant, fickle, moving, and inconstant; a fever subject to intermissions and paroxysms, that has seized but on one part of us.
"quae venit indigne poena, dolenda venit:"
the truth of these days is not that which really is, but what every man persuades another man to believe; as we generally give the name of money not only to pieces of the dust alloy, but even to the false also, if they will pass.
operation, what appearance soever they may seem to present us; and the surest and most happy seat of our understanding would be that where it kept itself temperate, upright, and inflexible, without tottering, or without agitation: inter visa, vera aut
as soon as, by some trick, he has discovered the art of imposing on them and getting hold of a share in the public authority, you have a man established in dignity; it is the will of god that he be respected: very soon you have a power; it is god's will
when, however, they reached the door of the cave and the noise of their steps had preceded them, the lion started violently; it turned away all at once from zarathustra, and roaring wildly, sprang towards the cave.
contiguity to home can never excite our ideas of home, unless we believe that it really exists.
at the same time, this indifference, which has arisen in the world of science, and which relates to that kind of knowledge which we should wish to see destroyed the last, is a phenomenon that well deserves our attention and reflection.
the culture of an irishman is an enterprise to be undertaken with a sort of moral bog hoe.
beyond yourselves shall ye love some day! then learn first of all to love. and on that account ye had to drink the bitter cup of your love.
a surprise of unexpected joy does likewise often produce the same effect:
of charles, duke of burgundy, whom he had himself defeated, and appeared in mourning at his funeral; and that in the battle of five hundred'auray (which count montfort obtained over charles de blois, his competitor for the duchy of brittany), the
riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humors, and other servile conditions, they may be placed amongst the worst.
yet twenty two rectors or cures of paris, with infinite earnestness, press him to examine those miracles, which they assert to be known to the whole world, and undisputably certain: but he wisely forbore.
they neither know how to, nor are in a position to maintain their rank, for unless he be a man of great genius it is not likely that one who has always lived in a private position should know how to command, and they are unable to command because they
morality began to appear in human actions, and every one, before the institution of law, was the only judge and avenger of the injuries done him, so that the goodness which was suitable in the pure state of nature was no longer proper in the new-born
the deliberation was short; a second storm arose as violent as the other, whereupon he despatched four new mediators of the same quality to meet them, protesting that he had now better conditions to present them with, and such as would give them absolute
why, the owner does not know it for many years when a poet has put his farm in rhyme, the most admirable kind of invisible fence, has fairly impounded it, milked it, skimmed it, and got all the cream, and left the farmer only the skimmed milk.
those sciences that regulate the manners of men, divinity and philosophy, will have their say in everything; there is no action so private and secret that can escape their inspection and jurisdiction.
and mutilation of a limbe, greater, than the spoyling a man of his goods.
when we run over libraries, persuaded of these principles, what havoc must we make? if we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, does it contain any abstract reasoning concerning quantity or number? no.
ought we therefore to lay on no taxes, and, under whatever provocation, make no wars? men, and governments, must act to the best of their ability.
"ubi velis, nolunt; ubi nolis, volunt ultro; concessa pudet ire via."
"simplex illa et aperta virtus in obscuram et solertem scientiam versa est."
so the first world, was from adam to the generall flood. of the present world, our saviour speaks (john eighteen.thirty six.) "my kingdome is not of this world."
to what he proposes to himself, but according to what is proposed to him, according to the time, according to the men, according to the occasions.
inclines a man to desire to die the sick man has not to complain who has his cure in his sleeve the storm is only begot by a concurrence of angers the thing in the world i am most afraid of is fear the very name liberality sounds of liberty the vice
checking and petrifying, by standing firmly and planting oneself fixedly on still trembling ground. proportionateness is strange to us, let us confess it to ourselves; our itching is really the itching for the infinite, the immeasurable.
from them, and caused our happiness to come from those very sources which seemed likely to involve us in misery.
in my country of gascony, they look upon it as a drollery to see me in print; the further off i am read from my own home, the better i am esteemed. i purchase printers in guienne; elsewhere they purchase me.
five. whether the governor of a place besieged ought himself to go out to parley.
who having finished the picture of a dog quite tired and out of breath, in all the other parts excellently well to his own liking, but not being able to express, as he would, the slaver and foam that should come out of its mouth, vexed and angry at his
and where a parlament is soveraign, if it should assemble never so many, or so wise men, from the countries subject to them, for whatsoever cause; yet there is no man will believe, that such an assembly hath thereby acquired to themselves a legislative
on every surface have i already sat, like tired dust have i fallen asleep on mirrors and window-panes: everything taketh from me, nothing giveth; i become thin-i am almost equal to a shadow.
thus should one learn to die; and there should be no festival at which such a dying one doth not consecrate the oaths of the living!
"as a sick man's dreams, creating vain phantasms."-- hor., de arte poetica, seven.
shall be the end? it is true, that what is settled by custom, though it be not good, yet at least it is fit; and those things which have long gone together, are, as it were, confederate within themselves; whereas new things piece not so well; but though
prosecute or shun , that we are sensible , that we are not determin'd to the choice or aversion thereof, by any outward force .
one thousand. de beauregard, take what i say in good part, and as a proof of the friendship i feel for you.
this magistrate, who by the nature of his office is almost absolute, was vested with full powers, on purpose to suppress or discredit these miracles; and he frequently seized immediately, and examined the witnesses and subjects of them: but never could
besides, i have not that strong obligation that they say ties men to the future, by the issue that succeeds to their name and honour; and peradventure, ought less to covet them, if they are to be so much desired.
and that the two noble and generous souls of the two decii, the father and the son, to incline the favour of the gods to be propitious to the affairs of rome, should throw themselves headlong into the thickest of the enemy: quo fuit tanta deorum
for the duration or continuance of my life may be divided into innumerable parts , each of which does not at all depend on the other parts ; therefore it will not follow, that because a while ago, i was , i must of necessity now be .
established among external objects; though we are ignorant of those powers and forces, on which this regular course and succession of objects totally depends.
plotius had committed to his sole secrecy and trust, a thing that i have often done myself, so commendable, as i should think it an execrable baseness, had we done otherwise; and i think it of good use in our days to recall the example of p.
who prepares it; and even in their case it is to be observed, as a hindoo commentator has remarked, that the vedant limits this privilege to "the time of distress."
for by my understanding alone i only perceive ideas , whereon i make judgments , wherein ( precisely so taken) there can be no error, properly so called; for tho perhaps there may be numberless things, whose ideas i have not in me, yet i am not properly
one hundred twenty six. a nation is a detour of nature to arrive at six or seven great men.--yes, and then to get round them.
evident and clear appointment, an undoubted right to dominion and sovereignty.
he who ever bestoweth is in danger of losing his shame; to him who ever dispenseth, the hand and heart become callous by very dispensing.
happy and satisfied with themselves rather on the testimony of other people than on their own.
this i say, i think is the meaning of that distinction; but because disputers do not agree upon the signification of their own termes of art, longer than it serves their turn; i will not affirme any thing of their meaning: onely this i say; when a gift is
i want wood or oil, or meal or salt; the house smokes, or i have a headache; then the tax, and an affair to be transacted with a man without heart or brains, and the stinging recollection of an injurious or very awkward word,-these eat up the hours.
in the rear there was the dim outline of a garden, which had been planted but had never received its first hoeing, owing to those terrible shaking fits, though it was now harvest time.
according to lacroix du maine, montaigne, upon the death of his eldest brother, resigned his post of councillor, in order to adopt the military profession, while, if we might credit the president bouhier, he never discharged any functions connected with
in this conversing with men, i mean also, and principally, those who only live in the records of history; he shall, by reading those books, converse with the great and heroic souls of the best ages.
in the midst of the cares of government, montaigne found time to revise and enlarge his essays, which, since their appearance in one thousand five hundred eighty, were continually receiving augmentation in the form of additional chapters or papers.
upon such synthetical, that is augmentative propositions, depends the whole aim of our speculative knowledge a priori; for although analytical judgements are indeed highly important and necessary, they are so, only to arrive at that clearness of
renounce without reserve the most precious of all his gifts, and to bow to the necessity of committing all the crimes he has forbidden, merely to gratify a mad or a cruel master; or if this sublime craftsman ought not to be less angered at seeing his
the first perished, with all other creatures, by an universal inundation of water; the second by the heavens falling upon us and suffocating every living thing to which age they assigned the giants, and showed bones to the spaniards, according to the
where a hundred thousand men might sit at their ease: and, the place below, where the games were played, to make it, by art, first open and cleave in chasms, representing caves that vomited out the beasts designed for the spectacle; and then, secondly, to
that men are actually wicked, a sad and continual experience of them proves beyond doubt: but all the same, i think i've shown that man is naturally good.
spite of my resistance; and at last, living and seeing as i was, wholly to seize and possess me.
but whosoever shall say, thou foole, shall be guilty to hell fire."
this seems to him on the one hand such bad taste and so self-disrespectful, and on the other hand so grotesquely unreasonable, that he would like to consider vanity an exception, and is doubtful about it in most cases when it is spoken of.
for if there be fuel prepared, it is hard to tell, whence the spark shall come, that shall set it on fire. the matter of seditions is of two kinds: much poverty, and much discontentment.
hitherto therefore there is nothing done, or taught by christ, that tendeth to the diminution of the civill right of the jewes, or of caesar.
axiom three.--in proportion as the parts of an individual, or a compound body, are in contact over a greater or less superficies, they will with greater or less difficulty admit of being moved from their position; consequently the individual will, with
and when the defence of the common-wealth, requireth at once the help of all that are able to bear arms, every one is obliged; because otherwise the institution of the common-wealth, which they have not the purpose, or courage to preserve, was in vain.
he said true that we are not to intrust a thing so precipitous in itself to a soul that has not wherewithal to withstand its assaults and disprove practically the saying of agesilaus, that prudence and love cannot live together.
this is a subtle consideration of philosophy. a man may both be too much in love with virtue, and be excessive in a just action. holy writ agrees with this, be not wiser than you should, but be soberly wise.-- st. paul, epistle to the romans, xii. three.
are they our senses that supply the subject with these different conditions, and have the subjects themselves, nevertheless, but one?
and as aristotle; so cicero, and other writers have grounded their civill doctrine, on the opinions of the romans, who were taught to hate monarchy, at first, by them that having deposed their soveraign, shared amongst them the soveraignty of rome; and
cannot remain ignorant, provided we bestow on it any reflection, however slight, than to concern ourselves about more uncommon and recondite phenomena: the reason of which is, that the more uncommon often only mislead us so long as the causes of the more
power to punish the crime, to prevent its being committed again, by the right he has of preserving all mankind, and doing all reasonable things he can in order to that end: and thus it is, that every man, in the state of nature, has a power to kill a
the obligation to change cults being the law to which the vanquished yielded, it was necessary to be victorious before suggesting such a change.
for if they were successive in time (and in the order, let us suppose, which begins with a), it is quite impossible for the apprehension in perception to begin with e and go backwards to a, inasmuch as a belongs to past time and, therefore, cannot be an
not to cleave to our own virtues, nor become as a whole a victim to any of our specialties, to our "hospitality" for instance, which is the danger of dangers for highly developed and wealthy souls, who deal prodigally, almost indifferently with
these few words of jouy, sans les femmes le commencement de notre vie seroit prive de secours, le milieu de plaisirs et la fin de consolation , more exactly express, in my opinion, the true praise of woman than schiller's poem, wurde der frauen , which is
blood from the lungs to flow into the left cavity of the heart, but preclude its return; and three at the mouth of the great artery, which suffer the blood to flow from the heart, but prevent its reflux.
become a ruler, or subject, of a distinct separate government. and so by this their own principle, either all men, however born, are free, or else there is but one lawful prince, one lawful government in the world.
sect. eighty three. for all the ends of marriage being to be obtained under politic government, as well as in the state of nature, the civil magistrate doth not abridge the right or power of either naturally necessary to those ends, viz.
but the clear, the honest, the transparent-these are for me the wisest silent ones: in them, so profound is the depth that even the clearest water doth not-betray it.-
we thus come at last to the general will, the most disputed, and certainly the most fundamental, of all rousseau's political concepts.
but yet if they judge not according to that he tells them, they are not subject thereby to any penalty; unlesse it be made appear, they did it against their consciences, or had been corrupted by reward.
and this is not repugnant to that other place, "i came not to judge the world:" for this is spoken of the world present, the other of the world to come; as also where it is said, that at the second coming of christ, (mat. nineteen.
in all things which regard the external relations of the individual, he is de jure amenable to those whose interests are concerned, and if need be, to society as their protector.
explanation--wonder (admiratio) arises (as we have shown, three. lii.) from the novelty of a thing.
he who climbeth on the highest mountains, laugheth at all tragic plays and tragic realities.
discrimination as to whether the matter is, or is not, within the legitimate sphere of legal control; insomuch that the feeling, highly salutary on the whole, is perhaps quite as often misplaced as well grounded in the particular instances of its
i had dug out the spring and made a well of clear gray water, where i could dip up a pailful without roiling it, and thither i went for this purpose almost every day in midsummer, when the pond was warmest.
five.) but this intuition must be found in the mind a priori, that is, before any perception of objects, consequently must be pure, not empirical, intuition.
now, as the human understanding is not in itself a faculty of intuition, and is unable to exercise such a power, in order to conjoin, as it were, the manifold of its own intuition, the synthesis of understanding is, considered per se, nothing but the
to my own; there is no so frivolous and extravagant fancy that does not seem to me suitable to the production of human wit.
recognised no other rulers but the romans.
well-intentioned: for the rulers well know that the general will is always on the side which is most favourable to the public interest, that is to say, most equitable; so that it is needful only to act justly, to be certain of following the general will.
"casta suo gladium cum traderet arria paeto, quern de visceribus traxerat ipsa suis si qua fides, vulnus quod feci non dolet, inquit, sed quod to facies, id mihi, paete, dolet."
less important parts, that you may not so much consider the beauty of his colour or the breadth of his crupper, as principally to examine his legs, eyes, and feet, which are the members of greatest use:
dejection-- griefe, from opinion of want of power, is called dejection of mind.
probably as the race of man here, worn by the feet of aboriginal hunters, and still from time to time unwittingly trodden by the present occupants of the land.
i did not mean by these names the faculties only, but the things indow'd with those faculties ; and so 'tis alwayes understood by the two first names ( mind and soul ) and very often so understood by the two last names ( understanding and reason ) and
monsieur,--it is one of the most conspicuous follies committed by men, to employ the strength of their understanding in overturning and destroying those opinions which are commonly received among us, and which afford us satisfaction and content; for while
it to them to consider, whether they shall embrace, or reject the doctrine taught.
the approach to this was through a succession of descending grassy hollows, full of young pitch-pines, into a larger wood about the swamp.
natural;" and would willingly have found out some true reason for a false and imaginary effect.
"ipse ego nam memini, trojani, tempore belli panthoides euphorbus eram."
fumes and the proximity of the english populace in which shakespeare's art and taste lives, as perhaps on the chiaja of naples, where, with all our senses awake, we go our way, enchanted and voluntarily, in spite of the drain-odour of the lower quarters
coroll. i.--hence it follows, first, that god does not act according to freedom of the will.
the skin of the beast of prey, the speckled skin, and the dishevelled locks of the investigator, the searcher, and the conqueror!
miracles ceasing, prophets cease, the scripture supplies their place
even pascal, who had carefully read the essays, and gained no small profit by them, did not spare his reproaches. but montaigne has outlived detraction.
there is the same need of an infallible judge of opinions to decide an opinion to be noxious, as to decide it to be false, unless the opinion condemned has full opportunity of defending itself.
a new will teach i unto men: to choose that path which man hath followed blindly, and to approve of it-and no longer to slink aside from it, like the sick and perishing!
could virtue itself put on flesh and blood, i believe the pulse would beat faster going on to assault than in going to dinner: that is to say, there is a necessity she should heat and be moved upon this account.
take a master of arts, and confer with him: why does he not make us sensible of this artificial excellence? and why does he not captivate women and ignoramuses, as we are, with admiration at the steadiness of his reasons and the beauty of his order?
he went from home. he should bring back his soul replete with good literature, and he brings it only swelled and puffed up with vain and empty shreds and patches of learning; and has really nothing more in him than he had before.-- plato's dialogues:
most beloved qualities, idleness and freedom; by all these together i have conceived a mortal hatred to being obliged to any other, or by any other than myself.
the object of the strife being estimated as the greatest of all goods, each combatant is seized with a fierce desire to put down his rivals in every possible way, till he who at last comes out victorious is more proud of having done harm to others than of
note), affects the mind pleasurably. thus he who conceives that the object of his hate is destroyed will feel pleasure. q.e.five hundred.
that belong to it. the whole of this part of transcendental logic consists of two books, of which the one contains the conceptions, and the other the principles of pure understanding.
but i pass on to note those qualities in the emotions, which bring advantage to man, or inflict injury upon him.
had i any, whom would it become so much as yourself to remove them?"
i saw, notwithstanding, lately at mussidan, a place not far from my house, that those who were driven out thence by our army, and others of their party, highly complained of treachery, for that during a treaty of accommodation, and in the very interim
the transition from the non-being of a state into the existence of it, supposing that this state contains no quality which previously existed in the phenomenon, is a fact of itself demanding inquiry. such an event, as has been shown in no.
that, quite contrary, it is like a horse that has broke from his rider, who voluntarily runs into a much more violent career than any horseman would put him to, and creates me so many chimaeras and fantastic monsters, one upon another, without order or
"we have discovered happiness,"-say the last men, and blink thereby.-
and not only this, but, fourthly, the meaning of the doctrine itself will be in danger of being lost, or enfeebled, and deprived of its vital effect on the character and conduct: the dogma becoming a mere formal profession, inefficacious for good, but
sect. one hundred fifty seven. things of this world are in so constant a flux, that nothing remains long in the same state.
one hundred thirty. another species of mitigated scepticism which may be of advantage to mankind, and which may be the natural result of the pyrrhonian doubts and scruples, is the limitation of our enquiries to such subjects as are best adapted to the
this greedy humour of new and unknown things helps to nourish in me the desire of travel; but a great many more circumstances contribute to it; i am very willing to quit the government of my house.
leave me alone! leave me alone! i am too pure for thee. touch me not! hath not my world just now become perfect?
he did not enjoy it for long, as two things made him hated and despised: the one his base origin, as he had been a shepherd in thrace, which was generally known and caused great disdain on all sides; the other, because he had at the commencement of his
determination, while the image of the thing in question lasts, is indeed checked by the remembrance of other things excluding the existence of the aforesaid thing, but is not destroyed: hence, a man only feels pleasure in so far as the said determination
it would be melancholy, were we forced to admit that this distinctive and almost unlimited faculty is the source of all human misfortunes; that it is this which, in time, draws man out of his original state, in which he would have spent his days
wherefore, in order to determine, wherein the human mind differs from other things, and wherein it surpasses them, it is necessary for us to know the nature of its object, that is, of the human body.
prop. twenty five. god is the efficient cause not only of the existence of things, but also of their essence.
but in all sorts of magnificence, debauchery, and voluptuous inventions of effeminacy and expense, we do, in truth, all we can to parallel them; for our wills are as corrupt as theirs: but we want ability to equal them.
nomadic species of man, who possesses, physiologically speaking, a maximum of the art and power of adaptation as his typical distinction.
conversation, into a place where they might be instructed and brought up in our religion.
among those indifferent persons may be reckoned nowadays the majority of german protestants of the middle classes, especially in the great laborious centres of trade and commerce; also the majority of laborious scholars, and the entire university
if your passion of love be too violent, disperse it, say they, and they say true; for i have often tried it with advantage: break it into several desires, of which let one be regent, if you will, over the rest; but, lest it should tyrannise and domineer
when a child has felt the sensation of pain from touching the flame of a candle, he will be careful not to put his hand near any candle; but will expect a similar effect from a cause which is similar in its sensible qualities and appearance.
--from which our battery played against the town (for it was during the time of the siege), and having in company with him the said lord almoner, and another bishop, he saw this gentleman, who had been denoted to him, and presently sent for him; to whom,
in my philip de commines there is this written: "you will here find the language sweet and delightful, of a natural simplicity, the narration pure, with the good faith of the author conspicuous therein; free from vanity, when speaking of himself, and from
philosophical thinking; one has here to learn anew, as one learned anew about heredity and "innateness."
'tis pity a man should be so potent that all things must give way to him; fortune therein sets you too remote from society, and places you in too great a solitude.
take, for instance, books which give descriptions of foreign countries, rare natural phenomena, experiments that have been made, historical events of which they were witnesses, or have spent both time and trouble in inquiring into and specially studying
that eloquence prejudices the subject it would advance, that wholly attracts us to itself.
the self saith unto the ego: "feel pain!" and thereupon it suffereth, and thinketh how it may put an end thereto-and for that very purpose it is meant to think.
we shall therefore follow up the pure conceptions even to their germs and beginnings in the human understanding, in which they lie, until they are developed on occasions presented by experience, and, freed by the same understanding from the empirical
singing men to feasts, for want of good discourse and pleasant talk, with which men of understanding know how to entertain one another."
christs passion, as the eating of the paschall lambe, kept in memory the deliverance of the jewes out of the bondage of egypt.
corollary.--under desire which springs from reason, we seek good directly, and shun evil indirectly.
if you would serve your brother, because it is fit for you to serve him, do not take back your words when you find that prudent people do not commend you.
the wisdom of my instruction consists in liberty, in truth, in essence: disdaining to introduce those little, feigned, common, and provincial rules into the catalogue of its real duties; all natural, general, and constant, of which civility and ceremony
more suspicious is the statement that socrates received the first impulse to his favourite calling of cross-examining the world from the oracle of delphi; for he must already have been famous before chaerephon went to consult the oracle (riddell), and the
provinces began to take it up, and to run thither in great companies of all sorts of people.
after a foolish or a subtle manner, somewhat obscurely or contradictorily, 'tis no matter;--a number of wits, shaking and sifting him, will bring out a great many several forms, either according to his meaning, or collateral, or contrary, to it, which
the latter has, indeed, this advantage, that the representations of space and time do not come in their way when they wish to judge of objects, not as phenomena, but merely in their relation to the understanding.
each of these emotions will be greater or less, according as its contrary is greater or less in the object of hatred.
for we see some whose eyes are yellow, like us who have the jaundice; and others of a bloody colour; 'tis likely that the colours of objects seem other to them than to us. which of the two shall make a right judgment?
and therefore obedience, is sometimes called by the names of charity, and love, because they imply a will to obey; and our saviour himself maketh our love to god, and to one another, a fulfilling of the whole law: and sometimes by the name of
than that. even though i would not follow the right way because it is right, i should, however, follow it as having experimentally found that, at the end of the reckoning, 'tis commonly the most happy and of greatest utility.
jacques amiot, grand almoner of france, one day related to me this story, much to the honour of a prince of ours (and ours he was upon several very good accounts, though originally of foreign extraction),-- the duc de guise, surnamed le balafre.
coming, but to sail up to him and summon him to yield, which he did.
it is better to sound a person, with whom one deals afar off, than to fall upon the point at first; except you mean to surprise him by some short question. it is better dealing with men in appetite, than with those that are where they would be.
she can no longer plead the infallible and irresistible instinct of nature: for that led us to a quite different system, which is acknowledged fallible and even erroneous.
(if they be subject to no other earthly power, as here in the case of abraham) have soveraign power over their children, and servants.
no one, one say, from the necessity of his own nature, or otherwise than under compulsion from external causes, shrinks from food, or kills himself: which latter may be done in a variety of ways.
for this is our height and our home: too high and steep do we here dwell for all uncleanly ones and their thirst.
military, and mathematicks; in the latter he has left the world large testimonies of his excellence in his book of geometry ; and in the former we have reason to believe him most expert, for he was personally present at some sieges and battles both in
less vicious subjects, and there was then no stretching prerogative on the one side, to oppress the people; nor consequently on the other, any dispute about privilege, to lessen or restrain the power of the magistrate, and so no contest betwixt rulers and
everything else. still, on the other hand, we cannot deny that ideas, like objects, differ one from the other, one being more excellent than another and containing more reality, just as the object of one idea is more excellent than the object of another
peter was given to the pope; yet seeing there is in the scripture no command to any man to obey st. peter, no man can bee just, that obeyeth him, when his commands are contrary to those of his lawfull soveraign.
reason, foreseeing that the beginning of this distemper would easily run into an execrable atheism, for the vulgar, not having the faculty of judging of things, suffering themselves to be carried away by chance and appearance, after having once been
all power comes from god, i admit; but so does all sickness: does that mean that we are forbidden to call in the doctor?
i admit that, provided the subjects remained always in submission, the prince's interest would indeed be that it should be powerful, in order that its power, being his own, might make him formidable to his neighbours; but, this interest being merely
indifferent things the authors, with whom i converse the babylonians carried their sick into the public square the best authors too much humble and discourage me the bible: the wicked and ignorant grow worse by it the cause of truth ought to be the common
let all the different shades of that colour, except that single one, be placed before him, descending gradually from the deepest to the lightest; it is plain that he will perceive a blank, where that shade is wanting, and will be sensible that there is a
they are most apt to fall into such ridiculous discourses, whose qualities are most dubious and least sure), and yet, would he have looked into himself, he would have discerned himself to be no less intemperate and wearisome in extolling his wife's
i ascended, i ascended, i dreamt, i thought,-but everything oppressed me. a sick one did i resemble, whom bad torture wearieth, and a worse dream reawakeneth out of his first sleep.-
rarefied and, as it were, changed into vapors, to become thick, and to convert it anew into blood, before it flows into the left cavity, without which process it would be unfit for the nourishment of the fire that is there.
problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything besides ourselves by means of immediate experience, is a theory rational and evidencing a thorough and philosophical mode of
verily ye deceive, ye "contemplative ones!" even zarathustra was once the dupe of your godlike exterior; he did not divine the serpent's coil with which it was stuffed.
and if there come unto them tender emotions, then do the poets always think that nature herself is in love with them:
face in the pure state of nature, in which obedience is prescribed solely by necessity.
in either of these two cases it will be better for you to declare yourself openly and make war, because in the first case if you do not declare yourself, you will fall a prey to the victor, to the pleasure and satisfaction of the one who has been
great necessity and effect; so that it is a wonder that we have lost all knowledge of them.
one day when he sat on a stone in front of his cave, and gazed calmly into the distance-one there gazeth out on the sea, and away beyond sinuous abysses,-then went his animals thoughtfully round about him, and at last set themselves in front of him.
'if fortune should plead thus against thee, assuredly thou wouldst not have one word to offer in reply; or, if thou canst find any justification of thy complainings, thou must show what it is. i will give thee space to speak.'
misusing the talents he has, than a ruler of less capacity would make it for want of those he had not.
nature, which they would never have believed possible except under the direction of mind: such are the actions performed by somnambulists while asleep, and wondered at by their performers when awake.
it contributes no more to thy dissolution, than every one of the rest: the last step is not the cause of lassitude: it does not confess it. every day travels towards death; the last only arrives at it." these are the good lessons our mother nature teaches.
they are antithetical to one another, these roads; they directly abut on one another:-and it is here, at this gateway, that they come together. the name of the gateway is inscribed above: 'this moment.'
"the hidden robe has sometimes checked love." --propertius, ii. fifteen, six.
for though every one ought to be informed of the punishments ordained beforehand for their transgression; neverthelesse the command is not addressed to the delinquent, (who cannot be supposed will faithfully punish himselfe,) but to publique ministers
xi.); if any substance besides god were granted, it would have to be explained by some attribute of god, and thus two substances with the same attribute would exist, which (by prop.
and in those new countries discovered in this age of ours, which are pure and virgin yet, in comparison of ours, this practice is in some measure everywhere received: all their idols reek with human blood, not without various examples of horrid cruelty:
when they had put me to bed i found an inexpressible sweetness in that repose; for i had been desperately tugged and lugged by those poor people who had taken the pains to carry me upon their arms a very great and a very rough way, and had in so doing all
young men, in the conduct and manage of actions, embrace more than they can hold; stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles, which they have chanced upon absurdly; care not to
this money would, in my opinion, be much more royally, as more profitably, justly, and durably, laid out in ports, havens, walls, and fortifications; in sumptuous buildings, churches, hospitals, colleges, the reforming of streets and highways: wherein
but besides this, the solicitude of doing well, and a certain striving and contending of a mind too far strained and overbent upon its undertaking, breaks and hinders itself like water, that by force of its own pressing violence and abundance, cannot find
they would fain be dead, and we should approve of their wish! let us beware of awakening those dead ones, and of damaging those living coffins!
single item to the details of housekeeping. a lady once offered me a mat, but as i had no room to spare within the house, nor time to spare within or without to shake it, i declined it, preferring to wipe my feet on the sod before my door.
besides these reasons, travel is in my opinion a very profitable exercise; the soul is there continually employed in observing new and unknown things, and i do not know, as i have often said a better school wherein to model life than by incessantly
populace got the upper hand in greece, fear became rampant also in religion; and christianity was preparing itself.
both the greeks and the latins and we, for the most express example of similitude, employ that of eggs; and yet there have been men, particularly one at delphos, who could distinguish marks of difference amongst eggs so well that he never mistook one for
had a suppliant voice been heard out of the mouth of socrates, that lofty virtue had struck sail in the height of its glory; and ought his rich and powerful nature to have committed her defence to art, and, in her highest proof, have renounced truth and
"virtutem verba putant, ut lucum ligna:"
o my brethren, when i enjoined you to break up the good, and the tables of the good, then only did i embark man on his high seas.
and how much less sociable is false speaking than silence?
rousseau's treatment here clearly oscillates between regarding it as a purely ideal conception, to which human institutions can only approximate, and holding it to be realised actually in every republican state, i.e.
the left he yet thrust the right fist closer, knowledge."
you may melt your metals and cast them into the most beautiful moulds you can; they will never excite me like the forms which this molten earth flows out into. and not only it, but the institutions upon it, are plastic like clay in the hands of the potter.
crowd over-circumspect and wary prudence is a mortal enemy physic physician worse physicked plays of children are not performed in play present himself with a halter about his neck to the people rome was more valiant before she grew so learned study to
we have seen that the contrast between the "state of nature" and the "state of society" runs through all rousseau's work.
"come segue la lepre il cacciatore al freddo, al caldo, alla montagna, al lito; ne piu l'estima poi the presa vede; e sol dietro a chi fugge affretta il piede"
black-birch, of which we have some handsome specimens two feet in diameter; its cousin, the yellow birch, with its loose golden vest, perfumed like the first; the beech, which has so neat a bole and beautifully lichen-painted, perfect in all its details,
whether or no, common necessity will soon call thee away.
he-did not love sufficiently: otherwise would he also have loved us, the laughing ones! but he hated and hooted us; wailing and teeth-gnashing did he promise us.
but if a man may be said to have his jurisdiction de jure divino, and yet not immediately; what lawfull jurisdiction, though but civill, is there in a christian common-wealth, that is not also de jure divino?
"in this language do they express their fears, their anger, their joys, their cares; in this pour out all their secrets; what more? they lie with their lovers learnedly."--juvenal, vi. one hundred eighty nine.
relaxation and facility, methinks, wonderfully honour and best become a strong and generous soul.
but flight or patience judgment of duty principally lies in the will ladies are no sooner ours, than we are no more theirs "let a man take which course he will," said he; "he will repent."
but there never was any opinion so irregular, as to excuse treachery, disloyalty, tyranny, and cruelty, which are our familiar vices.
fifty three.seven.); he opened not his mouth; he brought as a lamb to the slaughter, and as a sheep is dumbe before the shearer, so opened he not his mouth:" here he is the sacrificed goat.
and the remembrance of what judgement i have formerly made is often stirred up, when i cease attending to those reasons for which i passed such a judgment, other reasons may then be produced, which (if i did not know god ) may easily move me in my opinion
s. gardinerus s. t. p. de trinitate contra sandium , in octavo.
i used to start them in the open land also, where they had come out of the woods at sunset to "bud" the wild apple-trees.
i wish them all imaginable good; and assuredly had occasion been, there is nothing i would have spared for their service; i did for them as i would have done for myself.
it was the light; zenocrates and the egyptians, a mobile number; the chaldeans, a virtue without any determinate form:--
the most prominent amongst them, who pulled off his vizor and told me his name, repeatedly told me at the time, over and over again, that i owed my deliverance to my countenance, and the liberty and boldness of my speech, that rendered me unworthy of such
-until i myself come home. for now a cry of distress calleth me hastily away from thee. also, shouldst thou find new honey with me, ice-cold, golden-comb-honey, eat it!
in the first instance, i term the judgement analytical, in the second, synthetical.
and therefore to confirm the baptisme of those that philip the deacon had baptized, the apostles sent out of their own number from jerusalem to samaria, peter, and john; who conferred on them that before were but baptized, those graces that were signs of
in a certain kingdom of the new discovered world, upon a day of solemn procession, when the idol they adore is drawn about in public upon a chariot of marvellous greatness; besides that many are then seen cutting off pieces of their flesh to offer to him,
still is his soil rich enough for it. but that soil will one day be poor and exhausted, and no lofty tree will any longer be able to grow thereon.
"when means are deficient, i laud a safe and humble condition, content with little: but when things grow better and more easy, i all the same say that you alone are wise and live well, whose invested money is visible in beautiful villas."
for the value of our other children is much more theirs than ours; the share we have in them is very little; but of these all the beauty, all the grace and value, are ours; and also they more vividly represent us than the others.
in earnest, we sometimes see him shroud and muffle up himself in so thick and so inextricable an obscurity that we know not what to make of his advice; it is, in effect, a pyrrhonism under a resolutive form.
but to say there is inconvenience, in putting the use of the soveraign power, into the hand of a man, or an assembly of men; is to say that all government is more inconvenient, than confusion, and civill warre.
and by these may be understood, how he spake to many of the rest.
he must therefore be industrious, valiant, affable, liberall and fortunate, that he may gain an opinion both of sufficiency, and of loving his souldiers.
-unto your distress did he want to seduce and tempt me: 'o zarathustra,' said he to me, 'i come to seduce thee to thy last sin.'
xxi., xxii.), must always necessarily exist; this would (by two. ax. i.) involve an absurdity. therefore the first element, which constitutes the actual being of the human mind, is the idea of something actually existing. q.e.five hundred.
what are they doing that they would not do more often and with greater danger in the state of nature, in which they would inevitably have to fight battles at the peril of their lives in defence of that which is the means of their preservation?
they recognise also, to a great extent, the same moral laws; but differ as to their evidence, and the source from which they derive their authority.
the cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self-abasing, the dog-like kind of men who let themselves be abused, the mendicant
he had word sent him from germany that if he thought fit, they would rid him of arminius by poison: this was the most potent enemy the romans had, who had defeated them so ignominiously under varus, and who alone prevented their aggrandisement in those
i was writing this about the time when a great load of our intestine troubles for several months lay with all its weight upon me; i had the enemy at my door on one side, and the freebooters, worse enemies, on the other,
equitable equality in the distribution of what they have to their young. and as to friendship, they have it without comparison more lively and constant than men have.
but that when a thing is in motion, it will eternally be in motion, unless somewhat els stay it, though the reason be the same, (namely, that nothing can change it selfe,) is not so easily assented to.
let me only say that, wherever i have been, and with whomsoever i have conversed, i have represented you as doing for me all that a father could do for a son; both in the care with which you tended my education, and in the zeal with which you pushed me
"the golden age was first created, which without any avenger spontaneously without law cherished fidelity and rectitude.
the public affairs; that the day is not to be employed with it, that being a time due to other occupations, nor the night on which a man intends to get children.
a much longer period elapsed before physics entered on the highway of science.
i am a railing alongside the torrent; whoever is able to grasp me may grasp me! your crutch, however, i am not.-
but to man doth it ever impel me anew, my fervent creative will; thus impelleth it the hammer to the stone.
of small valves, as not to permit the blood to pass from the middle of the body towards the extremities, but only to return from the extremities to the heart; and farther, from experience which shows that all the blood which is in the body may flow out of
that lies something lower; but how a spiritual impression should make such a breach into a massy and solid subject, and the nature of the connection and contexture of these admirable springs and movements, never yet man knew: omnia incerta ratione, et in
the catechism of the church of england with marginal notes, very plainly setting forth its meaning, and proving the same out of the scriptures, for the use of schools by edw. wetenhal , five hundred.five hundred.
we ignorant fellows had been lost, had not this book raised us out of the dirt; by this favour of his we dare now speak and write; the ladies are able to read to schoolmasters; 'tis our breviary.
quippe etenim mortale terao jungere, et una consentire putare, et fungi mutua posse, desipere est.
but the only true america is that country where you are at liberty to pursue such a mode of life as may enable you to do without these, and where the state does not endeavor to compel you to sustain the slavery and war and other superfluous expenses which
with their fingers, when, looking up, i observed a very slight and graceful hawk, like a night-hawk, alternately soaring like a ripple and tumbling a rod or two over and over, showing the underside of its wings, which gleamed like a satin ribbon in the
same is also confirmed by our saviour, in his discourse with the woman of samaria, concerning the place of gods worship; to whom he saith, john four.twenty two.
constancy of courage, that they were never heard to utter so much as one syllable of weakness or commiseration; never seen to turn their backs, nor so much as to make one cowardly step to evade a blow, but rather exposed their necks to the adversary's
law made, if not also made known, is no law
the counsels at this day, in most places, are but familiar meetings, where matters are rather talked on, than debated. and they run too swift, to the order, or act, of counsel.
(for here, as everywhere, "nature" shows herself as she is, in all her extravagant and indifferent magnificence, which is shocking, but nevertheless noble).
he afterwards proceeded to the tyrol, where he was agreeably surprised, after the warnings which he had received, at the very slight inconveniences which he suffered, which gave him occasion to remark that he had all his life distrusted the statements of
approaches being rendered necessarily substantial, and seeing that all comes to one account, they have no hard choice to make; and when they have broken down the fence, we may safely presume they get on fire:
would he have been happier, if he had warmed his hand in his mistress's bosom? was fabricius unhappy, because when the state could spare him, he dug his own land? because he waged war against riches as keenly as against pyrrhus?
of an ordinary man, as the extent of his empire is to that of a private person's estate.
and when he hastily looked around and stood up, behold, there stood the soothsayer beside him, the same whom he had once given to eat and drink at his table, the proclaimer of the great weariness, who taught: "all is alike, nothing is worth while, the
tiber before i knew the seine. the qualities and fortunes of lucullus, metellus, and scipio have ever run more in my head than those of any of my own country; they are all dead; so is my father as absolutely dead as they, and is removed as far from me and
the benefit. but the bare enunciation of such an absurdity as this last, renders refutation superfluous.
for, when i examined the kind of functions which might, as consequences of this supposition, exist in this body, i found precisely all those which may exist in us independently of all power of thinking, and consequently without being in any measure owing
i availed myself in the establishment of more certain.
"et gens, quae nudo residens massylia dorso, ora levi flectit, fraenorum nescia, virga."
-for ye dislike to grope at a thread with cowardly hand; and where ye can divine, there do ye hate to calculate-
themselves must correspond with the a priori form of our sensuous intuition. for laws do not exist in the phenomena any more than the phenomena exist as things in themselves.
and therefore we see, that in assemblies, impowered to act by positive laws, where no number is set by that positive law which impowers them, the act of the majority passes for the act of the whole, and of course determines, as having, by the law of
local solitude, to say the truth, rather gives me more room and sets me more at large; i more readily throw myself upon affairs of state and the world when i am alone.
"he is most potent who is master of himself."--seneca, ep., ninety four.
you are permitted to embrace aristotle's opinions of the immortality of the soul with as much zeal as your honour and life, and to give the lie to plato thereupon, and shall they be interdicted to doubt him?
for in the condition of nature, where every man is judge, there is no place for accusation: and in the civill state, the accusation is followed with punishment; which being force, a man is not obliged not to resist.
extort poser: examiner practice: plotting preoccupate: anticipate prest: prepared prick: plant proper: personal prospective: stereoscope proyne: prune purprise: enclosure push: pimple quarrel: pretext quech: flinch reason: principle recamera:
as to the rest, we hinder the mind's grasp and hold, in giving it so many things to seize upon; some things we should only offer to it; tie it to others, and with others incorporate it.
bring him his caudle,-- a custom in france to bring the bridegroom a caudle in the middle of the night on his wedding-night -- if matters had not gone well with him, to give me such a sign, and leave the rest to me.
"they had better never to begin than to have to desist." --seneca, ep., seventy two.
i would in this affair have a man a little play the child, the timorous, and the servant.
multiplies them, and incenses instead of appeasing them.
i would have the advantage on our side; but if it be not, i shall not run mad. i am heartily for the right party; but i do not want to be taken notice of as an especial enemy to others, and beyond the general quarrel.
before our saviour preached, it was the generall religion of the gentiles, to worship for gods, those apparences that remain in the brain from the impression of externall bodies upon the organs of their senses, which are commonly called ideas, idols,
intentions and projects of men, to those of a being so different, and so much superior.
invention, that it was a novelty, and an alteration of the old fashion. which also is the meaning of the old rusty sword carried before the magistracy of marseilles.
see there! surprised and pale doth it stand-before the rosy dawn!
"a fair woman in her upper form terminates in a fish." --horace, de arte poetica, v. four.
benefit from their masters) voluntarily; are called thetes; that is, domestique servants; to whose service the masters have no further right, than is contained in the covenants made betwixt them.
possession, which should punish offenders. what is my remedy against a robber, that so broke into my house? appeal to the law for justice. but perhaps justice is denied, or i am crippled and cannot stir, robbed and have not the means to do it.
whoever shall take upon him to watch another's behaviour in such a confusion is not very busy himself, and the testimony he shall give of his companions' deportment will be evidence against himself:
broadly put, his principle of government is that democracy is possible only in small states, aristocracy in those of medium extent, and monarchy in great states (book three, chap. iii). in considering this view, we have to take into account two things.
there is, indeed, some difference,--there are several orders and degrees; but it is under the aspect of one and the same nature:
to monsieur, monsieur de lansac,-- this letter appears to belong to one thousand five hundred seventy. --knight of the king's order, privy councillor, sub-controller of his finance, and captain of the cent gardes of his household.
but, in order to show how i there handled this matter, i mean here to give the explication of the motion of the heart and arteries, which, as the first and most general motion observed in animals, will afford the means of readily determining what should
so that sufficient provision being taken, against all just quarrell, about the government under a child, if any contention arise to the disturbance of the publique peace, it is not to be attributed to the forme of monarchy, but to the ambition of
three.ninety three) "avoid foolish questions," where the originall, periistaso, (set them by) is equivalent to the former word reject.
effect only of forfeiture, which the aggressor makes of his own life, when he puts himself into the state of war with another: for having quitted reason, which god hath given to be the rule betwixt man and man, and the common bond whereby human kind is
for besides that this dead and mute painting will take from my natural being, it has no resemblance to my better condition, but is much lapsed from my former vigour and cheerfulness, growing faded and withered: i am towards the bottom of the barrel, which
and although a complete example of the latter has not been seen, yet an instance was furnished in the battle of ravenna, where the spanish infantry attacked the german battalions, which observe the same order as the swiss.
arguments of this kind there be many other; as josh. eight. twenty nine. thirteen. thirteen. fourteen. fourteen. fifteen. sixty three.
"nor is it fit to compare men with gods." --catullus, lxviii. one hundred forty one.
after the execution of justice, where there were but few trespasses, and few offenders.
inventions patched up here and there with his own trumpery, and then to endeavour to conceal the theft, and to make it pass for his own, is first injustice and meanness of spirit in those who do it, who having nothing in them of their own fit to procure
and when there is no such rule, he that hath most experience in that particular kind of businesse, has therein the best judgement, and is the best counsellour.
and he hearkened unto his weak reason: like lead lay its words upon him-thereupon he robbed when he murdered. he did not mean to be ashamed of his madness.
plato does not believe that aesculapius troubled himself to provide by regimen to prolong life in a weak and wasted body, useless to his country and to his profession, or to beget healthful and robust children; and does not think this care suitable to the
it has the same stony shore, and its waters are of the same hue.
fifty eight.) that he wrought not many miracles in his own countrey, because of their unbeleef; and (in marke six.five.) in stead of, "he wrought not many," it is, "he could work none."
"if there is a god, he is a living creature; if he be a living creature, he has sense; and if he has sense, he is subject to corruption.
and i am very well pleased that this reformation in me has fallen out in an age naturally inclined to avarice, and that i see myself cleared of a folly so common to old men, and the most ridiculous of all human follies.
male); for, having had so great a hand in the treaty of your marriage, i have a certain particular right and interest in the greatness and prosperity of the issue that shall spring from it; beside that, your having had the best of my services so long in
that a wise man, within, ought to withdraw and retire his soul from the crowd, and there keep it at liberty and in power to judge freely of things; but as to externals, absolutely to follow and conform himself to the fashion of the time.
john apostles, and s. marke and s. luke disciples, and whosoever else wrote of that subject, (as s. thomas, and s.
so the hollows about this pond will, sometimes, in the winter, be filled with a greenish water somewhat like its own, but the next day will have frozen blue.
love him archer that shoots over, misses as much as he that falls short art that could come to the knowledge of but few persons being over-studious, we impair our health and spoil our humour by the misery of this life, aiming at bliss in another carnal
nine. general remarks on transcendental sthetic.
reproach. even those amongst us who have tried the experiment have sufficiently confessed what difficulty, or rather impossibility, they have found by material remedies to subdue, weaken, and cool the body.
"or hail-smitten vines and the deceptive farm; now trees damaged by the rains, or years of dearth, now summer's heat burning up the petals, now destructive winters."--horatius, od., iii. i, twenty nine.
but to the end that cato only may furnish out the whole example of virtue, it seems as if his good with which the leisure to confront and struggle with death, reinforcing his destiny had put his ill one into the hand he gave himself the blow, seeing he
to such captains of his as ran away from him to go over to the other side, he sent, moreover, their arms, horses, and equipage: the cities he had taken by force he left at full liberty to follow which side they pleased, imposing no other garrison upon
hurt his brother, though the effect appear but in reviling, or not at all, shall be cast into hell fire, by the judges, and by the session, which shall be the same, not different courts at the day of judgment.
yesterday, radiant with the light of an ideal world in which he lives, the first of men; and now oppressed by wants and by sickness, for which he must thank himself.
xxxiv.), they are things which express in a given determinate manner the power of god, whereby god is and acts; now no thing contains in itself anything whereby it can be destroyed, or which can take away its existence (three.
first the matter thereof, and the artificer; both which is man.
i propose a life ordinary and without lustre: 'tis all one; all moral philosophy may as well be applied to a common and private life, as to one of richer composition: every man carries the entire form of human condition.
it was for this that in our fathers' days the seigneurs de montmord and de l'assigni, defending mousson against the count of nassau, were so highly censured.
in some proportionate measure alter it; if an apoplexy can stupefy and totally extinguish the sight of our understanding, we are not to doubt but that a great cold will dazzle it; and consequently there is hardly one single hour in a man's whole life
xxxv., the former is related to the latter as being is to not--being. the causes of falsity i have set forth very clearly in two. xix. and two. xxxv. with the note.
rest. but in governments, where the legislative is in one lasting assembly always in being, or in one man, as in absolute monarchies, there is danger still, that they will think themselves to have a distinct interest from the rest of the community; and so
close. other writers have not acquitted his intention in the government of affairs from ambition and revenge; and even his friends were afraid that victory would have transported him beyond the bounds of reason, but not to so immeasurable a degree as
"suffundere malis homims sanguinem, quam effundere."
so that, without having recourse to the supernatural information given us on this head, or paying any regard to the changes which must have taken place in the internal, as well as the external, conformation of man, as he applied his limbs to new uses, and
preached in egypt; which afterwards the patriarchs accepted and professed in judaea; and which, in the course of time, has been transmitted to france and to us."
preserved, cared for, protected, and indulged, like some delicate, strangely wild, and often pleasant domestic animal; the clumsy and indignant collection of everything of the nature of servitude and bondage which the position of woman in the hitherto
am here taking this number only as an instance; that the relations of which i am speaking are not measured by the number of men alone, but generally by the amount of action, which is a combination of a multitude of causes; and that, further, if, to save
because one is an advocate or a financier, he must not ignore the knavery there is in such callings; an honest man is not accountable for the vice or absurdity of his employment, and ought not on that account refuse to take the calling upon him: 'tis the
'ye, too, creatures of earth, have some glimmering of your origin, however faint, and though in a vision dim and clouded, yet in some wise, notwithstanding, ye discern the true end of happiness, and so the aim of nature leads you thither--to that true
the right which the social compact gives the sovereign over the subjects does not, we have seen, exceed the limits of public expediency.
the fundamental dogma of the natural goodness of man finds no place directly in the social contract ; but it lurks behind the whole of his political theory, and is indeed, throughout, his master-conception.
for there is not only pleasure, but, moreover, glory, in conquering and debauching that soft sweetness and that childish modesty, and to reduce a cold and matronlike gravity to the mercy of our ardent desires: 'tis a glory, say they, to triumph over
but the same wave shall bring them new playthings, and spread before them new speckled shells!
priori basis in the understanding, or be rejected as a mere chimera. for this conception demands that something, a, should be of such a nature that something else, b, should follow from it necessarily, and according to an absolutely universal law.
it was discovered in process of time which of these forms suited men the best. some peoples remained altogether subject to the laws; others soon came to obey their magistrates.
whether fortresses and other things which princes often make are useful or injurious
and with fifty mirrors around you, which flattered your play of colours, and repeated it!
again, it is still more useless to inquire whether there is any essential connection between the two inequalities; for this would be only asking, in other words, whether those who command are necessarily better than those who obey, and if strength of body
in fullness and readiness of memory. and besides these, i know of no other qualities that contribute to the perfection of the mind; for as to the reason or sense, inasmuch as it is that alone which constitutes us men, and distinguishes us from the brutes,
in summe, all passions that produce strange and unusuall behaviour, are called by the generall name of madnesse. but of the severall kinds of madnesse, he that would take the paines, might enrowle a legion.
so, seeing there is no doubt that wicked wretches are oftentimes set in high places, it is also clear that things which suffer association with the worst of men cannot be good in their own nature.
their intermediate parts , yet the same motion , would be caused in the brain , as when the foot it self is ill affected , from whence 'twill necessarily follow, that the mind should perceive the same pain . and thus may we think of any other sense .
destroyers, are they who lay snares for many, and call it the state: they hang a sword and a hundred cravings over them.
looks: but his thoughts at the same instant suggesting to him that of so many lives, within a century at most, there would not be one left, he presently knit his brows and grew sad, even to tears.
the most careful ask to-day: "how is man to be maintained?" zarathustra however asketh, as the first and only one: "how is man to be surpassed?"
individuals, and there can be no assurance that a particular will is in conformity with the general will, until it has been put to the free vote of the people. this i have said already; but it is worth while to repeat it.
it is particularly in this delicate part of the administration that virtue is the only effective instrument, and that the integrity of the magistrate is the only real check upon his avarice.
that the sun will not rise to-morrow is no less intelligible a proposition, and implies no more contradiction than the affirmation, that it will rise . we should in vain, therefore, attempt to demonstrate its falsehood.
prepare them by his doctrine, to receive him at his second coming: which second coming not yet being, the kingdome of god is not yet come, and wee are not now under any other kings by pact, but our civill soveraigns; saving onely, that christian men are
and when mine eye fleeth from the present to the bygone, it findeth ever the same: fragments and limbs and fearful chances-but no men!
verily, not that ye have served a prince-of what account are princes now!-nor that ye have become a bulwark to that which standeth, that it may stand more firmly.
principles and notions equally remote from their comprehension.
all we can know with any certainty respecting this law is that, if it is to be a law, not only the wills of those it obliges must be sensible of their submission to it; but also, to be natural, it must come directly from the voice of nature.
"the thing was rather to be attributed to madness, than malice." ("the thing seemed to resemble minds possessed rather than guilty.") --livy, viii, eighteen.
the like it is in a deliberation of executing presently, or deferring till another time; for when the voyces are equall, the not decreeing execution, is a decree of dilation.
contemporary political and economic conditions.
the theorists were as unanimous in its favour as the victorians were in favour of the "organic" theory.
near at hand, upon the topmost spray of a birch, sings the brown-thrasher-or red mavis, as some love to call him-all the morning, glad of your society, that would find out another farmer's field if yours were not here.
youth is not infancy. there is for nations, as for men, a period of youth, or, shall we say, maturity, before which they should not be made subject to laws; but the maturity of a people is not always easily recognisable, and, if it is anticipated, the
but if we consider the places of the old testament where angels are mentioned, we shall find, that in most of them, there can nothing else be understood by the word angel, but some image raised (supernaturally) in the fancy, to signifie the presence of
the propounder of a new truth, according to this doctrine, should stand, as stood, in the legislation of the locrians, the proposer of a new law, with a halter round his neck, to be instantly tightened if the public assembly did not, on hearing his
a few years before i lived in the woods there was what was called a "winged cat" in one of the farm-houses in lincoln nearest the pond, mr. gilian baker's.
out of this original division an awkward situation soon arose.
seven in order to cognize an object, i must be able to prove its possibility, either from its reality as attested by experience, or a priori , by means of reason.
or that a rich man, who possessed a whole country, should from thence have a right to seize, when he pleased, the cottage and garden of his poor neighbour?
luxury-- love of the same, acquired from rumination, that is imagination of pleasure past, luxury.
there is no case of moral obligation in which some secondary principle is not involved; and if only one, there can seldom be any real doubt which one it is, in the mind of any person by whom the principle itself is recognized.
the pure pleasures, as well as the pure displeasures, of the imagination, say some, are the greatest, as was expressed by the balance of critolaiis.
to advance to their relief. he inquired of the condition his son was in, and being answered that he was alive and on horseback: "i should, then, do him wrong," said the king, "now to go and deprive him of the honour of winning this battle he has so long
all substances, in so far as they can be perceived in space at the same time, exist in a state of complete reciprocity of action.
it is by a mathematical point only that we are wise, as the sailor or the fugitive slave keeps the polestar in his eye; but that is sufficient guidance for all our life.
concern: an office much more noble than troublesome, and without which the whole course of life is unnatural, turbulent, and deformed, and there it is indeed, that men may justly represent those monsters upon rocks and precipices.
the gymnosophists of india, the magi of persia, and the priests of chaldea and egypt, are counted the most ancient philosophers; and those countreys were the most ancient of kingdomes.
other force with them that (according to the counsell of st. john one epist. chap. four.
many several sorts of sharp and wounding passions, and so dull a satiety attending it, as equal it to the severest penance.
but a man may here aske, whether it bee not as necessary to salvation, to beleeve, that god is omnipotent; creator of the world; that jesus christ is risen; and that all men else shall rise again from the dead at the last day; as to beleeve, that jesus is
the utmost fruit of my health is pleasure; let us take hold of the present and known.
but for metaphoricall significations, there be many: for sometimes it is taken for disposition or inclination of the mind; as when for the disposition to controwl the sayings of other men, we say, a spirit contradiction; for a disposition to uncleannesse,
therefore the deity sends the glory of youth before the soul, that it may avail itself of beautiful bodies as aids to its recollection of the celestial good and fair; and the man beholding such a person in the female sex runs to her and finds the highest
i should have been apt to think; that the shuffling pace of the lame mistress added some new pleasure to the work, and some extraordinary titillation to those who were at the sport; but i have lately learnt that ancient philosophy has itself determined
third persons were formerly called in to prevent disorder and foul play only, and to be witness of the fortune of the combat; but now they have brought it to this pass that the witnesses themselves engage; whoever is invited cannot handsomely stand by as
have a particular commission, or (which is all one) a new dream, or vision.
necessity may be defined two ways, conformably to the two definitions of cause , of which it makes an essential part. it consists either in the constant conjunction of like objects, or in the inference of the understanding from one object to another.
around light and liberty did they once flutter like gnats and young poets. a little older, a little colder: and already are they mystifiers, and mumblers and mollycoddles.
"my dear fellow-citizens, or rather my brothers, since the ties of blood, as well as the laws, unite almost all of us, it gives me pleasure that i cannot think of you, without thinking, at the same time, of all the blessings you enjoy, and of which none
two hundred sixty five. at the risk of displeasing innocent ears, i submit that egoism belongs to the essence of a noble soul, i mean the unalterable belief that to a being such as "we," other beings must naturally be in subjection, and have to sacrifice
and every woman that prayeth or prophecyeth with her head uncovered: for prophecy in that place, signifieth no more, but praising god in psalmes, and holy songs; which women might doe in the church, though it were not lawfull for them to speak to the
i then spent my money so much the more cheerfully, and with so much the less care how it went, as it wholly depended upon my overconfidence of fortune.
never take upon yourselves, and much less give up to your wives, the care of their nurture; leave the formation to fortune, under popular and natural laws; leave it to custom to train them up to frugality and hardship, that they may rather descend from
ii.), and, consequently, man would necessarily exist, which is absurd (two. ax. i.). therefore, c. q.e.five hundred.
only be much more esteemed for it, but also much more beloved.
doctrine much more intricate and fantastic than the thing itself drugs being in its own nature an enemy to our health even the very promises of physic are incredible in themselves fathers conceal their affection from their children he who provides for
commonly related by historians as a vision: but considering the circumstances, one may easily judge to have been but a short dream.
foot, and finding an almost certain place of refuge in every tree, he is at liberty to take or leave it at every encounter, and thus to fight or fly, as he chooses.
do but observe him when he comes back from school, after fifteen or sixteen years that he has been there; there is nothing so unfit for employment; all you shall find he has got, is, that his latin and greek have only made him a greater coxcomb than when
twenty eight.twelve.) were a vision of his sleep; therefore onely fancy, and a dream; yet being supernaturall, and signs of gods speciall presence, those apparitions are not improperly called angels.
for as at a distance of place, that which wee look at, appears dimme, and without distinction of the smaller parts; and as voyces grow weak, and inarticulate: so also after great distance of time, our imagination of the past is weak; and wee lose( for
resolving thus in my heart, did i sail o'er the sea.-
his friends reproaching him with meanness of spirit, for laying it no more to heart that dionysius had spit in his face, "fishermen," said he, "suffer themselves to be drenched with the waves of the sea from head to foot to catch a gudgeon."
"of truth, whate'er discoveries are made, are by the senses to us first conveyed; nor will one sense be baffled; for on what can we rely more safely than on that?"
fact, a prejudiced proposition, idea, or "suggestion," which is generally their heart's desire abstracted and refined, is defended by them with arguments sought out after the event.
diogenes laertius, however, in his life of plato, iii. one hundred eighty one, says that plato's offence was the speaking too freely to the tyrant.
rest, no more nor less than rhubarb, that drives out the ill humours, and carries itself off with them. this fancy will be more certainly understood by interrogation: "what do i know?" as i bear it with the emblem of a balance.
so, also, every one who has waded about the shores of the pond in summer must have perceived how much warmer the water is close to the shore, where only three or four inches deep, than a little distance out, and on the surface where it is deep, than near
our life is an apprenticeship to the truth that around every circle another can be drawn; that there is no end in nature, but every end is a beginning; that there is always another dawn risen on mid-noon, and under every deep a lower deep opens.
so that the religion of the former sort, is a part of humane politiques; and teacheth part of the duty which earthly kings require of their subjects.
the second accusation he meets by interrogating meletus, who is present and can be interrogated. "if he is the corrupter, who is the improver of the citizens?" (compare meno.) "all men everywhere." but how absurd, how contrary to analogy is this!
and between naturall, and supernaturall visions, or dreams.
a man's estimates of value betray something of the structure of his soul, and wherein it sees its conditions of life, its intrinsic needs.
in the east indies, though chastity is of singular reputation, yet custom permitted a married woman to prostitute herself to any one who presented her with an elephant, and that with glory, to have been valued at so high a rate.
effects would more speak of fortune than of me; they manifest their own office and not mine, but uncertainly and by conjecture; patterns of some one particular virtue.
and many a one who hath gone into the wilderness and suffered thirst with beasts of prey, disliked only to sit at the cistern with filthy camel-drivers.
is not the glacier's grey today for you rose-garlanded? the brooklet seeks you, wind, cloud, with longing thread and thrust themselves yet higher to the blue, to spy for you from farthest eagle's view.
the superstition, also, with which he was so much tainted, carries along with it some image of pusillanimity; and the excess of his penitence for the murder of clytus is also a testimony of the unevenness of his courage.
thou hast resigned thyself to the sway of fortune; thou must submit to thy mistress's caprices. what! art thou verily striving to stay the swing of the revolving wheel?
we cannot well distinguish the faculties of men; they have divisions and limits hard and delicate to choose; to conclude from the discreet conduct of a private life a capacity for the management of public affairs is to conclude ill; a man may govern
ere long, not only on these banks, but on every hill and plain and in every hollow, the frost comes out of the ground like a dormant quadruped from its burrow, and seeks the sea with music, or migrates to other climes in clouds.
the time between the ascension, and the generall resurrection, is called, not a reigning, but a regeneration; that is, a preparation of men for the second and glorious coming of christ, at the day of judgment; as appeareth by the words of our saviour,
the completeness of such an analysis and deduction, with which, after all, we have at present nothing to do.
the particular laws are as our points of view, as, to the traveller, a mountain outline varies with every step, and it has an infinite number of profiles, though absolutely but one form.
from all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time.
perverse and unnatural inclinations, unless convinced by manifest evidence, than i do in monsters and miracles; and i am, moreover, a man who willingly commit myself to fortune, and throw myself headlong into her arms; and i have hitherto found more
the worst state of man is that wherein he loses the knowledge and government of himself.
in both cases, it is experience which is ultimately the foundation of our inference and conclusion.
it takes a long time for feeling so to change that men can make up their minds to take their equals as masters, in the hope that they will profit by doing so.
viii.), and as no one endeavours to preserve his own being, except in accordance with the laws of his own nature, it follows, first, that the foundation of virtue is the endeavour to preserve one's own being, and that happiness consists in man's power of
you must have a genius for charity as well as for any thing else. as for doing-good, that is one of the professions which are full. moreover, i have tried it fairly, and, strange as it may seem, am satisfied that it does not agree with my constitution.
all poets and heroes, like memnon, are the children of aurora, and emit their music at sunrise. to him whose elastic and vigorous thought keeps pace with the sun, the day is a perpetual morning.
for god, that could give a life to a peece of clay, hath the same power to give life again to a dead man, and renew his inanimate, and rotten carkasse, into a glorious, spirituall, and immortall body.
for what concerns oracles, it is certain that a good while before the coming of jesus christ they had begun to lose their credit; for we see that cicero troubled to find out the cause of their decay, and he has these words:
and for this time, monsieur, i shall content myself with praying you, for the honour and respect we owe to truth, to testify and believe that our guienne never beheld his peer among the men of his vocation.
their understandings? it seems, therefore, that however little we may imagine ourselves to be old-fashioned and grandfatherly respectable in other respects, in one thing we are nevertheless the worthy grandchildren of our grandfathers, we last europeans
the noble and brave who think thus are the furthest removed from the morality which sees precisely in sympathy, or in acting for the good of others, or in desinteressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical
this energy does not descend into individual life on any other condition than entire possession. it comes to the lowly and simple; it comes to whomsoever will put off what is foreign and proud; it comes as insight; it comes as serenity and grandeur.
have one and all unhesitatingly preferred to remain poor. while my townsmen and women are devoted in so many ways to the good of their fellows, i trust that one at least may be spared to other and less humane pursuits.
condition than private men; forasmuch as the opportunities and facility they have of commanding those things at will takes off from the delight that ordinary folks enjoy:
reading it the second time one's temper and mood are different, so that one gets another impression; it may be that one sees the matter in another light.
the charge of the tutor you shall provide for your son, upon the choice of whom depends the whole success of his education, has several other great and considerable parts and duties required in so important a trust, besides that of which i am about to
wherefore, although the external bodies, by which the human body has once been affected, be no longer in existence, the mind will nevertheless regard them as present, as often as this action of the body is repeated. q.e.five hundred.
or subdue one an other. and from hence it comes to passe, that where an invader hath no more to feare, than an other mans single power; if one plant, sow, build, or possesse a convenient seat, others may probably be expected to come prepared with forces
ordinary patience. i complain, i confess, and am a little impatient in a very sharp fit, but i do not arrive to such a degree of despair as he who with:
men sometimes speak as if the study of the classics would at length make way for more modern and practical studies; but the adventurous student will always study classics, in whatever language they may be written and however ancient they may be.
we have said that all arguments concerning existence are founded on the relation of cause and effect; that our knowledge of that relation is derived entirely from experience; and that all our experimental conclusions proceed upon the supposition that the
if treachery can be in any case excusable, it must be only so when it is practised to chastise and betray treachery. there are examples enough of treacheries, not only rejected, but chastised and punished by those in favour of whom they were undertaken.
some parts of the body, when we are awake; so when we sleep, the over heating of the same parts causeth anger, and raiseth up in the brain the imagination of an enemy.
god commandeth him, or not, is to transgresse the bounds god hath set us, and to gaze upon god irreverently.
the books of the kings, and the chronicles
in the solution of the above problem is at the same time comprehended the possibility of the use of pure reason in the foundation and construction of all sciences which contain theoretical knowledge a priori of objects, that is to say, the answer to the
the malignity and infirmity of the judgments of this age. the uniformity and simplicity of my manners produce a face of easy interpretation; but because the fashion is a little new and not in use, it gives too great opportunity to slander.
but when we suppose that we conceive an object something special, which we have never seen before, we must needs say that the mind, while regarding that object, has in itself nothing which it can fall to regarding instead thereof; therefore it is
we may suppose that he began to compose the essays at the very outset of his retirement from public engagements; for as, according to his own account, observes the president bouhier, he cared neither for the chase, nor building, nor gardening, nor
he knew nothing, and knew that he knew nothing: they knew little or nothing, and imagined that they knew all things.
for this purpose intuition of self is required, and this intuition possesses a form given a priori, namely, time, which is sensuous, and belongs to our receptivity of the determinable.
constitution. 'tis from the great plato, that i lately learned, that of three sorts of motions which are natural to us, purging is the worst, and that no man, unless he be a fool, ought to take anything to that purpose but in the extremest necessity.
pity on anything, but to the utmost extent of human virtue he will endeavour to do well, as the saying is, and to rejoice.
amongst enemies, they have no fear of god, and keep no faith with men. ruin is only deferred as long as the assault is postponed; in peace you are despoiled by them, and in war by the enemy.
known to exist in reality; for how we live is so far removed from how we ought to live, that he who abandons what is done for what ought to be done, will rather learn to bring about his own ruin than his preservation.
impunity maketh insolence; insolence hatred; and hatred, an endeavour to pull down all oppressing and contumelious greatnesse, though with the ruine of the common-wealth.
and now once more lieth the lead of his guilt upon him, and once more is his weak reason so benumbed, so paralysed, and so dull.
"of wanton paris the illicit love did greece and troy to ten years' warfare move:"
men make themselves believe that we formerly had longer lives as well as greater stature. but they deceive themselves; and solon, who was of those elder times, limits the duration of life to threescore and ten years.
pilot toss and steer to so contrary designs!
been wrought, ever able distinctly to refute or detect them twenty four . where shall we find such a number of circumstances, agreeing to the corroboration of one fact?
philosophy in fortune's name replies to boethius' reproaches, and proves that the gifts of fortune are hers to give and to take away.--ch. three. boethius falls back upon his present sense of misery.
lastly, harme inflicted upon one that is a declared enemy, fals not under the name of punishment: because seeing they were either never subject to the law, and therefore cannot transgresse it; or having been subject to it, and professing to be no longer
possession of their ancestors, though they consent not freely to the government, whose hard conditions were by force imposed on the possessors of that country: for the first conqueror never having had a title to the land of that country, the people who
imperfect state of the human mind, the interests of truth require a diversity of opinions. it is not necessary that in ceasing to ignore the moral truths not contained in christianity, men should ignore any of those which it does contain.
far fewer words to this purpose would have been enough to impose on men so barbarous and easily seduced; especially as they had too many disputes among themselves to do without arbitrators, and too much ambition and avarice to go long without masters.
fortune's hand to help it. for my part, one think of physic as much good or ill as any one would have me: for, thanks be to god, we have no traffic together.
most of the occasions of disturbance in the world are grammatical ones; our suits only spring from disputes as to the interpretation of laws; and most wars proceed from the inability of ministers clearly to express the conventions and treaties of amity of
and that this is so, do but observe how often men prefer to die without reason than undergo this examination, more painful than execution itself; and that oft-times by its extremity anticipates execution, and perform it.
aristophanes. how could even plato have endured life--a greek life which he repudiated--without an aristophanes!
and more expressely for the time, luke twenty two.twenty nine, thirty. "i appoint unto you a kingdome, as my father hath appointed to mee, that you may eat and drink at my table in my kingdome, and sit on thrones judging the twelve tribes of israel."
'tis night: now only do all songs of the loving ones awake. and my soul also is the song of a loving one.
out of all which we may define, (that is to say determine,) what that is, which is meant by this word reason, when wee reckon it amongst the faculties of the mind.
"as when, bathed in the waves of ocean, lucifer, whom venus loves beyond the other stars, has displayed his sacred countenance to the heaven, and disperses the darkness"--aeneid, iii. five hundred eighty nine.
cato the elder in his time said: so many servants, so many enemies; consider, then, whether according to the vast difference between the purity of the age he lived in and the corruption of this of ours, he does not seem to shew us that wife, son, and
little to do, and who live upon their rents only: for elsewhere, with people who live by their labour, the plurality and company of children is an increase to the common stock; they are so many new tools and instruments wherewith to grow rich.
better remedy than patience assurance they give us of the certainty of their drugs at least, if they do no good, they will do no harm attribute to itself; all the happy successes that happen best part of a captain to know how to make use of occasions
v.) of which the concept is involved in all particular thoughts, which latter are conceived thereby. thought, therefore, is one of the infinite attributes of god, which express god's eternal and infinite essence (pt. i., def. vi.).
whether christian, having thus shewn what is necessary to salvation; it is not hard to reconcile our obedience to the civill soveraign; who is either christian, or infidel.
only since he lay in the grave have ye again arisen. now only cometh the great noontide, now only doth the higher man become-master!
and permanent in sciences) that once in my life i should clearly cast aside all my former opinions, and begin a new from some first principles .
did ye ever know this? shared injustice is half justice. and he who can bear it, shall take the injustice upon himself!
distributes to them portions of faculties and force, as himself thinks fit how does he know, by the strength of his understanding, the secret and internal motions of animals?--from what comparison betwixt them and us does he conclude the stupidity he
methinks we every day abridge and curtail the use of wine, and that the after breakfasts, dinner snatches, and collations i used to see in my father's house, when i was a boy, were more usual and frequent then than now.
it seemed to the poor man as if through his visor and the crosses upon his cassock, one would have penetrated into his bosom and read the most secret intentions of his heart; so wonderful is the power of conscience.
above all, let us not conclude, with hobbes, that because man has no idea of goodness, he must be naturally wicked; that he is vicious because he does not know virtue; that he always refuses to do his fellow-creatures services which he does not think they
nature had put it in, was his. he that gathered a hundred bushels of acorns or apples, had thereby a property in them, they were his goods as soon as gathered.
"forgive his crimes, forgive his virtues too, those smaller faults, half converts to the right."
they were sufficiently reduced for their slender throats.
now as touching ideas , if they be consider'd alone as they are in themselves, without respect to any other things, they cannot properly be false ; for whether i imagine a goat or a chimera, 'tis as certain that i imagine one as t'other.
we can never have enough of nature. we must be refreshed by the sight of inexhaustible vigor, vast and titanic features, the sea-coast with its wrecks, the wilderness with its living and its decaying trees, the thunder cloud, and the rain which lasts
that the effect is most perfect which is produced immediately by god; the effect which requires for its production several intermediate causes is, in that respect, more imperfect.
he-loveth his enemies: this art knoweth he better than any one i have seen. but he taketh revenge for it-on his friends!"
hundred." which is a stile that signifieth a power to lay a burthen on them that had received their doctrine. now "to lay a burthen on another," seemeth the same that "to oblige;" and therefore the acts of that councell were laws to the then christians.
his father, who was a man of property and belonged to the class of the "knights," moved to rome when cicero was a child; and the future statesman received an elaborate education in rhetoric, law, and philosophy, studying and practising under some of the
my civil neighbor, the tax-gatherer, is the very man i have to deal with,-for it is, after all, with men and not with parchment that i quarrel,-and he has voluntarily chosen to be an agent of the government.
own as their efficient cause their objects (ideata) or the things perceived, but god himself in so far as he is a thinking thing.
this german hearing me commend the conveniences and beauties of his city, which truly deserves it, began to compassionate me that i had to leave it; and the first inconvenience he alleged to me was, the heaviness of head that the chimneys elsewhere would
it detains thee not; thy own cowardice is the cause, if thou livest in pain. there needs no more to die but to will to die:
quis sub arcto rex gelid metuatur or, quid tyridatem terreat, unice securus,
the censorship upholds morality by preventing opinion from growing corrupt, by preserving its rectitude by means of wise applications, and sometimes even by fixing it when it is still uncertain.
the european lady, strictly speaking, is a creature who should not exist at all; but there ought to be housekeepers, and young girls who hope to become such; and they should be brought up not to be arrogant, but to be domesticated and submissive.
for the foresight of things to come, which is providence, belongs onely to him by whose will they are to come. from him onely, and supernaturally, proceeds prophecy.
no man would think of speaking falsely with him, or of putting him off with any chat of markets or reading-rooms.
the prince, who will have thenceforth only as many subjects as the clergy choose to allow him?
in spain, italy, flanders, the austrian empire, protestantism was rooted out; and, most likely, would have been so in england, had queen mary lived, or queen elizabeth died.
to the people, and recommends her children to them, if she have any. betwixt the pit and the mount there is commonly a curtain drawn to screen the burning furnace from their sight, which some of them, to manifest the greater courage, forbid.
the sovereign, in the philosophical sense, is neither the nominal sovereign, nor the legal sovereign, nor the political sovereign of fact and common sense: it is the consequence of the fundamental bond of union, the restatement of the doctrine of social
lighting upon the body of a man or his target, took away all the use of arms and limbs.
which is the subject of figure , and another substance which is the subject of local motion , c. because all these acts agree under one common notion of extension .
musa, and after that those of vectius valens, a physician famous through the intelligence he had with messalina, came in vogue; the empire of physic in nero's time was established in thessalus, who abolished and condemned all that had been held till his
indeed there is a greater power which directs and rules us, and brings mortal affairs under its own laws."--manilius, iv. ninety five.
and who will consider withal his so many military virtues, his diligence, foresight, patience, discipline, subtlety, magnanimity, resolution, and good fortune, wherein (though we had not had the authority of hannibal to assure us) he was the first of men,
note); vacillation and doubt do not differ one from the other, except as greater differs from less.
judgment, and fancy may have place in the same man; but by turnes; as the end which he aimeth at requireth.
such a degree of excellence that we should admire him or compare him with those we honour of times past, my fortune never brought me acquainted with; and the greatest i ever knew, i mean for the natural parts of the soul, was etienne de la boetie; his was
but not long had they run thus when zarathustra became conscious of his folly, and shook off with one jerk all his irritation and detestation.
having noticed that the number indicating the greatest depth was apparently in the centre of the map, i laid a rule on the map lengthwise, and then breadthwise, and found, to my surprise, that the line of greatest length intersected the line of greatest
"not the menacing look of a tyrant shakes her well-settled soul, nor turbulent auster, the prince of the stormy adriatic, nor yet the strong hand of thundering jove, such a temper moves." --hor., od., iii. three, three.
whilst we have life and motion, we convey ourselves by fancy and preoccupation, whither and to what we please; but once out of being, we have no more any manner of communication with that which is, and it had therefore been better said by solon that man
and thus the imposition of taxes would have the effect of the best sumptuary laws, the expenses of the state would necessarily diminish with those of individuals, and the treasury would not receive so much less as it would gain by having less to pay; or,
"nor is the goddess unknown to me who mixes a sweet bitterness with my love."---catullus, lxviii. seventeen.
so then in beleefe are two opinions; one of the saying of the man; the other of his vertue.
not my or thy great-grandfather's, but our great-grandmother nature's universal, vegetable, botanic medicines, by which she has kept herself young always, outlived so many old parrs in her day, and fed her health with their decaying fatness.
to themselves. what profit shall he not reap as to the business of men, by reading the lives of plutarch?
notice of three french gentlemen,-- these were jean de villemure, hugh de la roche, and roger de beaufort.--froissart, i. c. two hundred eighty nine. the city was limoges. five hundred.w.
while she thus appropriates new rights, aspires to be "master," and inscribes "progress" of woman on her flags and banners, the very opposite realises itself with terrible obviousness: woman retrogrades.
they know that a human body is a mighty complicated machine: that many secret powers lurk in it, which are altogether beyond our comprehension: that to us it must often appear very uncertain in its operations: and that therefore the irregular events,
behold, thither leadeth the way to my cave: be to-night its guest. and talk to mine animals of the happiness of animals,-
"et patimur longae pacis mala; saevior armis luxuria incumbit."
of sense, by praedominance, take away the care of knowing causes; which is a lust of the mind, that by a perseverance of delight in the continuall and indefatigable generation of knowledge, exceedeth the short vehemence of any carnall pleasure.
is not the least idle subtlety that will not gravel me; in games, where wit is required, as chess, draughts, and the like, i understand no more than the common movements.
one) consequences from the qualities of the starres
i believe this arises in the first place from the causes that we have already discussed at length; that is to say, because the prince who bases himself entirely on fortune is ruined when fortune varies.
morning in the exercise of their schools. the conscience of having well spent the other hours, is the just and savoury sauce of the dinner-table.
peradventure, the faculty of sleeping would seem useless and contrary to nature, since it deprives us of all action and sentiment, were it not that by it nature instructs us that she has equally made us to die as to live; and in life presents to us the
if that which nature exactly and originally requires of us for the conservation of our being be too little (as in truth what it is, and how good cheap life may be maintained, cannot be better expressed than by this consideration, that it is so little that
we must add, that a jealous man is not greeted by his beloved with the same joyful countenance as before, and this also gives him pain as a lover, as i will now show.
i have enough to do to order and govern the domestic throng of those that i have in my own veins and bowels, without introducing a crowd of other men's affairs; and am sufficiently concerned about my own proper and natural business, without meddling with
and shall we, rather than have a recourse to so natural a solution, allow of a miraculous violation of the most established laws of nature?
eyes, to throw our wealth into the river, to go in search of grief; these, by the misery of this life, aiming at bliss in another; those by laying themselves low to avoid the danger of falling: all such are acts of an excessive virtue.
"the heifer thinks it not a shame to take her lusty sire upon her willing back: the horse his daughter leaps, goats scruple not t' increase the herd by those they have begot; and birds of all sorts do in common live, and by the seed they have conceived
as to the respect he had for his friends: caius oppius, being with him upon a journey, and finding himself ill, he left him the only lodging he had for himself, and lay all night upon a hard ground in the open air.
"the world's a mansion that doth all things hold, which thundering zones, in number five, enfold, through which a girdle, painted with twelve signs, and that with sparkling constellations, shines, in heaven's arch marks the diurnal course for the sun's
passions; which rise in him with so great violence and fury,
the poets have feigned some gods who favour the deliverance of such as suffer under a languishing death:
in the book of judges, an extraordinary zeal, and courage in the defence of gods people, is called the spirit of god; as when it excited othoniel, gideon, jeptha, and samson to deliver them from servitude, judg. three.ten. six.thirty four.
the beliefs which we have most warrant for, have no safeguard to rest on, but a standing invitation to the whole world to prove them unfounded.
now in this case, we should either have a man of irreproachable veracity, or so simple that he has not wherewithal to contrive, and to give a colour of truth to false relations, and who can have no ends in forging an untruth.
in fact, the first of all laws is to respect the laws: the severity of penalties is only a vain resource, invented by little minds in order to substitute terror for that respect which they have no means of obtaining.
and because i observed, besides, that an inquiry of this kind was of all others of the greatest moment, and one in which precipitancy and anticipation in judgment were most to be dreaded, i thought that i ought not to approach it till i had reached a more
"you laugh at us, coracinus, because we are not scented; i would, rather than smell well, not smell at all."--martial, vi. fifty five, four.
--as to those small fragments which were still to be seen on the surface, notwithstanding the assaults of time and all other attacks, again and again repeated, they had been favoured by fortune to be some slight evidence of that infinite grandeur which
nothing can save us from this conclusion, but the asserting, that the ideas of those primary qualities are attained by abstraction , an opinion, which, if we examine it accurately, we shall find to be unintelligible, and even absurd.
it is enough for me to offer these hints to the consideration of my judges, and to have so arranged that the general reader has no need to consider them at all.
tho whatever thoughts i have heretofore harbour'd of them were true , yet certainly they contribute nothing to my conservation , neither proceed i from them as i am a thing that thinks , for they have onely predisposed that material thing , wherein i ,
quod siquis dicat, ergone populus tyrannicae crudelitati furori jugulum semper praebebit?
as to the rest, i often hear the women set out this intelligence as entirely spiritual, and disdain to put the interest the senses there have into consideration; everything there serves; but i can say that i have often seen that we have excused the
kind of chaos: in the end, as we have said, the spirit perceives its advantage therein.
and that the comparison of man to god may yet be made out by jocose examples: "he cannot order it so," says he, "that twice ten shall not be twenty." this is what he says, and what a christian ought to take heed shall not escape his lips.
some sharp and craggy stone, that cruelly pricks and tears the neck of the bladder, whilst all the while thou entertainest the company with an ordinary countenance; droning by fits with thy people; making one in a continuous discourse, now and then making
"nam quodcumque suis mutatum finibus exit, continuo hoc mors est illius, quod fuit ante."
--of some roman of great quality who, flying the tyranny of the triumvirate, had a thousand times by the subtlety of as many inventions escaped from falling into the hands of those that pursued him.
sidenote: places noted with this asterick are the passages of the foregoing meditations here objected against.
conceptions which is requisite for a sure and extended synthesis, and this alone is a real acquisition.
is innate , for what is innate to us is never absent from us.
from this investigation it will be found that there are two pure forms of sensuous intuition, as principles of knowledge a priori, namely, space and time. to the consideration of these we shall now proceed.
i have dedicated it to the particular commodity of my kinsfolk and friends, so that, having lost me (which they must do shortly), they may therein recover some traits of my conditions and humours, and by that means preserve more whole, and more life-like,
deceiving is a sign of malice and weakness , and therefore is not incident to god .
these at least are not of temptation sufficient to get them a husband). consequently, there is not one who does not easily suffer herself to be overcome by the first vow that they make to serve her.
climes, and the extent of the globe. i feel more like a citizen of the world at the sight of the palm-leaf which will cover so many flaxen new england heads the next summer, the manilla hemp and cocoa-nut husks, the old junk, gunny bags, scrap iron, and
what we commonly call man, the eating, drinking, planting, counting man, does not, as we know him, represent himself, but misrepresents himself.
chapter forty of the rights of the kingdome of god, in abraham, moses, high priests, and the kings of judah
seventy seven. it will be equally easy to prove, and from the same arguments, that liberty , according to that definition above mentioned, in which all men agree, is also essential to morality, and that no human actions, where it is wanting, are
for all those are called and considered tyrants, who hold perpetual power in a state that has known liberty.
hernia itself has also served to recommend a man to favour; i have seen deafness affected; and because the master hated his wife, plutarch-- who, however, only gives one instance; and in this he tells us that the man visited his wife privately.
i think i have thus explained, and displayed through their primary causes the principal emotions and vacillations of spirit, which arise from the combination of the three primary emotions, to wit, desire, pleasure, and pain.
my daughter, the only child i have, is now of an age that forward young women are allowed to be married at; she is of a slow, thin, and tender complexion, and has accordingly been brought up by her mother after a retired and particular manner, so that she
for instance, one, two, three, being given, everyone can see that the fourth proportional is six; and this is much clearer, because we infer the fourth number from an intuitive grasping of the ratio, which the first bears to the second.
where the picture bears him no resemblance, at least was not intended for him, it never so much as conveys our thought to him: and where it is absent, as well as the person, though the mind may pass from the thought of the one to that of the other, it
the horse, the cat, the bull, and even the ass are generally of greater stature, and always more robust, and have more vigour, strength and courage, when they run wild in the forests than when bred in the stall.
who would live there where a body can never think for the barking of bose? and o, the housekeeping! to keep bright the devil's door-knobs, and scour his tubs this bright day! better not keep a house.
"change their material." indeed, i could think of sluggish, hesitating races, which even in our rapidly moving europe, would require half a century ere they could surmount such atavistic attacks of patriotism and soil-attachment, and return once more to
quarrel of so great concern as life and honour.
implies, that we will and nill the same thing.
thirteen,fourteen.) "for after death, and the grave shall have delivered up the dead which were in them, and every man be judged according to his works; death and the grave shall also be cast into the lake of fire. this is the second death."
sometimes to a rousing pitch. their drink is made of a certain root, and is of the colour of our claret, and they never drink it but lukewarm.
a horror came over me when i saw those best ones naked: then there grew for me the pinions to soar away into distant futures.
but a souldier without command, though he fight for the common-wealth, does not therefore represent the person of it; because there is none to represent it to. for every one that hath command, represents it to them only whom he commandeth.
in fact, i can confidently lay down as a principle that, when the functions of government are shared by several tribunals, the less numerous sooner or later acquire the greatest authority, if only because they are in a position to expedite affairs, and
suppose we take from the whole people one individual after another, and then press the advocates of this rule to explain more exactly what they mean by the body of the state , and we shall see that it will at length be reduced to a small number of
one of another, amongst whom there was no natural superiority or subjection. and if josephus acosta's word may be taken, he tells us, that in many parts of america there was no government at all.
and to turn all our barricadoes and bulwarks topsy-turvy, i find that, by divers causes, indigence is as frequently seen to inhabit with those who have estates as with those that have none; and that, peradventure, it is then far less grievous when alone
of lower states, of acts of routine and sense, we can tell somewhat; but the masterpieces of god, the total growths and universal movements of the soul, he hideth; they are incalculable.
which being cleansed off, when they came to have familiarity with men they were found perfumed and sleek. 'tis not to be believed how strangely all sorts of odours cleave to me, and how apt my skin is to imbibe them.
therefore to speak of the abolishing of usury is idle. all states have ever had it, in one kind or rate, or other. so as that opinion must be sent to utopia.
first, he says, it must be with reverence.
this labienus, of whom i am now speaking, had several enemies, envious of his good qualities, and, tis likely, the courtiers and minions of the emperors of his time who were very angry at his freedom and the paternal humour which he yet retained against
"but if contending factions arm the hive, when rival kings in doubtful battle strive, tumultuous crowds the dread event prepare, and palpitating hearts that beat to war."
without deciding now whether this third arrangement was good or bad in itself, i think i may assert that it could have been made practicable only by the simple morals, the disinterestedness, the liking for agriculture and the scorn for commerce and for
alone possible to be the author of these notions; from what therefore has been said i must conclude there is a god.
"when our desires are once satisfied, we care little for oaths and promises."--catullus, lxiv. one hundred forty seven.
compare the life of a man subjected to such imaginations, to that of a labourer that suffers himself to be led by his natural appetite, measuring things only by the present sense, without knowledge, and without prognostic, that feels no pain or sickness,
there be so many false points of praise, that a man may justly hold it a suspect.
what linked us once together, one hope's tie-- (who now doth con those lines, now fading, love once wrote thereon?)-- is like a parchment, which the hand is shy to touch--like crackling leaves, all seared, all dry.
is my own by nature; and had i taken my own advice, i had at all hazards spoken purely alone, i more and more load myself every day,
fellow-travellers as they rattled by compared it aloud with the fields which they had passed, so that i came to know how i stood in the agricultural world. this was one field not in mr. coleman's report.
i perhaps risk something when i allow such a truth to escape; let others capture it again and give it so much "milk of pious sentiment" footnote: an expression from schiller's william tell, act four, scene three.
eight. there is a point in every philosophy at which the "conviction" of the philosopher appears on the scene; or, to put it in the words of an ancient mystery:
true conquest is the causing the calamity to fade and disappear as an early cloud of insignificant result in a history so large and advancing.
these supple variations and contradictions so manifest in us, have given occasion to some to believe that man has two souls; other two distinct powers that always accompany and incline us, the one towards good and the other towards ill, according to their
nothing is more confident than a bad poet nothing is so firmly believed, as what we least know nothing is so supple and erratic as our understanding nothing noble can be performed without danger nothing presses so hard upon a state as innovation nothing
standing by wall-sides in retired pastures, and giving place to new-rising forests;-the last of that stirp, sole survivor of that family.
ultimately the whole school and its method became bankrupt.
when a right thought springs up in the mind it strives after clearness of expression, and it soon attains it, for clear thought easily finds its appropriate expression.
but this must be done with the most severe scrutiny, lest we depart from truth.
and trample underfoot at pleasure all this ceremony and all these obstacles?
to be sure, ye say: "the delight in petty evils spareth one many a great evil deed." but here one should not wish to be sparing.
this for all parts very inconvenient, so as the thing which they had devised for a remedy, did indeed but increase the sore, which it should have cured. they saw, that to live by one man's will, became the cause of all men's misery.
but in this discourse of horses and horsemanship, we are not to forget the pleasant posture of one maistre pierre pol, a doctor of divinity, upon his mule, whom monstrelet reports always to have ridden sideways through the streets of paris like a woman.
is it the body or bodies of persons in whom political power in a state actually resides? is it merely the complex of actual institutions regarded as embodying the will of the society?
there be three degrees of this hiding and veiling of a man's self. the first, closeness, reservation, and secrecy; when a man leaveth himself without observation, or without hold to be taken, what he is.
blunt them to render them more obedient to example and practice, and a little veil and obscure them, the better to proportion them to this dark and earthly life.
now, commendation and its opposite being analogous as regards effects, we cannot easily deny the fact, that although the law prohibits one man from slandering the reputation of another, it does not prevent us from bestowing reputation without cause.
timothy was an elder (which word elder, in the new testament is a name of office, as well as of age;) yet he was also a bishop. and bishops were then content with the title of elders. nay s.
and when, being weary of the ill conduct of samuel's sons, the children of israel desired a king, like all the nations to judge them, and to go out before them, and to fight their battles, i. sam viii. twenty.
at my most vulnerable point did they shoot the arrow-namely, at you, whose skin is like down-or more like the smile that dieth at a glance!
thou art seen to sweat with pain, to turn pale and red, to tremble, to vomit blood, to suffer strange contractions and convulsions, at times to let great tears drop from thine eyes, to urine thick, black, and dreadful water, or to have it suppressed by
this is why, so far from growing weak, the laws continually gain new strength in any well constituted state; the precedent of antiquity makes them daily more venerable: while wherever the laws grow weak as they become old, this proves that there is no
let the state be answered some small matter for the license, and the rest left to the lender; for if the abatement be but small, it will no whit discourage the lender.
one hundred eighty four. there is a haughtiness of kindness which has the appearance of wickedness.
the boundless roareth around me, far away sparkle for me space and time,-well! cheer up! old heart!"-
"they are more easily to be eradicated than governed."
for the punishment foreknown, if not great enough to deterre men from the action, is an invitement to it: because when men compare the benefit of their injustice, with the harm of their punishment, by necessity of nature they choose that which appeareth
our being is descending into us from we know not whence. the most exact calculator has no prescience that somewhat incalculable may not balk the very next moment.
service; with this knowledge, they command with a switch, and rule both the tutors and the schools.
the undertakings which bind us to the social body are obligatory only because they are mutual; and their nature is such that in fulfilling them we cannot work for others without working for ourselves.
it is not a man's duty, as a matter of course, to devote himself to the eradication of any, even the most enormous wrong; he may still properly have other concerns to engage him; but it is his duty, at least, to wash his hands of it, and, if he gives it
"as tragic poets fly to some god when they cannot explain the issue of their argument."--cicero, de nat. deor., i. twenty.
sect. seventy four. to conclude then, tho' the father's power of commanding extends no farther than the minority of his children, and to a degree only fit for the discipline and government of that age; and tho' that honour and respect, and all that which
mind was becoming gradually habituated to clearer and more distinct conceptions of its objects; and i hoped also, from not having restricted this method to any particular matter, to apply it to the difficulties of the other sciences, with not less success
so that it is manifest, that the teaching of the religion which god hath established, and the showing of a present miracle, joined together, were the only marks whereby the scripture would have a true prophet, that is to say immediate revelation to be
had doubtless hit him full in the breast. to say truth, i do not think that these evasions are performed upon the account of judgment; for how can any man living judge of high or low aim on so sudden an occasion?
infranchisement of the years of discretion.
i sometimes used to cast on stones to try the strength of the ice, and those which broke through carried in air with them, which formed very large and conspicuous white bubbles beneath.
from whence proceedeth a presumption that the punishments ordained by the lawes, and extended generally to all subjects, ought not to be inflicted on them, with the same rigour they are inflicted on poore, obscure, and simple men, comprehended under the
"cui sit conditio dulcis sine pulvere palmae:"
triumph over obstacles, but thinks within himself that it was really his own will that overcame them.
some thought it was part flying-squirrel or some other wild animal, which is not impossible, for, according to naturalists, prolific hybrids have been produced by the union of the marten and domestic cat.
presence of the brown sunsets of the desert, whose soul is akin to the palm-tree, and can be at home and can roam with big, beautiful, lonely beasts of prey...
kings therefore may in the like manner ordaine, and deprive bishops, as they shall thinke fit, for the well governing of their subjects.
feel it. at all events, we could not dispute with any one on that which merely depends on the manner in which his subject is organized.
louis had thus made these five mistakes: he had crushed the smaller powers, increased the power in italy of one ruler, brought into the land a very powerful foreigner, and he had not come to live there himself, nor had he established any colonies.
if you would work any man, you must either know his nature and fashions, and so lead him; or his ends, and so persuade him; or his weakness and disadvantages, and so awe him; or those that have interest in him, and so govern him.
cruelty-- contempt, or little sense of the calamity of others, is that which men call cruelty; proceeding from security of their own fortune.
as for discontentments, they are, in the politic body, like to humors in the natural, which are apt to gather a preternatural heat, and to inflame.
as long, however, as we confine our view to the city-state of which rousseau is thinking, his distinction is capable of preserving for the people a greater actual exercise of will. a city can often generalise where a nation must particularise.
i was curious to have all his entrails brought before me, where, having caused the skin that enclosed them to be cut, there tumbled out three great lumps, as light as sponges, so that they appeared to be hollow, but as to the rest, hard and firm without,
as to the rest, the more i endeavour to retrieve them, the deeper i plunge them in oblivion.
prop. sixty two. in so far as the mind conceives a thing under the dictates of reason, it is affected equally, whether the idea be of a thing future, past, or present.
if now it should appear, that there is no coercive power left them by our saviour; but onely a power to proclaim the kingdom of christ, and to perswade men to submit themselves thereunto; and by precepts and good counsell, to teach them that have
xlviii., to be fictitious); neither do i mean a desire of being united to the loved object when it is absent, or of continuing in its presence when it is at hand; for love can be conceived without either of these desires; but by wish i mean the
"dum nova canities, dum prima et recta senectus, dum superest lachesi quod torqueat, et pedibus me porto meis, nullo dextram subeunte bacillo,"
--and death coming nearer and nearer to me, i did not make some effort, before the time came, to bear the trial with fortitude. for reason prescribes that we should joyfully accept what it may please god to send us.
that its three angles are equal to two right ones, that to its greatest angle the greatest side is subtended, and such like, which i now clearly know whether i will or not , tho before i never thought on them, when i imagine a triangle, and consequently
the third part of his office was to be king (under his father) of the elect
but if there had been then any christian, that had had the power of teaching before; the baptizing of him, that is the making of him a christian, had given him no new power, but had onely caused him to preach true doctrine, that is, to use his power
their bloody swords, that they might have liberty to embrace one another in this dying condition, with so close and hearty an embrace, that the executioner cut off both their heads at once, leaving the bodies still fast linked together in this noble bond,
in spite of the endeavours of the wisest legislators, the political state remained imperfect, because it was little more than the work of chance; and, as it had begun ill, though time revealed its defects and suggested remedies, the original faults were
if we will read newspapers, why not skip the gossip of boston and take the best newspaper in the world at once?-not be sucking the pap of "neutral family" papers, or browsing "olive-branches" here in new england.
was gods will to create them) to be uncomely; and by being ashamed, did tacitely censure god himselfe. and thereupon god saith, "hast thou eaten, c." as if he should say, doest thou that owest me obedience, take upon thee to judge of my commandements?
of our life: but to dive farther than that, and to have cudgelled my brains in the study of aristotle, the monarch of all modern learning, or particularly addicted myself to any one science, i have never done it; neither is there any one art of which i am
verily, as i think, thou dost remember how thine ancestors sought to abolish the consular power, which had been the foundation of their liberties, on account of the overweening pride of the consuls, and how for that self-same pride they had already
if, for example, i consider a leaden ball, which lies upon a cushion and makes a hollow in it, as a cause, then it is simultaneous with the effect. but i distinguish the two through the relation of time of the dynamical connection of both.
when i find myself disgusted with plato's 'axiochus', as with a work, with due respect to such an author be it spoken, without force, my judgment does not believe itself: it is not so arrogant as to oppose the authority of so many other famous judgments
but on the other side, the same graecians, did often ascribe madnesse, to the operation of the eumenides, or furyes; and sometimes of ceres, phoebus, and other gods: so much did men attribute to phantasmes, as to think them aereal living bodies; and
this is a miraculous force; but 'tis not useless to the cramp-fish; she knows it, and makes use on't; for, to catch the prey she desires, she will bury herself in the mud, that other fishes swimming over her, struck and benumbed with this coldness of
being made bread, must all be charged on the account of labour, and received as an effect of that: nature and the earth furnished only the almost worthless materials, as in themselves.
tacitus gives a pleasant description of the men-at-arms among our ancient gauls, who were so armed as only to be able to stand, without power to harm or to be harmed, or to rise again if once struck down.
not resolving: "what does this mean? i understand it not; it may be: is it true?" so that they should rather have retained the form of pupils at threescore years old than to go out doctors, as they do, at ten.
for, by this account, it would no more be man, nor consequently us, who would be concerned in this enjoyment; for we are composed of two principal essential parts, the separation of which is the death and ruin of our being:--
they almost always changed them to such an extent that i could no longer acknowledge them as mine.
"vidimus et toto quamvis in corpore caeso nil anima lethale datum, moremque nefandae, durum saevitix, pereuntis parcere morti."
then said i: 'verily, thy pleas are plausible--yea, steeped in the honeyed sweetness of music and rhetoric. but their charm lasts only while they are sounding in the ear; the sense of his misfortunes lies deeper in the heart of the wretched.
through with the awe of religion and the reverence to that sacred name of the blessed virgin, that he not only immediately sent the girl away, but became a reformed man and so continued the remainder of his life; and that, in consideration of this
and notably the cause of the laws and of the ancient government of a kingdom, has this always annexed to it, that even those who, for their own private interest, invade them, excuse, if they do not honour, the defenders.
for in mere succession, existence is perpetually vanishing and recommencing, and therefore never has even the least quantity. without the permanent, then, no relation in time is possible.
the seventh, that in revenges, men respect onely the future good
that is probable; nevertheless, they who contradict him pleasantly answer, that 'tis a weapon of novel use, for we move all other arms, this moves us; our hand guides it not, 'tis it that guides our hand; it holds us, we hold not it.
it looks like solidified azure, as, far off, it is drawn through the streets. these ice-cutters are a merry race, full of jest and sport, and when i went among them they were wont to invite me to saw pit-fashion with them, i standing underneath.
here is another example: 'tis not long ago that i found one of the learnedest men in france, among those of not inconsiderable fortune, studying in a corner of a hall that they had separated for him with tapestry, and about him a rabble of his servants
show them. you will there find the same air and mien you have observed in his conversation; and though i could have borrowed some better or more favourable garb than my own, i would not have done it: for i require nothing more of these writings, but to
but when they are sure (such reasoners may say), it is not conscientiousness but cowardice to shrink from acting on their opinions, and allow doctrines which they honestly think dangerous to the welfare of mankind, either in this life or in another, to be
and not by the authority of them that are our soveraign pastors, is idolatry. for the commandement is, "thou shalt not make to thy selfe any graven image."
scutchions, and coats of armes haereditary, where they have any eminent priviledges, are honourable; otherwise not: for their power consisteth either in such priviledges, or in riches, or some such thing as is equally honoured in other men.
his father, pierre eyquem, esquire, was successively first jurat of the town of bordeaux (one thousand five hundred thirty), under-mayor one thousand five hundred thirty six, jurat for the second time in one thousand five hundred forty, procureur in one
sixtly, for a subordination to authority
other hand, my distastes for this and that, and the strange fasts i am forced to keep, digest my peccant humours, and nature, with those stones, voids whatever there is in me superfluous and hurtful.
suggested a stream flowing out in that direction through a wooded valley, but stream there was none. that way i looked between and over the near green hills to some distant and higher ones in the horizon, tinged with blue.
you can always see a face in the fire. the laborer, looking into it at evening, purifies his thoughts of the dross and earthiness which they have accumulated during the day.
in general the doctrine of the superman can only be understood correctly in conjunction with other ideas of the author's, such as:-the order of rank, the will to power, and the transvaluation of all values.
the greatest act of the emperor charles five.
first to the sentence of justice, and implore, to purge himself, the assistance of the hand of the executioner; in the next place, he should proceed to his son, and lastly, to the stranger.
body politic, on the reciprocal rights of its members, and on many other similar topics equally important and obscure.
immediately to discover other considerations sufficient to excuse me for not undertaking the task.
thus, notwithstanding whatever title the kings of assyria had over judah, by the sword, god assisted hezekiah to throw off the dominion of that conquering empire.
that had received the holy spirit, have represented him ever since. but a person, (as i have shewn before, chapt. sixteen.
a word at the right time: didst thou not invite me to table? and here are many who have made long journeys. thou dost not mean to feed us merely with discourses?
arithmetical propositions are therefore always synthetical, of which we may become more clearly convinced by trying large numbers.
neither at home, nor abroad, had little else to employ themselves in, but either (as st. luke says, acts seventeen.twenty one.) "in telling and hearing news," or in discoursing of philosophy publiquely to the youth of the city.
he that makes it his business to please them, will have enough to do and never have done; 'tis a mark that can never be aimed at or hit:
it was pretty much on the same lines that the older atomism sought, besides the operating "power," the material particle wherein it resides and out of which it operates--the atom.
which they carry on without any great exercise of the body. what is it we may not reason of at this rate?
as the virtuous actions of socrates and cato remain vain and fruitless, for not having had the love and obedience to the true creator of all things, so is it with our imaginations and discourses; they have a kind of body, but it is an inform mass, without
of personal affection, and especially those who have also cultivated a fellow-feeling with the collective interests of mankind, retain as lively an interest in life on the eve of death as in the vigour of youth and health.
my judgment restrains me from kicking against and murmuring at the inconveniences that nature orders me to endure, but it does not take away my feeling them: i, who have no other thing in my aim but to live and be merry, would run from one end of the
his tongue, indeed, did him notable service upon several occasions, and his military eloquence was, in his own time, so highly reputed, that many of his army wrote down his harangues as he spoke them, by which means there were volumes of them collected
and on that account doth the noble one enjoin upon himself not to abash: bashfulness doth he enjoin on himself in presence of all sufferers.
interpreters of nature and the gods. such persons know that, with the removal of ignorance, the wonder which forms their only available means for proving and preserving their authority would vanish also.
it has ever been my belief, contrary to the opinion of many, and particularly of la boetie, that those whom we see so subdued and stupefied at the approaches of their end, or oppressed with the length of the disease, or by accident of an apoplexy or
nothing can escape our notice; for what reason produces from itself cannot lie concealed, but must be brought to the light by reason itself, so soon as we have discovered the common principle of the ideas we seek.
every subject is equally fertile to me: a fly will serve the purpose, and 'tis well if this i have in hand has not been undertaken at the recommendation of as flighty a will.
"dum spectant oculi laesos, laeduntur et ipsi; multaque corporibus transitione nocent."
and inheritance taken care for, may not be made determinable, either by consent, or at a certain time, or upon certain conditions, as well as any other voluntary compacts, there being no necessity in the nature of the thing, nor to the ends of it, that it
if one could observe the strangely painful, equally coarse and refined comedy of european christianity with the derisive and impartial eye of an epicurean god, i should think one would never cease marvelling and laughing; does it not actually seem that
whenever he finds the hardship of his slavery outweigh the value of his life, it is in his power, by resisting the will of his master, to draw on himself the death he desires.
we do little better; there is not so simple a woman, whose gossips and drenches we do not make use of: and according to my humour, if i were to take physic, i would sooner choose to take theirs than any other, because at least, if they do no good, they
forty two. of the inequality amongst us.
sing now yourselves the song, the name of which is "once more," the signification of which is "unto all eternity!"-sing, ye higher men, zarathustra's roundelay!
counterbalance all the rest put together, he comes not short of any philosopher whatever, not even of socrates himself.
or in those parts of america, where, when the husband and wife part, which happens frequently, the children are all left to the mother, follow her, and are wholly under her care and provision?
by nature viewed as passive i understand all that which follows from the necessity of the nature of god, or of any of the attributes of god, that is, all the modes of the attributes of god, in so far as they are considered as things which are in god, and
whereas brutus and cassius, on the contrary, threw away the remains of the roman liberty, of which they were the sole protectors, by the precipitation and temerity wherewith they killed themselves before the due time and a just occasion.
man that can be compared to that for certainty.
for my part, one understand power from the image or memory of past actions, arguing with my self thus, he did so, therefore he was able (or had power ) to do so, therefore (continuing the same) he will again have power to do so.
thirty two. defence of seneca and plutarch. thirty three. the story of spurina. thirty four. means to carry on a war according to julius caesar. thirty five. of three good women. thirty six. of the most excellent men. thirty seven.
the authors of spirituall darknesse, who they be
we should not, with warburton, conclude from this that politics and religion have among us a common object, but that, in the first periods of nations, the one is used as an instrument for the other.
corollary.--he who imagines that he is loved by one whom he hates, will be a prey to conflicting hatred and love. this is proved in the same way as the first corollary of the preceding proposition.
and with what pretence could we employ our criticism upon any poet or polite author, if we could not pronounce the conduct and sentiments of his actors either natural or unnatural to such characters, and in such circumstances?
were strangers in jerusalem: and of this schoole they were that disputed with saint steven.
divers assemblies that doe the same to divers parts of christendome.
honour, as pope clement seven., give ample testimony.
thus may men now come up to me; for as yet do i await the signs that it is time for my down-going; as yet do i not myself go down, as i must do, amongst men.
that men are apt to be deceived by false miracles
one hundred ninety seven, note two), where egoism ( amour-propre ) is contrasted with self-respect ( amour de soi ). naturally, rousseau holds, man does not want everything for himself, and nothing for others.
and here is a wonder: we have far more poets than judges and interpreters of poetry; it is easier to write it than to understand it.
the tired rambler could rest and warm himself by my fire, the literary amuse himself with the few books on my table, or the curious, by opening my closet door, see what was left of my dinner, and what prospect i had of a supper.
if i abstain from passing my judgment , when i do not clearly and distinctly enough perceive what is truth , 'tis evident that i do well , and that i am not deceived : but if i affirm or deny , then 'tis that i abuse the freedome of my will , and if i
such an answer. people were beside themselves with delight over this new faculty, and the jubilation reached its climax when kant further discovered a moral faculty in man--for at that time germans were still moral, not yet dabbling in the "politics of
or he gets aloft too late, when the best of his maturity and strength is past, or when he is impaired, coarsened, and deteriorated, so that his view, his general estimate of things, is no longer of much importance.
least, by their money, furnished a substitute.
but if he be held prisoner, or have not the liberty of his own body; he is not understood to have given away the right of soveraigntie; and therefore his subjects are obliged to yield obedience to the magistrates formerly placed, governing not in their
also, even after life, a concern for our ashes. of which there are so many ancient examples (to say nothing of those of our own observation), that it is not necessary i should longer insist upon it.
but when we make a generall assertion, unlesse it be a true one, the possibility of it is unconceivable. and words whereby we conceive nothing but the sound, are those we call absurd, insignificant, and non-sense.
himself with his own hands consecrated. for hee never said, that of what bread soever, any priest whatsoever, should say, "this is my body," or, "this is christs body," the same should presently be transubstantiated.
for though pilate himself (to gratifie the jews) delivered him to be crucified; yet before he did so, he pronounced openly, that he found no fault in him: and put for title of his condemnation, not as the jews required, "that he pretended to be king;" but
three. that whose coherence with the real is determined according to universal conditions of experience is (exists) necessary.
on the contrary, he must acknowledge, if he will acknowledge anything, that all human life must perish, were his principles universally and steadily to prevail.
and have no life but there. such an idea of government might be of some value in a new world; but we take a world already made, and formed to certain customs; we do not beget it, as pyrrha or cadmus did.
of nature, the sole support of liberty, and the common and prompt remedy of all evils? and as the one expect it with fear and trembling, the others support it with greater ease than life. that one complains of its facility:
intelligence and thinking subject, cognize myself as an object thought, so far as i am, moreover, given to myself in intuition-only, like other phenomena, not as i am in myself, and as considered by the understanding, but merely as i appear"-is a question
sixty seven. i grant it possible to find some actions, which seem to have no regular connexion with any known motives, and are exceptions to all the measures of conduct which have ever been established for the government of men.
the indocile liberty of this member is very remarkable, so importunately unruly in its tumidity and impatience, when we do not require it, and so unseasonably disobedient, when we stand most in need of it: so imperiously contesting in authority with the
nothing should jostle and discompose her, which a thousand accidents may do. 'tis to much purpose that the great poet lucretius keeps such a clatter with his philosophy, when, behold! he goes mad with a love philtre.
the garden is best to be square, encompassed on all the four sides with a stately arched hedge.
"hoc quoque virtutum quondam certamine, magnum socratem palmam promeruisse ferunt."
use demonstrates to us a vast distinction betwixt devotion and conscience.
"now, if a friend does not deny his trust, but restores the old purse with all its rust; 'tis a prodigious faith, worthy to be enrolled in amongst the tuscan annals, and a crowned lamb should be sacrificed to such exemplary integrity."--juvenal, sat.,
it is indeed to be generally questioned whether they should be allowed to take an oath at all. from time to time there are repeated cases everywhere of ladies, who want for nothing, secretly pocketing and taking away things from shop counters.
this feeling, being founded on certain ideas of beauty and merit which a savage is not in a position to acquire, and on comparisons which he is incapable of making, must be for him almost non-existent; for, as his mind cannot form abstract ideas of
opinions, and interests of men, it becomes oftentimes, and in cases of the greatest consequence, a mute person, and unapt, as for may things else, so for the government of a multitude, especially in time of warre.
of the most varied origin, such as so-called positivism at present throws on the market; a disgust of the more refined taste at the village-fair motleyness and patchiness of all these reality-philosophasters, in whom there is nothing either new or true,
note.--by existence i do not here mean duration--that is, existence in so far as it is conceived abstractedly, and as a certain form of quantity.
prop. thirty nine. whatsoever brings about the preservation of the proportion of motion and rest, which the parts of the human body mutually possess, is good; contrariwise, whatsoever causes a change in such proportion is bad.
it is by virtue of man's reasoning powers that he does not live in the present only, like the brute, but observes and ponders over the past and future; and from this spring discretion, care, and that anxiety which we so frequently notice in people.
secondly, for the effect of his word; that is to say, for the thing it self, which by his word is affirmed, commanded, threatned, or promised; as (psalm one hundred five.nineteen.) where joseph is said to have been kept in prison, "till his word was
but in the friendship i speak of, they mix and work themselves into one piece, with so universal a mixture, that there is no more sign of the seam by which they were first conjoined.
it would be easy, were it necessary, to support this opinion by facts, and to show that, in all the nations of the world, the progress of the understanding has been exactly proportionate to the wants which the peoples had received from nature, or been
exactly as from any other; in the most of which he was himself also a personal actor, and in honourable command.
distance from the latter line, but still on the line of greatest length, as the deepest.
but we experimentally see that women impart the marks of their fancy to the children they carry in the womb; witness her that was brought to bed of a moor; and there was presented to charles the emperor and king of bohemia, a girl from about pisa, all
feare of oppression, disposeth a man to anticipate, or to seek ayd by society: for there is no other way by which a man can secure his life and liberty.
the customs of some savage nations might, perchance, be profitably imitated by us, for they at least go through the semblance of casting their slough annually; they have the idea of the thing, whether they have the reality or not.
it would seem as if the very language of our parlors would lose all its nerve and degenerate into palaver wholly, our lives pass at such remoteness from its symbols, and its metaphors and tropes are necessarily so far fetched, through slides and
and in the same manner it was, that god spake to solomon, promising him wisdome, riches, and honor; for the text saith, (one kings three.
christians have a particular knowledge, how natural and original an evil curiosity is in man; the thirst of knowledge, and the desire to become more wise, was the first ruin of man, and the way by which he precipitated himself into eternal damnation.
the subjects may be of such a nature as to be accessible and well known to everybody; but the form in which they are expounded, what has been thought about them, gives the book its value, and this depends upon the author.
note.--this proposition is more clearly understood from two. xvi. coroll. ii.
where they merely refit for this world, and no natural currents concur to individualize them.
there is no more counterfeiting inclination to love one another at the first sight indocile liberty of this member insensible of the stroke when our youth dies in us live at the expense of life itself.
there is so great liberty taken in these mutations, that i have not in my time seen any one advanced by fortune to any extraordinary condition who has not presently had genealogical titles added to him, new and unknown to his father, and who has not been
it was this; s. paul came to them without any legall commission, and in the manner of one that would not command, but perswade; which he must needs do, either by miracles, as moses did to the israelites in egypt, that they might see his authority in gods
it is the mother of that forced and vague style which seems to have two, nay, many meanings, as well as of that prolix and ponderous style, le stile empese ; and of that no less useless bombastic style, and finally of that mode of concealing the most
the time is now past when accidents could befall me; and what could now fall to my lot which would not already be mine own!
the former sort therefore, called such men, mad-men: but the later, called them sometimes daemoniacks, (that is, possessed with spirits;) sometimes energumeni, (that is agitated, or moved with spirits;) and now in italy they are called not onely pazzi,
"if his legs fail him, he fights on his knees." --seneca, de providentia, c. two.
but spirituall common-wealth there is none in this world: for it is the same thing with the kingdome of christ; which he himselfe saith, is not of this world; but shall be in the next world, at the resurrection, when they that have lived justly, and
for when zarathustra scrutinised him with his glance he was frightened as by a sudden apparition, so slender, swarthy, hollow and worn-out did this follower appear.
more virtue reigns, the less need there is for talent.
where the laws cannot be executed, it is all one as if there were no laws; and a government without laws is, i suppose, a mystery in politics, unconceivable to human capacity, and inconsistent with human society.
what he did, and what he had professed to do, was to dissect his mind, and show us, as best he could, how it was made, and what relation it bore to external objects.
and as there have been furious desires that have impelled men to the love of beasts, so there have been examples of beasts that have fallen in love with us, and been seized with monstrous affection betwixt kinds; witness the elephant who was rival to
i will speak of these latter hereafter, when i treat of human nature; the former i will briefly explain here.
turning ill and being distrustful, they consider sinful: they walk warily. he is a fool who still stumbleth over stones or men!
without his permission. and therefore, they that are subjects to a monarch, cannot without his leave cast off monarchy, and return to the confusion of a disunited multitude; nor transferre their person from him that beareth it, to another man, or other
i have only led a languishing life; and the very pleasures that present themselves to me, instead of administering anything of consolation, double my affliction for his loss.
an orchard, good tillage, good grounds, seem a fixture, like a gold mine, or a river, to a citizen; but to a large farmer, not much more fixed than the state of the crop.
to call her out of this world, and to take her to himself; as accordingly it came to pass; for soon after his return, she died, at which he expressed a singular joy.
in the forests they made bows and arrows, and became huntsmen and warriors. in cold countries they clothed themselves with the skins of the beasts they had slain.
even if an agreement were come to on these and similar points, should we have got any further? as moral qualities do not admit of exact measurement, agreement about the mark does not mean agreement about the valuation.
render men wiser and more ingenious than hitherto, i believe that it is in medicine they must be sought for.
cease to splash thereon, thou rain-cloud of the forenoon! do i not already stand here wet with thy misery, and drenched like a dog?
definition five. duration is the indefinite continuance of existing.
and therefore is to be called home and confined within itself: that is the true solitude, and that may be enjoyed even in populous cities and the courts of kings, though more commodiously apart.
which is the drift of the pyrrhonian sect; aristotle attributes the admiring nothing to magnanimity; and arcesilaus said, that constancy and a right inflexible state of judgment were the true good, and consent and application the sin and evil; and there,
king pyrrhus observing a dog that watched a dead man's body, and understanding that he had for three days together performed that office, commanded that the body should be buried, and took the dog along with him.
their actions. the stoics, indeed, with the paradoxical misuse of language which was part of their system, and by which they strove to raise themselves above all concern about anything but virtue, were fond of saying that he who has that has everything;
interests of the city and that of your particular family, i shall establish laws, and make it by good reasons appear, that private convenience ought to give place to the common benefit. go then cheerfully where human necessity calls you.
"the fear of future ills often makes men run into extreme danger; he is truly brave who boldly dares withstand the mischiefs he apprehends, when they confront him and can be deferred." --lucan, vii. one hundred four.
body. to the second, concerning their being incorporeall, i have not yet observed any place of scripture, from whence it can be gathered, that any man was ever possessed with any other corporeal spirit, but that of his owne, by which his body is naturally
ah! ah! the dog howleth, the moon shineth. rather will i die, rather will i die, than say unto you what my midnight-heart now thinketh.
decorum in ordinary friendships i am somewhat cold and shy in solitude, be company for thyself--tibullus in sorrow there is some mixture of pleasure in the meantime, their halves were begging at their doors in this last scene of death, there is no more
we are alive so austere and very wise countenance and carriage--of physicians so many trillions of men, buried before us so much are men enslaved to their miserable being so that i could have said no worse behind their backs so weak and languishing, as
and, doubtless, it was embellished with many rare seeds of virtue, lively, natural, and not put on; he was singularly sober; so far from being delicate in his diet, that oppius relates, how that having one day at table set before him medicated instead of
i had in my cellar a firkin of potatoes, about two quarts of peas with the weevil in them, and on my shelf a little rice, a jug of molasses, and of rye and indian meal a peck each.
xvi. an obtuse angle is one which is greater than a right angle, as bac.
and thus, 'tis true, the paternal is a natural government, but not at all extending itself to the ends and jurisdictions of that which is political.
of corporeal beings , and their existence : as also of the real difference, between mind and body .
all reasonings may be divided into two kinds, namely, demonstrative reasoning, or that concerning relations of ideas, and moral reasoning, or that concerning matter of fact and existence.
and it is the more absurd to represent savages as continually cutting one another's throats to indulge their brutality, because this opinion is directly contrary to experience; the caribeans, who have as yet least of all deviated from the state of nature,
"forbid not, at least, that this young man repair this ruined age." --virgil, georg., i. five hundred. montaigne probably refers to henry, king of navarre, afterwards henry four.
felicity is a continuall progresse of the desire, from one object to another; the attaining of the former, being still but the way to the later.
i aspire to be acquainted with wiser men than this our concord soil has produced, whose names are hardly known here. or shall i hear the name of plato and never read his book?
in retiring and giving ground, we invite and pull upon ourselves the ruin that threatens us. as the body is more firm in an encounter, the more stiffly and obstinately it applies itself to it, so is it with the soul.
in which case, every subject is so far obliged to obedience, as the ordinances he shall make, and the commands he shall give be in the kings name, and not inconsistent with his soveraigne power.
if they become excusable because they are of use to us, and that the common necessity covers their true qualities, we are to resign this part to the strongest and boldest citizens, who sacrifice their honour and conscience, as others of old sacrificed
in beaumont and fletcher's "sea voyage," juletta tells the stout captain and his company,-
seven.fifteen.) "beware of false prophets which come to you in sheeps clothing, but inwardly are ravening wolves."
we naturally make a conscience of restoring what has been lent us, without some usury and accession of our own.
"a belt glittering with jewels, and a portico overlaid with gold." --calpurnius, eclog., vii. forty seven. a baltheus was a shoulder-belt or baldric.
and when i spake unto all, i spake unto none. in the evening, however, rope-dancers were my companions, and corpses; and i myself almost a corpse.
to him who feels the hailstones patter about his ears, the whole hemisphere appears to be in storm and tempest; like the ridiculous savoyard, who said very gravely, that if that simple king of france could have managed his fortune as he should have done,
a body of ten ounces raised in any scale may serve as a proof, that the counterbalancing weight exceeds ten ounces; but can never afford a reason that it exceeds a hundred.
we should see fatal and capricious codes of honour established; and the champions of their country sooner or later becoming its enemies, and for ever holding their daggers to the breasts of their fellow-citizens.
for this is your truth: ye are too pure for the filth of the words: vengeance, punishment, recompense, retribution.
by which he would infer that he must needs be very sick when he was reduced to a necessity of having recourse to such idle and vain fopperies, and of suffering himself to be so equipped.
no parts in me, but i perceive my self to be but one entire thing; and tho the whole mind seems to be united to the whole body , yet a foot, an arm, or any other part of the body being cut off, i do not therefore conceive any part of my mind taken away;
whoever reads his posthumously published writings for the years one thousand eight hundred sixty nine-eighty two with care, will constantly meet with passages suggestive of zarathustra's thoughts and doctrines.
"well! this hath just its time; but see to it, my disciples, that we have a good repast; and without delay! thus do i mean to make amends for bad dreams!
expressed, without voice, and without figure; and the sex that most practises it is bound to say least of it.
have tyrants ever failed of finding men enough vowed to their devotion? some of them moreover adding this necessity, of accompanying them in death as well as life? whole armies have bound themselves after this manner to their captains.
'tis nevertheless to be believed, if it be a transmigration from one place to another, that it is a bettering of one's condition to go and live with so many great persons deceased, and to be exempt from having any more to do with unjust and corrupt
o will, thou change of every need, my needfulness! spare me for one great victory!-
he is so hot for absolutism largely because he regards revolution, the overthrow of the existing government, as at the same time the dissolution of the body politic, and a return to complete anarchy or to the "state of nature."
performe, he renounceth the mercy of his god, or calleth to him for vengeance on himselfe. such was the heathen forme, "let jupiter kill me else, as i kill this beast." so is our forme, "i shall do thus, and thus, so help me god."
if then the first inventors of speech could give names only to ideas they already had, it follows that the first substantives could be nothing more than proper names.
calleth feare; and one cruelty, what another justice; one prodigality, what another magnanimity; one gravity, what another stupidity, c. and therefore such names can never be true grounds of any ratiocination.
"written at paris, the th day of november one thousand five hundred eighty one.
only practise but profess. notwithstanding, to speak my thought freely, i think that the custom of condemning wine, because some people will be drunk, is itself to be condemned; a man cannot abuse anything but what is good in itself; and i believe that
i am not very wise; my moods are quite attainable, and i respect thy genius; it is to me as yet unfathomed; yet dare i not presume in thee a perfect intelligence of me, and so thou art to me a delicious torment. thine ever, or never.
to which, i answer, that they proceed from hence only, that seeing the will expatiates it self farther then the understanding , i keep it not within the same bounds with my understanding , but often extend it to those things which i understand not , to
let who will be pomponius flaccus, and there are enough who would: for my part, both my word and my faith are, like all the rest, parts of this common body: their best effect is the public service; this i take for presupposed.
but i fear 'tis a traitor; it has contracted so strict a fraternity with the body that it leaves me at every turn, to follow that in its need.
obtained this by custom, that, when grown to be a great ox, she was still able to bear it. for, in truth, custom is a violent and treacherous schoolmistress.
apparition by degrees to vanish: and having no assurance that he slept, he could have no cause to think it a dream, or any thing but a vision.
simplicity, the ornaments of his speaking, to adorn and deck herself with the embellishments of figures and the flourishes of a premeditated speech?
and what the italians report, that in the battle of fornova, the horse of charles eight., with kicks and plunges, disengaged his master from the enemy that pressed upon him, without which he had been slain, sounds like a very great chance, if it be true.
we have a great deal more kindness than is ever spoken. maugre all the selfishness that chills like east winds the world, the whole human family is bathed with an element of love like a fine ether.
"over the stream all is stable, all the values of things, the bridges and bearings, all 'good' and 'evil': these are all stable!"-
it is true we no longer put heretics to death; and the amount of penal infliction which modern feeling would probably tolerate, even against the most obnoxious opinions, is not sufficient to extirpate them.
their master's pleasure. i have, in my time, known men of command checked for having rather obeyed the express words of the king's letters, than the necessity of the affairs they had in hand.
there are then, so to speak, as many princes as there are magistrates, and the state, no less divided than the government, either perishes or changes its form.
offices. they refused, whereupon she put herself into a fisher-boat she hired on the spot, and in that manner followed him from sclavonia.
subdued; but they afforded him the means by that inclination of theirs to imitate whatever they saw done; for by that the hunters were taught to put on shoes in their sight, and to tie them fast with many knots, and to muffle up their heads in caps all
you have first an instinct, then an opinion, then a knowledge, as the plant has root, bud and fruit. trust the instinct to the end, though you can render no reason. it is vain to hurry it.
but all these good inclinations were stifled and spoiled by his furious ambition, by which he suffered himself to be so transported and misled that one may easily maintain that this passion was the rudder of all his actions; of a liberal man, it made him
seeing then men challenge to the pope no authority over heathen princes, they ought to challenge none over those that are to bee esteemed as heathen.
"odi ignava opera, philosopha sententia."
this accordingly gives rise to a new proportion, within which there is yet another, according to the arrangement of the magistracies, till an indivisible middle term is reached, i.e.
by this method of instruction, my young pupil will be much more and better employed than his fellows of the college are.
there are a thousand kinds of ideas which it is impossible to translate into popular language.
pliny states positively that the country tribes were honoured because of the men of whom they were composed; while cowards men wished to dishonour were transferred, as a public disgrace, to the town tribes.
on the other hand, those organs which are perfected only by softness and sensuality will remain in a gross and imperfect state, incompatible with any sort of delicacy; so that, his senses being divided on this head, his touch and taste will be extremely
they think much about thee with their circumscribed souls-thou art always suspected by them! whatever is much thought about is at last thought suspicious.
has impinged, will be equal to the angle formed by the line of motion of incidence and the same plane.
the babylonians carried their sick into the public square; the physician was the people: every one who passed by being in humanity and civility obliged to inquire of their condition, gave some advice according to his own experience.
laughter flitteth from him like a variegated cloud; adverse is he to thy gargling and spewing and grips in the bowels!
see just how it enticeth them to it, the many-too-many! how it swalloweth and cheweth and recheweth them!
if a man does not always perform his duty, he ought at least to love and acknowledge it; 'tis treachery to marry without espousing.
saturninus, to those who had conferred upon him the command in chief: "companions," said he, "you have lost a good captain, to make of him a bad general."
in the first place, the sovereign may commit the charge of the government to the whole people or to the majority of the people, so that more citizens are magistrates than are mere private individuals. this form of government is called democracy .
being in that case fully acquainted with the power or force, by which it operates, we should also know, why its influence reaches precisely to such boundaries, and no farther.
tongue, palat, lips, and other organs of speech; whereby to make as many differences of characters, to remember them.
confining their will by their own admission; of overcoming their refusal by that consent, and forcing them to punish themselves, when they act against their own will?
the other words, that are plain. neverthelesse, because upon this place there hath been an argument taken, to prove the fire of purgatory, i will also here offer you my conjecture concerning the meaning of this triall of doctrines, and saving of men as by
"thou hast divined me well," answered the voluntary beggar, with lightened heart. "i love honey, i also grind corn; for i have sought out what tasteth sweetly and maketh pure breath:
though we should conclude, for instance, as in the foregoing section, that, in all reasonings from experience, there is a step taken by the mind which is not supported by any argument or process of the understanding; there is no danger that these
belief, the existence of things external to ourselves (from which, yet, we derive the whole material of cognition for the internal sense), and not to be able to oppose a satisfactory proof to any one who may call it in question.
consented to any measures by which they did not get it for themselves, and partly because the others would not have wanted to take it from france to give it to venice, and would not have had the courage to attack both.
positive law, to doe any thing tending to the subversion thereof.
private bodies regular, and lawfull, are those that are constituted without letters, or other written authority, saving the lawes common to all other subjects.
agreed to a disproportionate and unequal possession of the earth, they having, by a tacit and voluntary consent, found out, a way how a man may fairly possess more land than he himself can use the product of, by receiving in exchange for the overplus gold
be saved; for that onely is necessary to salvation, without which to be saved is impossible. what points these are, i shall declare out of the scripture in the chapter following.
one animal never passes by the dead body of another of its species: there are even some which give their fellows a sort of burial; while the mournful lowings of the cattle when they enter the slaughter-house show the impressions made on them by the
alexander, caesar, and lucullus loved to make themselves known in a battle by rich accoutrements and armour of a particular lustre and colour: agis, agesilaus, and that great gilippus, on the contrary, used to fight obscurely armed, and without any
what variety of herbs soever are shufed together in the dish, yet the whole mass is swallowed up under one name of a sallet. in like manner, under the consideration of names, i will make a hodge-podge of divers articles.
interfered with my present purpose. abbe terrasson remarks with great justice that, if we estimate the size of a work, not from the number of its pages, but from the time which we require to make ourselves master of it, it may be said of many a book- that
nature always gives them better and happier than those we make ourselves; witness the picture of the golden age of the poets and the state wherein we see nations live who have no other.
thirty eight. as happened finally in all the enlightenment of modern times with the french revolution (that terrible farce, quite superfluous when judged close at hand, into which, however, the noble and visionary spectators of all europe have interpreted
but against enemies, whom the common-wealth judgeth capable to do them hurt, it is lawfull by the originall right of nature to make warre; wherein the sword judgeth not, nor doth the victor make distinction of nocent and innocent, as to the time past; nor
it is absurd and contradictory for the sovereign to set a superior over itself; to bind itself to obey a master would be to return to absolute liberty.
estienne de la boetie; thus translated by cotton:
and all such names, are the names of the accidents and properties, by which one matter, and body is distinguished from another. these are called names abstract; because severed (not from matter, but) from the account of matter.
and thus i have brought to an end my discourse of civill and ecclesiasticall government, occasioned by the disorders of the present time, without partiality, without application, and without other designe, than to set before mens eyes the mutuall relation
we may then call these people barbarous, in respect to the rules of reason: but not in respect to ourselves, who in all sorts of barbarity exceed them.
but in philosophy, analogy is not the equality of two quantitative but of two qualitative relations.
humour and feed them, these being only supported by use and exercise.
the expense of another rather prating of another man's province than his own same folly as to be sorry we were not alive a hundred years ago slaves, or exiles, ofttimes live as merrily as other folk some people rude, by being overcivil in their courtesy
the things that are most unknown are most proper to be deified; wherefore to make gods of ourselves, as the ancients did, exceeds the extremest weakness of understanding.
courage-- the same, with hope of avoyding that hurt by resistance, courage.
tumultuous rabble richer than we think we are; but we are taught to borrow ridiculous desire of riches when we have lost the use of them right of command appertains to the beautiful-aristotle rome was more valiant before she grew so learned rowers who so
as socrates says, in plato, "that whoever meddles with philosophy may be reproached as thales was by the woman, that he sees nothing of that which is before him.
in indulging and pitying lay ever my greatest danger; and all human hubbub wisheth to be indulged and tolerated.
or in egypt, syria, and persia. derivation of 'assassin' is from hassan-ben-saba, one of their early leaders, and they had an existence for some centuries. they are classed among the secret societies of the middle ages. five hundred.w.
he could lay his hands on. one day in midsummer, when i was hoeing, a man who was carrying a load of pottery to market stopped his horse against my field and inquired concerning wyman the younger.
baptized in the name of jesus," are counsell; because the reason why we should so do, tendeth not to any benefit of god almighty, who shall still be king in what manner soever we rebell; but of our selves, who have no other means of avoyding the
for those, i tell thee, are the true signs of anger." and so, turning to the fellow that was whipping him, "ply on thy work," said he, "whilst this gentleman and i dispute." this is his story.
perhaps to have the same confirmed by experience.
that censor and reprover of others, cato, was reproached that he was a hard drinker:
prop. sixteen. simply from the fact that we conceive, that a given object has some point of resemblance with another object which is wont to affect the mind pleasurably or painfully, although the point of resemblance be not the efficient cause of the said
when these repetitions annoy me, and that i examine it a little nearer, i find 'tis no other but a grammatical and word complaint; i am only wounded with the word and tone, as the exclamations of preachers very often work more upon their auditory than
his educational, his religious, his political and his ethical ideas are all inspired by a single consistent attitude.
universe. it is confessed, that the utmost effort of human reason is to reduce the principles, productive of natural phenomena, to a greater simplicity, and to resolve the many particular effects into a few general causes, by means of reasonings from
"who do not fit words to the subject, but seek out for things quite from the purpose to fit the words."--quintilian, viii. three.
honor that is gained and broken upon another, hath the quickest reflection, like diamonds cut with facets. and therefore, let a man contend to excel any competitors of his in honor, in outshooting them, if he can, in their own bow.
in like manner all things pass; we take physic as we do geometry; and tricks of hocus-pocus, enchantments, and love-spells, the correspondence of the souls of the dead, prognostications, domifications, and even this ridiculous pursuit of the philosophers'
and for these doctrines, men are chiefly beholding to some of those, that making profession of the lawes, endeavour to make them depend upon their own learning, and not upon the legislative power.
do you not perceive now that the help you give me has no other effect than that of lengthening my suffering?"
carneades was head of the contrary opinion, and maintained that glory was to be desired for itself, even as we embrace our posthumous issue for themselves, having no knowledge nor enjoyment of them.
ill-timed warnings prevent our attending to them, when they may perhaps be necessary."
but all this is very selfish, i have heard some of my townsmen say. i confess that i have hitherto indulged very little in philanthropic enterprises. i have made some sacrifices to a sense of duty, and among others have sacrificed this pleasure also.
aristotle and democritus are of opinion that women have no sperm, and that 'tis nothing but a sweat that they distil in the heat of pleasure and motion, and that contributes nothing at all to generation.
your people would ye justify in their reverence: that called ye "will to truth," ye famous wise ones!
we are to manage human enterprises more superficially and roughly, and leave a great part to fortune; it is not necessary to examine affairs with so much subtlety and so deep: a man loses himself in the consideration of many contrary lustres, and so many
how doth this happen! so did i ask myself. what persuadeth the living thing to obey, and command, and even be obedient in commanding?
"ad deos id magis, quam ad se, pertinere: ipsos visuros, ne sacra sua polluantur;"
of pedantry. and even of those men themselves, that in councells of the common-wealth, love to shew their reading of politiques and history, very few do it in their domestique affaires, where their particular interest is concerned; having prudence enough
and provide for it in time, lest it prove troublesome to deal with, when it has once seized you:
for as for shade, i would have you rest upon the alleys of the side grounds, there to walk, if you be disposed, in the heat of the year or day; but to make account, that the main garden is for the more temperate parts of the year; and in the heat of
"gratum est, quod patria; civem populoque dedisti, si facis, ut patrix sit idoneus, utilis agris, utilis et bellorum et pacis rebus agendis."
but seeing that we know not a substance immediately by it self , but by this alone, that 'tis the subject of several acts , it is very consonant to the commands of reason and custome, that we should call by different names those substances , which we
voluntary and antedated mishap he bribed and satisfied the revolution and vicissitude of fortune; and she, to mock his folly, ordered it so that the same jewel came again into his hands, found in the belly of a fish.
in that case, also, they would have been of no use. who is it then who has fitted this to that and that to this?
"the little boys in their sleep often think they are near the public urinal, and raise their coats to make use of it." --lucretius, iv.
the great minds, however, which really bring the race further on its course, do not accompany it on the epicycles which it makes every time. this explains why posthumous fame is got at the expense of contemporary fame, and vice versa .
but bid thy companion eat and drink also, he is wearier than thou." zarathustra answered: "my companion is dead; i shall hardly be able to persuade him to eat."
my fortune will have it so. i am descended from a family that has lived without lustre or tumult, and, time out of mind, particularly ambitious of a character for probity.
let every man make known what kind of government would command his respect, and that will be one step toward obtaining it.
this way of life, then, agrees best with our principles, and also with general practice; therefore, if there be any question of another plan, the plan we have mentioned is the best, and in every way to be commended.
which literary europe has upon its conscience.
inspired with the boldness to despise and control those opinions which they had before had in extreme reverence, such as those wherein their salvation is concerned, and that some of the articles of their religion are brought into doubt and dispute, they
but in what manner god spake unto them, is not manifest. to say that when moses went up to god in mount sinai, it was a dream, or vision, such as other prophets had, is contrary to that distinction which god made between moses, and other prophets, numb.
or employ our natural powers, either to the producing of good, or avoiding of evil. those, who delight in the discovery and contemplation of final causes , have here ample subject to employ their wonder and admiration.
in the treaty of bretigny, edward three., king of england, would not, in the general peace he then made with our king, comprehend the controversy about the duchy of brittany, that he might have a place wherein to discharge himself of his soldiers, and
it can feel and discern all things, but ought to feed upon nothing but itself; and should be instructed in what properly concerns itself, and that is properly of its own having and substance. the laws of nature teach us what justly we need.
the ancient times, do set forth in figure, both the incorporation, and inseparable conjunction, of counsel with kings, and the wise and politic use of counsel by kings: the one, in that they say jupiter did marry metis, which signifieth counsel; whereby
the end of worship amongst men, is power. for where a man seeth another worshipped he supposeth him powerfull, and is the readier to obey him; which makes his power greater.
throughout, the friendship would certainly be more full and perfect; but it is without example that this sex has ever yet arrived at such perfection; and, by the common consent of the ancient schools, it is wholly rejected from it.
you perceive what disasters our quarrels have brought upon this kingdom, and i anticipate still worse mischiefs; and in your goodness and wisdom, beware of involving your family in such broils; let it continue to enjoy its former reputation and happiness.
i will let the single province of greece suffice as an example.
and yet our saviour came into this world that hee might bee a king, and a judge in the world to come: for hee was the messiah, that is, the christ, that is, the anointed priest, and the soveraign prophet of god; that is to say, he was to have all the
experiences erroneously considered to be objective-in one word, from habit. but he proceeded with perfect consequence and declared it to be impossible, with such conceptions and the principles arising from them, to overstep the limits of experience.
thirteen. the ceremony of the interview of princes. fourteen. that men are justly punished for being obstinate in the defence of a fort that is not in reason to be defended fifteen. of the punishment of cowardice. sixteen.
if we stop here (as is usual), and do not regard the empirical intuition as itself a mere phenomenon (as we ought to do), in which nothing that can appertain to a thing in itself is to be found, our transcendental distinction is lost, and we believe that
things will have their first, or second agitation: if they be not tossed upon the arguments of counsel, they will be tossed upon the waves of fortune; and be full of inconstancy, doing and undoing, like the reeling of a drunken man.
but here is a strange fact; it may seem to many men, in revising their experience, that they have no fairer page in their life's book than the delicious memory of some passages wherein affection contrived to give a witchcraft, surpassing the deep
who warm'th me, who lov'th me still? give ardent fingers! give heartening charcoal-warmers! prone, outstretched, trembling, like him, half dead and cold, whose feet one warm'th- and shaken, ah!
la lumiere commune, fifty'oil du monde; et si dieu au chef porte des yeux, les rayons du soleil sont ses yeulx radieux, qui donnent vie a touts, nous maintiennent et gardent, et les faictsdes humains en ce monde regardent: ce beau, ce grand soleil qui
evidence, were it not that the causality of a change lies, entirely beyond the bounds of a transcendental philosophy, and presupposes empirical principles.
not fix our attention on the same objects. for to be possessed of a vigorous mind is not enough; the prime requisite is rightly to apply it.
i have known some, who have secured themselves from this mischance, by coming half sated elsewhere, purposely to abate the ardour of the fury, and others, who, being grown old, find themselves less impotent by being less able; and one, who found an
laconic manner, naivete, and the like. but if we are already gifted with these qualities--that is to say, if we possess them potentia --we can call them forth and bring them to consciousness; we can discern to what uses they are to be put; we can be
thirteen. psychologists should bethink themselves before putting down the instinct of self-preservation as the cardinal instinct of an organic being.
day was now come wherein at full liberty they might revenge themselves on the tyrants by whom they had been so long oppressed, and whom he had now, all alone and unarmed, at his mercy.
if they had-bread for nothing, alas! for what would they cry! their maintainment-that is their true entertainment; and they shall have it hard!
the other abstract notions are nothing but modes of imagining, in which the imagination is differently affected: though they are considered by the ignorant as the chief attributes of things, inasmuch as they believe that everything was created for the
circumstances (and there are often many concurrent circumstances) have all happened together by chance? perhaps you will answer that the event is due to the facts that the wind was blowing, and the man was walking that way.
reveal on the subject of morals, must fulfil the requirements of utility in a supreme degree.
nothing can be made a crime by a law made after the fact
mule moloch, king of fez, who lately won against sebastian, king of portugal, the battle so famous for the death of three kings, and for the transmission of that great kingdom to the crown of castile, was extremely sick when the portuguese entered in an
only to himself, with which he went to another city, where being cured of his appetite of hoarding, he began to live at a more liberal rate; which dionysius hearing, caused the rest of his treasure to be restored to him, saying, that since he had learned
exile, (banishment) is when a man is for a crime, condemned to depart out of the dominion of the common-wealth, or out of a certaine part thereof; and during a prefixed time, or for ever, not to return into it: and seemeth not in its own nature, without
"whilst better blood gave me vigour, and before envious old age whitened and thinned my temples."--aeneid, five. four hundred fifteen.
now, not to mention that with such an hypothesis it is impossible to say at what point we must stop in the employment of predetermined aptitudes, the fact that the categories would in this case entirely lose that character of necessity which is
individuals, called the public. the most intolerant of churches, the roman catholic church, even at the canonisation of a saint, admits, and listens patiently to, a "devil's advocate."
that with one sole now fills the for ever, and that there is nothing that truly is but he alone; without our being able to say, he has been, or shall be ; without beginning, and without end."
each time, when he came to the surface, turning his head this way and that, he cooly surveyed the water and the land, and apparently chose his course so that he might come up where there was the widest expanse of water and at the greatest distance from
thus had i sunken one day from mine own truth-insanity, from mine own fervid day-longings, of day aweary, sick of sunshine, -sunk downwards, evenwards, shadowwards: by one sole trueness all scorched and thirsty: -bethinkst thou still, bethinkst thou,
when absent from home, i divest myself of all these thoughts, and should be less concerned for the ruin of a tower, than i am, when present, at the fall of a tile.
a slippery trick. but this way is no less difficult to me than the other; i must have three hours to learn three verses.
one should read, if it is possible, the real authors, the founders and discoverers of things, or at any rate the recognised great masters in every branch of learning, and buy second-hand books rather than read their contents in new ones.
duration, and a more stout and disdainful use of life), when a man perceives that this office is pleasing, agreeable, and useful to some person by whom he is very much beloved.
human nature, that it is hardly ever kept under restraint by anything but want of power; and as the power is not declining, but growing, unless a strong barrier of moral conviction can be raised against the mischief, we must expect, in the present
but one that suspected, that contempt of life in them, might proceed from some passion of the mind, and supposing they did not contemne also their honour, gave counsell to the magistrates, to strip such as so hang'd themselves, and let them hang out
of this they find excellent proof in the fact that we understand by body a definite quantity, so long, so broad, so deep, bounded by a certain shape, and it is the height of absurdity to predicate such a thing of god, a being absolutely infinite.
but after the knowledge of god and of the soul has rendered us certain of this rule, we can easily understand that the truth of the thoughts we experience when awake, ought not in the slightest degree to be called in question on account of the illusions
this is what some of rousseau's admirers are apt to forget when they use his argument, as he himself was sometimes inclined to use it, in support of pure aristocracy.
a man may probably inferre, as some have done, that in st.
let us now consider, what texts of scripture seem most to confirm these three generall errors, i have here touched.
thereupon, turning over in my mind i the objects that had ever been presented to my senses i freely venture to state that i have never observed any which i could not satisfactorily explain by the principles had discovered.
and from the ignorance of naturall causes
if thy wisdom should one day run away from thee, ah! then would also my love run away from thee quickly."-
marriage they call it all; and they say their marriages are made in heaven.
possibly we may withdraw from it, but never change its nature. i fear that it may enjoy a certain health of its own; that we may be well, yet not pure.
i was determined to know beans. when they were growing, i used to hoe from five o'clock in the morning till noon, and commonly spent the rest of the day about other affairs.
for ornament and bravery: where they suffer the hair on the right side to grow as long as it will, and shave the other; and in the neighbouring provinces, some let their hair grow long before, and some behind, shaving close the rest: where parents let out
there is nothing worth remark in this affair but that extravagancy: for in a subject so vain and frivolous, the best workman in the world could not have given it a form fit to recommend it to any manner of esteem.
therewith. for considering the words of st. paul (one cor. fifteen. twenty nine.) "what shall they doe which are baptized for the dead, if the dead rise not at all? why also are they baptized for the dead?"
art thou a man at arms, art thou an archer, art thou a pikeman?"--"i am none of all this; but i know how to command all these."
to perfect it, i need bring nothing but fidelity to the work; and that is there, and the most pure and sincere that is anywhere to be found.
and peradventure, for this reason it was that timon, railing at him, called him the great forger of miracles. seeing that men, by their insufficiency, cannot pay themselves well enough with current money, let the counterfeit be superadded.
i am very sorry we have not a dozen laertii,-- diogenes laertius, who wrote the lives of the philosophers --or that he was not further extended; for i am equally curious to know the lives and fortunes of these great instructors of the world, as to know
it is not in the least more difficult to conceive how the laws of the phenomena of nature must harmonize with the understanding and with its a priori form-that is, its faculty of conjoining the manifold-than it is to understand how the phenomena
the question is ultimately whether we really recognize the will as operating, whether we believe in the causality of the will; if we do so--and fundamentally our belief in this is just our belief in causality itself--we must make the attempt to posit
besides, revenge without respect to the example, and profit to come, is a triumph, or glorying in the hurt of another, tending to no end; (for the end is alwayes somewhat to come;) and glorying to no end, is vain-glory, and contrary to reason; and to hurt
in thy own case, wouldst thou ever have been induced by all these perils to think of sharing office with decoratus, since thou hast discerned in him the spirit of a rascally parasite and informer?
it is strictly this right, which is indispensable for giving the body politic life and movement, that the sovereign, in instituting the government, confers upon the prince.
that they should not obey, nor honour the gods of other nations, in these words, "non habebis deos alienos coram me," that is, "thou shalt not have for gods, the gods that other nations worship; but onely me:" whereby they were forbidden to obey, or
and respect. the ancient sentence said, let us be silent, for so are the gods. silence is a solvent that destroys personality, and gives us leave to be great and universal.
things; which principles he builds of three pieces--matter, form, and privation. and what can be more vain than to make inanity itself the cause of the production of things?
let our country then show itself the common mother of her citizens; let the advantages they enjoy in their country endear it to them; let the government leave them enough share in the public administration to make them feel that they are at home; and let
hast thou ever known, my brother, the word "disdain"? and the anguish of thy justice in being just to those that disdain thee?
to be a witnesse with us of his resurrection:" where, by this word must, is implyed a necessary property of an apostle, to have companyed with the first and prime apostles in the time that our saviour manifested himself in the flesh.
the only method of undeceiving us is to mount up higher; to examine the narrow extent of science when applied to material causes; and to convince ourselves that all we know of them is the constant conjunction and inference above mentioned.
and although he had the confidence, to deny the administration, he had not the power, to deny the nature.
nevertheless, the inconvenience a man by so doing runs into is not less than that he thinks to avoid; for the captain, by this means being concealed from the knowledge of his own men, the courage they should derive from his presence and example happens by
pleasures that were more acceptable to me, i instruct and whet my appetite to those that remain, more suitable to this other reason.
is there nothing but these veins and muscles that swell and flag without the consent, not only of the will, but even of our knowledge also?
again, in the state of nature, no one is by common consent master of anything, nor is there anything in nature, which can be said to belong to one man rather than another: all things are common to all.
strange it is, that men should admit the validity of the arguments for free discussion, but object to their being "pushed to an extreme;" not seeing that unless the reasons are good for an extreme case, they are not good for any case.
from the observation of several parallel instances, philosophers form a maxim that the connexion between all causes and effects is equally necessary, and that its seeming uncertainty in some instances proceeds from the secret opposition of contrary causes.
"that in which men differ from brute beasts," says mencius, "is a thing very inconsiderable; the common herd lose it very soon; superior men preserve it carefully." who knows what sort of life would result if we had attained to purity?
for the spaniards cannot sustain the attack of cavalry, and the swiss have to fear infantry which meets them with resolution equal to their own.
when this condition of causality is either wholly or partly removed, the emotion towards peter also wholly or in part vanishes. q.e.five hundred.
public education, therefore, under regulations prescribed by the government, and under magistrates established by the sovereign, is one of the fundamental rules of popular or legitimate government.
doth not the true sage willingly walk on the crookedest paths? the evidence teacheth it, o zarathustra,-thine own evidence!"
but if thou wishest to impose a law of staying and departing on her whom thou hast of thine own accord chosen for thy mistress, art thou not acting wrongfully, art thou not embittering by impatience a lot which thou canst not alter?
"why," said the saint, "did i go into the forest and the desert? was it not because i loved men far too well?
being subject therefore to so few causes of sickness, man, in the state of nature, can have no need of remedies, and still less of physicians: nor is the human race in this respect worse off than other animals, and it is easy to learn from hunters whether
further (to say a word here concerning the intellect and the will which we attribute to god), if intellect and will appertain to the eternal essence of god, we must take these words in some significance quite different from those they usually bear.
all social contract theories that are at all definite fall under one or other of two heads. they represent society as based on an original contract either between the people and the government, or between all the individuals composing the state.
is it to be enough that a man has the strength to expel others for a moment, in order to establish his right to prevent them from ever returning?
no longer can your self do that which it desireth most:-create beyond itself. that is what it desireth most; that is all its fervour.
delight, and see him utterly unable to support so pure, so continual, and so universal a pleasure.
object of perception, by means of which phenomena can be connected with each other.
such revenge doth mine abundance think of: such mischief welleth out of my lonesomeness.
but it is quite consistent with this, to believe that they contain, and were meant to contain, only a part of the truth; that many essential elements of the highest morality are among the things which are not provided for, nor intended to be provided for,
and thus wee fall again into the fault of taking upon us to judge of good and evill; or to make judges of it, such private men as pretend to be supernaturally inspired, to the dissolution of all civill government.
vigorous, to play the brave and set on ahead of his fellows, comes thundering full speed in the very track where i was, rushing like a colossus upon the little man and the little horse, with such a career of strength and weight, that he turned us both
at all events he resolved to distribute this manuscript production, of which only forty copies were printed, only among those who had proved themselves worthy of it, and it speaks eloquently of his utter loneliness and need of sympathy in those days, that
nicholas denisot-- painter and poet, born at le mans,one thousand five hundred fifteen.
for else, by the craft of an interpreter, the law my be made to beare a sense, contrary to that of the soveraign; by which means the interpreter becomes the legislator.
the proof of this fundamental proposition rests entirely on the following momenta of argument.
we owe this care and this assiduity of correction and instruction to our own people; but to go preach to the first passer-by, and to become tutor to the ignorance and folly of the first we meet, is a thing that i abhor.
common interest which unites them. it is certain that the greatest miracles of virtue have been produced by patriotism: this fine and lively feeling, which gives to the force of self-love all the beauty of virtue, lends it an energy which, without
but when by such words, the nature of qualitie of the thing it selfe, is pretended to be changed, it is not consecration, but either an extraordinary worke of god, or a vaine and impious conjuration.
validity), i find that judgement is nothing but the mode of bringing given cognitions under the objective unit of apperception.
none would salute or own acquaintance with them: so that, at last, unable longer to support this public hatred, they hanged themselves.
i am too hot and scorched with mine own thought: often is it ready to take away my breath. then have i to go into the open air, and away from all dusty rooms.
others have speciall administration; that is to say, charges of some speciall businesse, either at home, or abroad: as at home, first, for the oeconomy of a common-wealth, they that have authority concerning the treasure, as tributes, impositions, rents,
neither the courage to die nor the heart to live never spoke of my money, but falsely, as others do no great choice betwixt not knowing to speak anything but ill no man continues ill long but by his own fault no necessity upon a man to live in necessity
men's lives and fortunes, makes another body separate from nobility: whence it comes to pass, that there are double laws, those of honour and those of justice, in many things altogether opposite one to another; the nobles as rigorously condemning a lie
in goose pond, which lay in my way, a colony of muskrats dwelt, and raised their cabins high above the ice, though none could be seen abroad when i crossed it.
i am satisfied that it is not. is it not a reproach that man is a carnivorous animal?
certain of its parts to remain in the members at which they arrive, and there occupy the place of some others expelled by them; and that according to the situation, shape, or smallness of the pores with which they meet, some rather than others flow into
a very agricola laboriosus was i to travellers bound westward through lincoln and wayland to nobody knows where; they sitting at their ease in gigs, with elbows on knees, and reins loosely hanging in festoons; i the home-staying, laborious native of the
as in roads, i preferably avoid those that are sloping and slippery, and put myself into the beaten track how dirty or deep soever, where i can fall no lower, and there seek my safety: so i love misfortunes that are purely so, that do not torment and
successively. (he is only half-an-hour on the road.)
trod before them. i am content, when they see fabricius or laelius, that they look upon their countenance and behaviour as barbarous, seeing they are neither clothed nor fashioned according to our mode.
let us attribute to them the least we can, we must, however, of necessity grant them this, that it is by their means and mediation that all our instruction is directed.
and first, for the pentateuch, it is not argument enough that they were written by moses, because they are called the five books of moses; no more than these titles, the book of joshua, the book of judges, the book of ruth, and the books of the kings, are
ensnare the fantasy of a man to such a degree as to make him rush into taking the honourable care of them, in some kind of form, for a lifetime--a step which would not seem sufficiently justified if he only considered the matter.
commodities, without being solicitous after others; if i should compare it all, i say, with the four years i had the happiness to enjoy the sweet society of this excellent man, 'tis nothing but smoke, an obscure and tedious night.
could he only shake his head, then would his burden roll off; but who shaketh that head?
the streak of chalk bewitcheth the hen; the stroke he struck bewitched his weak reason. madness after the deed, i call this.
i honour him, that bad guest, but gladly leave him alone. gladly do i run away from him; and when one runneth well, then one escapeth him!
health, bread, climate, social position, have their importance, and he will give them their due. let him esteem nature a perpetual counsellor, and her perfections the exact measure of our deviations. let him make the night night, and the day day.
zarathustra created the most portentous error, morality, consequently he should also be the first to perceive that error, not only because he has had longer and greater experience of the subject than any other thinker-all history is the experimental
honour falsely, whom the apostle there properly calleth antichrist.
the last action carries it, not the best and most frequent offices, but the most recent and present do the work.
fourthly, that a monarch cannot disagree with himselfe, out of envy, or interest; but an assembly may; and that to such a height, as may produce a civill warre.
"neither to be excited by soft words or by the thumb." --mart., xii. ninety eight, eight.
secondly, by the son of man, his own son our blessed saviour jesus christ, that came to reduce the jewes, and induce all nations into the kingdome of his father; not as of himselfe, but as sent from his father.
feeles; but cannot imagine what it is like; nor have an idea of it in his mind, such as they have that see it: so also, by the visible things of this world, and their admirable order, a man may conceive there is a cause of them, which men call god; and
but the injustice of an action, (that is to say injury,) supposeth an individuall person injured; namely him, to whom the covenant was made: and therefore many times the injury is received by one man, when the dammage redoundeth to another.
but that second man has his own way of looking at things; asks himself which debt must i pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature?
i took notice, in the first place, how much judgment and resolution he showed, in comparison of lachez, and then the bravery of his march, nothing different from his ordinary gait; his sight firm and regular, considering and judging what passed about him,
i think that i have anticipated my answer to the third objection, namely, that the will is something universal which is predicated of all ideas, and that it only signifies that which is common to all ideas, namely, an affirmation, whose adequate essence
"if any man shall say unto you, loe, here is christ, or there, beleeve it not, for there shall arise false christs, and false prophets, and shall shew great signes and wonders, c."
"flexilis inductis animatur lamina membris, horribilis visu; credas simulacra moveri ferrea, cognatoque viros spirare metallo. par vestitus equis: ferrata fronte minantur, ferratosque movent, securi vulneris, armos."
in as much as the legitimate prince has less cause and less necessity to give offence, it is only natural that he should be more loved; and, if no extraordinary vices make him hated, it is only reasonable for his subjects to be naturally attached to him,
on the other hand, in the biographies or in other records of the personal utterances of almost all great writers, i find complaints of the pain that noise has occasioned to intellectual men.
for what concerns indifferent things, as clothes, who is there seeking to bring them back to their true use, which is the body's service and convenience, and upon which their original grace and fitness depend; for the most fantastic, in my opinion, that
defence allures attempt, and defiance provokes an enemy desire of riches is more sharpened by their use than by the need difficulty gives all things their estimation doubt whether those (old writings) we have be not the worst doubtful ills plague us worst
nevertheless, we make show and parade of in public.
and judge of what doctrines are fit to be taught them
"omnium rerum voluptas ipso, quo debet fugare, periculo crescit."
if he be without a body he is without a soul, and consequently without action; and if he has a body, it is perishable." is not here a triumph?
seven years, but from day to day, from minute to minute, i must accommodate my history to the hour: i may presently change, not only by fortune, but also by intention.
socrates says that boys are to cause themselves to be instructed, men to exercise themselves in well-doing, and old men to retire from all civil and military employments, living at their own discretion, without the obligation to any office.
entering into being, and is not yet arrived at it, or begins to die before it is bom.
would still not belong to experience, which is the only mode of cognition by which objects are presented to us.
this natural motion, and maintain an appearance of liberty and licence, so equal and inflexible, through so many various and crooked paths, and that all their wit and endeavour could never have led them through.
"piled up not only in slaughter but in flight."
but in the time, which i place as an internal intuition, at the foundation of this phenomenon, i represent to myself synthetical unity of the manifold, without which the aforesaid relation could not be given in an intuition as determined (in regard to the
my auxiliaries are the dews and rains which water this dry soil, and what fertility is in the soil itself, which for the most part is lean and effete. my enemies are worms, cool days, and most of all woodchucks.
designation for it he would say: "it is justice itself."
not the magistrates, but the laws, are essential to the being of a state, the members of it would regain the right to their natural liberty.
from all that has just been said, it follows that public economy, which is my subject, has been rightly distinguished from private economy, and that, the state having nothing in common with the family except the obligations which their heads lie under of
for by the nature of their institution, they are designed to live, as long as man-kind, or as the lawes of nature, or as justice it selfe, which gives them life.
coroll.); in other words, such things as are in harmony with each man's nature. therefore, men in so far as they live in obedience to reason, necessarily live always in harmony one with another. q.e.five hundred.
being. and whosoever thinking soveraign power too great, will seek to make it lesse; must subject himselfe, to the power, that can limit it; that is to say, to a greater.
sleep, having a violent and bloody death in his heart, and the weapon in his hand with which he was resolved to despatch himself.
or that i wished henceforth to make snugger couches for you sufferers? or show you restless, miswandering, misclimbing ones, new and easier footpaths?
pitiable events. nothing tickles that does not pinch. and good historians skip over, as stagnant water and dead sea, calm narrations, to return to seditions, to wars, to which they know that we invite them.
a learned man is not learned in all things: but a sufficient man is sufficient throughout, even to ignorance itself; here my book and one go hand in hand together.
say the innamoratos, when they would represent an 'insupportable passion.
this will to power, and that the solution of the problem of generation and nutrition--it is one problem--could also be found therein: one would thus have acquired the right to define all active force unequivocally as will to power.
how remote may such "remoteness" be? what doth it concern me? but on that account it is none the less sure unto me-, with both feet stand i secure on this ground;
we think it strange if, in the civil war which, at this time, disorders our state, we see events float and vary aller a common and ordinary manner; which is because we bring nothing to it but our own.
not that fine speaking is not a very good and commendable quality; but not so excellent and so necessary as some would make it; and i am scandalised that our whole life should be spent in nothing else.
heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it as for them is in a rigid economy, a stern and more than spartan simplicity of life and elevation of purpose. it lives too fast.
invention of france; the european ignobleness, the plebeianism of modern ideas--is england's work and invention.
source in many windings!" for he wanted to learn what had taken place among men during the interval: whether they had become greater or smaller. and once, when he saw a row of new houses, he marvelled, and said:
one to adopt in cold countries the luxury and effeminacy of the east is to desire to submit to its chains; it is indeed to bow to them far more inevitably in our case than in theirs.
the resources acquired by the whole are equal or superior to the aggregate of the resources of all the individuals, it may be said that legislation is at the highest possible point of perfection.
what is boasted of at the present time as the revival of religion, is always, in narrow and uncultivated minds, at least as much the revival of bigotry; and where there is the strong permanent leaven of intolerance in the feelings of a people, which at
in which manner he reigned over adam, and gave him commandement to abstaine from the tree of cognizance of good and evill; which when he obeyed not, but tasting thereof, took upon him to be as god, judging between good and evill, not by his creators
nature centres into balls, and her proud ephemerals, fast to surface and outside, scan the profile of the sphere; knew they what that signified, a new genesis were here.
shall be in possession of his kingdome, at the day of judgment.
and it is about to end. already cometh the evening: over the sea rideth it hither, the good rider! how it bobbeth, the blessed one, the home-returning one, in its purple saddles!
choose, he will quickly make his own. the way of instructing him ought to be sometimes by discourse, and sometimes by reading; sometimes his governor shall put the author himself, which he shall think most proper for him, into his hands, and sometimes
whom we ought to reverence, there is no gingling of words that will not be accounted folly: and the difference is onely in the want of discretion. so that where wit is wanting, it is not fancy that is wanting, but discretion.
i say not this, as disapproving the use of universities: but because i am to speak hereafter of their office in a common-wealth, i must let you see on all occasions by the way, what things would be amended in them; amongst which the frequency of
xenophanes complained one day to hiero, the tyrant of syracuse, that he was so poor he had not wherewithal to maintain two servants. "what!" replied he, "homer, who was much poorer than thou art, keeps above ten thousand, though he is dead."
unfathomed mammoth cave of this world, and has but the rudiment of an eye himself.
when i am away at rome, i keep and govern my house, and the conveniences i there left; see my walls rise, my trees shoot, and my revenue increase or decrease, very near as well as when i am there:
therefore of who is soveraign, no man, but by his own fault, (whatsoever evill men suggest,) can make any doubt.
when we say, then, that a man acquiesces in what is false, and that he has no doubts on the subject, we do not say that he is certain, but only that he does not doubt, or that he acquiesces in what is false, inasmuch as there are no reasons, which should
it has culled out for our initiatory instruction not such books as contain the soundest and truest opinions, but those that speak the best greek and latin, and by their fine words has instilled into our fancy the vainest humours of antiquity.
but the reason why chrysippus argues it to be about the heart, as all the rest of that sect do, is not to be omitted; "it is," says he, "because when we would affirm any things we lay our hand upon our breasts; and when we would pronounce eyu, which
quality altogether tedious in discourse.
so, 'tis well; never one object underneath the sun will i behold before my sophocles: farewell; now teach the romans how to die.
most noted teachers of the time. he began his career as an advocate at the age of twenty-five, and almost immediately came to be recognized not only as a man of brilliant talents but also as a courageous upholder of justice in the face of grave political
one it would be shocking to be obliged to regard as a benefactor the man who first suggested to the oroonoko indians the use of the boards they apply to the temples of their children, which secure to them some part at least of their imbecility and
it goes side by side with me in my whole course, and everywhere is assisting me: it comforts me in old age and solitude; it eases me of a troublesome weight of idleness, and delivers me at all hours from company that i dislike: it blunts the point of
at bologna, the emperor gave the pope opportunity to come thither first, and came himself after; for which the reason given was this, that at all the interviews of such princes, the greater ought to be first at the appointed place, especially before the
and hate him so as you were one day to love him and we suffer the ills of a long peace anger and hatred are beyond the duty of justice any argument if it be carried on with method any old government better than change and alteration any one may deprive us
influence and can do very little with a great deal of money.
for without doubt those ideas which represent substances are something more, or (as i may say) have more of objective reality in them, then those that represent only accidents or modes; and again, that by which i understand a mighty god, eternal,
it is an essential part of all social life that the right to control the destinies of the state belongs in the last resort to the whole people.
in the latter they are formulae, which enounce the equality of two relations of quantity, and are always constitutive, so that if two terms of the proportion are given, the third is also given, that is, can be constructed by the aid of these formulae.
what if knowledge, trying to arm us with new defences against natural inconveniences, has more imprinted in our fancies their weight and greatness, than her reasons and subtleties to secure us from them?
in such commissions there is evident mark of ignominy and condemnation; and he who gives it at the same time accuses you, and gives it, if you understand it right, for a burden and a punishment.
another be made judge, and himselfe witnesse.
o my brethren, have ye also understood this word? and what i once said of the "last man"?-
but is it not that we seek more honour from the quotation, than from the truth of the matter in hand?
your taste must be more indifferent and free; so delicate a palate is not required to make a good toper.
"alcon yesterday touched jove's statue; he, although marble, suffers the force of the physician: to-day ordered to be transferred from the old temple, where it stood, it is carried out, although it be a god and a stone."--ausonius, ep., seventy four.
as we nowadays vainly conclude the declension and decrepitude of the world, by the arguments we extract from our own weakness and decay:
which it enjoins. to the well-born child all the virtues are natural, and not painfully acquired. speak to his heart, and the man becomes suddenly virtuous.
in like manner if the law impose a summe of mony to be payd, to him that has been injured; this is but a satisfaction for the hurt done him; and extinguisheth the accusation of the party injured, not the crime of the offender.
nine. you desire to live "according to nature"? oh, you noble stoics, what fraud of words!
"neither men, nor gods, nor the pillars (on which the poets offered their writings) permit mediocrity in poets." --horace, de arte poet., three hundred seventy two.
of the covenant;" that is, i will reign over you, and make you to stand to that covenant which you made with me by moses, and brake in your rebellion against me in the days of samuel, and in your election of another king.
ample knowledge of their causes, and of all the remedies provided for us by nature.
at the beginning of his reign he assailed granada, and that enterprise was the foundation of his state.
always be present to the senses or memory, from which we may first proceed in drawing these conclusions.
when they speak of one that cannot do amiss, they will throw in, into his other conditions, that he hath poco di matto. and certainly there be not two more fortunate properties, than to have a little of the fool, and not too much of the honest.
"every complexion of life, and station, and circumstance became aristippus."--horace, ep., xvii. twenty three.
o human hubbub, thou wonderful thing! thou noise in dark streets! now art thou again behind me:-my greatest danger lieth behind me!
sect. sixty eight. on the other side, honour and support, all that which gratitude requires to return for the benefits received by and from them, is the indispensable duty of the child, and the proper privilege of the parents.
and it was truly said by another, who, advising the emperor theodosius, told him that disputes did not so much rock the schisms of the church asleep, as it roused and animated heresies; that, therefore, all contentions and dialectic disputations were to
but yet it is less danger, to have an ambitious man stirring in business, than great in dependences. he that seeketh to be eminent amongst able men, hath a great task; but that is ever good for the public.
five.eighteen, nineteen.) "as by the offence of one, judgment came upon all men to condemnation, even so by the righteousnesse of one, the free gift came upon all men to justification of life." which is again (one cor.
have, then, no fear; from these weak embers the vital heat shall once more be kindled within thee.
in this case, the tax may be regarded as a sort of fine, the product of which compensates for the abuse it punishes.
obedience of his family, who had no revelation, depended on their former obligation to obey their soveraign.
uncertainty. as to readers of a different taste; the remaining part of this section is not calculated for them, and the following enquiries may well be understood, though it be neglected.
already a much greater share than the rest of his brethren, and is supposed, from the advantages of his education, employment, and counsellors, to be more knowing in the measures of right and wrong.
his thoughts already rove away to the more general case, and tomorrow he knows as little as he knew yesterday how to help himself he does not now take himself seriously and devote time to himself he is serene, not from lack of trouble, but from lack of
the true from the false. of which rules, in the old testament, one was, conformable doctrine to that which moses the soveraign prophet had taught them; and the other the miraculous power of foretelling what god would bring to passe, as i have already
thirty four.) upon the mony which was made of the sale of their lands and possessions, and laid down at the feet of the apostles, of good will, not of duty; for "whilest the land remained (saith s. peter to ananias acts five.four.) was it not thine?
the highest aim and best result of improved intelligence, it has hitherto been thought, is to unite mankind more and more in the acknowledgment of all important truths: and does the intelligence only last as long as it has not achieved its object?
those that have joined with their honor great travels, cares, or perils, are less subject to envy. for men think that they earn their honors hardly, and pity them sometimes; and pity ever healeth envy.
thou bat! thou owl! thou wouldst play me foul? where are we? from the dogs hast thou learned thus to bark and howl.
eighteen.nineteen) "i know him that he will command his children, and his houshold after him, that they keep the way of the lord, and do justice and judgement.
they gently did away with the street, and the village, and the state in which he lived. a voice said to him,-why do you stay here and live this mean moiling life, when a glorious existence is possible for you?
founded on the law of nature, by which they are to be regulated and interpreted.
for as it makes abstraction of all content of cognition, no duty is left for it, except that of exposing analytically the mere form of cognition in conceptions, judgements, and conclusions, and of thereby establishing formal rules for all exercise of the
but their hour cometh! and there cometh also mine! hourly do they become smaller, poorer, unfruitfuller,-poor herbs! poor earth!
first division. transcendental logic. transcendental analytic. one
this song is done,--the sweet sad cry of rue sang out its end; a wizard wrought it, he the timely friend, the midday-friend,--no, do not ask me who; at midday 'twas, when one became as two.
it is nature's own bird which lives on buds and diet-drink.
the given object to the subject, the object as phenomenon is to be distinguished from the object as a thing in itself.
in thy presence they feel themselves small, and their baseness gleameth and gloweth against thee in invisible vengeance.
one.twenty one.) saith, that "prophecy came not in old time by the will of man, but the holy men of god spake as they were moved by the holy spirit," by the holy spirit, is meant the voice of god in a dream, or vision supernaturall, which is not
the inconveniencies that they are therein exposed to, by the irregular and uncertain exercise of the power every man has of punishing the transgressions of others, make them take sanctuary under the established laws of government, and therein seek the
entry as dear as possibly he could; as it fell out, for being presently environed on all sides by the arcadians, after having made a great slaughter of the enemy, he and his were all cut in pieces.
among which i could not discover any of those that, as dependent on thought alone, belong to us as men, while, on the other hand, i did afterwards discover these as soon as i supposed god to have created a rational soul, and to have annexed it to this
there is due from the judge to the advocate, some commendation and gracing, where causes are well handled and fair pleaded; especially towards the side which obtaineth not; for that upholds in the client, the reputation of his counsel, and beats down in
-the best bait, as huntsmen and fishermen require it. for if the world be as a gloomy forest of animals, and a pleasure-ground for all wild huntsmen, it seemeth to me rather-and preferably-a fathomless, rich sea;
being in a position to marry or not to marry people, according to their acceptance of such and such a doctrine, their admission or rejection of such and such a formula, their greater or less piety, the church alone, by the exercise of prudence and
nature of man, and the beings around him, concerning what might have become of the human race, if it had been left to itself. this then is the question asked me, and that which i propose to discuss in the following discourse.
in other words, i am conscious myself of a necessary a priori synthesis of my representations, which is called the original synthetical unity of apperception, under which rank all the representations presented to me, but that only by means of a synthesis.
the man who publishes and edits an article written by an anonymous critic should be held as immediately responsible for it as if he had written it himself; just as one holds a manager responsible for bad work done by his workmen.
the observers of this law, may be called sociable, (the latines call them commodi;) the contrary, stubborn, insociable, froward, intractable.
unless upon extreme and sudden emotions which i have fallen into twice or thrice in my life, and once seeing my father in perfect health fall upon me in a swoon, i have always uttered from the bottom of my heart my first words in latin; nature deafened,
learned men of the jews, sent for by ptolemy king of egypt, to translate the jewish law, out of the hebrew into the greek, have left us no other for holy scripture in the greek tongue, but the same that are received in the church of england.
but, besides that the ordinary course of nature may convince us, that almost everything is regulated by principles and maxims very different from ours; besides this, i say, it must evidently appear contrary to all rules of analogy to reason, from the
but on every subject on which difference of opinion is possible, the truth depends on a balance to be struck between two sets of conflicting reasons.
by which means they have been compelled to shelter themselves under this medical comparison, without which their humour would be inexplicable: when they pronounce, "i know not," or, "i doubt," they say that this proposition carries off itself with the
wisdom will never let us stand with any man or men on an unfriendly footing. we refuse sympathy and intimacy with people, as if we waited for some better sympathy and intimacy to come. but whence and when? to-morrow will be like to-day.
designs, or returns him thanks for the facility he has met with in cutting a man's throat; at the door of the house men are going to storm or break into by force of a petard, they fall to prayers for success, their intentions and hopes of cruelty,
all the logic of speech. for myself, i am so aghast at the increasing difficulties which present themselves, and so well convinced of the almost demonstrable impossibility that languages should owe their original institution to merely human means, that i
and its variety of disguises, it enjoys also its feeling of security therein--it is precisely by its protean arts that it is best protected and concealed!--counter to this propensity for appearance, for simplification, for a disguise, for a cloak, in
it is not without reason that we are taught to consider sleep as a resemblance of death: with how great facility do we pass from waking to sleeping, and with how little concern do we lose the knowledge of light and of ourselves.
if we could see into their minds, they do not make a mistake; they seem to do so, because we think, that they have the same numbers in their mind as they have on the paper.
but when the impediment of motion, is in the constitution of the thing it selfe, we use not to say, it wants the liberty; but the power to move; as when a stone lyeth still, or a man is fastned to his bed by sicknesse.
he must shut his eyes against the blow that threatens him; he must tremble upon the margin of a precipice, like a child; nature having reserved these light marks of her authority, not to be forced by our reason and the stoic virtue, to teach man his
sect. forty seven. and thus came in the use of money, some lasting thing that men might keep without spoiling, and that by mutual consent men would take in exchange for the truly useful, but perishable supports of life.
the sufferings that only attack the mind, i am not so sensible of as most other men; and this partly out of judgment, for the world looks upon several things as dreadful or to be avoided at the expense of life, that are almost indifferent to me: partly,
"adde heliconiadum comites, quorum unus homerus sceptra potitus;"
the schema of necessity is the existence of an object in all time.
a man by this course drives them to despair, and to seek out by any means, how unjust or dishonourable soever, to provide for their own support: as i have, in my time, seen several young men of good extraction so addicted to stealing, that no correction
but pleasure postulates the existence of something feeling pleasure, so much the more in proportion as the emotion of pleasure is greater; for it is (three. xi.
may be imaginary; yet nevertheless we must of necessity confess the more simple and universal things to be true , of which (as of true colours) these images of things (whether true or false ) which are in our minds are made; such as are the nature of a
according to the other doctrine, right and wrong, as well as truth and falsehood, are questions of observation and experience.
them at their pleasure, what magisterial and permanent authority do we attribute to them?
"doubtless," says rousseau, "there is a universal justice emanating from reason alone; but this justice, to be admitted among us, must be mutual. humbly speaking, in default of natural sanctions, the laws of justice are ineffective among men."
"we might have lived happier in the remote east or in the icy north, or among the wandering tribes."--lucan, i. two hundred fifty five.
to these places may be added also that of genesis, (gen. three. five) "you shall be as gods, knowing good and evill." and verse eleven. "who told thee that thou wast naked? hast thou eaten of the tree, of which i commanded thee thou shouldest not eat?"
the body politic, therefore, is also a moral being possessed of a will; and this general will, which tends always to the preservation and welfare of the whole and of every part, and is the source of the laws, constitutes for all the members of the state,
that cruel roman emperor would say of his prisoners, that he would make them feel death, and if any one killed himself in prison, "that fellow has made an escape from me"; he would prolong death and make it felt by torments:
and in the kingdome of the jewes, during the sacerdotall reigne of god, the tithes and offerings were the whole publique revenue.
no title to it but the deed which a like-minded neighbor or legislature gave him,-him who thought only of its money value; whose presence perchance cursed all the shore; who exhausted the land around it, and would fain have exhausted the waters within it;
the moon hath its court, and the court hath its moon-calves: unto all, however, that cometh from the court do the mendicant people pray, and all appointable mendicant virtues.
"do not, if turbulent rome disparage anything, accede; nor correct a false balance by that scale; nor seek anything beyond thyself." --persius, sat., i. five.
and negligent perhaps he is troubled about the health, or the pettiness and confined atmosphere of wife and friend, or the lack of companions and society--indeed, he sets himself to reflect on his suffering, but in vain!
eighteen. pity is pain accompanied by the idea of evil, which has befallen someone else whom we conceive to be like ourselves (cf. three. xxii. note, and three. xxvii. note).
nature has made it the calling of the young, strong, and handsome men to look after the propagation of the human race; so that the species may not degenerate. this is the firm will of nature, and it finds its expression in the passions of women.
thales gave the truest limits, who, young and being importuned by his mother to marry, answered, "that it was too soon," and, being grown into years and urged again, "that it was too late." a man must deny opportunity to every inopportune action.
into his matter, nor better and more distinctly sifted the parts and sequences of it, nor ever more exactly and fully arrived at the end he proposed to himself.
to the beauty of the body, before i proceed any further i should know whether or no we are agreed about the description.
and again (verse twenty one.) "get down, charge the people, lest they break through unto the lord to gaze."
wishes first to be thoroughly, indeed, profoundly well known; in order to be loved at all he ventures to let himself be found out.
sect. thirty four. god gave the world to men in common; but since he gave it them for their benefit, and the greatest conveniencies of life they were capable to draw from it, it cannot be supposed he meant it should always remain common and uncultivated.
taken, for an artificiall eternity of life; without which, men that are governed by an assembly, should return into the condition of warre in every age; and they that are governed by one man, as soon as their governour dyeth.
to which may be added, the liberty of disputing against absolute power, by pretenders to politicall prudence; which though bred for the most part in the lees of the people; yet animated by false doctrines, are perpetually medling with the fundamentall
"si cum hac exceptione detur sapientia, ut illam inclusam teneam, nec enuntiem, rejiciam."
and, consequently, if it frights us, 'tis a perpetual torment, for which there is no sort of consolation. there is no way by which it may not reach us. we may continually turn our heads this way and that, as in a suspected country:
whereof lie hidden to me. upon which account only i esteem all those causes which are drawn from the end (viz. final causes ) as of no use in natural philosophy , for i cannot without rashness think my self able to discover gods designes.
a short view of the chief points in controversie between the reformed churches, and the church of rome , by dr. peter du moulin . in octavo .
we have first (mat. ten.) that the twelve apostles were sent "to the lost sheep of the house of israel," and commanded to preach, "that the kingdome of god was at hand."
objection from the incapacity of the vulgar
have to satisfy and content us. let us leave it to our own thought to cut out and make up at pleasure; it cannot so much as covet what is proper for it, and satisfy itself:--
having once tasted human flesh, despise every other food and thenceforth seek only men to devour.
of late memory,-- in one thousand five hundred twenty three --the seigneur de frauget, lieutenant to the mareschal de chatillon's company, having by the mareschal de chabannes been put in government of fuentarabia in the place of monsieur de lude, and
prop. twenty nine. no individual thing, which is entirely different from our own nature, can help or check our power of activity, and absolutely nothing can do us good or harm, unless it has something in common with our nature.
for he in one night deflowered ten sarmatian virgins who were his captives: but she had five-and-twenty bouts in one night, changing her man according to her need and liking;
confused that the members of one could not be told from those of another except by the registers; so that the idea of the word tribe became personal instead of real, or rather came to be little more than a chimera.
these natures no man ever got above, but they tower over us, and most in the moment when our interests tempt us to wound them.
hurried on by the rapidity of time, by the abundance of things i have to say, and by the almost insensible progress of things in their beginnings, i pass over in an instant a multitude of ages; for the slower the events were in their succession, the more
what respect the empirical intuition of it would be distinguishable from that of others.
my skin is too pure for thy hands. leave me alone, thou dull, doltish, stupid day! is not the midnight brighter?
friendship, on the contrary, is enjoyed proportionably as it is desired; and only grows up, is nourished and improved by enjoyment, as being of itself spiritual, and the soul growing still more refined by practice.
man is something that hath to be surpassed: and therefore shalt thou love thy virtues,-for thou wilt succumb by them.-
i have said nothing of king adam, or emperor noah, father of the three great monarchs who shared out the universe, like the children of saturn, whom some scholars have recognised in them.
new daring and to success by the profits of audacity, the guiltless not only robbed of their peace of mind, but even of all means of defence. wherefore i would fain cry out:
"et taciti fecere tamen convicia vultus,"
it cannot be meant, who shall decide the controversy; every one knows what jephtha here tells us, that the lord the judge shall judge. where there is no judge on earth, the appeal lies to god in heaven.
i know that there are many who think that they can show, that supreme intellect and free will do appertain to god's nature; for they say they know of nothing more perfect, which they can attribute to god, than that which is the highest perfection in
the interpretation of the lawes of nature, in a common-wealth, dependeth not on the books of morall philosophy. the authority of writers, without the authority of the common-wealth, maketh not their opinions law, be they never so true.
if i did not live absolutely amongst them, which i could not do without annoying them and their friends, by reason of the morosity of my age and the restlessness of my infirmities, and without violating also the rules and order of living i should then
there remains therefore the religion of man or christianity--not the christianity of to-day, but that of the gospel, which is entirely different.
negative the pillar of another? and hearken now from what quarter comes the voice and instruction of the one and the other, and if arms make less noise and rattle for this cause than for that.
ah, abysmal thought, which art my thought! when shall i find strength to hear thee burrowing, and no longer tremble?
expenses, he would have destroyed that empire.
if you are surprised at these being to any man's advantage, you will also be surprised at any man being benefited by the knife and cautery, or by hunger and thirst as well.
as for cato, enough has been said, and all men must agree that the highest happiness was reached by one who was chosen by nature herself as worthy to contend with all her terrors: "the enmity," says she, "of the powerful is grievous, therefore let him be
we hear but of two or three of the ancients, who have beaten this path, and yet i cannot say if it was after this manner, knowing no more of them but their names.
look a little into our experience: there is no man, if he listen to himself, who does not in himself discover a particular and governing form of his own, that jostles his education, and wrestles with the tempest of passions that are contrary to it.
again, it is manifest, that none can know they are gods word, (though all true christians beleeve it,) but those to whom god himself hath revealed it supernaturally; and therefore the question is not rightly moved, of our knowledge of it.
as in conduct, has only developed by means of the tyranny of such arbitrary law, and in all seriousness, it is not at all improbable that precisely this is "nature" and "natural"--and not laisser-aller!
administration of the government and the rule of their provinces as were the armies of the roman empire; and therefore if it was then necessary to satisfy the soldiers rather than the people, it was because the soldiers could do more than the people; now,
husbandry. so as the earth seemed a sea to him, in respect of the perpetual importation. it was truly observed by one, that himself came very hardly, to a little riches, and very easily, to great riches.
plutarch gives a like example of some one who would not be satisfied in that whereof he was in doubt, that he might not lose the pleasure of inquiring into it; like the other who would not that his physician should allay the thirst of his fever, that he
and this, with the rites and ceremonies, which every one useth in his own religion, that the feare of breaking faith might be the greater.
for my part, having always experienced the smiles of fortune, for fear lest the desire of living too long may make me see a contrary face, i am going, by a happy end, to dismiss the remains of my soul, leaving behind two daughters of my body and a legion
where is the lightning to lick you with its tongue? where is the frenzy with which ye should be inoculated?
if he has in some sort communicated himself unto thee, 'tis not to debase himself unto thy littleness, nor to make thee comptroller of his power; the human body cannot fly to the clouds; rules are for thee.
if anyone asks me the further question, why are we naturally so prone to divide quantity?
successive nations perchance have drank at, admired, and fathomed it, and passed away, and still its water is green and pellucid as ever. not an intermitting spring!
note.--before going any further, i wish here to explain, what we should understand by nature viewed as active (natura naturans), and nature viewed as passive (natura naturata).
but that relation of substances in which the one contains determinations the ground of which is in the other substance, is the relation of influence. and, when this influence is reciprocal, it is the relation of community or reciprocity.
such as beleeved, and expected the coming again of our saviour to judge the world; and they who so beleeved, needed no other opinion, but onely uprightnesse of life, to be saved.
two, or more things can be in one, and the same place at once: for none of these things ever have, or can be incident to sense; but are absurd speeches, taken upon credit (without any signification at all,) from deceived philosophers, and deceived, or
"the whole contexture is manly; they don't occupy themselves with little flowers of rhetoric."--seneca, ep., thirty three.
for what is it to divide the power of a common-wealth, but to dissolve it; for powers divided mutually destroy each other.
our own death does not sufficiently terrify and trouble us; let us, moreover, charge ourselves with those of our wives, children, and family: our own affairs do not afford us anxiety enough; let us undertake those of our neighbours and friends, still more
--and for a more notable testimony of the imbecility of human nature, it is recorded by the ancients-- pliny, 'ut supra' --that diodorus the dialectician died upon the spot, out of an extreme passion of shame, for not having been able in his own school,
i have sometimes, in the necessity and heat of the combat, made answers that have gone through and through, beyond my expectation or hope; i only gave them in number, they were received in weight.
for the reformer has enemies in all those who profit by the old order, and only lukewarm defenders in all those who would profit by the new order, this lukewarmness arising partly from fear of their adversaries, who have the laws in their favour; and
i shall onely adde this, that the writings of schoole-divines, are nothing else for the most part, but insignificant traines of strange and barbarous words, or words otherwise used, then in the common use of the latine tongue; such as would pose cicero,
unfortunately for the good sense of mankind, the fact of their fallibility is far from carrying the weight in their practical judgment, which is always allowed to it in theory; for while every one well knows himself to be fallible, few think it necessary
the principal right of advancing and producing such accidents is reserved to fortune.
the witness soundly: one thereby obscures his recollection. many a one is able to obscure and abuse his own memory, in order at least to have vengeance on this sole party in the secret: shame is inventive.
pliny tells us of a certain hyperborean nation where, by reason of the sweet temperature of the air, lives rarely ended but by the voluntary surrender of the inhabitants, who, being weary of and satiated with living, had the custom, at a very old age,
my memory--the memory of a scientific man, if you please!--teems with the naivetes of insolence which i have heard about philosophy and philosophers from young naturalists and old physicians (not to mention the most cultured and most conceited of all
and when our saviour christ, by the preaching of his ministers, shall have perswaded the jews to return, and called the gentiles to his obedience, then shall there be a new kingdome of heaven, because our king shall then be god, whose throne is heaven;
extend or limit the bounds of that reason, might one day be set forth both analytically and synthetically. for that this is possible, nay, that such a system is not of so great extent as to preclude the hope of its ever being completed, is evident.
here, then, is a kind of pre-established harmony between the course of nature and the succession of our ideas; and though the powers and forces, by which the former is governed, be wholly unknown to us; yet our thoughts and conceptions have still, we
the master were voluntary or no; otherwise, that it would be of as ill example to hinder him as to kill him, forasmuch as:
what our annals report, that pope honorius, the same day that king philip augustus died at mantes, performed his public obsequies at rome, and commanded the like throughout italy, the testimony of these authors not being, perhaps, of authority enough to
distemper." --who died of joy; and of thalna, who died in corsica, reading news of the honours the roman senate had decreed in his favour, we have, moreover, one in our time, of pope leo ten., who upon news of the taking of milan, a thing he had so
not to have the credit of a sufficient testimony: for whether he deliver himselfe by true, or false accusation, he does it by the right of preserving his own life.
twenty two.) "he hath spoken it presumptuously, thou shalt not fear him." if he say 'tis done, then he is not to contradict it.
proclivity of his nature to suspect and credit accusations against worthy men.
one thing, however, is certain: i must keep a tighter hold of it; otherwise it will spoil my reputation."
the next thing represented to me was, that i was nourish'd , could walk , had senses , and could think ; which functions i attributed to my soul .
"the soldier rushing through a way to fight which he would have been afraid to have taken in flight: then with their armour they cover wet limbs, and by running restore warmth to their numbed joints."--lucan, iv. one hundred fifty one.
they have every one of them passions of their own, that rouse and awaken, stupefy and benumb them, without our leave or consent.
were turn it self , to it self , or reflect on it self, and beholds some or other of those ideas which are in it self; but when it imagines , it converts it self upon body , and therein beholds something conformable to that idea , which it hath understood
hurt them, and perhaps even not distinguishing them one from another; let us conclude that, being self-sufficient and subject to so few passions, he could have no feelings or knowledge but such as befitted his situation; that he felt only his actual
will become the most pernicious, if the relations in which it stands have altered according to the defects of the body politic to which it belongs.
man, over another man; but of one people, over another people.
it is unimaginable that the people should remain continually assembled to devote their time to public affairs, and it is clear that they cannot set up commissions for that purpose without the form of administration being changed.
after the captivity the jews had no setled common-wealth
axiom two. every body is moved sometimes more slowly, sometimes more quickly.
this desire, occasioned often by a different species of ambition from that which, it seems to proclaim, is not always what it appears to be, and has not so much, for its real motive, the apparent desire to aggrandise the nation as a secret desire to
i planted about two acres and a half of upland; and as it was only about fifteen years since the land was cleared, and i myself had got out two or three cords of stumps, i did not give it any manure; but in the course of the summer it appeared by the
the sea for breeding fish, c., they come to look on the whole of nature as a means for obtaining such conveniences.
is a great aggravation of it: for the exceeding the bounds of authority is no more a right in a great, than in a petty officer; no more justifiable in a king than a constable; but is so much the worse in him, in that he has more trust put in him, has
finally, each man, in giving himself to all, gives himself to nobody; and as there is no associate over whom he does not acquire the same right as he yields others over himself, he gains an equivalent for everything he loses, and an increase of force for
in a word, i much doubt whether it be possible for a cause to be known only by its effect (as you have all along supposed) or to be of so singular and particular a nature as to have no parallel and no similarity with any other cause or object, that has
this body, which i shall call the tribunate , is the preserver of the laws and of the legislative power.
but the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent.
you stake (whatever chrysanthes in xenophon says to the contrary) your valour and your fortune upon that of your horse; his wounds or death bring your person into the same danger; his fear or fury shall make you reputed rash or cowardly; if he have an ill
in evening's limpid air, what time the moon's sickle, green, 'twixt the purple-glowings, and jealous, steal'th forth: -of day the foe, with every step in secret, the rosy garland-hammocks downsickling, till they've sunken down nightwards, faded,
in and by means of phenomena (empirical objects).
he (montaigne) observed that it was difficult to believe considering the limited area taken up by any of her seven hills and particularly the two most favoured ones, the capitoline and the palatine, that so many buildings stood on the site.
and by a too natural inclination; and have said all they could to that purpose: for 'tis no new thing for the sages to preach things as they serve, not as they are.
this crown of the laughter, this rose-garland crown: i myself have put on this crown, i myself have consecrated my laughter. no one else have one found to-day potent enough for this.
contrary, from the very circumstance that i thought to doubt of the truth of other things, it most clearly and certainly followed that i was; while, on the other hand, if i had only ceased to think, although all the other objects which i had ever imagined
whence it follows, that these and similar faculties are either entirely fictitious, or are merely abstract and general terms, such as we are accustomed to put together from particular things.
he who distinguishes the true savor of his food can never be a glutton; he who does not cannot be otherwise. a puritan may go to his brown-bread crust with as gross an appetite as ever an alderman to his turtle.
it is of singular use to princes, if they take the opinions of their counsel, both separately and together. for private opinion is more free; but opinion before others, is more reverent.
people who defend this mode of treating benefactors, cannot be supposed to set much value on the benefit; and i believe this view of the subject is mostly confined to the sort of persons who think that new truths may have been desirable once, but that we
pleasures, our death and obsequies; this must needs have proceeded from a marvellous inebriety of the human understanding;
citizens: for if property were not answerable for personal actions, nothing would be easier than to evade duties and laugh at the laws.
the former to take good times, when first to relate to a man an angry business; for the first impression is much; and the other is, to sever, as much as may be, the construction of the injury from the point of contempt; imputing it to misunderstanding,
being more jealous of our action than afraid of our knowledge.
conceive the cause to be with us. q.e.five hundred.
continuation of the successes he had always obtained in the wars against them.
"the sun hath been long set," said he at last, "the meadow is damp, and from the forest cometh coolness.
the gods severely punished the wicked prayers of oedipus in granting them: he had prayed that his children might amongst themselves determine the succession to his throne by arms, and was so miserable as to see himself taken at his word.
we bite no one, and go out of the way of him who would bite; and in all matters we have the opinion that is given us."
all this is a most evident sign that we only receive our religion after our own fashion, by our own hands, and no otherwise than as other religions are received.
sect. sixty one. thus we are born free, as we are born rational; not that we have actually the exercise of either: age, that brings one, brings with it the other too.
and as for civill law, it addeth only the name of the person commanding, which is persona civitatis, the person of the common-wealth.
'tis their part to relate common beliefs, not to regulate them: that part concerns divines and philosophers, directors of consciences; and therefore it was that this companion of his, and a great man like himself, very wisely said:
as also along the lake motis, if the fisherman does not honestly leave the wolves an equal share of what he has caught, they presently go and tear his nets in pieces.
that "bodies are extended" is not an empirical judgement, but a proposition which stands firm a priori.
"rather bring the blood into a man's cheek than let it out of his body." tertullian in his apologetics.
"you tell us long stories about the race of aeacus, and the battles fought under sacred ilium; but what to give for a cask of chian wine, who shall prepare the warm bath, and in whose house, and when i may escape from the pelignian cold, you do not tell
possession of what another has right to.
in the object of love. this was our first point. further, in so far as a thing is affected with pain, it is to that extent destroyed, the extent being in proportion to the amount of pain (three. xi. note); therefore (three.
for my own interest, i often meditate what a kind of life theirs was, and if, without this faculty, i should have enough left to support me with any manner of ease; and prying narrowly into it, i fear that this privation, if absolute, destroys all the
under the pagan emperors, the christian soldiers were brave; every christian writer affirms it, and i believe it: it was a case of honourable emulation of the pagan troops.
the pythagoreans make good to be certain and finite, and evil, infinite and uncertain. there are a thousand ways to miss the white, there is only one to hit it.
they call thee mine ape, thou foaming fool: but i call thee my grunting-pig,-by thy grunting, thou spoilest even my praise of folly.
all external accessions receive taste and colour from the internal constitution, as clothes warm us, not with their heat, but our own, which they are fit to cover and nourish; he who would shield therewith a cold body, would do the same service for the
in our age, women commonly reserve the publication of their good offices, and their vehement affection towards their husbands, until they have lost them, or at least, till then defer the testimonies of their good will; a too slow testimony and
so when a man compoundeth the image of his own person, with the image of the actions of an other man; as when a man imagins himselfe a hercules, or an alexander, (which happeneth often to them that are much taken with reading of romants) it is a compound
crimes; as the judges, and the councell? shall not all judicature appertain to christ, and his apostles? to understand therefore this text, we are not to consider it solitarily, but jointly with the words precedent, and subsequent.
appearance of napoleon. there are words of goethe in which he condemns with impatient severity, as from a foreign land, that which germans take a pride in, he once defined the famous german turn of mind as "indulgence towards its own and others'
it is accepted as certain, that god himself directs all things to a definite goal (for it is said that god made all things for man, and man that he might worship him).
it was the th september one thousand five hundred ninety two.
i have half a mind to believe that this sort of vestment was invented in the better and more conscientious ages, that the world might not be deceived, and that every one should give a public account of his proportions: the simple nations wear them yet,
therefore measure not dispatch, by the times of sitting, but by the advancement of the business.
before all others, for instance, gil blas and the other works of le sage (or rather their spanish originals); further, the vicar of wakefield , and to some extent the novels of walter scott.
have been dispossessed of their property. to conclude, these colonies cost nothing, are more faithful, and give less offence; and the injured parties being poor and scattered are unable to do mischief, as i have shown.
even the arguments of philosophy are always edging and glancing on the matter, so as scarce to rub its crust; the greatest man of the first philosophical school, and superintendent over all the rest, the great zeno, forms this syllogism against death: "no
sect. two hundred thirty six. alter casus est, si rex in alicujus clientelam se contulit, ac regnum quod liberum a majoribus populo traditum accepit, alienae ditioni mancipavit.
but when the jews, being subject to the kings of babylon, and, subsequently, to those of syria, still obstinately refused to recognise any god save their own, their refusal was regarded as rebellion against their conqueror, and drew down on them the
"animus quo perdidit, optat, atque in praeterita se totus imagine versat."
a state also of equality, wherein all the power and jurisdiction is reciprocal, no one having more than another; there being nothing more evident, than that creatures of the same species and rank, promiscuously born to all the same advantages of nature,
of the right of constituting ecclesiasticall officers in the time of the apostles
ah, that my hand hath not strength enough! gladly, indeed, would i free thee from evil dreams!-
i have no need of goods of which one can make no use; of what use is knowledge to him who has lost his head?
is next to impossible ever to be had, if we consider the infirmities of health, and avocations of business, which in a number, though much less than that of a commonwealth, will necessarily keep many away from the public assembly.
but, inasmuch as the human body is an individual which may be affected in many other ways, the idea of the said modification, c. q.e.five hundred.
clearly, the word "right" adds nothing to force: in this connection, it means absolutely nothing.
like lightning from one stage of pulpy leaves or branches to another, and ever and anon swallowed up in the sand.
hands, each in his own peculiar way; so that some laughed and some wept.
run away by example; every one supposing his fellow to know why. and therefore this passion happens to none but in a throng, or multitude of people.
whether of joy or sorrow, acquires new force and vigour. in producing this effect, there concur both a relation and a present impression.
it requires no nice discernment or metaphysical head to mark the distinction between them.
and though virtue and honour be allowed their proper weight and authority, that perfect disinterestedness, so often pretended to, is never expected in multitudes and parties; seldom in their leaders; and scarcely even in individuals of any rank or
xii.) regard this modification of the body--that is (by the last prop.), it will have the idea of the mode as actually existing, and this idea involves the nature of the external body.
esquimaux, or in misty weather loomed like fabulous creatures, and i did not know whether they were giants or pygmies.
participate in the pain? are not these proper examples to verify the authority the senses have over the imagination?
"good" is no longer good when one's neighbour takes it into his mouth. and how could there be a "common good"! the expression contradicts itself; that which can be common is always of small value.
and to be commanded we do consent, when that society, whereof we be a part, hath at any time before consented, without revoking the same after by the like universal agreement. laws therefore human, of what kind so ever, are available by consent. ibid.)
a king may also if he please, sit in judgment, to hear and determine all manner of causes, as well as give others authority to doe it in his name; but that the charge that lyeth upon him of command and government, constrain him to bee continually at the
and this also was one reason why our king philip consented to send his son john upon a foreign expedition, that he might take along with him a great number of hot young men who were then in his pay.
amongst books that are simply pleasant, of the moderns, boccaccio's decameron, rabelais, and the basia of johannes secundus (if those may be ranged under the title) are worth reading for amusement.
chrysostom, has long been banished the holy schools, as an handmaid altogether useless and thought unworthy to look, so much as in passing by the door, into the sanctuary of the holy treasures of the celestial doctrine; that the human way of speaking is
monseigneur, i kiss your hands very respectfully, and pray god to have you in his keeping. from bordeaux, wednesday night, d may (one thousand five hundred ninety-ninety one).--your very humble servant,
that which is so beautiful and attractive as these relations, must be succeeded and supplanted only by what is more beautiful, and so on for ever.
tacitus. the ambassadors of samos, prepared with a long and elegant oration, came to cleomenes, king of sparta, to incite him to a war against the tyrant polycrates; who, after he had heard their harangue with great gravity and patience, gave them this
worthy of perusal, omit, at least, almost always the meanest and least striking of the attendant circumstances; hence it happens that the remainder does not represent the truth, and that such as regulate their conduct by examples drawn from this source,
for if men die wholly--which our reasonings forbid us to believe--there is no such thing as glory at all, since he to whom the glory is said to belong is altogether non-existent.
so great a preparation as would be necessary to attack so potent a king, and urging some reasons to that effect, the ambassador very unseasonably replied that he had also himself considered the same difficulties, and had represented them to the pope.
note.--this mental modification, or imagination of a particular thing, in so far as it is alone in the mind, is called wonder; but if it be excited by an object of fear, it is called consternation, because wonder at an evil keeps a man so engrossed in the
what kind of money is currant in the kingdome of fairies, is not recorded in the story.
"smyrna, rhodos, colophon, salamis, chios, argos, athenm."
souldier in his place: for in this case he deserteth not the service of the common-wealth. and there is allowance to be made for naturall timorousnesse, not onely to women, (of whom no such dangerous duty is expected,) but also to men of feminine courage.
proof.--these emotions (see def. of the emotions, xxi. xxii.) are repugnant to reason; and are therefore (four. xxvi. xxvii.) bad. q.e.five hundred.
that it would be very legitimately broken. grotius even thinks that each man can renounce his membership of his own state, and recover his natural liberty and his goods on leaving the country.
not by the victory, but by the consent of the vanquished
"imponit finem sapiens et rebus honestis."
chapter fifteen. of other lawes of nature
he too, however, occupies an equally narrow house at present. cato's half-obliterated cellar hole still remains, though known to few, being concealed from the traveller by a fringe of pines.
de montaigne, who making in the year one thousand five hundred eighty eight a lengthened stay in the town of paris, she went there for the purpose of forming his personal acquaintance; and her mother, madame de gournay, and herself took him back with them
all may be reduced to this, that these terms represent ideas in the highest degree confused. from similar causes arise those notions, which we call general, such as man, horse, dog, c.
the abuse of government and its tendency to degenerate
so that, in effect, there was never the less left for others because of his enclosure for himself: for he that leaves as much as another can make use of, does as good as take nothing at all.
i seem to know what he meant who said, no man can see god face to face and live. for example, a man explores the basis of civil government. let him intend his mind without respite, without rest, in one direction.
conflict with any other real interest. the interest of the state, in so far as it is directed by the general will, must be the interest of every individual, in so far as he is guided by his real will, that is, in so far as he is acting universally,
proceeded from a substance which is really infinite .
this skepticism despises and nevertheless grasps; it undermines and takes possession; it does not believe, but it does not thereby lose itself; it gives the spirit a dangerous liberty, but it keeps strict guard over the heart.
blame not me, reader, for those that slip in here by the fancy or inadvertency of others; every hand, every artisan, contribute their own materials; i neither concern myself with orthography (and only care to have it after the old way) nor pointing, being
i think that i love society as much as most, and am ready enough to fasten myself like a bloodsucker for the time to any full-blooded man that comes in my way.
i call then government , or supreme administration, the legitimate exercise of the executive power, and prince or magistrate the man or the body entrusted with that administration.
we can say, cicero says thus; these were the manners of plato; these are the very words of aristotle: but what do we say ourselves? what do we judge? a parrot would say as much as that.
the ancient xantippus caused his dog to be interred on an eminence near the sea, which has ever since retained the name, and plutarch says, that he had a scruple about selling for a small profit to the slaughterer an ox that had been long in his service.
self-control are on the increase. to them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude.
for if extended substance could be so divided that its parts were really separate, why should not one part admit of being destroyed, the others remaining joined together as before? and why should all be so fitted into one another as to leave no vacuum?
to us as one another. he wrote an excellent latin satire, since printed, wherein he excuses the precipitation of our intelligence, so suddenly come to perfection, saying, that destined to have so short a continuance, as begun so late (for we were both
vertue generally, in all sorts of subjects, is somewhat that is valued for eminence; and consisteth in comparison. for if all things were equally in all men, nothing would be prized.
the vanquished, restored to the full possession of their liberty, voluntarily made choice of the victor for their chief.
thy reason has in no other thing more of likelihood and foundation than in that wherein it persuades thee that there is a plurality of worlds:--
corollary two.--if a man conceives that one, whom he has hitherto regarded without emotion, has done him any injury from motives of hatred, he will forthwith seek to repay the injury in kind.
all have indeed to fight when their country needs them; but then no one has ever to fight for himself.
and in this we must for the most part entertain ourselves with ourselves, and so privately that no exotic knowledge or communication be admitted there; there to laugh and to talk, as if without wife, children, goods, train, or attendance, to the end that
pandolfo petrucci, prince of siena, governed his state more by those whom he suspected than by others.
diogenes laertius, vii. thirteen.--what is there said, however, is that zeno seldom had commerce with boys, lest he should be deemed a very misogynist.
the other is, when imagining any thing whatsoever, wee seek all the possible effects, that can by it be produced; that is to say, we imagine what we can do with it, when wee have it.
where, by haeresies are understood all opinions which the church of rome hath forbidden to be maintained.
one must here ask my readers to distinguish also between public economy , which is my subject and which i call government , and the supreme authority, which i call sovereignty ; a distinction which consists in the fact that the latter has the right of
pleasure did very ingeniously when, under the mask of virtue, she sued not to be prostituted in the open streets, trodden under foot, and exposed to the public view, wanting the dignity and convenience of her private cabinets.
serve tables, or distribute maintenance to the christians, when they lived in each city on a common stock, or upon collections, as in the first times, or to take a care of the house of prayer, or of the revenue, or other worldly businesse of the church,
the true husbandman will cease from anxiety, as the squirrels manifest no concern whether the woods will bear chestnuts this year or not, and finish his labor with every day, relinquishing all claim to the produce of his fields, and sacrificing in his
a man's nature is best perceived in privateness, for there is no affectation; in passion, for that putteth a man out of his precepts; and in a new case or experiment, for there custom leaveth him.
you must let yourself down to those with whom you converse; and sometimes affect ignorance: lay aside power and subtilty in common conversation; to preserve decorum and order 'tis enough-nay, crawl on the earth, if they so desire it.
in the philosopher, on the contrary, there is absolutely nothing impersonal; and above all, his morality furnishes a decided and decisive testimony as to who he is,--that is to say, in what order the deepest impulses of his nature stand to each other.
for if wee take liberty in the proper sense, for corporall liberty; that is to say, freedome from chains, and prison, it were very absurd for men to clamor as they doe, for the liberty they so manifestly enjoy.
discovered anything of what he intended, immediately to change his orders to deceive them; and to that purpose, would often, when he had assigned his quarters in a place, pass forward and lengthen his day's march, especially if it was foul and rainy
things, the right whereof cannot by covenant be transferred. i have shewn before in the fourteen. chapter, that covenants, not to defend a mans own body, are voyd. therefore,
world beside. i would have every one write what he knows, and as much as he knows, but no more; and that not in this only but in all other subjects; for such a person may have some particular knowledge and experience of the nature of such a river, or such
so that an elegant shell, with elegant adornment, must plead for them. but this art also must one learn: to have a shell, and a fine appearance, and sagacious blindness!
he who will establish this proposition by authority and huffing discovers his reason to be very weak. for a verbal and scholastic altercation let them have as much appearance as their contradictors;
after this, it pleased god to speak to abraham, and (gen.
and truly so it is whilst i think upon god , and wholly convert my self to the consideration of him, i find no occasion of error or deceit ; but yet when i return to the contemplation of my self , i find my self liable to innumerable errors .
if she continue her favour, she will dismiss me very well satisfied:
for proof that the beleef of this article, jesus is the christ, is all the faith required to salvation, my first argument shall bee from the scope of the evangelists; which was by the description of the life of our saviour, to establish that one article,
there is here a complete return to the law of the strongest, and so to a new state of nature, differing from that we set out from; for the one was a state of nature in its first purity, while this is the consequence of excessive corruption.
an author of this kind will always express himself in the simplest and most direct manner, for the very reason that he really has something to say; because he wishes to awaken in the reader the same idea he has in his own mind and no other.
amongst all the predictions of elder times, the most ancient and the most certain were those taken from the flight of birds; we have nothing certain like it, nor any thing to be so much admired.
and yet we often renounce this out of mere contempt: for what lust tempts us to blaspheme, if not, perhaps, the very desire to offend.
wherein the mind is passive. but all emotions are attributable to pleasure, to pain, or to desire (def. of the emotions, iv. explanation); and desire (def. of the emotions, i.) is nothing else but the attempt to act; therefore, to all actions, c.
the government of the world i live in was not framed, like that of britain, in after-dinner conversations over the wine.
they used to go, it is said, to the other cities of greece, to inquire out rhetoricians, painters, and musicians; but to lacedaemon for legislators, magistrates, and generals of armies; at athens they learned to speak well: here to do well; there to
bounds we do not conceive: and thus any idea of god is exploded, for what idea can we have without beginning or ending ?
invenies primis ab sensibns esse creatam notitiam veil; neque sensus posse refelli.... quid majore fide porro, quam sensus, haberi debet?
malice, violence and mutual destruction, are one from another. men living together according to reason, without a common superior on earth, with authority to judge between them, is properly the state of nature.
and seeing, as cusmographers report, that there are nations that have a dog for their king, they must of necessity be able to interpret his voice and motions.
ah! their crying also hath reached your ears, ye virtuous ones: "what i am not, that, that is god to me, and virtue!"
argument be good, it will as strongly prove, that all princes, nay princes only, ought to be priests, since it is as certain, that in the beginning, the father of the family was priest, as that he was ruler in his own houshold.
forty one. cowardice is attributed to one, whose desire is checked by the fear of some danger which his equals dare to encounter.
so imperfect and so unhappy. these attributes then, are, it seems, beforehand, taken for granted, in their greatest latitude. and upon that supposition, i own that such conjectures may, perhaps, be admitted as plausible solutions of the ill phenomena.
what we are ant to what purpose engendered."--persius, iii. sixty nine
i find that, in my former resolves, i have proceeded with discretion, according to my own rule, and according to the state of the subject proposed, and should do the same a thousand years hence in like occasions; i do not consider what it is now, but what
--for, in truth, the epicurean sect is not at all inferior to the stoic in steadiness, and the rigour of opinions and precepts.
the discipline of suffering, of great suffering--know ye not that it is only this discipline that has produced all the elevations of humanity hitherto?
sensuous, and childish, light-minded and impulsive in their trust and distrust; with souls in which usually some flaw has to be concealed; often taking revenge with their works for an internal defilement, often seeking forgetfulness in their soaring from
the first that rode a horse thither, though in several other voyages he had contracted an acquaintance and familiarity with them, put them into so terrible a fright, with his centaur appearance, that they killed him with their arrows before they could
according to this rule, they are the richest people in the world who are set to guard the walls and gates of a wealthy city. all moneyed men i conclude to be covetous.
three, who, when his friends reproached him for repudiating his wife, whose various merits they extolled, pointed to his shoe, and said, "that looks a nice well-made shoe to you; but i alone know where it pinches."
finally, under very peaceful circumstances, there is always less opportunity and necessity for training the feelings to severity and rigour, and now every form of severity, even in justice, begins to disturb the conscience, a lofty and rigorous nobleness
he, whom from an ordinary cold they have thrown into a double tertian-ague, had but for them been in a continued fever. they do not much care what mischief they do, since it turns to their own profit.
"one commend you for keeping my precepts as i delivered them to you." the greek is, "i commend you for keeping those things i delivered to you, as i delivered them." which is far from signifying that they were laws, or any thing else, but good counsell.
may god drive our divisions far from her. entire and united, i think her sufficiently defended from all other violences.
yet all this respect costs him not a farthing: it is the rich man's right, and not what he buys with his wealth. how different the case of the poor man! the more humanity owes him, the more society denies him.
brightness of midnight was ever around me; lonesomeness cowered beside her; and as a third, death-rattle stillness, the worst of my female friends.
they commiserate also my accidents and chances:-but my word saith: "suffer the chance to come unto me: innocent is it as a little child!"
besides the natural inconvenience i suffer by it (for, certes, the necessary use of memory considered, plato had reason when he called it a great and powerful goddess), in my country, when they would say a man has no sense, they say, such an one has no
the teacher's desk. but since i left those shores the woodchoppers have still further laid them waste, and now for many a year there will be no more rambling through the aisles of the wood, with occasional vistas through which you see the water.
if the assertion means that they do not allow their judgment respecting the rightness or wrongness of an action to be influenced by their opinion of the qualities of the person who does it, this is a complaint not against utilitarianism, but against
men of noble birth, are noted to be envious towards new men, when they rise. for the distance is altered, and it is like a deceit of the eye, that when others come on, they think themselves, go back.
there is nothing now she can hope for but that your illustrious house may place itself at the head of this redemption, being by its power and fortune so exalted, and being favoured by god and the church, whose leadership it now occupies.
these lumber pies of commonplaces, wherewith so many furnish their studies, are of little use but to common subjects, and serve but to show us, and not to direct us: a ridiculous fruit of learning, that socrates so pleasantly discusses against euthydemus.
now, as to the end that pliny and cicero propose to us of glory, 'tis infinitely wide of my account. ambition is of all others the most contrary humour to solitude; glory and repose are things that cannot possibly inhabit in one and the same place.
world, amongst his lowest sensualities, could forecast to make himself die delicately, when he should be forced thereto; and that his death might not give the lie to the rest of his life, had purposely built a sumptuous tower, the front and base of which
for even this doctrine acknowledges that mankind ought to have a rational assurance that all objections have been satisfactorily answered; and how are they to be answered if that which requires to be answered is not spoken?
the gods shall settle their own quarrels.
to the fame of moses, or to the colloquies between god and the priests; they took occasion as oft as their governours displeased them, by blaming sometimes the policy, sometimes the religion, to change the government, or revolt from their obedience at
and yet i fancy that those features and moulds of face, and those lineaments, by which men guess at our internal complexions and our fortunes to come, is a thing that does not very directly and simply lie under the chapter of beauty and deformity, no more
smite deeper! smite yet once more! pierce through and rend my heart! what mean'th this torture with dull, indented arrows? why look'st thou hither, of human pain not weary, with mischief-loving, godly flash-glances?
depends not on our perception, but would exist, though we and every sensible creature were absent or annihilated.
different robes to wear, according to the seasons of the year; and need no arms nor walls their goods to save, since earth and liberal nature ever have, and will, in all abundance, still produce all things whereof they can have need or use:"
to which we may adde, that which was contributed out of gratitude, by such as our saviour had healed of diseases; of which are mentioned "certain women (luke eight.
nowadays! in our very democratic, or rather, very plebeian age, "education" and "culture" must be essentially the art of deceiving--deceiving with regard to origin, with regard to the inherited plebeianism in body and soul.
i envy those who can render themselves familiar with the meanest of their followers, and talk with them in their own way; and dislike the advice of plato, that men should always speak in a magisterial tone to their servants, whether men or women, without
sect. one hundred thirty. secondly, the power of punishing he wholly gives up, and engages his natural force, (which he might before employ in the execution of the law of nature, by his own single authority, as he thought fit) to assist the executive
"haec si tu postules ratione certa facere, nihilo plus agas, quam si des operam, ut cum ratione insanias:"
fortune, may second the workman, and sometimes outstrip him, beyond his invention and knowledge.
marcellinus did not stand in need of a man to advise, but of a man to assist him; his servants were afraid to meddle in the business, but this philosopher gave them to under stand that domestics are suspected even when it is in doubt whether the death of
but those who thus satisfy themselves, do not perceive that the assumption of infallibility is merely shifted from one point to another.
if it be assumed, on the other hand, that the part, a, be checked so that the remaining parts prevail, it may be proved in the same manner that desire arising from pain has no utility in respect to a man as a whole. q.e.five hundred.
another time, relying upon some truce just published in the army, i took a journey through a very ticklish country.
hereupon, my wife, i commend myself very heartily to your good will, and pray god to have you in his keeping. from paris, this th september one thousand five hundred seventy.--your good husband,
i do not mean to be satirical, but to express my appreciation of those youths' singing, when i state that i perceived clearly that it was akin to the music of the cow, and they were at length one articulation of nature.
so in the prognostication or sinister events of affairs they would have every one in his party blind or a blockhead, and that our persuasion and judgment should subserve not truth, but to the project of our desires.
whence comes it, that in christendome there has been, almost from the time of the apostles, such justling of one another out of their places, both by forraign, and civill war?
as, however, the strongest were probably the first to build themselves huts which they felt themselves able to defend, it may be concluded that the weak found it much easier and safer to imitate, than to attempt to dislodge them: and of those who were
the soveraign power may be divided, and the like; which come to be instilled into the people by this means.
i am more ashamed and vexed at the occasions that put me upon't.
so, by consequence deny they can transgresse it, all the harmes that can be done them, must be taken as acts of hostility. but in declared hostility, all infliction of evill is lawfull.
it is truly enough said that a corporation has no conscience; but a corporation of conscientious men is a corporation with a conscience.
the true god may be personated. as he was; first, by moses; who governed the israelites, (that were not his, but gods people,) not in his own name, with hoc dicit moses; but in gods name, with hoc dicit dominus.
"from dust thou earnest, and to dust thou must return;" as also the art of augury. the vain shadows of our religion, which are observable in some of these examples, are testimonies of its dignity and divinity.
any kind of cognizance of an indescribable excess in the joy of the bath, any kind of ardour or thirst which perpetually impels the soul out of night into the morning, and out of gloom, out of "affliction" into clearness, brightness, depth, and
it is the sinfullest thing in the world, to forsake or destitute a plantation once in forwardness; for besides the dishonor, it is the guiltiness of blood of many commiserable persons.
the dangerous and disquieting point has been reached when the greater, more manifold, more comprehensive life is lived beyond the old morality; the "individual" stands out, and is obliged to have recourse to his own law-giving, his own arts and artifices
yet these are the true seeds and roots of cruelty, tyranny, and treason; they bud and put out there, and afterwards shoot up vigorously, and grow to prodigious bulk, cultivated by custom.
as if the dead of whom they dreamed, were not inhabitants of their own brain, but of the air, or of heaven, or hell; not phantasmes, but ghosts; with just as much reason, as if one should say, he saw his own ghost in a looking-glasse, or the ghosts of the
a man is not a good man to me because he will feed me if i should be starving, or warm me if i should be freezing, or pull me out of a ditch if i should ever fall into one. i can find you a newfoundland dog that will do as much.
procreation and mutual support and assistance whilst they are together; but only decides any controversy that may arise between man and wife about them.
it was a stupid thing that thou didst; how couldst thou, a shrewd man, do such a stupid thing!"
on the other side, all governments are not of the same nature: some are less voracious than others, and the differences between them are based on this second principle, that the further from their source the public contributions are removed, the more
so it comes to pass that fame, though it extend to ever so wide a space of years, if it be compared to never-lessening eternity, seems not short-lived merely, but altogether nothing.
so that though god almighty can speak to a man, by dreams, visions, voice, and inspiration; yet he obliges no man to beleeve he hath so done to him that pretends it; who (being a man), may erre, and (which is more) may lie.
by how much domestic thorns are numerous and slight, by so much they prick deeper and without warning, easily surprising us when least we suspect them.
four. particular things i call possible in so far as, while regarding the causes whereby they must be produced, we know not, whether such causes be determined for producing them.
burned, till the smell of the broiling flesh was perceived by those present.
he had laid himself down on the bed with his clothes on, and he was already, i perceived, much changed. he complained of diarrhoea, accompanied by the gripes, and said that he had it about him ever since he played with one thousand.
if therefore enchantment be not, as many think it, a working of strange effects by spells, and words; but imposture, and delusion, wrought by ordinary means; and so far from supernaturall, as the impostors need not the study so much as of naturall causes,
he may even have been a sin against romanticism, this anti-latin siegfried: well, wagner atoned amply for this sin in his old sad days, when--anticipating a taste which has meanwhile passed into politics--he began, with the religious vehemence peculiar to
having now considered all the things we have spoken of, and thought within myself whether at present the time was not propitious in italy for a new prince, and if there was not a state of things which offered an opportunity to a prudent and capable man to
time, therefore, is not a thing in itself, nor is it any objective determination pertaining to, or inherent in things.
whether to the objects that are presented to its senses or to its internal affections, as can take place in our own case apart from the guidance of the will.
same remedy i have prescribed to thee. i will accompany thee in the cure as i have done in the disease; fear nothing, but believe that we shall have pleasure in this passage that is to free us from so many miseries, and we will go happily together."
thus the weak run the risk of being soon swallowed up; and it is almost impossible for any one to preserve itself except by putting itself in a state of equilibrium with all, so that the pressure is on all sides practically equal.
heaven never saw a greater animosity than that betwixt caesar and pompey, nor ever shall; and yet i observe, methinks, in those brave souls, a great moderation towards one another: it was a jealousy of honour and command, which did not transport them to a
established by the great lycurgus. but if there are partial societies, it is best to have as many as possible and to prevent them from being unequal, as was done by solon, numa and servius.
parish church, that whoever had done that deed and would frankly confess it, she did not only promise to forgive, but moreover to marry him, if he liked the motion; whereupon a young fellow that served her in the quality of a labourer, encouraged by this
to dull the whiteness of paper, in those times when i was more wont to read, i laid a piece of glass upon my book, and found my eyes much relieved by it.
of a particular providence and of a future state.
machines described by me as not to overlook the smallest particular, i should not be less astonished if they succeeded on the first attempt than if a person were in one day to become an accomplished performer on the guitar, by merely having excellent
foundation being shaken, all the knowledge in the world must of necessity fall to ruin. what! do our senses themselves hinder one another? a picture seems raised and embossed to the sight; in the handling it seems flat to the touch.
"and the dull crowd also has its voluptuaries." (or:) "an austere countenance sometimes covers a debauched mind." --idem.
he calls it desinteresse, and wonders how it is possible to act "disinterestedly."
to transform into a sublime virtue that dangerous disposition which gives rise to all our vices. not only does philosophy demonstrate the possibility of giving feeling these new directions; history furnishes us with a thousand striking examples.
some, when they take revenge, are desirous, the party should know, whence it cometh. this is the more generous. for the delight seemeth to be, not so much in doing the hurt, as in making the party repent.
to which the other replied, "that he should take the tone from the ears of him to whom he spake."
others have arrested the soul in the body of the deceased, with it to animate serpents, worms, and other beasts, which are said to be bred out of the corruption of our members, and even out of our ashes; others divide them into two parts, the one mortal,
from the arteries, whereby there succeedeth at first a cold contraction, and trembling of the limbes; and afterwards a hot, and strong endeavour of the heart, to force a passage for the bloud; and before it can do that, contenteth it selfe with the small
by which saying of his, does he not seem to allow more time for, and to take more care of exercises for the body, and to hold that the mind, in a good proportion, does her business at the same time too?
what power they ought to have in the society, who thus employ it contrary to the trust went along with it in its first institution, is easy to determine; and one cannot but see, that he, who has once attempted any such thing as this, cannot any longer be
but fortune does yet more evidently manifest the share she has in all things of this kind, by the graces and elegances we find in them, not only beyond the intention, but even without the knowledge of the workman: a competent reader often discovers in
whatsoever therefore is consequent to a time of warre, where every man is enemy to every man; the same is consequent to the time, wherein men live without other security, than what their own strength, and their own invention shall furnish them withall.
the true condemnation, and which touches the common practice of men, is that their very retirement itself is full of filth and corruption; the idea of their reformation composed, their repentance sick and faulty, very nearly as much as their sin.
my self , for i can neither detract from , nor add any thing thereto . wherefore i have only to conclude that it is innate , even as the idea of me my self is natural to my self.
envy, quarrelsomeness, arrogance--in fact, in order to be a good friend): all these are typical characteristics of the noble morality, which, as has been pointed out, is not the morality of "modern ideas," and is therefore at present difficult to realize,
for every philosopher is ignorant of what his neighbour does; aye, and of what he does himself, and is ignorant of what they both are, whether beasts or men."
abstract and indefinite terms should be employed in satire only as they are in algebra, in place of concrete and specified quantities. moreover, it should be used as sparingly as the dissecting knife on the body of a living man.
it was only on the sunday that he began to converse with me on any subject beyond the immediate one of his illness, and what the ancient doctors thought of it: we had not touched on public affairs, for i found at the very outset that he had a dislike to
and yet they are justly to be lamented by such as lose them when they have them.
proper place. further, in so far as we hope for or fear anything, we regard it with love or hatred; thus everyone can apply by himself to hope and fear what we have said concerning love and hatred.
than shock his faith, and the foundations rend on which our safety and our life depend: for reason not alone, but life and all, together will with sudden ruin fall; unless we trust our senses, nor despise to shun the various dangers that arise."
there is no action or imagination of mine wherein i do not miss him; as i know that he would have missed me: for as he surpassed me by infinite degrees in virtue and all other accomplishments, so he also did in the duties of friendship:
as for the proofs alledged out of scripture, namely, those examples of images appointed by god to bee set up; they were not set up for the people, or any man to worship; but that they should worship god himselfe before them: as before the cherubins over
not enough to authorise any subject, either to make warre upon, or so much as to accuse of injustice, or any way to speak evill of their soveraign; because they have authorised all his actions, and in bestowing the soveraign power, made them their own.
the advantages, as well as the disadvantages, that this entails, make woman, in consequence of her weaker reasoning powers, less of a partaker in them.
parts. i have been present when, whilst they at the upper end of the chamber have been only commenting the beauty of the arras, or the flavour of the wine, many things that have been very finely said at the lower end of the table have been lost and thrown
to bear arms against them again. we have sufficient advantages over our enemies that are borrowed and not truly our own; it is the quality of a porter, and no effect of virtue, to have stronger arms and legs; it is a dead and corporeal quality to set in
and therefore it was that socrates only begged of the gods that they would give him what they knew to be best for him; and the private and public prayer of the lacedemonians was simply for good and useful things, referring the choice and election of them
for what testimony of affection and goodwill can i extract from him that owes me, whether he will or no, all that he is able to do?
let us teach the ladies to set a better value and esteem upon themselves, to amuse and fool us: we give the last charge at the first onset; the french impetuosity will still show itself; by spinning out their favours, and exposing them in small parcels,
as when the master commandeth his servant to give mony to a stranger; if it be not done, the injury is done to the master, whom he had before covenanted to obey; but the dammage redoundeth to the stranger, to whom he had no obligation; and therefore could
we say that it is now perfect; and every age says the same of its own. i shall hardly trust to that, so long as it varies and changes as it does.
the whole difference is that, having no life-ruler, we do not, like venice, need to use the lot.
the nurse, moreover, told us that it urined at both bodies, and that the members of the other were nourished, sensible, and in the same plight with that she gave suck to, excepting that they were shorter and less.
o heaven above me, thou modest one! thou glowing one! o thou, my happiness before sunrise! the day cometh: so let us part!-
existence of that action from some preceding objects; as liberty, when opposed to necessity, is nothing but the want of that determination, and a certain looseness or indifference, which we feel, in passing, or not passing, from the idea of one object to
the christian morality, for instance, is the whole truth on that subject, and if any one teaches a morality which varies from it, he is wholly in error." as this is of all cases the most important in practice, none can be fitter to test the general maxim.
when she had come to rome, junia, the widow of scribonianus, having one day, from the resemblance of their fortune, accosted her in the emperor's presence; she rudely repulsed her with these words, "i," said she, "speak to thee, or give ear to any thing
his own. his descendants took still more upon them, in proportion to their distance from him; the more obscure; and uncertain the cause, the greater the effect: the greater--the number of idlers one could count in a family, the more illustrious it was
there are some, as aristotle says, who out of a savage kind of stupidity dislike them; and i know others who out of ambition do the same. why do they not, moreover, forswear breathing? why do they not live of their own?
what? have we not seen one in these days of ours who made use of this act for the purpose of a most horrid revenge, by that means to kill and poison, as he did, a worthy lady?
sensible objects have always a greater influence on the fancy than any other; and this influence they readily convey to those ideas to which they are related, and which they resemble.
in which because all the reallity , which is contain'd objectively in the ideas produced by that faculty , ought to be contain'd formally or eminently (as i have formerly taken notice) this substance must be either a body (in which what is in the ideas
as a tiger doth he ever stand, on the point of springing; but i do not like those strained souls; ungracious is my taste towards all those self-engrossed ones.
what his wife really was to mill, we shall, perhaps, never know. but that she was an actual and vivid force, which roused the latent enthusiasm of his nature, we have abundant evidence.
those to whom they happen, and secondly, of all mankind, for whom the gods care more than for individuals; and next, that these evils befall them with their own good will, and that men deserve to endure misfortunes, if they are unwilling to receive them.
for saith pliny, very wittily, in commending another, you do yourself right; for he that you commend, is either superior to you in that you commend, or inferior.
and the fool talked thus to zarathustra:
all loathing did i once vow to renounce: then did ye change my nigh ones and nearest ones into ulcerations. ah, whither did my noblest vow then flee?
viii., v., xii.) they assert, in order to prove that it is finite, that it is composed of finite parts, and that it can be multiplied and divided.
but while the notion of possibility is merely the notion of a position of thing in relation to the understanding (its empirical use), reality is the conjunction of the thing with perception.
and if he have; then his will to have it done being signified, is a release of that covenant; and so again there is no injury done him.
then art thou fain clear and most plain truth to discern, in the right way firmly to stay, nor from it turn?
the king binds himself by a double oath, to the observation of the fundamental laws of his kingdom; tacitly, as by being a king, and so bound to protect as well the people, as the laws of his kingdom; and expressly, by his oath at his coronation, so as
it was a long, manifold, peculiar cry, and zarathustra plainly distinguished that it was composed of many voices: although heard at a distance it might sound like the cry out of a single mouth.
the soul that lodges philosophy, ought to be of such a constitution of health, as to render the body in like manner healthful too; she ought to make her tranquillity and satisfaction shine so as to appear without, and her contentment ought to fashion the
some one, i have forgotten who, having won a naval battle, cut off the thumbs of all his vanquished enemies, to render them incapable of fighting and of handling the oar.
stood on the ground; and in numberless other things, i perceived the judgements of my outward senses were deceived : and not of my outward only, but of my inward senses also; for what is more intimate or inward than pain ?
-in good spirits and joyful, because this day hath come to an end! and thou thyself shalt dance to my lays, as my dancing-bear.
and this difference of quicknesse, is caused by the difference of mens passions; that love and dislike, some one thing, some another: and therefore some mens thoughts run one way, some another: and are held to, and observe differently the things that
and that of nero, compares the late cardinal of lorraine with seneca; their fortunes, in having both of them been the prime ministers in the government of their princes, and in their manners, conditions, and deportments to have been very near alike.
if not unjust, at least vain and out of season. even my own manners, which differ not above an inch from those current amongst us, render me, nevertheless, a little rough and unsociable at my age.
firstly, a commonplace type of man, with commonplace virtues: that is to say, a non-ruling, non-authoritative, and non-self-sufficient type of man; he possesses industry, patient adaptableness to rank and file, equability and moderation in capacity and
"not unto us, o lord, not to us: but unto thy name be the glory." --psalm cxiii. one.
the time, it is to be hoped, is gone by, when any defence would be necessary of the "liberty of the press" as one of the securities against corrupt or tyrannical government.
"for why should rage from the fierce lion's seed, or from the subtle fox's craft, proceed; or why the tim'rous and flying hart his fear and trembling to his race impart; but that a certain force of mind does grow, and still increases as the bodies do?"
proof.--an emotion is an idea, whereby the mind affirms of its body a greater or less force of existing than before (by the general definition of the emotions); therefore it has no positive quality, which can be destroyed by the presence of what is true;
this pleasure, for being more gay, more sinewy, more robust and more manly, is only the more seriously voluptuous, and we ought give it the name of pleasure, as that which is more favourable, gentle, and natural, and not that from which we have
vi.), the power or endeavour, wherewith it endeavours to persist in its own being, is nothing else but the given or actual essence of the thing in question. q.e.five hundred.
when i write, i can very well spare both the company and the remembrance of books, lest they should interrupt my progress; and also, in truth, the best authors too much humble and discourage me: i am very much of the painter's mind, who, having
understood a wind, (that is an aire or spirit moved,) which might be called (as in the former place) the spirit of god, because it was gods work.
besides all these, he entertained servilia, cato's sister and mother to marcus brutus, whence, every one believes, proceeded the great affection he had to brutus, by reason that he was born at a time when it was likely he might be his son.
forward into public life, so that my whole existence is a testimony of your good offices towards me.
and it is the great noontide, when man is in the middle of his course between animal and superman, and celebrateth his advance to the evening as his highest hope: for it is the advance to a new morning.
live with the license of a higher order of beings. in proportion as he simplifies his life, the laws of the universe will appear less complex, and solitude will not be solitude, nor poverty poverty, nor weakness weakness.
if you had not death, you would eternally curse me for having deprived you of it; i have mixed a little bitterness with it, to the end, that seeing of what convenience it is, you might not too greedily and indiscreetly seek and embrace it: and that you
after this, the presbyterians lately in england obtained the putting down of episcopacy: and so was the second knot dissolved: and almost at the same time, the power was taken also from the presbyterians: and so we are reduced to the independency of the
this perpendicularity we demand of all the figures in this picture of life. let them stand on their feet, and not float and swing. let us know where to find them.
i am not the son of the engineer. i perceive that, when an acorn and a chestnut fall side by side, the one does not remain inert to make way for the other, but both obey their own laws, and spring and grow and flourish as best they can, till one,
besides this book of the law, there was no other book, from the time of moses, till after the captivity, received amongst the jews for the law of god.
irresolute princes, to avoid present dangers, usually follow the way of neutrality and are mostly ruined by it.
but this whole dispute, whether christ left the jurisdiction to the pope onely, or to other bishops also, if considered out of these places where the pope has the civill soveraignty, is a contention de lana caprina: for none of them (where they are not
institution is not too easy to explain) particular languages were produced; but these were rude and imperfect, and nearly such as now to be found among some savage nations.
for that the primary subject of the causality of all arising and passing away, all origin and extinction, cannot itself (in the sphere of phenomena) arise and pass away, is a sound and safe conclusion, a conclusion which leads us to the conception of
they are beautiful, glistening, jingling, festive words: honesty, love of truth, love of wisdom, sacrifice for knowledge, heroism of the truthful--there is something in them that makes one's heart swell with pride.
whereby the common-wealth is distracted and weakened.
yet i do not easily change, by reason that i discern the same weakness in contrary opinions:
these contradictions place the work in an unfavourable light in the eyes of those who rely on the judgement of others, but are easily reconciled by those who have mastered the idea of the whole.
on the second morning after this interview schopenhauer got up as usual, and had his cold bath and breakfast. his servant had opened the window to let in the morning air and had then left him. a little later dr.
the spurious wise, however, all the priests, the world-weary, and those whose souls are of feminine and servile nature-oh, how hath their game all along abused selfishness!
peter had a genius for imitation; but he lacked true genius, which is creative and makes all from nothing. he did some good things, but most of what he did was out of place.
and as this order is ancient it cannot be called a new kingdom, there being none of these difficulties which exist in new ones; as although the prince is new, the rules of that state are old and arranged to receive him as if he were their hereditary lord.
that he who would get me into his power without my consent, would use me as he pleased when he had got me there, and destroy me too when he had a fancy to it; for no body can desire to have me in his absolute power, unless it be to compel me by force to
i shall consider human actions and desires in exactly the same manner, as though i were concerned with lines, planes, and solids.
the transfiguration, by raphael, is an eminent example of this peculiar merit. a calm benignant beauty shines over all this picture, and goes directly to the heart. it seems almost to call you by name.
other offices of friendship: i have always received them with the most open arms, both of courtesy and acknowledgment; but to say the truth, i have often found so much false measure, both in their reproaches and praises, that i had not done much amiss,
there is no reason, which compels me to maintain that a body does not die, unless it becomes a corpse; nay, experience would seem to point to the opposite conclusion.
but exceptional; and on these occasions alone is he called on to consider public utility; in every other case, private utility, the interest or happiness of some few persons, is all he has to attend to.
thus it is the province of geometry to investigate the properties of solids, of surfaces, and of the figures described on surfaces.
she had called in physician and apothecary, and prayed me to lose no time coming, which (after dinner) i did.
a possible intuition, is requisite for their application to an object? the conception of a noumenon, considered as merely problematical, is, however, not only admissible, but, as a limitative conception of sensibility, absolutely necessary.
two doubt. wherefore let us suppose our selves asleep , and that these things are not true , viz. that we open our eyes, move our heads, stretch our hands, and perhaps that we have no such things as hands or a body.
more for the sake of warning to others, than in relation to those who suffer.
he who is afraid to express himself, draws us on to guess at more than is meant; there is treachery in this sort of modesty, and specially when they half open, as these do, so fair a path to imagination.
what of fatherland! thither striveth our helm where our children's land is! thitherwards, stormier than the sea, stormeth our great longing!-
we further see, that he who loves necessarily endeavours to have, and to keep present to him, the object of his love; while he who hates endeavours to remove and destroy the object of his hatred. but i will treat of these matters at more length hereafter.
i would that our farmers when they cut down a forest felt some of that awe which the old romans did when they came to thin, or let in the light to, a consecrated grove ( lucum conlucare ), that is, would believe that it is sacred to some god.
cleobis and bito, trophonius and agamedes, having requested, the first of their goddess, the last of their god, a recompense worthy of their piety, had death for a reward; so differing from ours are heavenly opinions concerning what is fit for us.
lastly, near kinsfolks, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised.
have no soule at all. and againe,(chapt. nine.five.) "the living know they shall die, but the dead know not any thing;" that is, naturally, and before the resurrection of the body.
a signe, is the event antecedent, of the consequent; and contrarily, the consequent of the antecedent, when the like consequences have been observed, before: and the oftner they have been observed, the lesse uncertain is the signe.
this sympathizing invariably deceives itself as to its power; woman would like to believe that love can do everything--it is the superstition peculiar to her.
this hypothesis seems even the only one which explains the difficulty, why we draw, from a thousand instances, an inference which we are not able to draw from one instance, that is, in no respect, different from them.
and this puts men out of a state of nature into that of a commonwealth, by setting up a judge on earth, with authority to determine all the controversies, and redress the injuries that may happen to any member of the commonwealth; which judge is the
called for meate. seeing then the soule hath an existence separate from the body, and nothing can be obtained by mens fasting for the soules that are already either in heaven, or hell, it followeth that there be some soules of dead men, what are neither
and thus it comes to passe that excessive desire of revenge, when it becomes habituall, hurteth the organs, and becomes rage: that excessive love, with jealousie, becomes also rage: excessive opinion of a mans own selfe, for divine inspiration, for
for these duties, however heavy, are still voluntary, and are paid by the merchant only in proportion to the quantity he buys; and as he buys only in proportion to his sale, he himself gives the law its particular application; but the farmer who is
and glorious for conserving a state that is already established and secure.
with this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given.
the men make the state, and the territory sustains the men; the right relation therefore is that the land should suffice for the maintenance of the inhabitants, and that there should be as many inhabitants as the land can maintain.
these may be conveniently represented in the following table:
for though in all places of the world, men should lay the foundation of their houses on the sand, it could not thence be inferred, that so it ought to be.
and immediately it became still and mysterious round about; from the depth however there came up slowly the sound of a clock-bell.
good man will be the wise man, and the single-hearted the politic man. every violation of truth is not only a sort of suicide in the liar, but is a stab at the health of human society.
the french alone everywhere familiarly adopt the name of citizens, because, as can be seen from their dictionaries, they have no idea of its meaning; otherwise they would be guilty in usurping it, of the crime of lese-majeste : among them, the name
upward goeth our course from genera on to super-genera. but a horror to us is the degenerating sense, which saith: "all for myself."
where death waits for us is uncertain; let us look for him everywhere. the premeditation of death is the premeditation of liberty; he who has learned to die has unlearned to serve.
our extremest pleasure has some sort of groaning and complaining in it; would you not say that it is dying of pain?
here, however, art thou at home and house with thyself; here canst thou utter everything, and unbosom all motives; nothing is here ashamed of concealed, congealed feelings.
men, what ammunitions, and what, both offensive and defensive, arms; but also, that being done, if their enemies do not yield and come to an agreement, they conceive it lawful to employ without reproach in their wars any means which may help them to
which being said, the surgeons, at the same time, opened the veins of both their arms, but as those of seneca were more shrunk up, as well with age as abstinence, made his blood flow too slowly, he moreover commanded them to open the veins of his thighs;
vices there help to make up the seam in our piecing, as poisons are useful for the conservation of health.
early in the morning, while all things are crisp with frost, men come with fishing reels and slender lunch, and let down their fine lines through the snowy field to take pickerel and perch; wild men, who instinctively follow other fashions and trust other
laws of ceremony i find no quality so easy to counterfeit as devotion i for my part always went the plain way to work i grudge nothing but care and trouble i had much rather die than live upon charity i had rather be old a brief time, than be old before
let us assume that in a number of substances considered as phenomena each is completely isolated, that is, that no one acts upon another.
burney, one thousand seven hundred sixty six; narcisse, ou amant de lui-meme, one thousand seven hundred fifty three; lettre sur la musique francaise, one thousand seven hundred fifty three; sur l'origine de l'inegalite parmi les hommes, one thousand
i am verily weary of it, ever thy sheepish shepherd to be. thou witch, if i have hitherto sung unto thee, now shalt thou-cry unto me!
go out of the way of all such absolute ones! they have heavy feet and sultry hearts:-they do not know how to dance. how could the earth be light to such ones!
and so it is in everything: difficulty gives all things their estimation; the people of the march of ancona more readily make their vows to st.
they have their little pleasures for the day, and their little pleasures for the night, but they have a regard for health.
it is a contention with ambition, like that of hercules with the monster hydra, which having many heads, for every one that was vanquished, there grew up three.
sect. one hundred seventy six. that the aggressor, who puts himself into the state of war with another, and unjustly invades another man's right, can, by such an unjust war, never come to have a right over the conquered, will be easily agreed by all men,
disputed, yet by the burning of all books of geometry, suppressed, as farre as he whom it concerned was able.
circumstances composed, even to perfection.
full is the earth of the superfluous; marred is life by the many-too-many. may they be decoyed out of this life by the "life eternal"!
but seeing moses had the entire soveraignty in the common-wealth of the jews, it is manifest, that it is thereby signified, that they had their authority from the civill soveraign: and therefore that place proveth, that bishops in every christian
ver.one.) "whether they be of god, or not."
parties of the same kind, whom he could pay, and whom the hope of gain (a means of great efficacy) might stimulate to accuracy in the performance of what was prescribed to them.
we have, however, seen that one idea has more reality or perfection than another, for as objects are some more excellent than others, so also are the ideas of them some more excellent than others; this also seems to point to a difference between the
the greatest kings whose praises history tells were not brought up to reign: reigning is a science we are never so far from possessing as when we have learnt too much of it, and one we acquire better by obeying than by commanding.
alas, how ye stand there before me, ye unfruitful ones; how lean your ribs! and many of you surely have had knowledge thereof.
in summe, our dreams are the reverse of our waking imaginations; the motion when we are awake, beginning at one end; and when we dream, at another.
for which reason i am not afraid to insert in it several private articles, which will spend their use amongst the men that are now living, and that concern the particular knowledge of some who will see further into them than every common reader.
in truth it was very good reason that this curb to the liberty of our judgments and that tyranny over our opinions, should be extended to the schools and arts.
every friend whom not thy fantastic will but the great and tender heart in thee craveth, shall lock thee in his embrace.
as subjects, but as enemies. for rebellion, is but warre renewed.
without falling down. it does, indeed, appear to me that we value it at too high a rate, and also overvalue the resolution of those whom we have either seen or heard have contemned it, or displaced themselves of their own accord: its essence is not so
this slowness and aversion in the people to quit their old constitutions, has, in the many revolutions which have been seen in this kingdom, in this and former ages, still kept us to, or, after some interval of fruitless attempts, still brought us back
from the hollow vein into the left cavity of the heart, and a tube through which it passes from the arterial vein into the grand artery without passing through the lung.
unacquainted, and which bore so little analogy to those events, of which he had had constant and uniform experience. though they were not contrary to his experience, they were not conformable to it. twenty one
i have in my time known some, who by writing acquired both their titles and fortune, disown their apprenticeship, corrupt their style, and affect ignorance in so vulgar a quality (which also our nation holds to be rarely seen in very learned hands), and
with this courtesy caesar mixed great severity to keep them in awe; the ninth legion having mutinied near placentia, he ignominiously cashiered them, though pompey was then yet on foot, and received them not again to grace till after many supplications;
"dost thou not see how ill the son of albus lives? and how the indigent barrus? a great warning lest any one should incline to dissipate his patrimony."--horace, sat., i. four, one hundred nine.
people of so many differing religions have concurred in several proprieties, as sacrifices, lamps, burning incense, fasts, and offerings; and amongst others, in the condemning this act: all opinions tend that way, besides the widespread custom of
vo or mo, and parallel passages from florin's earlier undertaking have occasionally been inserted at the foot of the page.
they take from me: but do i yet touch their soul? there is a gap 'twixt giving and receiving; and the smallest gap hath finally to be bridged over.
and, without doubt, pompey had tired out caesar, if upon vain confidence, he had not left that way. we see the great effects of battles by sea. the battle of actium, decided the empire of the world.
if the common-wealth impose a tax upon the body, it is understood to be layd upon every member proportionably to his particular adventure in the company. for there is in this case no other common stock, but what is made of their particular adventures.
--to bring us into the world, we have much more need of a still wiser man to help us out of it. such a one, and a friend to boot, a man ought to purchase at any cost for such an occasion.
"is not the possession of what belongs to your god chamos lawfully your due?" said jephthah to the ammonites. "we have the same title to the lands our conquering god has made his own."
give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of canaan for an everlasting possession." and for a memoriall, and a token of this covenant, he ordaineth (verse eleven.) the sacrament of circumcision.
thirty six. anger is the desire, whereby through hatred we are induced to injure one whom we hate, three. xxxix.
commencement of the year. i hope to join you at the earliest convenient opportunity. i recommend myself very humbly to your gracious consideration, and pray god to grant you, gentlemen, a happy and long life.
two hundred ninety two. a philosopher: that is a man who constantly experiences, sees, hears, suspects, hopes, and dreams extraordinary things; who is struck by his own thoughts as if they came from the outside, from above and below, as a species of
phalerum's soil beneath this tomb contains musus dead, eumolpus' darling son.
means, as i think, of gradually augmenting my knowledge, and of raising it by little and little to the highest point which the mediocrity of my talents and the brief duration of my life will permit me to reach.
aware of the impossibility of defending the use of punishment for restraining irreligious opinions, by any argument which will not justify marcus antoninus, the enemies of religious freedom, when hard pressed, occasionally accept this consequence, and
all the earth (as is said in the text) is gods; but all the earth is not called holy, but that onely which is set apart for his especiall service, as was the nation of the jews.
thus the state never intentionally confronts a man's sense, intellectual or moral, but only his body, his senses. it is not armed with superior wit or honesty, but with superior physical strength. i was not born to be forced.
every right line may extend without limit in either direction or in both. it is in these cases called an indefinite line. by this postulate a finite right line may be supposed to be produced, whenever we please, into an indefinite right line.
a great state left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better stablished in years and judgment.
"basti al nocchiero ragionar de' venti, al bifolco dei tori; et le sue piaghe conti'l guerrier; conti'l pastor gli armenti."
it is true, if men attempt the discussion of questions which lie entirely beyond the reach of human capacity, such as those concerning the origin of worlds, or the economy of the intellectual system or region of spirits, they may long beat the air in
injustice, and with a fear that subverted his natural reason, is one pregnant instance.
the first is the problematical idealism of descartes, who admits the undoubted certainty of only one empirical assertion (assertio), to wit, "i am."
for my part, one should wholly refer the ordering of this ceremony to custom, and shall, when the time comes, accordingly leave it to their discretion to whose lot it shall fall to do me that last office.
for, however complete the list of principles for this system may be in the critique, the correctness of the system requires that no deduced conceptions should be absent.
but he that inrowleth himselfe a souldier, or taketh imprest mony, taketh away the excuse of a timorous nature; and is obliged, not onely to go to the battell, but also not to run from it, without his captaines leave.
if no more be meant by the objection than that many utilitarians look on the morality of actions, as measured by the utilitarian standard, with too exclusive a regard, and do not lay sufficient stress upon the other beauties of character which go towards
and if it be my alpha and omega that everything heavy shall become light, every body a dancer, and every spirit a bird: and verily, that is my alpha and omega!-
public expense to smell, though well, is to stink to study philosophy is nothing but to prepare one's self to die to what friend dare you intrust your griefs to whom no one is ill who can be good?
oh, who could find the right prenomen and honouring name for such longing! "bestowing virtue"-thus did zarathustra once name the unnamable.
when the water is at its height, the alders, willows, and maples send forth a mass of fibrous red roots several feet long from all sides of their stems in the water, and to the height of three or four feet from the ground, in the effort to maintain
the great chapter in human history which this fact occupies and fills, cannot be too earnestly studied and meditated on.
there is, i confess, a kind of convenience in commanding, though it were but in a barn, and in being obeyed by one's people; but 'tis too uniform and languid a pleasure, and is, moreover, of necessity mixed with a thousand vexatious thoughts: one while
chapter one. of the schematism at of the pure conceptions of the understanding
an infinite number of them composes an infinite extension. how much more an infinite number of those infinitely small parts of extension, which are still supposed infinitely divisible.
and this is so well known, that no man of sense gives attention to these reports, till he find them confirmed by some greater evidence.
note), affect the mind pleasurably; contrariwise those things, which exclude the existence of an object of love, hinder the aforesaid mental endeavour; in other words, affect the mind painfully.
one hundred seventy two. one occasionally embraces some one or other, out of love to mankind (because one cannot embrace all); but this is what one must never confess to the individual.
for whereas the friends of job drew their arguments from his affliction to his sinne, and he defended himselfe by the conscience of his innocence, god himselfe taketh up the matter, and having justified the affliction by arguments drawn from his power,
the duke of athens did a great many foolish things in the establishment of his new tyranny over florence: but this especially was most notable, that having received the first intimation of the conspiracies the people were hatching against him, from matteo
the case is different with the sciences, properly so called. every proposition, which is not true, is there confused and unintelligible.
they lay mingled with other natural stones, some of which bore the marks of having been burned by indian fires, and some by the sun, and also bits of pottery and glass brought hither by the recent cultivators of the soil.
and therefore, where many sorts of worship be allowed, proceeding from the different religions of private men, it cannot be said there is any publique worship, nor that the common-wealth is of any religion at all.
for the substitution of the logical possibility of the conception-the condition of which is that it be not self-contradictory, for the transcendental possibility of things-the condition of which is that there be an object corresponding to the conception,
being as impossible, as for the frame of an house to subsist when the materials of it are scattered and dissipated by a whirl-wind, or jumbled into a confused heap by an earthquake.
-- what a ridiculous thing it is to trouble ourselves about taking the only step that is to deliver us from all trouble! as our birth brought us the birth of all things, so in our death is the death of all things included.
instance of the fallibility of what is called the moral sense: for the odium theologicum , in a sincere bigot, is one of the most unequivocal cases of moral feeling.
he who shall judge of it without knowing him, will more wrong himself than me; he who does know him, gives me all the satisfaction i desire.
but that which constitutes the specific reality (forma) of a human body is, that its parts communicate their several motions one to another in a certain fixed proportion (def. before lemma iv. after two. xiii.).
they also called those that were trained in such sort, that running full speed, side by side, without bridle or saddle, the roman gentlemen, armed at all pieces, would shift and throw themselves from one to the other, 'desultorios equos'.
and seeing that the chief end of it is generation, some make a question, whether when men are out of hopes as when they are superannuated or already with child, it be lawful to embrace our wives. 'tis homicide, according to plato.-- laws, eight.
or he will even say: "for many reasons i can delight in the good opinion of others, perhaps because i love and honour them, and rejoice in all their joys, perhaps also because their good opinion endorses and strengthens my belief in my own good opinion,
in fine, to return to myself: the only thing by which i something esteem myself, is that wherein never any man thought himself to be defective; my recommendation is vulgar, common, and popular; for who ever thought he wanted sense?
vain, gave him the bucklers? but he was a philosopher. but what! a gladiator of caesar's endured, laughing all the while, his wounds to be searched, lanced, and laid open:
such a hidden nature, which instinctively employs speech for silence and concealment, and is inexhaustible in evasion of communication, desires and insists that a mask of himself shall occupy his place in the hearts and heads of his friends; and supposing
the unmanliness of that which is called "sympathy" by such groups of visionaries, is always, i believe, the first thing that strikes the eye.--one must resolutely and radically taboo this latest form of bad taste; and finally i wish people to put the good
'harmodiuses'-- plutarch, on love, c.thirty four. -- is sufficiently known. i find it in virility already in some sort a little out of date, though not so much as in old age;
pride dwells in the thought; the tongue can have but a very little share in it.
is not wounded vanity the mother of all tragedies? where, however, pride is wounded, there groweth up something better than pride.
it is only intelligent writers who place individual words together with a full consciousness of their use and select them with deliberation.
peradventure, some one may object, that the pain and terror of dying so infinitely exceed all manner of imagination, that the best fencer will be quite out of his play when it comes to the push.
this is that, which i think, concerning the beginning of political societies, and that consent which makes any one a member of any commonwealth.
they conceive as delighting others: inasmuch as the images of things are, as we have said, modifications of the human body, or modes wherein the human body is affected and disposed by external causes to act in this or that manner.
of the blood, the last which is diffused over our members; others, that it is a blood concocted and digested by the heat of the genitals, which they judge, by reason that in excessive endeavours a man voids pure blood; wherein there seems to be more
me in discovering it. an analogy of experience is therefore only a rule according to which unity of experience must arise out of perceptions in respect to objects (phenomena) not as a constitutive, but merely as a regulative principle.
of whose valour in the time of this siege he had most marvellous manifest proof, alone, forsaken by all his soldiers, his armour hacked and hewed to pieces, covered all over with blood and wounds, and yet still fighting in the crowd of a number of
and he that maketh a covenant with the author, by mediation of the actor, not knowing what authority he hath, but onely takes his word; in case such authority be not made manifest unto him upon demand, is no longer obliged: for the covenant made with the
races; too near the sea, too remote; having the commodity of navigable rivers, or the discommodity of their overflowing; too far off from great cities, which may hinder business, or too near them, which lurcheth all provisions, and maketh everything dear;
drinking them is not at all received in germany; the germans bathe for all diseases, and will lie dabbling in the water almost from sun to sun; in italy, where they drink nine days, they bathe at least thirty, and commonly drink the water mixed with some
eternal farewell. if there be any convenience in so many standers-by, it brings an hundred inconveniences along with it. i have seen many dying miserably surrounded with all this train: 'tis a crowd that chokes them.
why is it that men give so poor an account of their day if they have not been slumbering? they are not such poor calculators. if they had not been overcome with drowsiness, they would have performed something.
of the passions that stir the heart of man, there is one which makes the sexes necessary to each other, and is extremely ardent and impetuous; a terrible passion that braves danger, surmounts all obstacles, and in its transports seems calculated to bring
"si interminatam in omnes partes magnitudinem regionum videremus et temporum, in quam se injiciens animus et intendens, ita late longeque peregrinatur, ut nullam oram ultimi videat, in qua possit insistere: in haec immensitate . . .
prop. twenty four. if we conceive that anyone pleasurably affects an object of our hate, we shall feel hatred towards him also. if we conceive that he painfully affects that said object, we shall feel love towards him.
betwixt subject and subject, they will grant, there must be measures, laws and judges, for their mutual peace and security: but as for the ruler, he ought to be absolute, and is above all such circumstances; because he has power to do more hurt and wrong,
among the notes of this period, we found a page on which is written the first definite plan of "thus spake zarathustra":-
"est prudentis sustinere, ut currum, sic impetum benevolentia;"
preachers very well know that the emotions which steal upon them in speaking animate them towards belief; and that in passion we are more warm in the defence of our proposition, take ourselves a deeper impression of it, and embrace it with greater
"good lord," said he, "a man that has to work as i do, if he does not forget the ideas he has had, he will do well. may be the man you hoe with is inclined to race; then, by gorry, your mind must be there; you think of weeds."
sect. one hundred five. i will not deny, that if we look back as far as history will direct us, towards the original of commonwealths, we shall generally find them under the government and administration of one man.
are invisible,) he supposes causes of them, either such as his own fancy suggesteth; or trusteth to the authority of other men, such as he thinks to be his friends, and wiser than himselfe.
if this be allowed, with regard to secondary qualities, it must also follow, with regard to the supposed primary qualities of extension and solidity; nor can the latter be any more entitled to that denomination than the former.
"to live, my lucilius, is (to make war) to be a soldier." --seneca, ep., ninety six.
augustus raised agrippa (though of mean birth) to that height, as when he consulted with maecenas, about the marriage of his daughter julia, maecenas took the liberty to tell him, that he must either marry his daughter to agrippa, or take away his life;
ten days sufficed. neither for the second, the first, nor the third part, have one required a day longer."
or how can the answer be known to be satisfactory, if the objectors have no opportunity of showing that it is unsatisfactory?
proof.--we call a thing bad when it is the cause of pain (four. viii.), that is (by the def., which see in three. xi. note), when it diminishes or checks our power of action.
then did life answer me thus, and kept thereby her fine ears closed:
case in hand, as our other senses discern the sight or sound actually present.
friends, there is no friend: aristotle oftentimes agitated with divers passions ordinary friendships, you are to walk with bridle in your hand ought not only to have his hands, but his eyes, too, chaste our judgments are yet sick perfect friendship i
and in speaking of the former means, i will give two examples, one ancient, the other modern, without entering further into the merits of this method, as i judge them to be sufficient for any one obliged to imitate them.
a man makes a judgment of a horse, not only by seeing him when he is showing off his paces, but by his very walk, nay, and by seeing him stand in the stable.
the principle of the synthetical unity of apperception is the highest principle of all exercise of the understanding thirteen
man of my profession, and of too great obligation on him who cannot retain much. the preparation begets a great deal more expectation than it will satisfy. a man often strips himself to his doublet to leap no farther than he would have done in his gown:
eighteen and if the definition above mentioned be admitted; liberty, when opposed to necessity, not to constraint, is the same thing with chance; which is universally allowed to have no existence.
"quis accurat loquitur, nisi qui vult putide loqui?"
would have laughed at it, so little does the spartan innocence resemble that of france. we are not without virtuous men, but 'tis according to our notions of virtue.
'besides, the straitened bounds of this scant dwelling-place are inhabited by many nations differing widely in speech, in usages, in mode of life; to many of these, from the difficulty of travel, from diversities of speech, from want of commercial
"quam vereri deberent, etiam si percipere non possent."
he punished his secretary philemon, who had attempted to poison him, with no greater severity than mere death." without naming that latin author,-- suetonius, life of casay, c. seventy four.
in german philosophy kant's brilliant period was immediately followed by another period, which aimed at being imposing rather than convincing.
joy, however, doth not want heirs, it doth not want children,-joy wanteth itself, it wanteth eternity, it wanteth recurrence, it wanteth everything eternally-like-itself.
thus, like figs, do these doctrines fall for you, my friends: imbibe now their juice and their sweet substance! it is autumn all around, and clear sky, and afternoon.
"the maid ripe for marriage delights to learn ionic dances, and to imitate those lascivious movements. nay, already from her infancy she meditates criminal amours."--horace, od., iii. six, twenty one., the text has 'fingitur'.
and all this to be directed to no other end, but the peace, safety, and public good of the people.
i look upon our kings with an affection simply loyal and respectful, neither prompted nor restrained by any private interest, and i love myself for it. nor does the general and just cause attract me otherwise than with moderation, and without heat.
first, if any opinion is compelled to silence, that opinion may, for aught we can certainly know, be true. to deny this is to assume our own infallibility.
knavery: sometimes in the casuall flight, or feeding of birds; called augury: sometimes in the entrayles of a sacrificed beast; which was aruspicina: sometimes in dreams: sometimes in croaking of ravens, or chattering of birds: sometimes in the lineaments
sect. one hundred forty six. this therefore contains the power of war and peace, leagues and alliances, and all the transactions, with all persons and communities without the commonwealth, and may be called federative, if any one pleases.
"you may discern the torments of mind lurking in a sick body; you may discern its joys: either expression the face assumes from the mind."--juvenal, ix. eighteen
mill and his wife drove up to carlyle's door, the wife speechless, the husband so full of conversation that he detained carlyle with desperate attempts at loquacity for two hours. but dr.
there are on the earth many good inventions, some useful, some pleasant: for their sake is the earth to be loved.
on every side they were engaged in deadly combat, yet without any noise that i could hear, and human soldiers never fought so resolutely.
--was nothing like this; there was in this more of chance than vigour; the wound was not mortal, if fortune had not made it so, and to attempt to shoot on horseback, and at a great distance, by one whose body was in motion from the motion of his horse,
"nec tantum niveo gavisa est ulla columbo, compar, vel si quid dicitur improbius, oscula mordenti semper decerpere rostro, quantum praecipue multivola est mulier."
minds liberality at the expense of others malice must be employed to correct this arrogant ignorance man must have a care not to do his master so great service mix railing, indiscretion, and fury in his disputations most men are rich in borrowed
virtue of which he is gentle, endurable, and useful to the herd, as the peculiarly human virtues.
it is indeed possible for a citizen, when an issue is presented to him, to vote not for the good of the state, but for his own good; but, in such a case, his vote, from the point of view of the general will, is merely negligible.
there was no fear of its tyrannising over itself. let the rulers be effectually responsible to it, promptly removable by it, and it could afford to trust them with power of which it could itself dictate the use to be made.
this hateful system is indeed, even in modern times, very far from being that of wise and good monarchs, and especially of the kings of france; as may be seen from several passages in their edicts; particularly from the following passage in a celebrated
shoulder, my cap on one side, a stocking disordered college: a real house of correction of imprisoned youth coming out of the same hole commit themselves to the common fortune common consolation, discourages and softens me common friendships will admit of
after soaking two years and then lying high six months it was perfectly sound, though waterlogged past drying.
but where different effects have been found to follow from causes, which are to appearance exactly similar, all these various effects must occur to the mind in transferring the past to the future, and enter into our consideration, when we determine the
'tis marvellous how the second who executed it, could ever be persuaded into an attempt, wherein his companion, who had done his utmost, had had so ill success; and after the same method, and with the same arms, to go attack a lord, armed with so recent a
onely god. in which sense there is nothing that accordeth not with the rest of holy scripture, or any glimpse of the fire of purgatory.
v. a surface is that which has length and breadth.
lucretius, vi. one thousand sixty two, to the like effect.
class, except the last, he distinguished young and old, that is, those who were under an obligation to bear arms and those whose age gave them legal exemption.
'tis wonderful what strange stories i have heard my father tell of the chastity of that age wherein he lived. it was for him to say it, being both by art and nature cut out and finished for the service of ladies.
escape from the pursuers. but theoxena, frantic with affection and revenge, in pursuance of her former resolution, prepared both weapons and poison, and exposing them before them; "go to, my children," said she, "death is now the only means of your
and generally he that demandeth counsell, is author of it; and therefore cannot punish it; and what the soveraign cannot, no man else can.
these interruptions fill me with fresh affection towards my family, and render my house more pleasant to me. change warms my appetite to the one and then to the other.
"as custom puts it, that only is called honest which is glorious by the public voice."--cicero, de finibus, ii. fifteen.
in sickness, respect health principally; and in health, action. for those that put their bodies to endure in health, may in most sicknesses, which are not very sharp, be cured only with diet, and tendering.
for to traffic with the wind, as some others have done, and to forge vain names to direct my letters to, in a serious subject, i could never do it but in a dream, being a sworn enemy to all manner of falsification.
in this manner, men may have insensibly acquired some gross ideas of mutual undertakings, and of the advantages of fulfilling them: that is, just so far as their present and apparent interest was concerned: for they were perfect strangers to foresight,
"videas desertaque regna pastorum, et longe saltus lateque vacantes."
it does not flow from experience only or mainly, but from a richer source. not by any conscious imitation of particular forms are the grand strokes of the painter executed, but by repairing to the fountain-head of all forms in his mind.
practice by the severity and avarice of his father; but that he was now so accustomed to it he could not leave it off. and, at that very time, he was trapped stealing a lady's rings, having come into her chamber, as she was dressing with several others.
in the second, those who think whilst they are writing. they think in order to write; and they are numerous. in the third place, there are those who have thought before they begin to write. they write solely because they have thought; and they are rare.
but the other had his soul so bent upon what he had a mind to do, and so little disturbed with fumes by reason of his singular abstinence, that he had no need of any such invention.
strange to him,--the thought which once had an immense power on earth as the vedanta philosophy.
the world. at the first twitch of the gout it signifies much to be called sir and your majesty!
to be divisible . and this alone (if i had known it from no other argument) is sufficient to inform me, that my mind is really distinct from my body .
the one goeth to his neighbour because he seeketh himself, and the other because he would fain lose himself. your bad love to yourselves maketh solitude a prison to you.
i have derived the rights of soveraigne power, and the duty of subjects hitherto, from the principles of nature onely; such as experience has found true, or consent (concerning the use of words) has made so; that is to say, from the nature of men, known
had i thus come in vain into these forests and mountains? then did my heart determine that i should seek another, the most pious of all those who believe not in god-, my heart determined that i should seek zarathustra!"
furthermore, we should see what notions are common to all men, and what notions are only clear and distinct to those who are unshackled by prejudice, and we should detect those which are ill--founded.
nevertheless, at the interview betwixt pope clement and king francis at marseilles,-- in one thousand five hundred thirty three.
modesty is usually opposed to shamelessness, but the latter is not an emotion, as i will duly show; however, the names of the emotions (as i have remarked already) have regard rather to their exercise than to their nature.
the decrees of the representative assembly, and cause their dissent to be registred, or to take witnesse of it; because otherwise they may be obliged to pay debts contracted, and be responsible for crimes committed by other men: but in a soveraign
it is plain then, by the practice of governments themselves, as well as by the law of right reason, that a child is born a subject of no country or government.
a single ruler or supreme magistrate, who may be represented, in the midst of this progression, as the unity between the fractional and the ordinal series.
proof.--this proposition is proved in the same way as three. xxii., which see.
there is wisdom in the fact that much in the world smelleth badly: loathing itself createth wings, and fountain-divining powers!
so that without words, there is no possibility of reckoning of numbers; much lesse of magnitudes, of swiftnesse, of force, and other things, the reckonings whereof are necessary to the being, or well-being of man-kind.
now, that in the sphere of human cognition we have judgements which are necessary, and in the strictest sense universal, consequently pure a priori, it will be an easy matter to show.
this was sheer idleness to my fellow-townsmen, no doubt; but if the birds and flowers had tried me by their standard, i should not have been found wanting. a man must find his occasions in himself, it is true.
man cannot be any thing but what he is, nor imagine beyond the reach of his capacity.
"he had the less for his wit to do that the subject itself supplied what was necessary."--martial, praef. ad lib. viii.
promoting what is good. for these latter persons seem to set up something beyond god, which does not depend on god, but which god in acting looks to as an exemplar, or which he aims at as a definite goal.
that to the stronger the weaker shall serve-thereto persuadeth he his will who would be master over a still weaker one. that delight alone he is unwilling to forego.
repute everywhere about us, and infused into our minds with the seed of our fathers, appear to be the most universal and genuine; from whence it comes to pass, that whatever is off the hinges of custom, is believed to be also off the hinges of reason; how
'is this thy question: whether i know myself for a being endowed with reason and subject to death? surely i do acknowledge myself such.'
and fain would they thereby prove themselves reconcilers: but mediaries and mixers are they unto me, and half-and-half, and impure!-
it is wonderful how rapidly yet perfectly the sand organizes itself as it flows, using the best material its mass affords to form the sharp edges of its channel. such are the sources of rivers.
"non pudet physicum, id est speculatorem venatoremque naturae, ab animis consuetudine imbutis petere testimonium veritatis?"
and to sympathy, antipathy, antiperistasis, specificall qualities, and other like termes, which signifie neither the agent that produceth them, nor the operation by which they are produced.
manner as the bodies of children, gotten by diseased parents, are subject either to untimely death, or to purge the ill quality, derived from their vicious conception, by breaking out into biles and scabbs.
to be real. so also, owing to bodily and mental health and strength, we may be continually cheered by a like but more normal and natural society, and come to know that we are never alone.
ye free spirits, whither hath your freedom gone! ye almost seem to me to resemble those who have long looked at bad girls dancing naked: your souls themselves dance!
ask women: one giveth birth, not because it giveth pleasure. the pain maketh hens and poets cackle.
for in such cases, it is naturall for men, at one and the same time, both to proceed in reading, and to lose their attention, in the search of objections to that they had read before: of which, in a time wherein the interests of men are changed (seeing
i chiefly paint my thoughts, a subject void of form and incapable of operative production; 'tis all that i can do to couch it in this airy body of the voice; the wisest and devoutest men have lived in the greatest care to avoid all apparent effects.
the causes of the difficulty of occupying the turkish kingdom are, that the invader could not be invited by princes of that kingdom, nor hope to facilitate his enterprise by the rebellion of those around him, as will be evident from reasons given above.
prop. eleven. an emotion towards that which we conceive as necessary is, when other conditions are equal, more intense than an emotion towards that which possible, or contingent, or non--necessary.
and his fifty so lascivious epistles? i will let alone the writings of the philosophers of the epicurean sect, protectress of voluptuousness.
now, the proposition: "no subject can have a predicate that contradicts it," is called the principle of contradiction, and is a universal but purely negative criterion of all truth.
do go out of the way of the bad odour! withdraw from the idolatry of the superfluous!
dissolution of common-wealths proceedeth from imperfect institution
it would be wisest to regard life as a desengano , a delusion; that everything is intended to be so is sufficiently clear.
covers her face." --catullus, lxv. nineteen.
these eight did consist the then kingdome of god.
but that this was not by any paternal right, but only by the consent of his children, is evident from hence, that no body doubts, but if a stranger, whom chance or business had brought to his family, had there killed any of his children, or committed any
twenty one.) "it pleased god by the foolishnesse of preaching, to save them that beleeve:" nor could st.
to others than the payment of it is burdensome to himself; and, regarding the moral person which constitutes the state as a persona ficta, because not a man, he may wish to enjoy the rights of citizenship without being ready to fulfil the duties of a
to perforce, spreta conscientia. some praises come of good wishes and respects, which is a form due, in civility, to kings and great persons, laudando praecipere, when by telling men what they are, they represent to them, what they should be.
in the conception of "something that happens," i indeed think an existence which a certain time antecedes, and from this i can derive analytical judgements.
gives the people an occasion to claim their right, and limit that power, which, whilst it was exercised for their good, they were content should be tacitly allowed.
dost thou count him to possess power who encompasses himself with a body-guard, who fears those he terrifies more than they fear him, who, to keep up the semblance of power, is himself at the mercy of his slaves?
but seeing that god is not a deceivour , 'tis altogether manifest, that he does not place these ideas in me either immediately from himself, or mediately from any other creature, wherein their objective reallity is not contain'd formally , but only
we should then see the multitude oppressed from within, in consequence of the very precautions it had taken to guard against foreign tyranny.
give them to me and i would make the same use of them. he held the old; he holds the new; i had the habit of tacking together the old and the new which he did not use to exercise. this may hold in the great examples.
if we have a prince , said pliny to trajan, it is to save ourselves from having a master .
a rule in the connected series of my perceptions. but this rule of the determination of a thing according to succession in time is as follows: "in what precedes may be found the condition, under which an event always (that is, necessarily) follows."
but this consideration leads me, perforce, into another subject.
three years have now elapsed since i finished the treatise containing all these matters; and i was beginning to revise it, with the view to put it into the hands of a printer, when i learned that persons to whom i greatly defer, and whose authority over
learned men, the philologists and schoolmasters, who are both the one and the other by profession).
in suits which a man doth not well understand, it is good to refer them to some friend of trust and judgment, that may report, whether he may deal in them with honor: but let him choose well his referendaries, for else he may be led by the nose.
i likewise say that we love a body without a soul or sentiment when we love a body without its consent and desire.
were at all any spirits, (which is very neere to direct atheisme;) and thereby perhaps the more provoked others, to terme such men daemoniacks, rather than mad-men.
he acts also contrary to his trust, when he either employs the force, treasure, and offices of the society, to corrupt the representatives, and gain them to his purposes; or openly preengages the electors, and prescribes to their choice, such, whom he
plato says, that the long or the short are not properties, that either take away or give value to language.
paul, a declared enemy to this judaical mode of interpreting the doctrine and filling up the scheme of his master, equally assumes a pre-existing morality, namely, that of the greeks and romans; and his advice to christians is in a great measure a system
were resolved to torment him with some horrible execution, and seemed to be delivered from death in having it changed from what he apprehended.
who for seeing me one while cold and presently very fond towards my wife, believes the one or the other to be counterfeited, is an ass.
of our lord; which earth, being also transported thence into the church, a paralytic to have there been suddenly cured by it; a woman in a procession, having touched st.
these original qualities are not to be rooted out; they may be covered and concealed. the latin tongue is as it were natural to me; i understand it better than french; but i have not been used to speak it, nor hardly to write it, these forty years.
that representation which can be given previously to all thought is called intuition. all the diversity or manifold content of intuition, has, therefore, a necessary relation to the "i think," in the subject in which this diversity is found.
having considered the proceedings of a painter that serves me, i had a mind to imitate his way.
to make use of time, therefore, before he should die, they made haste to read his sentence; which having done, and he hearing that he was only condemned to be beheaded, he seemed to take new courage, accepted wine which he had before refused, and thanked
for these parties are never at rest when they have cardinals, for these stir up the parties both within rome and outside, and the barons are forced to defend them. thus from the ambitions of prelates arise the discords and tumults among the barons.
stars of our system that must not, or at least may not appear precisely alike in those of the system which i described.
seventy four. whatever definition we may give of liberty, we should be careful to observe two requisite circumstances; first, that it be consistent with plain matter of fact; secondly, that it be consistent with itself.
world to the other to seek out one good year of pleasant and jocund tranquillity. a melancholic and dull tranquillity may be enough for me, but it benumbs and stupefies me; i am not contented with it.
for the scriptures since god now speaketh in them, are the mount sinai; the bounds whereof are the laws of them that represent gods person on earth.
but in the end, seeing himself strong enough to dare to discover himself, he caused the temples of the gods to be thrown open, and did his uttermost to set on foot and to encourage idolatry.
in short, however useful medicine, properly administered, may be among us, it is certain that, if the savage, when he is sick and left to himself, has nothing to hope but from nature, he has, on the other hand, nothing to fear but from his disease; which
for germany, being antiently, as all other countries, in their beginnings, divided amongst an infinite number of little lords, or masters of families, that continually had wars one with another; those masters, or lords, principally to the end they might,
what shall i say of thy sons and their consular dignity--how in them, so far as may be in youths of their age, the example of their father's and grandfather's character shines out?
we should seek for the faults in the style of another author's works, so that we may avoid committing the same in our own.
exhausted i see thee, by poisonous flies; bleeding i see thee, and torn at a hundred spots; and thy pride will not even upbraid.
your children's land shall ye love: let this love be your new nobility,-the undiscovered in the remotest seas! for it do i bid your sails search and search!
this was it that made epicurus affect to be abstruse, and that procured heraclitus the epithet of --greek-- difficulty is a coin the learned make use of, like jugglers, to conceal the vanity of their art, and which human sottishness easily takes for
for truly in adverse fortune the worst sting of misery is to have been happy.'
chapter four. apophthegms and interludes
the conjuring tricks of our political theorists are very like that; they first dismember the body politic by an illusion worthy of a fair, and then join it together again we know not how.
ten.eight,nine.) is called the word of faith; that is, as is there expressed, the doctrine of christ come, and raised from the dead. also (mat. thirteen.
the vice of the parents or the impulse of nature, which is a rough counsellor, may be the cause.
this benefit of an universall monarchy, (considering the desire of men to bear rule) is a sufficient presumption, that the popes that pretended to it, and for a long time enjoyed it, were the authors of the doctrine, by which it was obtained; namely, that
the stones extend a rod or two into the water, and then the bottom is pure sand, except in the deepest parts, where there is usually a little sediment, probably from the decay of the leaves which have been wafted on to it so many successive falls, and a
neither is there less temerity in what they teach us touching our corporal parts. let us choose out one or two examples; for otherwise we should lose ourselves in this vast and troubled ocean of medical errors.
prop. two. extension is an attribute of god, or god is an extended thing.
meanwhile it surprises one to find, both in the world of human beings and in that of animals, that this great, manifold, and restless motion is sustained and kept going by the medium of two simple impulses--hunger and the instinct of sex, helped perhaps a
snow, many of them maimed in their fingers and toes, and many stiff and motionless with the extremity of the cold, who had yet their understanding entire.
another thing in colour, clearness, smoothness, and arrangement, we sufficiently give place to them; and no less, in all qualities, to the aerial.
death at all this pomp and glory spurneth when his hour draweth nigh, shrouds alike th' exalted and the humble, levels lowest and most high.
this is what i would not do; i hate poverty equally with pain; but i could be content to change the kind of life i live for another that was humbler and less chargeable.
under the breast it was joined to another child, but without a head, and which had the spine of the back without motion, the rest entire; for though it had one arm shorter than the other, it had been broken by accident at their birth; they were joined
not certainly to the inherent force of the human understanding; for, on any matter not self-evident, there are ninety-nine persons totally incapable of judging of it, for one who is capable; and the capacity of the hundredth person is only comparative;
i cannot represent to myself any line, however small, without drawing it in thought, that is, without generating from a point all its parts one after another, and in this way alone producing this intuition.
now i am clearly of opinion that a man should live by right and by authority, and not either by recompense or favour. how many gallant men have rather chosen to lose their lives than to be debtors for them?
of it (for such insight is absent in several a priori cognitions), but because the notion of change concerns only certain determinations of phenomena, which experience alone can acquaint us with, while their cause lies in the unchangeable.
"hush! hush! hath not the world now become perfect? what hath happened unto me?
stigma out of their former diffidence and delight in aloofness, an offence out of their exoticism and hidden permanency, were to depreciate their most radical proclivities, subvert their consciences, make their minds narrow, and their tastes
within the memory of many of my townsmen the road near which my house stands resounded with the laugh and gossip of inhabitants, and the woods which border it were notched and dotted here and there with their little gardens and dwellings, though it was
proof the history of the influence of napoleon is almost the history of the higher happiness to which the entire century has attained in its worthiest individuals and periods.
for that time to conceal our apprehensions by setting a good face on the business, though the heart beats within; and whoever had the use of the platonic ring, which renders those invisible that wear it, if turned inward towards the palm of the hand, a
"there is nothing," says cicero, "so charming as the employment of letters; of letters, i say, by means whereof the infinity of things, the immense grandeur of nature, the heavens even in this world, the earth, and the seas are discovered to us; 'tis they
they do, me, moreover (who am so perfect in nothing as in friendship), a great wrong in this, that they make the same words which accuse my infirmity, represent me for an ungrateful person; they bring my affections into question upon the account of my
of vain subtleties. fifty five. of smells. fifty six. of prayers. fifty seven. of age.
and the state runneth the danger of that which tacitus saith; atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, omnes paterentur.
hundred weight of gold, besides silver, and other things which amounted to no less (so that their horses were shod with massy gold), still to see, at the price of what disloyalty and injustice whatever, what the remainder of the treasures of this king
to assist them to clear the book of two principal objections made to it.
and this heard i secondly: whatever cannot obey itself, is commanded. such is the nature of living things.
there are no worse instruments, than these general contrivers of suits; for they are but a kind of poison, and infection, to public proceedings.
if, therefore, when the body is thus otherwise disposed, the image of the food which is present be stimulated, and consequently the endeavour or desire to eat it be stimulated also, the new disposition of the body will feel repugnance to the desire or
who is the shepherd into whose throat the serpent thus crawled? who is the man into whose throat all the heaviest and blackest will thus crawl?
solertiam, quam rationem vocamus, quoniam pestifera sint multis, ad-modum paucis saluiaria, non dari omnino, quam tam muniice et tam large dari?
they had not another respect to their duty, and the affection they bear to chastity, for itself. every woman of honour will much rather choose to lose her honour than to hurt her conscience.
now general logic, in its assumed character of organon, is called dialectic.
the heroic cannot be the common, nor the common the heroic. yet we have the weakness to expect the sympathy of people in those actions whose excellence is that they outrun sympathy and appeal to a tardy justice.
incessantly approaching each other, which yet can never meet, and the philosopher's stone, and the quadrature of the circle, where the reason and the effect are so opposite, might, peradventure, find some argument to second this bold saying of pliny:
the limits of honour are not cut so short; they may give themselves a little rein, and relax a little without being faulty: there lies on the frontier some space free, indifferent, and neuter.
there have been philosophers who could give this popular astonishment a seductive and mystical, other-worldly expression (perhaps because they did not know the higher nature by experience?), instead of stating the naked and candidly reasonable truth that
the kings of persia were wont to invite their wives to the beginning of their festivals; but when the wine began to work in good earnest, and that they were to give the reins to pleasure, they sent them back to their private apartments, that they might
in the most famous of the greek schools the world is taken for a god, made by another god greater than he, and composed of a body, and a soul fixed in his centre, and dilating himself by musical numbers to his circumference; divine, infinitely happy, and
of all whom i have seen die, fortune has disposed their countenances and no design of theirs; and even of those who in ancient times have made away with themselves, there is much to be considered whether it were a sudden or a lingering death.
the rapture of the moravian and quietist; the opening of the internal sense of the word, in the language of the new jerusalem church; the revival of the calvinistic churches; the experiences of the methodists, are varying forms of that shudder of awe and
now this appears to be contradictory, inasmuch as we thus stand in a passive relation to ourselves; and therefore in the systems of psychology, the internal sense is commonly held to be one with the faculty of apperception, while we, on the contrary,
and xli.), the free man shows as much virtue, when he declines dangers, as when he strives to overcome them. q.e.five hundred.
which words, being partly plain and easie to understand, and partly allegoricall and difficult; out of that which is plain, may be inferred, that pastors that teach this foundation, that jesus is the christ, though they draw from it false consequences,
proof.--as soon as we conceive an object which we have seen in conjunction with others, we at once remember those others (two. xviii. and note), and thus we pass forthwith from the contemplation of one object to the contemplation of another object.
yet utter dissonant and various notes, from gentler lungs or more distended throats, as fear, or grief, or anger, do them move, or as they do approach the joys of love."
it does not follow that this affection or representation has any relation to an object without me.
other sheep with their hornes, such as are evill (though christian) kings; and power to give the flock convenient food: from whence hee inferreth, that st. peter had these three powers given him by christ.
here wee have the person of god born now the third time.
digressions, and parentheses, that they utterly lose themselves: which kind of folly, i know no particular name for: but the cause of it is, sometimes want of experience; whereby that seemeth to a man new and rare, which doth not so to others: sometimes
objective man is in truth a mirror accustomed to prostration before everything that wants to be known, with such desires only as knowing or "reflecting" implies--he waits until something comes, and then expands himself sensitively, so that even the light
for himself; that is, i would not have him alone to invent and speak, but that he should also hear his pupil speak in turn. socrates, and since him arcesilaus, made first their scholars speak, and then they spoke to them-- diogenes laertius, iv.
caesar, says suetonius, marched always at the head of his army, for the most part on foot, with his head bare, whether it was rain or sunshine, and as much is said of hannibal:
when i say only himself, i mean directly, and in the first instance: for whatever affects himself, may affect others through himself; and the objection which may be grounded on this contingency, will receive consideration in the sequel.
his labour hath taken it out of the hands of nature, where it was common, and belonged equally to all her children, and hath thereby appropriated it to himself.
"having left switzerland he went to isne, an imperial then on to augsburg and munich.
however much we may admire the orator's occasional bursts of eloquence, the noblest written words are commonly as far behind or above the fleeting spoken language as the firmament with its stars is behind the clouds.
for who is so stupid, as both to mistake in geometry, and also to persist in it, when another detects his error to him?
there might, on the contrary, many examples be produced of great men whom pleasures have made to neglect the conduct of their affairs, as mark antony and others; but where love and ambition should be in equal balance, and come to jostle with equal forces,
it is a piece of idle sentimentality that truth, merely as truth, has any inherent power denied to error, of prevailing against the dungeon and the stake.
husband being so far from that of an absolute monarch, that the wife has in many cases a liberty to separate from him, where natural right, or their contract allows it; whether that contract be made by themselves in the state of nature, or by the customs
the members of this body are called magistrates or kings , that is to say governors , and the whole body bears the name prince . one thus those who hold that the act, by which a people puts itself under a prince, is not a contract, are certainly right.
and every one, according to the example of phocion, provides sufficiently for his children who so provides for them as to leave them as much as was left him. i should by no means like crates' way.
in everything else, but not in poetry a man must either imitate the vicious or hate them a man must have courage to fear a man never speaks of himself without loss a man should abhor lawsuits as much as he may a man should diffuse joy, but, as much as he
i affirm no such thing. as mankind improve, the number of doctrines which are no longer disputed or doubted will be constantly on the increase: and the well-being of mankind may almost be measured by the number and gravity of the truths which have reached
one i merely call attention in this chapter to a subject with which i have dealt at greater length in my letter to one thousand. d'alembert .
public good; and their acquiescing in it when so done: for as a good prince, who is mindful of the trust put into his hands, and careful of the good of his people, cannot have too much prerogative, that is, power to do good; so a weak and ill prince, who
them, and especially such as are of good counsel, so that they may honour you in prosperity and in adversity you have not to fear them.
not so much believe as they acquiesce and permit never any man knew so much, and spake so little no danger with them, though they may do us no good no other foundation or support than public abuse no physic that has not something hurtful in it noble and
as if their effeminacy-- which cotton translates: "as if the insignificancy of coaches." --had not been sufficiently known by better proofs, the last kings of our first race travelled in a chariot drawn by four oxen.
and i find that there are spirits corporeal, (though subtile and invisible;) but not that any mans body was possessed, or inhabited by them; and that the bodies of the saints shall be such, namely, spirituall bodies, as st. paul calls them.
i do not deny but that there may be some art in it, that there are not amongst so many works of nature, things proper for the conservation of health: that is most certain: i very well know there are some simples that moisten, and others that dry; i
it is certain that the jews, if they desired--or if they were driven to it, as the anti-semites seem to wish--could now have the ascendancy, nay, literally the supremacy, over europe, that they are not working and planning for that end is equally certain.
ordinary actions better at speaking than writing.
i often doubt, whether amongst so many men as meddle in such affairs, there is not to be found some one of so weak understanding as to have been really persuaded that he went towards reformation by the worst of deformations; and advanced towards salvation
but fewer came to see me on trivial business. in this respect, my company was winnowed by my mere distance from town.
henceforth, he was to write only controversial and confessional works; his theories were now developed, and, simultaneously, he gave to the world his views on the fundamental problems of politics and education.
what are become of all the provisions we have so many years laid up against the accidents of fortune? is nero's cruelty unknown to us?
but the wearing of his gown, and a little exterior fashion, that could not be civilised to courtier ways, which in themselves are nothing.
o my soul, every sun shed i upon thee, and every night and every silence and every longing:-then grewest thou up for me as a vine.
behold the believers of all beliefs! whom do they hate most? him who breaketh up their tables of values, the breaker, the law-breaker-he, however, is the creator.
it must be contrary to their pride, and also contrary to their taste, that their truth should still be truth for every one--that which has hitherto been the secret wish and ultimate purpose of all dogmatic efforts.
"leset fleizig die alten, die wahren eigentlich alten was die neuen davon sagen bedeutet nicht viel."
but now begins to be weaned from her childish simplicity. she was reading before me in a french book where the word 'fouteau', the name of a tree very well known, occurred;-- the beech-tree; the name resembles in sound an obscene french word.
everlasting death yet it cannot well be understood of a second death.
few conversations detain me without force and effort; it is true that beauty and elegance of speech take as much or more with me than the weight and depth of the subject; and forasmuch as i am apt to be sleepy in all other communication, and give but the
to say he hath spoken to him in a dream, is no more than to say he dreamed that god spake to him; which is not of force to win beleef from any man, that knows dreams are for the most part naturall, and may proceed from former thoughts; and such dreams as
and five years product is not worth the perpetual inheritance of land, where all is possessed, and none remains waste, to be taken up by him that is disseized: which will be easily granted, if one do but take away the imaginary value of money, the
a dangerous crossing, a dangerous wayfaring, a dangerous looking-back, a dangerous trembling and halting.
some planets and comets, and others a sun and fixed stars.
contrary, we by that increase their necessity, forasmuch as the touch and company of any man whatever rouses their desires, that in solitude would be more quiet.
in several other things, i find my stomach and appetite vary after the same manner; i have changed again and again from white wine to claret, from claret to white wine.
positive cause drawing away the mind from other objects, but merely from the absence of a cause, which should determine the mind to pass from the contemplation of one object to the contemplation of another.
if a dye were marked with one figure or number of spots on four sides, and with another figure or number of spots on the two remaining sides, it would be more probable, that the former would turn up than the latter; though, if it had a thousand sides
even the laws of nature, if they are contemplated as principles of the empirical use of the understanding, possess also a characteristic of necessity, and we may therefore at least expect them to be determined upon grounds which are valid a priori and
"ipsa consuetudo assentiendi periculosa esse videtur, et lubrica;"
the antient law of rome was called their civil law, from the word civitas, which signifies a common-wealth; and those countries, which having been under the roman empire, and governed by that law, retaine still such part thereof as they think fit, call
this is done, chiefly by suppressing, or at least keeping a strait hand, upon the devouring trades of usury, ingrossing great pasturages, and the like.
such an effect (two. xi. coroll.) the mind of the given man is not an adequate, but only a partial cause; thus (three. def. ii.) the mind, inasmuch as it has inadequate ideas, is in certain cases necessarily passive; this was our second point.
it is a great thing to preserve the rule of peace and order through all the parts of the republic; it is a great thing that the state should be tranquil, and the law respected: but if nothing more is done, there will be in all this more appearance than
the fourth place is that of exod. twenty eight.thirty.
sect. one hundred thirty three. by commonwealth, i must be understood all along to mean, not a democracy, or any form of government, but any independent community, which the latines signified by the word civitas, to which the word which best answers in
some of a mean betwixt the divine and human nature; mediators betwixt god and us, adorned with a certain second and diminutive sort of adoration; infinite in titles and offices; some good; others ill; some old and decrepit, and some that are mortal.
so long as the image of the ancient and received laws of this monarchy shall shine in any corner of the kingdom, there will i be.
love, which they do with the voice, other than speech? and why should they not speak to one another? they speak to us, and we to them. in how many several sorts of ways do we speak to our dogs, and they answer us?
fourteen. confidence is pleasure arising from the idea of something past or future, wherefrom all cause of doubt has been removed.
i have heard of a man lost in the woods and dying of famine and exhaustion at the foot of a tree, whose loneliness was relieved by the grotesque visions with which, owing to bodily weakness, his diseased imagination surrounded him, and which he believed
either it may have to determine the conception of the object-which must be supplied extraneously, or it may have to establish its reality . the former is theoretical , the latter practical , rational cognition.
but wherever i found living things, there heard i also the language of obedience. all living things are obeying things.
sometimes the distribution is equal, when either the constituent parts are in mutual dependence, as in the government of england, or the authority of each section is independent, but imperfect, as in poland.
few men come to die in the opinion that it is their latest hour; and there is nothing wherein the flattery of hope more deludes us; it never ceases to whisper in our ears, "others have been much sicker without dying; your condition is not so desperate as
phocion, having given the athenians an advice that was not followed, and the affair nevertheless succeeding contrary to his opinion, some one said to him, "well, phocion, art thou content that matters go so well?"--"i am very well content," replied he,
nature (the art whereby god hath made and governes the world) is by the art of man, as in many other things, so in this also imitated, that it can make an artificial animal.
greatest, and his habitual irony acquires a new meaning and a sort of tragic pathos in the face of death. the facts of his life are summed up, and the features of his character are brought out as if by accident in the course of the defence.
royal virtue seems most to consist in justice; and of all the parts of justice that best denotes a king which accompanies liberality, for this they have particularly reserved to be performed by themselves, whereas all other sorts of justice they remit to
hence it is a mistake to think, that the supreme or legislative power of any commonwealth, can do what it will, and dispose of the estates of the subject arbitrarily, or take any part of them at pleasure.
one true, i reckoned as well-nigh false all that was only probable.
the king's judgment-seat, and succeeded in preventing the enforcement of the sale. i rescued the consular paulinus from the gaping jaws of the court bloodhounds, who in their covetous hopes had already made short work of his wealth.
but it is such as my father hath ordained mee; a kingdome that i am now to purchase with my blood, and not to possesse till my second coming; then yee shall eat and drink at my table, and sit on thrones, judging the twelve tribes of israel: and then
for i need not go beyond the conception of body in order to find extension connected with it, but merely analyse the conception, that is, become conscious of the manifold properties which i think in that conception, in order to discover this predicate in
explanation of the above conceptions for a future system of pure reason. such an analysis, indeed, executed with great particularity, may already be found in well-known works on this subject.
she, by little and little, slily and unperceived, slips in the foot of her authority, but having by this gentle and humble beginning, with the benefit of time, fixed and established it, she then unmasks a furious and tyrannic countenance, against which we
how much more is this man to be envied than he who is ten served on precious stones, whose drink a creature trained to every vice, a eunuch or much the same, cools with snow in a golden cup?
fellow-commoners; because this is left common by compact, i.e. by the law of the land, which is not to be violated. and though it be common, in respect of some men, it is not so to all mankind; but is the joint property of this country, or this parish.
yet in some cases contradictory voyces equall in number, may determine a question; as in condemning, or absolving, equality of votes, even in that they condemne not, do absolve; but not on the contrary condemne, in that they absolve not.
conspiracy, behold the third man, who being apprehended, was, as a murderer, thrust and hauled by the people through the press, towards timoleon, and the other most eminent persons of the assembly, before whom being brought, he cries out for pardon,
by the same right as took it away, either it is justified in resuming it, or there was no justification for those who took it away." but the social order is a sacred right which is the basis of all other rights.
lacking the same advantages, how can you preserve the same rights?
in consequence of the state of things referred to, the words "to cause" and "to effect" have almost entirely disappeared from the literature of the last ten years, and people everywhere talk of "to condition."
but thou dost not die because thou art sick; thou diest because thou art living: death kills thee without the help of sickness: and sickness has deferred death in some, who have lived longer by reason that they thought themselves always dying; to which
being rational creatures, they go to sea with it ready calculated; and all rational creatures go out upon the sea of life with their minds made up on the common questions of right and wrong, as well as on many of the far more difficult questions of wise
danger, or difficulty, to retire if they can: because not seeing the way of safety, they will rather hazard their honour, which may be salved with an excuse; than their lives, for which no salve is sufficient.
from this rule is deduced the most important rule in the administration of finance, which is, to take more pains to guard against needs than to increase revenues.
for how much must we diminish from the beauty and value of this species of philosophy, upon such a supposition?
there was only a narrow slit left between their lids, by which he preserved a peninsular relation to me; thus, with half-shut eyes, looking out from the land of dreams, and endeavoring to realize me, vague object or mote that interrupted his visions.
ugliness of a confessed antiquity is to me less old and less ugly than another that is polished and plastered up. shall i speak it, without the danger of having my throat cut?
if those under which i live should shake a finger at me by way of menace, i would immediately go seek out others, let them be where they would.
of given representations, conformably to the synthetical unity of apperception, and thus to cogitate the synthetical unity of the apperception of the manifold of sensuous intuition a priori, as the condition to which must necessarily be submitted all
ii.); and beyond the limits of the duration of the idea of god (supposing the latter at some time not to have existed, or not to be going to exist) thought would perforce have existed without the idea of god, which is contrary to our hypothesis, for we
these men and women, and their fortunes, have led to several mistakes.
i whisper in a waiting-woman's or secretary's ear: "how were they, how did they live together?" i always have that good saying m my head:
--and what did theophrastus treat of in those he intituled, the one 'the lover', and the other 'of love?' of what aristippus in his 'of former delights'? what do the so long and lively descriptions in plato of the loves of his time pretend to?
demetrius the grammarian finding in the temple of delphos a knot of philosophers set chatting together, said to them,-- plutarch, treatise on oracles which have ceased --"either i am much deceived, or by your cheerful and pleasant countenances, you are
thus nature has made a multitude of good fathers of families; but it is doubtful whether, from the very beginning of the world, human wisdom has made ten men capable of governing their peers.
-and zarathustra said once more: "i love you, mine animals!" the eagle, however, and the serpent pressed close to him when he spake these words, and looked up to him.
thus did time pass with me, and slip by, if time there still was: what do i know thereof! but at last there happened that which awoke me.
the first, through his own valour: but the syracusans drawing about his gally to environ him, after having done great things in his own person to disengage himself and hoping for no relief, with his own hand he took away the life he had so liberally, and
to attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards
this intelligence made him hasten his departure; and from lucca he proceeded to rome.
whose death in one thousand five hundred sixty three he was present. --with so glorious an end that, in my opinion, his ambitious and generous designs had nothing in them so high and great as their interruption.
but the true god hath this attribute, that he is a jealous god; and therefore, his worship and religion, will endure no mixture, nor partner.
for instance, the nobleman officer from the prussian border it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality--sadly lacking in the place referred to) could not in
'tis not only fevers, debauches, and great accidents, that overthrow our judgments,--the least things in the world will do it; and we are not to doubt, though we may not be sensible of it, that if a continued fever can overwhelm the soul, a tertian will
of which kind of fighting the turks still retain something in their practice of arms; and socrates, in plato, laughs at laches, who had defined fortitude to be a standing firm in the ranks against the enemy. "what!"
one requiteth a teacher badly if one remain merely a scholar. and why will ye not pluck at my wreath?
the nineteenth century has proved the falsehood of much of his theory of government; but there are still many wise comments and fruitful suggestions to be found in the third book of the social contract and in the treatise on the government of poland , as
reason but observation and experience. the only difference between them and those maxims, which are vulgarly esteemed the result of pure experience, is, that the former cannot be established without some process of thought, and some reflection on what we
therefore neither can things be different.
i should advise that those examples of severity by which 'tis designed to retain the people in their duty, might be exercised upon the dead bodies of criminals; for to see them deprived of sepulture, to see them boiled and divided into quarters, would
a man who writes carelessly at once proves that he himself puts no great value on his own thoughts.
remember, was wont to pucker up his nose, a sign of a man given to scoffing; such motions as these may imperceptibly happen in us.
one hundred twenty seven. the sceptic, therefore, had better keep within his proper sphere, and display those philosophical objections, which arise from more profound researches.
so the land of judea was the holy land; but the holy city wherein god was to be worshipped, was more holy; and again, the temples more holy than the city; and the sanctum sanctorum more holy than the rest of the temple.
"with the help of favourable measures great individuals might be reared who would be both different from and higher than those who heretofore have owed their existence to mere chance. here we may still be hopeful: in the rearing of exceptional men."
is never happy, because never so, till he is no more.
i have now fulfilled the task of explaining the emotions arising from pleasure and pain. i therefore proceed to treat of those which i refer to desire.
others, that they only rejoined and reunited themselves to it; others, that they were produced from the divine substance; others, by the angels of fire and air; others, that they were from all antiquity; and some that they were created at the very point
divert them from worse and private actions.
"we ask for wives and children; they above know only, when we have them, what they'll prove;"
ignorance is degrading only when it is found in company with riches.
valetudinary, and much afflicted with the stone, had often occasion to take clysters, of which he caused several sorts to be prescribed him by the physicians, acccording to the accidents of his disease; which, being brought him, and none of the usual
if i am to die and leave you alive, the gods alone only know whether it will go better with you or with me. wherefore, as to what concerns me, you may do as you shall think fit.
done more than he did; for we lost no men by this infidelity of his, nor any town, but fossano only, and that after a long siege and a brave defence.-- one thousand five hundred thirty six
he was so genuine and unsophisticated that no introduction would serve to introduce him, more than if you introduced a woodchuck to your neighbor. he had got to find him out as you did. he would not play any part.
there the breath of life inspired by god, signifies no more, but that god gave him life; and (job twenty seven.three.) "as long as the spirit of god is in my nostrils;" is no more then to say, "as long as i live." so in ezek. one.twenty.
it did not simply flutter like a butterfly, nor soar like the larger hawks, but it sported with proud reliance in the fields of air; mounting again and again with its strange chuckle, it repeated its free and beautiful fall, turning over and over like a
and mine commands me to forgive you, convict as you are, by your own confession, of a design to kill me without reason.-- imitated by voltaire. see nodier, questions, p. one hundred sixty five.
when these distinctions have once been admitted, it is seen to be so untrue that there is, in the social contract, any real renunciation on the part of the individuals, that the position in which they find themselves as a result of the contract is really
xxvil, do not really belong to the book, and are of very slight interest at this time; the epistle is transferred to the correspondence. the sonnets, with the letter, were presumably sent some time after letters five. et seq.
a man who writes in this prezios style is like a person who dresses himself up to avoid being mistaken for or confounded with the mob; a danger which a gentleman , even in his worst clothes, does not run.
the angels are so enamored of the language that is spoken in heaven that they will not distort their lips with the hissing and unmusical dialects of men, but speak their own, whether there be any who understand it or not.
then popilius saluted him as friend of the roman people. to have renounced claim to so great a monarchy, and a course of such successful fortune, from the effects of three lines in writing!
"sperat et in saeva victus gladiator arena, sit licet infesto pollice turba minax."
other with. those who reject at once the method of wolf, and of the critique of pure reason, can have no other aim but to shake off the fetters of science , to change labour into sport, certainty into opinion, and philosophy into philodoxy.
it is natural for a feeling of mere indifference to exist between men, but between women it is actual enmity.
stick by one paw, slipped from his careless grasp and fell to the ground, when he would look over at it with a ludicrous expression of uncertainty, as if suspecting that it had life, with a mind not made up whether to get it again, or a new one, or be
he was cast in the coarsest mould; a stout but sluggish body, yet gracefully carried, with a thick sunburnt neck, dark bushy hair, and dull sleepy blue eyes, which were occasionally lit up with expression.
differ one from the other, as much as do ideas. for instance, the affirmation which involves the idea of a circle, differs from that which involves the idea of a triangle, as much as the idea of a circle differs from the idea of a triangle.
after the fabric of society seems on the whole established and secured against external dangers, it is this fear of our neighbour which again creates new perspectives of moral valuation.
nor does it properly well become any not to be displeased when they die, excepting such as are pleased to live.
for the second, which is dissimulation; it followeth many times upon secrecy, by a necessity; so that he that will be secret, must be a dissembler in some degree.
whatever falls out contrary to custom we say is contrary to nature, but nothing, whatever it be, is contrary to her. let, therefore, this universal and natural reason expel the error and astonishment that novelty brings along with it.
"the evil that men do lives after them."
on my mind, as appears from this, that many propositions may be demonstrated of this triangle.
successors, the legislative can never revert to the people whilst that government lasts; because having provided a legislative with power to continue for ever, they have given up their political power to the legislative, and cannot resume it.
there is no enthusiasm among philosophers; their doctrines are not very alluring to the people; and no restraint can be put upon their reasonings, but what must be of dangerous consequence to the sciences, and even to the state, by paving the way for
verily, i have often laughed at the weaklings, who think themselves good because they have crippled paws!
now, setting aside what democritus held and proved, "that most of the arts we have were taught us by other animals," as by the spider to weave and sew; by the swallow to build; by the swan and nightingale music; and by several animals to make
for as in this disease, there is an unnaturall spirit, or wind in the head that obstructeth the roots of the nerves, and moving them violently, taketh away the motion which naturally they should have from the power of the soule in the brain, and thereby
the philosophers; with great reason, send us back to the rules of nature; but they have nothing to do with so sublime a knowledge; they falsify them, and present us her face painted with too high and too adulterate a complexion, whence spring so many
set around you small, good, perfect things, ye higher men. their golden maturity healeth the heart. the perfect teacheth one to hope.
"their faces swell, their veins grow black with rage, and their eyes sparkle with gorgonian fire."--ovid, de art. amandi, iii. five hundred three.
born to command, he knew how to do it, not only according to the laws, but also to overrule even the laws themselves, when the public necessity so required.
it requires so much closer attention to the habits of the birds, that, if for that reason only, i have been willing to omit the gun.
as to the rest, a man does not transgress philosophy by permitting the acrimony of pains and human frailty to prevail so much above measure; for they constrain her to go back to her unanswerable replies: "if it be ill to live in necessity, at least there
said he, "must this bit of a woman also serve for a testimony to my rules?"
if ever a breath hath come to me of the creative breath, and of the heavenly necessity which compelleth even chances to dance star-dances:
the interpreter of the law is the judge giving sentence viva voce in every particular case
pleasure , yet they are not made by me , but have their own true and immutable natures .
it is also very profitable for a prince to give some rare examples of himself in the internal administration, like those related of messer bernabo of milan, when it happens that some one does something extraordinary, either good or evil, in civil life,
but i never believed in the people when they spake of great men-and i hold to my belief that it was a reversed cripple, who had too little of everything, and too much of one thing.
unpardonable temerity to judge of the whole course of nature from one single experiment, however accurate or certain.
i do not wish to go away from recent italian instances, but i cannot omit hiero of syracuse, whom i have already mentioned.
tyrant. for they say not regicide, that is, killing of a king, but tyrannicide, that is, killing of a tyrant is lawfull.
yet these fine things show their quality better in the spending than in the hoarding; for i suppose 'tis plain that greed alva's makes men hateful, while liberality brings fame.
for to him whom fasting would make more healthful and more sprightly, and to him to whose palate fish were more acceptable than flesh, the prescription of these would have no curative effect; no more than in the other sort of physic, where drugs have no
how far from their awkward pride was the seemingly insignificant problem--left in dust and decay--of a description of forms of morality, notwithstanding that the finest hands and senses could hardly be fine enough for it!
proof.--each attribute is conceived through itself, without any other (part i., prop. x.); wherefore the modes of each attribute involve the conception of that attribute, but not of any other. thus (part i., ax.
and this is the excuse that, upon consideration of this subject, scvola, a high priest, and varro, a great theologian in their times, make us: "that it is necessary that the people should be ignorant of many things that are true, and believe many things
haste trips up its own heels, fetters, and stops itself he cannot be good, seeing he is not evil even to the wicked he who stops not the start will never be able to stop the course "how many things," said he, "i do not desire!"
the subject of the present discourse, therefore, is more precisely this.
rush in with their utmost vigour, their courages increasing by the shouts and the career; 'tis to render the soldiers' ardour, as a man may say, more reserved and cold." this is what he says.
but all this, even to the most aggravated degree, is so continually done in perfect good faith, by persons who are not considered, and in many other respects may not deserve to be considered, ignorant or incompetent, that it is rarely possible on adequate
but if the constructive powers are rare and it is given to few men to be poets, yet every man is a receiver of this descending holy ghost, and may well study the laws of its influx.
and this being so, i think it a great error to persist in attempting to find in the christian doctrine that complete rule for our guidance, which its author intended it to sanction and enforce, but only partially to provide.
when this courtship came to effect in due season (for that which they do not require in the lover, namely, leisure and discretion in his pursuit, they strictly require in the person loved, forasmuch as he is to judge of an internal beauty, of difficult
because our employments are a burden to us, strato has courteously been pleased to exempt the gods from all offices, as their priests are; he makes nature produce and support all things; and with her weights and motions make up the several parts of the
for it is in reality vain to profess indifference in regard to such inquiries, the object of which cannot be indifferent to humanity.
"nothing comes out of nothing," is as true of life as in physics: money is the seed of money, and the first guinea is sometimes more difficult to acquire than the second million.
then she drew near me and sat on the edge of my couch, and, looking into my face all heavy with grief and fixed in sadness on the ground, she bewailed in these words the disorder of my mind:
themselves, as objects of experience, are possible only by virtue of this law.
the simple but empirically determined consciousness of my own existence proves the existence of external objects in space.
"he pursues the flying poltroon, nor spares the hamstrings of the unwarlike youth who turns his back"--hor., ep., iii. two, fourteen.
proceeded so far as to quarrel with our ancient baptismal names of charles, louis, francis, to fill the world with methuselahs, ezekiels, and malachis, names of a more spiritual sound?
an orator, says rhetoric in the farce of his pleading, shall be moved with the sound of his own voice and feigned emotions, and suffer himself to be imposed upon by the passion he represents; he will imprint in himself a true and real grief, by means of
if this be demurred to, it matters not; i will then limit my assertion to pure mathematics, the very conception of which implies that it consists of knowledge altogether non-empirical and a priori.
now, if to this real in the substance we ascribe a particular existence (for example, to motion as an accident of matter), this existence is called inherence, in contradistinction to the existence of substance, which we call subsistence.
i have taken notice (for, so many families, so many differing forms) that the ladies who have been strictest with their maids have had no better luck than those who allowed them a greater liberty.
but when i enquire what figures may be inscribed within a circle , i am not at all necessitated to think that all quadrilateral figures are of that sort; neither can i possibly imagine this, whilst i admit of nothing, but what i clearly and distinctly
"men's lives and actions on the stars depend."
in like manner, he that supposeth himself injured, in a case determined by the written law, which he may by himself, or others see and consider; if he complaine before he consults with the law, he does unjustly, and bewrayeth a disposition rather to vex
corollary.--hence it follows, that, in proportion as a thing is in harmony with our nature, so is it more useful or better for us, and vice versa, in proportion as a thing is more useful for us, so is it more in harmony with our nature.
faintly practised) is not yet totally given over.
from this depend also the changes in fortune, for if it happens that time and circumstances are favourable to one who acts with caution and prudence he will be successful, but if time and circumstances change he will be ruined, because he does not change
government. but conquest is as far from setting up any government, as demolishing an house is from building a new one in the place.
wagons shot past with furious speed and crushing loads, bearing, perchance, among the rest, the agent of the insurance company, who was bound to go however far; and ever and anon the engine bell tinkled behind, more slow and sure; and rearmost of all, as
one need only look at a woman's shape to discover that she is not intended for either too much mental or too much physical work.
in case what the epicureans say be true, viz: "that we have no knowledge if the senses' appearances be false;" and if that also be true which the stoics say, "that the appearances of the senses are so false that they can furnish us with no manner of
all things, says plato,-- laws, ten. --are produced either by nature, by fortune, or by art; the greatest and most beautiful by the one or the other of the former, the least and the most imperfect by the last.
when i crossed flint's pond, after it was covered with snow, though i had often paddled about and skated over it, it was so unexpectedly wide and so strange that i could think of nothing but baffin's bay.
for how easy may it seem to give exact definitions of the terms employed in reasoning, and make these definitions, not the mere sound of words, the object of future scrutiny and examination?
of the mere frailty of human nature, or of fortune's universal instability, availed to soften the verdict of some few.
of the precipice, and could not have fallen unless i would.
matter? were we empowered, by a secret wish, to remove mountains, or control the planets in their orbit; this extensive authority would not be more extraordinary, nor more beyond our comprehension.
so that by their lectures and disputations in their synagogues, they turned the doctrine of their law into a phantasticall kind of philosophy, concerning the incomprehensible nature of god, and of spirits; which they compounded of the vain philosophy and
sect. fifty seven. the law, that was to govern adam, was the same that was to govern all his posterity, the law of reason.
same dominions. which canons, though they were but canons, that is, rules propounded, and but voluntarily received by christian princes, till the translation of the empire to charlemain; yet afterwards, as the power of the pope encreased, became rules
indeed, if there were no prior convention, where, unless the election were unanimous, would be the obligation on the minority to submit to the choice of the majority?
"like a small bark that's tost upon the main. when winds tempestuous heave the liquid plain."
many honours i want not, nor great treasures: they excite the spleen. but it is bad sleeping without a good name and a little treasure.
degree. now, seeing that our change of fashions is so prompt and sudden, that the inventions of all the tailors in the world cannot furnish out new whim-whams enow to feed our vanity withal, there will often be a necessity that the despised forms must
a regular private body, lawfull, as a family
when we read, another person thinks for us: we merely repeat his mental process. it is the same as the pupil, in learning to write, following with his pen the lines that have been pencilled by the teacher.
sect. one hundred ninety. every man is born with a double right: first, a right of freedom to his person, which no other man has a power over, but the free disposal of it lies in himself.
when the mind regards bodies in this fashion, we say that it imagines. i will here draw attention to the fact, in order to indicate where error lies, that the imaginations of the mind, looked at in themselves, do not contain error.
in such cases, we have great difficulty in discovering any deduction for these terms, inasmuch as we cannot produce any manifest ground of right, either from experience or from reason, on which the claim to employ them can be founded.
and he that, confessing himself to me, voluntarily told me that he had all his lifetime professed and practised a religion, in his opinion damnable and contrary to that he had in his heart, only to preserve his credit and the honour of his employments,
to these i have lately added two very general reasons of doubt ; the first was, that while i was awake , i could not believe my self to perceive any thing, which i could not think my self sometimes to perceive, tho i were a sleep ; and seeing i cannot
the blow, for haste, not having been given home, he ran and threw himself from the top of a wall headlong among them, who separating themselves and making room, he pitched directly upon his head; notwithstanding which, feeling yet in himself some remains
--with which this age of ours is so occupied, that there is almost no other talk, are not mere voluntary impressions of apprehension and fear; for i know, by experience, in the case of a particular friend of mine, one for whom i can be as responsible as
but when he adds, that is , a mind , a soul , an understanding , reason , i question his argumentation; for it does not seem a right consequence to say, i am a thinking thing , therefore i am a thought , neither, i am an understanding thing , therefore i
whereby the speaker affirmeth, denieth, commandeth, promiseth, threateneth, wisheth, or interrogateth. in which sense it is not vocabulum, that signifies a word; but sermo, (in greek logos) that is some speech, discourse, or saying.
"i will return, marcus fabius, a conqueror, from the fight: and if i fail, i invoke father jove, mars gradivus, and the other angry gods."--livy, ii. forty five.
the fift place is acts fifteen.twenty eight.
two hundred seventy eight.--wanderer, who art thou?
so must thou go again into solitude: for thou shalt yet become mellow."-
look upon themselves as a third person only, a stranger lower himself to the meanness of defending his innocence much difference betwixt us and ourselves no alcohol the night on which a man intends to get children no excellent soul is exempt from a
who am finite . and 'tis sufficient to me to prove this my idea of god to be the most true , the most clear , and the most distinct idea of all those ideas i have, upon this account , that i understand that god is not to be understood , and that i judge
existing order of society has entailed and still entails (as though slavery were a counter-argument, and not rather a condition of every higher culture, of every elevation of culture):--what does all this betoken, if not a disintegration of womanly
therefore when he alledgeth out of the six of luke, that our saviour called his disciples together, and chose twelve of them which he named apostles, he proveth that he elected them (all, except matthias, paul and barnabas,) and gave them power and
proof.--if we could hate it for this reason, we should rejoice in its pain, which is contrary to the hypothesis.
and therefore the name of god is used, not to make us conceive him; (for he is incomprehensible; and his greatnesse, and power are unconceivable;) but that we may honour him.
there are nine hundred and ninety-nine patrons of virtue to one virtuous man; but it is easier to deal with the real possessor of a thing than with the temporary guardian of it.
it is a ridiculous thing, and fit for a satire to persons of judgment, to see what shifts these formalists have, and what prospectives to make superficies to seem body, that hath depth and bulk.
the self saith unto the ego: "feel pleasure!" thereupon it rejoiceth, and thinketh how it may ofttimes rejoice-and for that very purpose it is meant to think.
the first thing done in the corruption of manners is banishing truth; for, as pindar says, to be true is the beginning of a great virtue, and the first article that plato requires in the governor of his republic.
note.) we can only determine by imagination, which is not so powerfully affected by the future as by the present.
undergoing only of average and common experiences, must have been the most potent of all the forces which have hitherto operated upon mankind.
is it not enough to make a man revive in pure spite, that she, who spat in my face whilst i was in being, shall come to kiss my feet when i am no more?
become a puzzle to future geologists. the whole cut impressed me as if it were a cave with its stalactites laid open to the light.
the heathens had also their aqua lustralis, that is to say, holy water. the church of rome imitates them also in their holy dayes.
known, and you will not incur the disgrace of the contrary vice.
it is therefore the danger not of its abuse, but of its cheapening, that makes me attack the indiscreet use of this supreme magistracy in the earliest times.
marke, say, that his word, "hee could not," is put for, "he would not," do it without example in the greek tongue, (where would not, is put sometimes for could not, in things inanimate, that have no will; but could not, for would not, never,) and thereby
countenance; importune their masters to make haste to bring them to the test, defy, rail at them, and reproach them with cowardice, and the number of battles they have lost against those of their country.
would fain be, as they are, then they are happy, as it were, by report; when perhaps they find the contrary within. for they are the first, that find their own griefs, though they be the last, that find their own faults.
tho to make us err there is requisite a faculty of reasoning (or rather of judging , that is, of affirming and denying ) because error is the defect thereof, yet it does not follow from thence that this defect is any thing real , for neither is blindness
belief in that creed ought to produce in a mind thoroughly imbued with it.
we are acquainted with a mere pellicle of the globe on which we live. most have not delved six feet beneath the surface, nor leaped as many above it. we know not where we are. beside, we are sound asleep nearly half our time.
every man being born free and his own master, no-one, under any pretext whatsoever, can make any man subject without his consent. to decide that the son of a slave is born a slave is to decide that he is not born a man.
for the same reason no man in any cause ought to be received for arbitrator, to whom greater profit, or honour, or pleasure apparently ariseth out of the victory of one party, than of the other: for he hath taken (though an unavoydable bribe, yet) a
and there form, as it were, two pouches denominated the auricles of the heart, which are composed of a substance similar to that of the heart itself; and that there is always more warmth in the heart than in any other part of the body--and finally, that
sect. two hundred nine. but if either these illegal acts have extended to the majority of the people; or if the mischief and oppression has lighted only on some few, but in such cases, as the precedent, and consequences seem to threaten all; and they are
i so much love to disengage and disobligate myself, that i have sometimes looked upon ingratitudes, affronts, and indignities which i have received from those to whom either by nature or accident i was bound in some way of friendship, as an advantage to
myself betimes to constrain my life, and fit it for a new state. the true liberty is to be able to do what a man will with himself:
nevertheless, being considered effeminate, and a man who allowed himself to be ruled by his mother, and having thus fallen into contempt, the army conspired against him and killed him.
tacitus observes that, under otho, the senators, while they heaped curses on vitellius, contrived at the same time to make a deafening noise, in order that, should he ever become their master, he might not know what each of them had said.
n.b. this postulate or axiom rests on postulate i. and lemmas v. and vii., which see after two. xiii.
apodeictically the absolute reality of space, because the doctrine of idealism is against them, according to which the reality of external objects is not capable of any strict proof.
a thousand beasts, a thousand men, are sooner dead than threatened. that also which we principally pretend to fear in death is pain, its ordinary forerunner: yet, if we may believe a holy father:
the gentle rain which waters my beans and keeps me in the house to-day is not drear and melancholy, but good for me too. though it prevents my hoeing them, it is of far more worth than my hoeing.
thus we find ourselves involved in a difficulty which did not present itself in the sphere of sensibility, that is to say, we cannot discover how the subjective conditions of thought can have objective validity, in other words, can become conditions of
"just hear this glutton zarathustra!" said he jokingly: "doth one go into caves and high mountains to make such repasts?
to those who have neither public nor private affections, the excitements of life are much curtailed, and in any case dwindle in value as the time approaches when all selfish interests must be terminated by death: while those who leave after them objects
but i deny the right of the people to exercise such coercion, either by themselves or by their government. the power itself is illegitimate. the best government has no more title to it than the worst.
chapter. and for the places of the new testament, where it is said that any man shall be cast body and soul into hell fire, it is no more than body and life; that is to say, they shall be cast alive into the perpetuall fire of gehenna.
if the injustice has a spring, or a pulley, or a rope, or a crank, exclusively for itself, then perhaps you may consider whether the remedy will not be worse than the evil; but if it is of such a nature that it requires you to be the agent of injustice to
"eurus ad auroram nabathaque regna recessit, persidaque, et radiis juga subdita matutinis."
ordinances are therefore part of the civill law. the law of nature therefore is a part of the civill law in all common-wealths of the world. reciprocally also, the civill law is a part of the dictates of nature.
for as he that is so bitten, has a continuall torment of thirst, and yet abhorreth water; and is in such an estate, as if the poyson endeavoured to convert him into a dogge: so when a monarchy is once bitten to the quick, by those democraticall writers,
it is more necessary to all princes, except the turk and the soldan, to satisfy the people than the soldiers, for the people can do more than the soldiers.
by this ransome, is not intended a satisfaction for sin, equivalent to the offence, which no sinner for himselfe, nor righteous man can ever be able to make for another; the dammage a man does to another, he may make amends for by restitution, or
for speciall administration, as for oeconomy
we find a writer of this kind sometimes writing in a dithyrambic style, as if he were intoxicated; at other times, nay, on the very next page, he will be high-sounding, severe, and deeply learned, prolix to the last degree of dulness, and cutting
business, neither had he ever lived under any other aspect; absolutely disowning that he had ever heard he was one of the king's household or that his majesty so much as knew him, so far was he from taking him for an ambassador: the king, in his turn,
our life, hope, and will. and just as the old system of valuing, which only extolled the qualities favourable to the weak, the suffering, and the oppressed, has succeeded in producing a weak, suffering, and "modern" race, so this new and reversed system
even the writings of an ordinary man may be instructive, worth reading, and entertaining, for the simple reason that they are the quintessence of that man's mind--that is to say, the writings are the result and fruit of his whole thought and study; while
let us now speak of the inconveniences of counsel, and of the remedies. the inconveniences that have been noted, in calling and using counsel, are three. first, the revealing of affairs, whereby they become less secret.
straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense.
this is a deduction in the manner of my adversaries, which i would as soon anticipate as let them have the shame of drawing.
the first say, "socrates is an evil-doer and a curious person, searching into things under the earth and above the heaven; and making the worse appear the better cause, and teaching all this to others."
principally, the accounts of the actions and enterprises wherein they were personally engaged; if ambassadors, we are to observe negotiations, intelligences, and practices, and the manner how they are to be carried on.
assuredly nothing forbids man to enjoy himself, save grim and gloomy superstition. for why is it more lawful to satiate one's hunger and thirst than to drive away one's melancholy?
this we are perhaps not very "tasteful."
marcellinus, concerning theft, reports that in his time there was no sort of torments which could compel the egyptians, when taken in this act, though a people very much addicted to it, so much as to tell their name.
seven.) "that the triall of your faith, which is much more precious than of gold that perisheth, though it be tryed with fire, might be found unto praise, and honour, and glory at the appearing of jesus christ;" and st. paul (one cor. three.
fifty two. of the parsimony of the ancients.
"to whom no one is ill who can be good?"-martial, xii. eighty two.
of himself, and the rest of mankind; this is all he doth, or can give up to the commonwealth, and by it to the legislative power, so that the legislative can have no more than this.
it is the advent of truth into the world, a form of thought now for the first time bursting into the universe, a child of the old eternal soul, a piece of genuine and immeasurable greatness.
nothing but weep and torment themselves in his house; whereas, he, on the contrary, comforted every one, and after having supped after his usual manner, went to bed, and slept profoundly till morning, when one of his fellow-tribunes roused him to go to
therefore where job saith, man riseth not till the heavens be no more; it is all one, as if he had said, the immortall life (and soule and life in the scripture, do usually signifie the same thing) beginneth not in man, till the resurrection, and day of
when the finishing stroke was put to his work, it suddenly expanded before the eyes of the astonished artist into the fairest of all the creations of brahma.
any one's finger began but to ache; all diseases are then concluded to be the plague, and people do not stay to examine whether they are so or no.
they are merely rules for an understanding, whose whole power consists in thought, that is, in the act of submitting the synthesis of the manifold which is presented to it in intuition from a very different quarter, to the unity of apperception; a
attached, and subservient to them for all help. with these conceits, they take control of the needy as a property, just as in general they are charitable and helpful out of a desire for property.
the originall of them all, is that which we call sense; (for there is no conception in a mans mind, which hath not at first, totally, or by parts, been begotten upon the organs of sense.) the rest are derived from that originall.
the libertie, whereof there is so frequent, and honourable mention, in the histories, and philosophy of the antient greeks, and romans, and in the writings, and discourse of those that from them have received all their learning in the politiques, is not
their wisdom speaketh thus: "a fool, he who remaineth alive; but so far are we fools! and that is the foolishest thing in life!"
being able to regard itself in only one capacity, it is in the position of an individual who makes a contract with himself; and this makes it clear that there neither is nor can be any kind of fundamental law binding on the body of the people--not even
there is by the side of it a cabinet handsome enough, with a fireplace very commodiously contrived, and plenty of light; and were i not more afraid of the trouble than the expense--the trouble that frights me from all business--i could very easily adjoin
it were good, therefore, that men in their innovations would follow the example of time itself; which indeed innovateth greatly, but quietly, by degrees scarce to be perceived.
twenty nine. of those things that weaken, or tend to the dissolution of a common-wealth
for what concerns the philosophers, as i have said, if they were in science, they were yet much greater in action. and, as it is said of the geometrician of syracuse,-- archimedes.
avoiding servitude and obligation, and not so much the crowd of men as the crowd of business.
but as to the other prognostics, calculated from the anatomy of beasts at sacrifices (to which purpose plato does, in part, attribute the natural constitution of the intestines of the beasts themselves), the scraping of poultry, the flight of birds--
such is the pure emotion of nature, prior to all kinds of reflection! such is the force of natural compassion, which the greatest depravity of morals has as yet hardly been able to destroy!
the mass of men serve the state thus, not as men mainly, but as machines, with their bodies. they are the standing army, and the militia, jailers, constables, posse comitatus , c.
and from this definition, we may inferre; first, that in all miracles, the work done, is not the effect of any vertue in the prophet; because it is the effect of the immediate hand of god; that is to say god hath done it, without using the prophet
extraordinary faculties. but to have made gods of our own condition, of whom we ought to know the imperfections; and to have attributed to them desire, anger, revenge, marriages, generation, alliances, love, jealousy, our members and bones, our fevers and
and it will always happen that the one who is not your friend will want you to remain neutral, and the one who is your friend will require you to declare yourself by taking arms.
sect. seventy five. thus it was easy, and almost natural for children, by a tacit, and scarce avoidable consent, to make way for the father's authority and government.
after so many obligations, thou hast undertaken to kill me." at which cinna crying out that he was very far from entertaining any so wicked a thought: "thou dost not keep thy promise, cinna," continued augustus, "that thou wouldst not interrupt me.
business, until at last his oldest customer cannot tell surely whether it be animal, vegetable, or mineral, and yet it shall be as pure as a snowflake, and if it be put into a pot and boiled, will come out an excellent dun fish for a saturday's dinner.
was quickly terminated by fresh cravings.
comprised in the conception. but we cannot for this reason assert that the ordinary conception is a sensuous one, containing a mere phenomenon, for right cannot appear as a phenomenon; but the conception of it lies in the understanding, and represents a
you must understand that in these latter times, as soon as the empire began to be repudiated in italy and the pope to gain greater reputation in temporal matters, italy was divided into many states; many of the principal cities took up arms against their
but letting this first reason alone, i think it better to say, that this evil proceeds from their applying themselves the wrong way to the study of the sciences; and that, after the manner we are instructed, it is no wonder if neither the scholars nor the
youth dies in us insert whole sections and pages out of ancient authors intelligence is required to be able to know that a man knows not intemperance is the pest of pleasure intended to get a new husband than to lament the old interdict all gifts betwixt
let thy pity for thy friend be hid under a hard shell; thou shalt bite out a tooth upon it. thus will it have delicacy and sweetness.
"look at this gateway! dwarf!" i continued, "it hath two faces. two roads come together here: these hath no one yet gone to the end of.
the law, which they thus abuse, serves the powerful at once as a weapon of offence, and as a shield against the weak; and the pretext of the public good is always the most dangerous scourge of the people.
i shall have no more handle whereby to take hold of reputation, neither shall it have any whereby to take hold of or to cleave to me; for to expect that my name should be advanced by it, in the first place, i have no name that is enough my own; of two
for which the scripture was written. as for that our saviour speaketh to the disease, as to a person; it is the usuall phrase of all that cure by words onely, as christ did, (and inchanters pretend to do, whether they speak to a divel or not.) for is not
the whole difference is that, in the family, the love of the father for his children repays him for the care he takes of them, while, in the state, the pleasure of commanding takes the place of the love which the chief cannot have for the peoples under
neither was it without reason that i judged, that body (which by a peculiar right i call my own ) to be more nighly appertaining to me then any other body .
everything goeth, everything returneth; eternally rolleth the wheel of existence. everything dieth, everything blossometh forth again; eternally runneth on the year of existence.
about the noontide hour, however, when the captain and his men were together again, they saw suddenly a man coming towards them through the air, and a voice said distinctly: "it is time! it is the highest time!"
according to due forms; or else it is left to his prudence to call them by new elections, when the occasions or exigencies of the public require the amendment of old, or making of new laws, or the redress or prevention of any inconveniencies, that lie on,
and when i want to mount my wildest horse, then doth my spear always help me up best: it is my foot's ever ready servant:-
and of arbitrary worship, there bee two differences: for sometimes it is a commanded, sometimes voluntary worship: commanded, when it is such as hee requireth, who is worshipped: free, when it is such as the worshipper thinks fit.
to what a pitch of presumption and insolence do we raise our blindness and folly!
provisions out of ten acres, which were but the product of an hundred lying in common.
proof.--all things which are, are in god, and must be conceived through god (by prop. xv.), therefore (by prop. xvi., coroll. i.) god is the cause of those things which are in him. this is our first point.
the making a fact the subject of thought raises it.
that thou must be the first to teach this teaching-how could this great fate not be thy greatest danger and infirmity!
the immortality of man is as legitimately preached from the intellections as from the moral volitions. every intellection is mainly prospective. its present value is its least. inspect what delights you in plutarch, in shakspeare, in cervantes.
there is also a memorable story related by cardinal de retz, which may well deserve our consideration.
in stead of them, in other writings are put, i beleeve him; i have faith in him; i rely on him: and in latin, credo illi; fido illi: and in greek, pisteno anto: and that this singularity of the ecclesiastical use of the word hath raised many disputes
some particular touch of my own hand, to the end it may not be so absolutely foreign.
if i was sure of thee, sure of thy capacity, sure to match my mood with thine, i should never think again of trifles in relation to thy comings and goings.
pauls time, there was a custome by receiving baptisme for the dead, (as men that now beleeve, are sureties and undertakers for the faith of infants, that are not capable of beleeving,) to undertake for the persons of their deceased friends, that they
forty three. will they be new friends of "truth," these coming philosophers? very probably, for all philosophers hitherto have loved their truths. but assuredly they will not be dogmatists.
in this feminine republic, to evade the dominion of the males, they lamed them in their infancy--arms, legs, and other members that gave them advantage over them, and only made use of them in that wherein we, in these parts of the world, make use of them.
certain spaniards, coasting the sea in quest of their mines, landed in a fruitful and pleasant and very well peopled country, and there made to the inhabitants their accustomed professions: "that they were peaceable men, who were come from a very remote
when, however, he was four day-journeys from the happy isles and from his friends, then had he surmounted all his pain-: triumphantly and with firm foot did he again accept his fate. and then talked zarathustra in this wise to his exulting conscience:
on this supposition, i, in the first place, described this matter, and essayed to represent it in such a manner that to my mind there can be nothing clearer and more intelligible, except what has been recently said regarding god and the soul; for i even
i do not wish to treat friendships daintily, but with roughest courage. when they are real, they are not glass threads or frostwork, but the solidest thing we know. for now, after so many ages of experience, what do we know of nature or of ourselves?
possibility of doing good, to give occasion to violence to trample all under foot; and better to make the laws do what they can, when they cannot do what they would. after this manner did he-- agesilaus.
dorigen . o star of rome! what gratitude can speak fit words to follow such a deed as this?
two hundred fifteen. as in the stellar firmament there are sometimes two suns which determine the path of one planet, and in certain cases suns of different colours shine around a single planet, now with red light, now with green, and then simultaneously
i am not aware that any man has ever built on the spot which i occupy. deliver me from a city built on the site of a more ancient city, whose materials are ruins, whose gardens cemeteries.
where ye are, there must always be dregs at hand, and much that is spongy, hollow, and compressed: it wanteth to have freedom.
if he is great he makes me so great that i cannot descend to converse. in the great days, presentiments hover before me in the firmament. i ought then to dedicate myself to them. i go in that i may seize them, i go out that i may seize them.
this peculiarity, however, does not raise them altogether above the need of a proof.
and we see that the soul, in its passions, inclines rather to deceive itself, by creating a false and fantastical a subject, even contrary to its own belief, than not to have something to work upon.
or were it ever so much a perfection, the ascribing of it to the supreme being, where it appears not to have been really exerted, to the full, in his works, savours more of flattery and panegyric, than of just reasoning and sound philosophy.
the passion of christ, whose body was broken, and blood shed upon the crosse for our transgressions,) pretends, that by saying of the words of our saviour, "this is my body," and "this is my blood," the nature of bread is no more there, but his very body;
"i see," says pacuvius, "that we must put him out; he is a wicked fellow; let us look out a good one in his room." immediately there was a profound silence, every one being at a stand whom to choose.
the sun is alone, except in thick weather, when there sometimes appear to be two, but one is a mock sun. god is alone,-but the devil, he is far from being alone; he sees a great deal of company; he is legion.
they bring this quickly about by beginning a paradox; the sterility of their own heads suggests their taking the path of negation; and truths that have long been recognised are now denied--for instance, the vital power, the sympathetic nervous system,
my 'future' is the darkest thing in the world to me, but as there still remains a great deal for me to do, i suppose i ought rather to think of doing this than of my future, and leave the rest to thee and the gods."
it probably had never seen a man before; and it soon became quite familiar, and would run over my shoes and up my clothes. it could readily ascend the sides of the room by short impulses, like a squirrel, which it resembled in its motions.
twenty two. disparagement is thinking too meanly of anyone because we hate him.
the lowest walk is the safest; 'tis the seat of constancy; you have there need of no one but yourself; 'tis there founded and wholly stands upon its own basis. has not this example of a gentleman very well known, some air of philosophy in it?
pure chance at some festive celebration in the town.
by this description, true or false, this man looks upon theft as a dishonest action, and hates it, but less than poverty, and simply repents; but to the extent he has thus recompensed he repents not.
the question may be discussed thus: a prince who fears his own people more than foreigners ought to build fortresses, but he who has greater fear of foreigners than of his own people ought to do without them.
hot season threatens us with a fever; this breach in the life-line of your left hand gives you notice of some near and dangerous indisposition; and at last she roundly attacks health itself; saying, this sprightliness and vigour of youth cannot continue
certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men; which both in affection and means, have married and endowed the public.
having compelled the pirates to yield by whom he had before been taken prisoner and put to ransom; forasmuch as he had threatened them with the cross, he indeed condemned them to it, but it was after they had been first strangled.
whereof, though they find dispersed somewhat in the writings of the ancient fathers; yet those fathers were men, that might too easily beleeve false reports; and the producing of their opinions for testimony of the truth of what they beleeved, hath no
but the great will see that true love cannot be unrequited.
things, unworthy of the profession of philosophy.
in general, and is called connection or conjunction of the understanding (synthesis intellectualis).
of his design; and most especially vain in the deliberations of war.
crates did worse, who threw himself into the liberty of poverty, only to rid himself of the inconveniences and cares of his house.
were, misled by the side to which i incline, be it what it will, and carried away by my own weight. every one almost would say the same of himself, if he considered himself as i do.
the ecclesiastiques, when they are displeased with any civill state, make also their elves, that is, superstitious, enchanted subjects, to pinch their princes, by preaching sedition; or one prince enchanted with promises, to pinch another.
this left no room for controversy about the title, nor for encroachment on the right of others; what portion a man carved to himself, was easily seen; and it was useless, as well as dishonest, to carve himself too much, or take more than he needed.
for it is the unity of the representer, not the unity of the represented, that maketh the person one. and it is the representer that beareth the person, and but one person: and unity, cannot otherwise be understood in multitude.
it is counted by some, a weakness in princes, to have favorites; but it is, of all others, the best remedy against ambitious great-ones.
the uncertain also has its charms, the sphinx, too, is a circe, and circe, too, was a philosopher."--thus does a skeptic console himself; and in truth he needs some consolation.
he will feel that, men being different in different ages, the reason why diogenes could not find a man was that he sought among his contemporaries a man of an earlier period.
body in a particular manner which i described.
upon fear, but because he that promiseth, hath no right in the thing promised. also, when he may lawfully performe, and doth not, it is not the invalidity of the covenant, that absolveth him, but the sentence of the soveraign.
the problem for him is to represent to his mind beings who seek to arouse a good opinion of themselves which they themselves do not possess--and consequently also do not "deserve,"--and who yet believe in this good opinion afterwards.
thus has my paulina loaded me not only with her fears, but my own; it has not been sufficient to consider how resolutely i could die, but i have also considered how irresolutely she would bear my death.
utility and conversation; without which, there had been amongst men, neither common-wealth, nor society, nor contract, nor peace, no more than amongst lyons, bears, and wolves.
and hath not the tenant for life a property in all that he gets over and above his rent, by his labour and industry during the said term, supposing it be double the rent?
i am vexed that my essays only serve the ladies for a common piece of furniture, and a piece for the hall; this chapter will make me part of the water-closet.
i believe that the sayings of christ are all, that i can see any evidence of their having been intended to be; that they are irreconcilable with nothing which a comprehensive morality requires; that everything which is excellent in ethics may be brought
five. the circumstance, on which the effect depends, is frequently involved in other circumstances, which are foreign and extrinsic. the separation of it often requires great attention, accuracy, and subtilty.
mixture, show themselves to be divided, one for the body and the other for the soul, with equal error, and to have lost sight of their subject, which is man, and their guide, which they generally confess to be nature.
conditionally, to the penitent: and this forgivenesse, or absolution, in case the absolved have but a feigned repentance, is thereby without other act, or sentence of the absolvent, made void, and hath no effect at all to salvation, but on the contrary,
and spotted and mixed all over with various dead colours; one was perfectly round, and of the bigness of an ordinary ball; the other two something less, of an imperfect roundness, as seeming not to be arrived at their, full growth.
within the sphere of a definite morality, yea, in its ultimate motive, a sort of denial that it is lawful for this morality to be called in question--and in any case the reverse of the testing, analyzing, doubting, and vivisecting of this very faith.
i shall just observe, that, as the antagonists of epicurus always suppose the universe, an effect quite singular and unparalleled, to be the proof of a deity, a cause no less singular and unparalleled; your reasonings, upon that supposition, seem, at
how any clear, distinct idea can contain circumstances, contradictory to itself, or to any other clear, distinct idea, is absolutely incomprehensible; and is, perhaps, as absurd as any proposition, which can be formed.
have made no forfeiture of their lives, than he has over any other, who, without any injuries or provocations, have lived upon fair terms with him.
thirdly, to be able in judgement to devest himselfe of all feare, anger, hatred, love, and compassion. fourthly, and lastly, patience to heare; diligent attention in hearing; and memory to retain, digest and apply what he hath heard.
husbandry is otherwise a very servile employment, as sallust calls it; though some parts of it are more excusable than the rest, as the care of gardens, which xenophon attributes to cyrus; and a mean may be found out betwixt the sordid and low
but he, poor man, disturbed only a couple of fins while i was catching a fair string, and he said it was his luck; but when we changed seats in the boat luck changed seats too.
which every one by experience may maintain to be false.
but if you cannot have them on good mutual terms, you cannot have them. if not the deity but our ambition hews and shapes the new relations, their virtue escapes, as strawberries lose their flavor in garden-beds.
prison, or bonds, till the owner of him that took him, or bought him of one that did, shall consider what to do with him: (for such men, (commonly called slaves,) have no obligation at all; but may break their bonds, or the prison; and kill, or carry away
in those species where the proportion is better observed, these battles must be entirely due to the scarcity of females in comparison with males; or, what amounts to the same thing, to the intervals during which the female constantly refuses the advances
double outrage against nature from the treatment of those who suffer it, and from the use to which they are destined. but is it not a thousand times more common and more dangerous for paternal rights openly to offend against humanity?
another proof.--the potentiality of non--existence is a negation of power, and contrariwise the potentiality of existence is a power, as is obvious.
solely because reason has convinced me of their truth.
the fruits eaten temperately need not make us ashamed of our appetites, nor interrupt the worthiest pursuits. but put an extra condiment into your dish, and it will poison you. it is not worth the while to live by rich cookery.
i mean those who boast in good gravity of their coldness and insensibility, and who expect to be believed with a serious countenance; for when 'tis spoken with an affected look, when their eyes give the lie to their tongue, and when they talk in the cant
i have seen a gentleman of a good family who was born blind, or at least blind from such an age that he knows not what sight is; who is so little sensible of his defect that he makes use as we do of words proper for seeing, and applies them after a manner
lie. a generous heart ought not to belie its own thoughts; it will make itself seen within; all there is good, or at least human.
our force is no more able to reach them in their vicious, than in their virtuous, qualities, for both the one and the other proceeded from a vigour of soul which was without comparison greater in them than in us; and souls, by how much the weaker they
"they sell themselves to death and the circus, and, since the wars are ceased, each for himself a foe prepares." --manilius, astron., iv. two hundred twenty five.
the distribution of provisions, money, and merchandise in just proportions, according to times and places, is the true secret of finance and the source of wealth, provided those who administer it have foresight enough to suffer a present apparent loss, in
from these mingled together. as for example, elective kingdomes; where kings have the soveraigne power put into their hands for a time; of kingdomes, wherein the king hath a power limited: which governments, are nevertheless by most writers called
one, by naturall force; as when a man maketh his children, to submit themselves, and their children to his government, as being able to destroy them if they refuse, or by warre subdueth his enemies to his will, giving them their lives on that condition.
it must, however, be confessed, that this species of scepticism, when more moderate, may be understood in a very reasonable sense, and is a necessary preparative to the study of philosophy, by preserving a proper impartiality in our judgements, and
the writings of the ancients, the best authors i mean, being full and solid, tempt and carry me which way almost they will; he that i am reading seems always to have the most force; and i find that every one in his turn is in the right, though they
in earnest, in this sport, the pleasure i give more tickles my imagination than that they give me; now, he has nothing of generosity in him who can receive pleasure where he confers none--it must needs be a mean soul that will owe all, and can be content
enjoyment, as any one under it; whether this his possession be of land, to him and his heirs for ever, or a lodging only for a week; or whether it be barely travelling freely on the highway; and in effect, it reaches as far as the very being of any one
follow and assist the afflicted soul: they have afflicted itself with grievous and special torments, to the end that by emulation of one another the soul and body might plunge man into misery by so much more salutiferous as it is more severe.
not yet had he learned laughing and beauty. gloomy did this hunter return from the forest of knowledge.
and when they had passed, a pain attacked zarathustra; but not long had he struggled with the pain, when he began to speak thus:
was setting, made my supper of huckleberries and blueberries on fair haven hill, and laid up a store for several days. the fruits do not yield their true flavor to the purchaser of them, nor to him who raises them for the market.
therefore our saviour meaneth, that those patriarchs were immortall; not by a property consequent to the essence, and nature of mankind, but by the will of god, that was pleased of his mere grace, to bestow eternall life upon the faithfull.
to pieces, broken down, sunk, and become contemptible.
under the image of a line, which we draw in thought, a mode of representation without which we could not cognize the unity of its dimension, and also that we are necessitated to take our determination of periods of time, or of points of time, for all our
the most common security i take of my people is ignorance; i never presume any to be vicious till i have first found them so; and repose the most confidence in the younger sort, that i think are least spoiled by ill example.
negative knowledge of which is the fundamental note of plato's philosophy. the denial of the will to live reveals the way to such a state as this.
state." what little recognition the idea of obligation to the public obtains in modern morality, is derived from greek and roman sources, not from christian; as, even in the morality of private life, whatever exists of magnanimity, high-mindedness,
the same submission to his father, as it does in his yet young children to him; and that by this precept he were bound to obey all his father's commands, if, out of a conceit of authority, he should have the indiscretion to treat him still as a boy?
if they do no other good, they do this at least, that they prepare patients betimes for death, by little and little undermining and cutting off the use of life.
the best of beauty is a finer charm than skill in surfaces, in outlines, or rules of art can ever teach, namely a radiation from the work of art of human character,-a wonderful expression through stone, or canvas, or musical sound, of the deepest and
take him from thence in violation of the franchise there, it is said that his own mother came herself to the temple but spoke nothing nor did anything more than lay a piece of brick, which she brought with her, on the threshold of the temple, which, when
clodius, cicero's most troublesome enemy. this oration, in the revised form in which it has come down to us, is ranked as among the finest specimens of the art of the orator, though in its original form it failed to secure milo's acquittal.
that central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles.
general remark on the system of principles.
once in a long time, a man traverses the whole scale, and sees and enjoys the symbol solidly, then also has a clear eye for its beauty, and lastly, whilst he pitches his tent on this sacred volcanic isle of nature, does not offer to build houses and barns
when the bickerings of the great disturbed the kingdom of france, and the coadjutor of paris took a dagger in his pocket to the parliament, these things did not prevent the people of france from prospering and multiplying in dignity, ease and freedom.
xxix. a quadrilateral whose four sides are equal is called a lozenge.
he must not be in any manner pinched or hindered by his material, but through his necessity of imparting himself the adamant will be wax in his hands, and will allow an adequate communication of himself, in his full stature and proportion.
during that triumvirate of kings, king henry the eighth of england, francis the first king of france, and charles the fifth emperor, there was such a watch kept, that none of the three could win a palm of ground, but the other two would straightways
twenty nine apprehension is the kantian word for preception, in the largest sense in which we employ that term. it is the genus which includes under i, as species, perception proper and sensation proper-tr
now threaten me with the finger as mothers threaten; now smile upon me as mothers smile; now say just: "who was it that like a whirlwind once rushed away from me?-
although all these principles, and the representation of the object with which this science occupies itself, are generated in the mind entirely a priori, they would nevertheless have no significance if we were not always able to exhibit their significance
you have already doffed your novelty, and some of you, i fear, are ready to become truths, so immortal do they look, so pathetically honest, so tedious! and was it ever otherwise?
verily, it will be my death yet-to choke with laughter when i see asses drunken, and hear night-watchmen thus doubt about god.
judges ought to remember, that their office is jus dicere, and not jus dare; to interpret law, and not to make law, or give law.
"reason and prudence, not a place with a commanding view of the great ocean, banish care."--horace, ep., i. two.
if we will not interfere with our thought, but will act entirely, or see how the thing stands in god, we know the particular thing, and every thing, and every man.
but if we are called upon to explain what we mean by substance, and wish to avoid the vice of reasoning in a circle, the answer is by no means so easy.
this is a power, which neither nature gives, for it has made no such distinction between one man and another; nor compact can convey: for man not having such an arbitrary power over his own life, cannot give another man such a power over it; but it is the
and by the exercise of entire soveraignty, in protecting the publique teaching of it, convert this truth of speculation, into the utility of practice.
i have often since avoided meddling in it, rarely accepted, and never asked it; keeping my back still turned to ambition; but if not like rowers who so advance backward, yet so, at the same time, that i am less obliged to my resolution than to my good
deliberately than we do, who perform all our actions post-haste; and in extending this natural pleasure to more leisure and better use, intermixing with profitable conversation.
there voluntarily lost their lives: and that which plutarch also, amongst a hundred other witnesses, relates, that at a sacrifice, a burning coal having fallen into the sleeve of a lacedaemonian boy, as he was censing, he suffered his whole arm to be
he was willing to bear them company, and killed himself with fasting.
his words are wisdom to those legislators who contemplate no essential reform in the existing government; but for thinkers, and those who legislate for all time, he never once glances at the subject.
after that, the first love should be reinstated by a love based on habit and reason; but this often does not appear, especially where the mother has not loved the father.
supper and a wench; if he won, at the expense of the offerings; if he lost, at his own. the sexton lost, and paid the supper and the wench.
elsewhere the old husbands lend their wives to young men; and in another place they are in common without offence; in one place particularly, the women take it for a mark of honour to have as many gay fringed tassels at the bottom of their garment, as
let us not be upset and overwhelmed in that terrible rapid and whirlpool called a dinner, situated in the meridian shallows. weather this danger and you are safe, for the rest of the way is down hill.
each of these main divisions will have its subdivisions, the separate reasons for which we cannot here particularize.
proof.--so long as a man is affected by the image of anything, he will regard that thing as present, even though it be non--existent (two. xvii.
we discourse freely without shame of one form of sensuality, and are silent about another. we are so degraded that we cannot speak simply of the necessary functions of human nature.
quite unnoticed, and as if with the best conscience, threatens nowadays to establish itself in the relations of science and philosophy.
this relation, then, does not exist because i accompany every representation with consciousness, but because i join one representation to another, and am conscious of the synthesis of them.
"alter remus aquas, alter tibi radat arenas:"
how many things are still possible! so learn to laugh beyond yourselves! lift up your hearts, ye good dancers, high! higher! and do not forget the good laughter!
but now let us notice what is the strangest thing about the will,--this affair so extremely complex, for which the people have only one name.
gained by the prince, and they are the more compelled to serve him faithfully as they know they must by their deeds cancel the bad opinion previously held of them, and thus the prince will always derive greater help from them than from those who, serving
but in those places where the presbytery took that office, though many other doctrines of the church of rome were forbidden to be taught; yet this doctrine, that the kingdome of christ is already come, and that it began at the resurrection of our saviour,
the distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled--or among the ruled class, the slaves and dependents of all sorts.
in our fashion it is never done; we never reckon what we have received; we are only for the future liberality; wherefore, the more a prince exhausts himself in giving, the poorer he grows in friends.
secondly, the relation of the use made, that is to say, the distinction between necessaries and superfluities.
praediction of future contingents, not alwaies prophecy
considering therefore the signification of the word angel in the old testament, and the nature of dreams and visions that happen to men by the ordinary way of nature; i was enclined to this opinion, that angels were nothing but supernaturall apparitions
the attempt was then made, with marvelous tenacity and subtlety, to see if one could not get out of this net,--to see if the opposite was not perhaps true: "think" the condition, and "i" the conditioned; "i," therefore, only a synthesis which has been
how wearisome the grammarian, the phrenologist, the political or religious fanatic, or indeed any possessed mortal whose balance is lost by the exaggeration of a single topic. it is incipient insanity. every thought is a prison also.
show. all over-nice solicitude about riches smells of avarice: even the very disposing of it, with a too systematic and artificial liberality, is not worth a painful superintendence and solicitude: he, that will order his expense to just so much, makes it
once or twice i saw a ripple where he approached the surface, just put his head out to reconnoitre, and instantly dived again.
be in a perpetuall solicitude of the time to come; so that every man, especially those that are over provident, are in an estate like to that of prometheus.
pusillanimity-- desire of things that conduce but a little to our ends; and fear of things that are but of little hindrance, pusillanimity.
but how could i be just from the heart! how can i give every one his own! let this be enough for me: i give unto every one mine own.
such a constitution as this would make the mighty leviathan of a shorter duration, than the feeblest creatures, and not let it outlast the day it was born in: which cannot be supposed, till we can think, that rational creatures should desire and
he only is fit for this society who is magnanimous; who is sure that greatness and goodness are always economy; who is not swift to intermeddle with his fortunes. let him not intermeddle with this.
these men having, as i say, forfeited their lives, and with it their liberties, and lost their estates; and being in the state of slavery, not capable of any property, cannot in that state be considered as any part of civil society; the chief end whereof
"to what end should you endeavour to draw back, if there be no possibility to evade it?
"and instead of timid beasts, wishes the foaming boar or tawny lion would come from the mountain."--aeneid, iv. one hundred fifty eight.
and supposing such a law were obligatory; yet a man would reason thus, "if i doe it not, i die presently; if i doe it, i die afterwards; therefore by doing it, there is time of life gained;" nature therefore compells him to the fact.
let a man, in the choice of his mean, rather choose the fittest mean, than the greatest mean; and rather them that deal in certain things, than those that are general.
'tis in me, too urging and pressing where i take; at least, for a man who loves not to be strained at all. and this husbanding my friendship serves me for a sort of consolation in the imperfections of those in whom i am concerned.
grammarian; and i am a logician." now we who, quite contrary, do not here pretend to breed a grammarian or a logician, but a gentleman, let us leave them to abuse their leisure; our business lies elsewhere.
for the sake of the leech did i lie here by this swamp, like a fisher, and already had mine outstretched arm been bitten ten times, when there biteth a still finer leech at my blood, zarathustra himself!
as for the fruit towards those that are within; it is peace; which containeth infinite blessings.
thirty five. o voltaire! o humanity! o idiocy! there is something ticklish in "the truth," and in the search for the truth; and if man goes about it too humanely--"il ne cherche le vrai que pour faire le bien"--i wager he finds nothing!
and after science has, with the happiest results, resisted theology, whose "hand-maid" it had been too long, it now proposes in its wantonness and indiscretion to lay down laws for philosophy, and in its turn to play the "master"--what am i saying!
and in processe of time, the devout, but ignorant people, did many times honor their bishops with the like pompe of wax candles, and the images of our saviour, and the saints, constantly, in the church it self.
destroy, either by being overburthened, crushed, and cramped with their weight, by a rude shock, or otherwise.
disturber of the peace, and see if he can get over this obstruction to his neighborliness without a ruder and more impetuous thought or speech corresponding with his action?
but what frees us during the process of building from all apprehension or suspicion, and flatters us into the belief of its solidity, is this.
and he who hath too much spirit might well become infatuated with stupidity and folly. think of thyself, o zarathustra!
made these collections in the four last years of his life, as an amusement of his "idleness."--le clerc. they grow, however, more sparing in the third book.
as soon as the emperors were christian, this emulation no longer existed, and, when the cross had driven out the eagle, roman valour wholly disappeared.
"he who lives everywhere, lives nowhere."--martial, vii. seventy three.
different laws lead only to trouble and confusion among peoples which, living under the same rulers and in constant communication one with another, intermingle and intermarry, and, coming under the sway of new customs, never know if they can call their
household, or managing his private estate, especially if there be amongst them such as wish not his prosperity?
beyond my purpose and first method, upon the account of idleness and the humour of the age. if it misbecome me, as i believe it does, 'tis no matter; it may be of use to some others.
appearance of one event, to expect its usual attendant, and to believe that it will exist.
"quae est ista laus quae: possit e macello peti?"
malcontent, you give him the means of satisfying himself, for by revealing it he can hope to secure everything he wants; to such an extent that seeing a certain gain by doing this, and seeing on the other hand only a doubtful one and full of danger, he
in him the animal man chiefly was developed. in physical endurance and contentment he was cousin to the pine and the rock.
but why should not the new englander try new adventures, and not lay so much stress on his grain, his potato and grass crop, and his orchards,-raise other crops than these?
wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept.
elsewhere men may commend or censure the work, without reference to the workman; here they cannot: who touches the one, touches the other.
the eight is acts two. twenty four. where st.
it is quite another thing with the indian women for it being the custom there for the men to have many wives, and the best beloved of them to kill herself at her husband's decease, every one of them makes it the business of her whole life to obtain this
if i had lived among those nations, which (they say) yet dwell under the sweet liberty of nature's primitive laws, i assure thee i would most willingly have painted myself quite fully and quite naked.
again, a man receives words of disgrace, or some little injuries (for which they that made the lawes, had assigned no punishment, nor thought it worthy of a man that hath the use of reason, to take notice of,) and is afraid, unlesse he revenge it, he
a man must either imitate the vicious or hate them abhorrence of the patient are necessary circumstances acquire by his writings an immortal life addict thyself to the study of letters always the perfect religion and hate him so as you were one day to
but as long as we are ignorant of the natural man, it is in vain for us to attempt to determine either the law originally prescribed to him, or that which is best adapted to his constitution.
his mode of proceeding. no man is found able to adapt himself to this, either because he cannot deviate from that to which his nature disposes him, or else because having always prospered by walking in one path, he cannot persuade himself that it is well
as regards every system of utilitarianism, one may at once assume that it has the same origin, and follow the scent: one will seldom err.--plato did all he could to interpret something refined and noble into the tenets of his teacher, and above all to
iv.) involves the nature of both bodies; therefore, the idea of every mode, in which the human body is affected by external bodies, involves the nature of the human body and of the external body. q.e.five hundred.
and when kings deny themselves some such necessary power, it is not alwayes (though sometimes) out of ignorance of what is necessary to the office they undertake; but many times out of a hope to recover the same again at their pleasure: wherein they
children come a-berrying, railroad men taking a sunday morning walk in clean shirts, fishermen and hunters, poets and philosophers; in short, all honest pilgrims, who came out to the woods for freedom's sake, and really left the village behind, i was
however, i pass over this point. my intention here was only to give a reason for not saying, that that, without which a thing cannot be or be conceived, belongs to the essence of that thing: individual things cannot be or be conceived without god, yet god
for you must note, that we speak now of the heart, and not of the purse. so that although the same tribute and tax, laid by consent or by imposing, be all one to the purse, yet it works diversely upon the courage.
doubt whether a philosopher can have "ultimate and actual" opinions at all; whether behind every cave in him there is not, and must necessarily be, a still deeper cave: an ampler, stranger, richer world beyond the surface, an abyss behind every bottom,
sect. two hundred twelve. besides this over-turning from without, governments are dissolved from within.
and whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and wants to see only hunger, sexual instinct, and vanity as the real and only motives
what better interpretation can we make of messalina's behaviour?
i fear thee near, i love thee far; thy flight allureth me, thy seeking secureth me:-i suffer, but for thee, what would i not gladly bear!
a doctrine seriously digested is one thing, and those superficial impressions another; which springing from the disorder of an unhinged understanding, float at random and great uncertainty in the fancy.
we need not a whale, elephant, or a crocodile, nor any such-like animals, of which one alone is sufficient to dispatch a great number of men, to do our business; lice are sufficient to vacate sylla's dictatorship; and the heart and life of a great and
this is the law of moral and of mental gain. the simple rise as by specific levity not into a particular virtue, but into the region of all the virtues. they are in the spirit which contains them all.
wandereth 'twixt the past and the future as a heavy cloud-hostile to sultry plains, and to all that is weary and can neither die nor live:
the other beauties belong to women; the beauty of stature is the only beauty of men.
that is, if the object of the idea constituting the human mind be a body, nothing can take place in that body without being perceived by the mind.
and at this day we see many images of the virgin mary, and other saints, unlike one another, and without correspondence to any one mans fancy; and yet serve well enough for the purpose they were erected for; which was no more but by the names onely, to
from all these differences arise the various relations which the government ought to bear to the body of the state, according to the accidental and particular relations by which the state itself is modified, for often the government that is best in itself
therefore the beleef of this article is sufficient; and by consequence there is no other article of faith necessarily required to salvation.
for all lawes are generall judgements, or sentences of the legislator; as also every particular judgement, is a law to him, whose case is judged.
savages, and the circumstance that in dress itself the fashion which pleased us ten years ago, and which may again, perhaps, be received into favor before ten years have gone, appears to us at this moment extravagant and ridiculous.
and for the other instance of attaining soveraignty by rebellion; it is manifest, that though the event follow, yet because it cannot reasonably be expected, but rather the contrary; and because by gaining it so, others are taught to gain the same in like
antisthenes allows a sage to love, and to do whatever he thinks convenient, without regard to the laws, forasmuch as he is better advised than they, and has a greater knowledge of virtue.
taught to borrow right of command appertains to the beautiful-aristotle rude and quarrelsome flatly to deny a stated fact suffer my judgment to be made captive by prepossession swell and puff up their souls, and their natural way of speaking taught to be
our saviour therefore between his resurrection, and ascension, gave his spirit to the apostles; first, by "breathing on them, and saying," (john twenty.twenty two.) "receive yee the holy spirit;" and after his ascension (acts two.two, three.) by sending
all phenomena contain, as regards their form, an intuition in space and time, which lies a priori at the foundation of all without exception.
and if we cannot please ourselves but it must cost us something, as they hold, i find this vice costs a man's conscience less than the others, besides that it is of no difficult preparation, nor hard to be found, a consideration not altogether to be
"at such a rate does false religion create gods for the most contemptible uses."
but there is something in me which i call courage: it hath hitherto slain for me every dejection. this courage at last bade me stand still and say: "dwarf! thou! or i!"-
his death has something in it parallel with that of epaminondas, for he was wounded with an arrow, and tried to pull it out, and had done so, but that, being edged, it cut and disabled his hand.
as yet have i never ventured to call thee up; it hath been enough that i-have carried thee about with me! as yet have i not been strong enough for my final lion-wantonness and playfulness.
that state which is so anxious to foist the sin of slavery upon her sister,-though at present she can discover only an act of inhospitality to be the ground of a quarrel with her,-the legislature would not wholly waive the subject of the following winter.
how laudable it is for a prince to keep good faith and live with integrity, and not with astuteness, every one knows.
involuntary beglooming and heart-softening, under the spell of which europe seems to be threatened with a new buddhism; at one in their belief in the morality of mutual sympathy, as though it were morality in itself, the climax, the attained climax of
jealous is every virtue of the others, and a dreadful thing is jealousy. even virtues may succumb by jealousy.
impart to its race some cheering information, i am reminded of the greater benefactor and intelligence that stands over me the human insect.
depending wholly on the people, no inferior power can alter it.
'tis one article onely, which to die for, meriteth so honorable a name; and that article is this, that jesus is the christ; that is to say, he that hath redeemed us, and shall come again to give us salvation, and eternall life in his glorious kingdome.
that when the enemy approaches, the cities thus divided will be at once lost, for the weaker faction will always side with the enemy and the other will not be able to stand.
and those laws were the laws of nature, and the civill laws of the state, whereto every christian man had by pact submitted himself.
countries, is too frequent in history. it was an ingenious evasion whereby monseigneur d'hempricourt saved both himself and others in the city of liege, into which the duke of burgundy, who kept it besieged, had made him enter to execute the articles of
to this it may be added that there is still a greater difference between savage and civilised man, than between wild and tame beasts: for men and brutes having been treated alike by nature, the several conveniences in which men indulge themselves still
chrysippus made a confused heap of all the preceding theories, and reckons, amongst a thousand forms of gods that he makes, the men also that have been deified. diagoras and theodoras flatly denied that there were any gods at all.
"ceu flamina prima cum deprensa fremunt sylvis et caeca volutant murmura, venturos nautis prodentia ventos."
of each member by the protection of all. but can men be forced to defend the liberty of any one among them, without trespassing on that of others?
the logical form of all judgements consists in the objective unity of apperception of the conceptions contained therein fifteen
wherefore, in this doubt and uncertainty, that the shortsightedness of human wisdom to see and choose the best (by reason of the difficulties that the various accidents and circumstances of things bring along with them) perplexes us withal, the surest
i one evening overtook one of my townsmen, who has accumulated what is called "a handsome property,"-though i never got a fair view of it,-on the walden road, driving a pair of cattle to market, who inquired of me how i could bring my mind to give up so
the destroyer of morality, the good and just call me: my story is immoral.
means of the representation that we can cognize anything as an object.
fear not the new generalization. does the fact look crass and material, threatening to degrade thy theory of spirit? resist it not; it goes to refine and raise thy theory of matter just as much.
the great excitement in rome was the strife of the factions, as they were called, in the circus.
full of falsity, error, weakness, and defect.
solicitude or fear, whatever might be the event, wholly resigning himself to the protection of the gods and fortune: for, questionless, in this state he was at the time when he was killed.
) particularly the most excellent and learned dr.
but mere forms of thought for the construction of cognitions from given intuitions. for the same reason is it true that from categories alone no synthetical proposition can be made.
the world rolls; the circumstances vary every hour. the angels that inhabit this temple of the body appear at the windows, and the gnomes and vices also. by all the virtues they are united.
"quum res animum occupavere, verbs ambiunt,"
this kind of knowledge proceeds from an adequate idea of the absolute essence of certain attributes of god to the adequate knowledge of the essence of things. i will illustrate all three kinds of knowledge by a single example.
that seven five twelve is not an analytical proposition. for neither in the representation of seven, nor of five, nor of the composition of the two numbers, do i cogitate the number twelve.
when zarathustra was alone, however, he said to his heart: "could it be possible! this old saint in the forest hath not yet heard of it, that god is dead!"
of his mind words which, when he is sober, he would willingly have withheld: thus, too, a delirious man, a garrulous woman, a child, and others of like complexion, believe that they speak from the free decision of their mind, when they are in reality
do not all its members set you an example of moderation, of simplicity of manners, of respect for the laws, and of the most sincere harmony?
it was not so with the second; and to attain this, or when already in some degree possessed, to attain it more completely, became everywhere the principal object of the lovers of liberty.
has ever been to me a very unpleasing sight; and i hardly ever take a beast alive that i do not presently turn out again. pythagoras bought them of fishermen and fowlers to do the same:
is there any deformity in doing amiss, that can excuse us from confessing ourselves? it is so great a pain to me to dissemble, that i evade the trust of another's secrets, wanting the courage to disavow my knowledge.
conceived in the mind of any man, more, or fewer parts, than there are places for: yet they will have us beleeve, that by the almighty power of god, one body may be at one and the same time in many places; and many bodies at one and the same time in one
supposes and requires, that the people should have property, without which they must be supposed to lose that, by entering into society, which was the end for which they entered into it; too gross an absurdity for any man to own.
true, he can and does live, in a great measure, by preying on other animals; but this is a miserable way,-as any one who will go to snaring rabbits, or slaughtering lambs, may learn,-and he will be regarded as a benefactor of his race who shall teach man
sixty three. he who is a thorough teacher takes things seriously--and even himself--only in relation to his pupils.
propositions of this kind are discoverable by the mere operation of thought, without dependence on what is anywhere existent in the universe.
the customs we find established show at least that these customs had an origin. the traditions that go back to those origins, that have the greatest authorities behind them, and that are confirmed by the strongest proofs, should pass for the most certain.
then, however, did it come to pass that zarathustra, astonished at such merely roguish answers, jumped back to the door of his cave, and turning towards all his guests, cried out with a strong voice:
i cannot hide from myself that there is a certain appearance of paltriness, as of toys and the trumpery of a theatre, in sculpture. nature transcends all our moods of thought, and its secret we do not yet find.
men began now to take the difference between objects into account, and to make comparisons; they acquired imperceptibly the ideas of beauty and merit, which soon gave rise to feelings of preference.
things, namely, that we can only have a very inadequate knowledge of the duration thereof. q.e.five hundred.
ii.), and to this extent only is always necessarily in harmony with the nature of another man (by the last prop.); wherefore among individual things nothing is more useful to man, than a man who lives in obedience to reason. q.e.five hundred.
have resulted, for he would never have deviated from these methods to which his nature disposed him.
women in their hearts think that men are intended to earn money so that they may spend it, if possible during their husband's lifetime, but at any rate after his death.
thus it is evident that a particular act of the understanding is here necessary; and so in the other instances.
said, that a wise man ought to do nothing but for himself, forasmuch as he only was worthy of it: and to the saying of theodorus, that it was not reasonable a wise man should hazard himself for his country, and endanger wisdom for a company of fools.
gentleman in france who stands more indebted to a mother's care; and that he cannot, in the future, give a better nor more certain testimony of his own worth and virtue than by acknowledging you for that excellent mother you are.
avoid ambiguity, and aequivocation in reasoning; and are commonly called definitions; such as are the definitions of body, time, place, matter, forme, essence, subject, substance, accident, power, act, finite, infinite, quantity, quality, motion, action,
history is everywhere full of those who by a thousand ways have exchanged a painful and irksome life for death. lucius aruntius killed himself, to fly, he said, both the future and the past.
love of gain which characterised the early romans.
"all things are not equally fit for all men." --propertius, iii. nine, seven.
to be a party equally of order and of progress, knowing and distinguishing what is fit to be preserved from what ought to be swept away.
greater reverence and religion as he was the less able to judge of them; for he had no knowledge of letters any more than his predecessors. for my part one love them well, but one do not adore them.
but if a man be held in prison, or bonds, or is not trusted with the libertie of his bodie; he cannot be understood to be bound by covenant to subjection; and therefore may, if he can, make his escape by any means whatsoever.
pass that the magistrate, who by being magistrate hath the common right of punishing put into his hands, can often, where the public good demands not the execution of the law, remit the punishment of criminal offences by his own authority, but yet cannot
and that which is alternate appetite, in deliberating concerning good and evil, the same is alternate opinion in the enquiry of the truth of past, and future.
i consider that you were led to it by observing the vicious character of our prelates, which no doubt much requires setting in order, and by imperfections which time has brought into our church.
its truth is supported by the fact that it is possible to perceive a determination of time only by means of a change in external relations (motion) to the permanent in space (for example, we become aware of the sun's motion by observing the changes of his
three haldane and kemp's the world as will and idea .
i was aware that the languages taught in them are necessary to the understanding of the writings of the ancients; that the grace of fable stirs the mind; that the memorable deeds of history elevate it; and, if read with discretion, aid in forming the
but if i speak, i define, i confine and am less. when socrates speaks, lysis and menexenus are afflicted by no shame that they do not speak. they also are good. he likewise defers to them, loves them, whilst he speaks.
proof.--the first foundation of virtue is self--preservation (four. xxii. coroll.) under the guidance of reason (four. xxiv.). he, therefore, who is ignorant of himself, is ignorant of the foundation of all virtues, and consequently of all virtues.
narrow capacity of human understanding. the imagination of man is naturally sublime, delighted with whatever is remote and extraordinary, and running, without control, into the most distant parts of space and time in order to avoid the objects, which
and now is your spirit ashamed to be at the service of your bowels, and goeth by-ways and lying ways to escape its own shame.
as to which cassius pleasantly said: "what, shall i bear a tyrant, i who cannot bear wine?"
reveries du promeneur solitaire, four vols., one thousand seven hundred eighty two-nine; nouveau dedale, one thousand eight hundred one; la botanique de j. j. rousseau, one thousand eight hundred five; translated, with additional letters, by t.
there is no need to multiply instruments, or get twenty thousand men to do what a hundred picked men can do even better, but it must not be forgotten that corporate interest here begins to direct the public power less under the regulation of the general
i am afraid that, in the part where you are, you will be overtaken by so many affairs requiring your attention on every side, that it will take you a long time and involve great difficulty before you have disposed of everything.
nothing else, with terrible outbursts against those who refused him their love; the story of a poor soul insatiated and insatiable in love, that had to invent hell to send thither those who would not love him--and that at last, enlightened about human
liberality-- magnanimity in the use of riches, liberality
if a man have not a care. i have contracted and curtailed mine, to make them as single and as simple as i can:
likewise these words (luke four.one.) "and jesus full of the holy ghost" (that is, as it is exprest, mat. four.one. and mar. one.twelve.
it was precisely owing to moral philosophers' knowing the moral facts imperfectly, in an arbitrary epitome, or an accidental abridgement--perhaps as the morality of their environment, their position, their church, their zeitgeist, their climate and
"spero equidem mediis, si quid pia numina possunt, supplicia hausurum scopulis, et nomine dido saepe vocaturum . . . . audiam; et haec manes veniet mihi fama sub imos."
by turns our purity inspires and our impurity casts us down. he is blessed who is assured that the animal is dying out in him day by day, and the divine being established.
let him consider how this can be explain'd to our understandings with that perspicuity or clearness which is requisite in all demonstrations , and which he himself is used to present us with upon other occasions.
and it is to be noted that this state of the soldan is different from that of all other princes, being similar to the christian pontificate, which cannot be called either a hereditary kingdom or a new one, for the sons of the dead prince are not his
thereupon zarathustra rushed forward to his cave, and behold! what a spectacle awaited him after that concert!
eyewitnesses of it have both written and sworn it to me. but for ten aspers-- a turkish coin worth about a penny --there are there every day fellows to be found that will give themselves a good deep slash in the arms or thighs.
we seem, in truth, to make use of our prayers as of a kind of jargon, and as those do who employ holy words about sorceries and magical operations; and as if we reckoned the benefit we are to reap from them as depending upon the contexture, sound, and
to make it appear, that this inconvenience, proceedeth not from that forme of government we call monarchy, we are to consider, that the precedent monarch, hath appointed who shall have the tuition of his infant successor, either expressely by testament,
the romans had public care to the nourishment of geese, by whose vigilance their capitol had been preserved.
these dictates of reason, men use to call by the name of lawes; but improperly: for they are but conclusions, or theoremes concerning what conduceth to the conservation and defence of themselves; whereas law, properly is the word of him, that by right
and that which is said here, of the rights of an assembly, for the government of a province, or a colony, is appliable also to an assembly for the government of a town, or university, or a college, or a church, or for any other government over the persons
god knows, whoever will stretch them out to the full, what diversity of images our internal wills suffer under. they do not so maliciously play the censurers, as they do it ignorantly and rudely in all their detractions.
result of this deduction of the conceptions of the understanding twenty three
this window it is, that gives entrance to the dark doctrine, first, of eternall torments; and afterwards of purgatory, and consequently of the walking abroad, especially in places consecrated, solitary, or dark, of the ghosts of men deceased; and thereby
greatly overrating the amount of unlikeness between the men of modern and those of ancient times, indulged the belief that the whole of the difference was in their own favour; with what a salutary shock did the paradoxes of rousseau explode like
gratify the gods and nature by massacre and murder he took himself along with him he will choose to be alone headache should come before drunkenness high time to die when there is more ill than good in living honour of valour consists in fighting, not in
to pass over in search of higher fortune, to tumult and disquiet), and with as much intelligence as i required, i sought for no more, and also got no more:
own body. for the excellence of ideas, and the actual power of thinking are measured by the excellence of the object.
they that seek the distinction of divine and civill worship, not in the intention of the worshipper, but in the words douleia, and latreia, deceive themselves.
favoring too much of good intentions, which openeth the gate to conceits and novelties; the taking an aim at divine matters, by human, which cannot but breed mixture of imaginations: and, lastly, barbarous times, especially joined with calamities and
if it means the morality of the new testament, i wonder that any one who derives his knowledge of this from the book itself, can suppose that it was announced, or intended, as a complete doctrine of morals.
he who taught to bless taught also to curse: what are the three best cursed things in the world? these will i put on the scales.
and, moreover, had this experiment been perfect, how many times was it repeated, and this long bead-roll of haps, and concurrences strung anew by chance to conclude a certain rule? and when the rule is concluded, by whom, i pray you?
for example, if i call thirteen dollars a sum or quantity of money, i employ the term quite correctly, inasmuch as i understand by thirteen dollars the value of a mark in standard silver, which is, to be sure, a continuous quantity, in which no part is
the lacedaemonians, entering into battle, sacrificed to the muses, to the end that their actions might be well and worthily written, looking upon it as a divine and no common favour, that brave acts should find witnesses that could give them life and
gravity, and profundity appear almost like follies to us. finally, i ask the question: did a woman herself ever acknowledge profundity in a woman's mind, or justice in a woman's heart?
prop. thirty two. in so far as men are a prey to passion, they cannot, in that respect, be said to be naturally in harmony.
by the terms rich and poor : because, in fact, before the institution of laws, men had no other way of reducing their equals to submission, than by attacking their goods, or making some of their own over to them.
i am refreshed and expanded when the freight train rattles past me, and i smell the stores which go dispensing their odors all the way from long wharf to lake champlain, reminding me of foreign parts, of coral reefs, and indian oceans, and tropical
just in the same way did plato, abandoning the world of sense because of the narrow limits it sets to the understanding, venture upon the wings of ideas beyond it, into the void space of pure intellect.
all thy passions in the end became virtues, and all thy devils angels.
has it 'scaped thee how paullus paid a meed of pious tears to the misfortunes of king perseus, his prisoner? what else do tragedies make such woeful outcry over save the overthrow of kingdoms by the indiscriminate strokes of fortune?
except we be converted and become as kine, we shall in no wise enter into the kingdom of heaven. for we ought to learn from them one thing: ruminating.
a bow, a favourable word, a kind look from a great person tempts me; of which god knows if there is scarcity in these days, and what they signify.
sect. nine. i doubt not but this will seem a very strange doctrine to some men: but before they condemn it, i desire them to resolve me, by what right any prince or state can put to death, or punish an alien, for any crime he commits in their country.
rules, as necessary conditions-even of the possibility of experience-can always be shown in experience.
much as they can, to subdue, or weaken their neighbours, by open force, and secret arts, for want of other caution, justly; and are remembred for it in after ages with honour.
for a little space she remained in a fixed gaze, withdrawn, as it were, into the august chamber of her mind; then she thus began:
let us endeavour to redeem what we have lost by well husbanding and careful improvement of what is left; which may be done in part by a diligent perusal of the works written by this excellent author; this, this only is the way of reviving him again, and
"they distributed and conferred the lands to every man according to his beauty and strength and understanding, for beauty was much esteemed and strength was in favour."--lucretius, five. one thousand one hundred nine.
a testing and a questioning hath been all my travelling:-and verily, one must also learn to answer such questioning! that, however,-is my taste:
and thus you see how the religion of the gentiles was a part of their policy.
two hundred thirty nine. the weaker sex has in no previous age been treated with so much respect by men as at present--this belongs to the tendency and fundamental taste of democracy, in the same way as disrespectfulness to old age--what wonder is it that
around, or as if i had struck on a tight drum-head.
and to be conditioned by it to exist and act in a particular manner.
the end then of these bodies of merchants, being not a common benefit to the whole body, (which have in this case no common stock, but what is deducted out of the particular adventures, for building, buying, victualling and manning of ships,) but the
such discourse we had, hermit and philosopher, and the old settler i have spoken of,-we three,-it expanded and racked my little house; i should not dare to say how many pounds' weight there was above the atmospheric pressure on every circular inch; it
"wherefore of these men which have companyed with us all the time that the lord jesus went in and out amongst us, beginning from the baptisme of john unto that same day hee was taken up from us, must one be ordained to be a martyr (that is a witnesse)
for a reality which should follow upon a void time, in other words, a beginning, which no state of things precedes, can just as little be apprehended as the void time itself.
will be apt to increase their own riches and power, by taking what they think fit from the people: for a man's property is not at all secure, tho' there be good and equitable laws to set the bounds of it between him and his fellow subjects, if he who
all times abides in the middle classes of this country, it needs but little to provoke them into actively persecuting those whom they have never ceased to think proper objects of persecution.
in the silicious matter which the water deposits is perhaps the bony system, and in the still finer soil and organic matter the fleshy fibre or cellular tissue. what is man but a mass of thawing clay? the ball of the human finger is but a drop congealed.
'and now methinks i see the villainous dens of the wicked surging with joy and gladness, all the most recklessly unscrupulous threatening a new crop of lying informations, the good prostrate with terror at my danger, every ruffian incited by impunity to
hatred, lust, ambition, covetousnesse, causes of crime
they were content to show that csar spoke like a bad citizen, and brought forward a doctrine that would have a bad effect on the state. this, in fact, and not a problem of theology, was what the roman senate had to judge.